Maran atha: or Dominus veniet Commentaries upon the articles of the Creed never heretofore printed. Viz. Of Christs session at the right hand of God and exaltation thereby. His being made Lord and Christ: of his coming to judge the quick and the dead. The resurredction of the body; and Life everlasting both in joy and torments. With divers sermons proper attendants upon the precedent tracts, and befitting these present times. By that holy man and profound divine, Thomas Jackson, D.D. President of Corpus Christi Coll. in Oxford.
         Jackson, Thomas, 1579-1640.
      
       
         
           1657
        
      
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             Maran atha: or Dominus veniet Commentaries upon the articles of the Creed never heretofore printed. Viz. Of Christs session at the right hand of God and exaltation thereby. His being made Lord and Christ: of his coming to judge the quick and the dead. The resurredction of the body; and Life everlasting both in joy and torments. With divers sermons proper attendants upon the precedent tracts, and befitting these present times. By that holy man and profound divine, Thomas Jackson, D.D. President of Corpus Christi Coll. in Oxford.
             Jackson, Thomas, 1579-1640.
             Oley, Barnabas, 1602-1686.
          
           [20], 3307-3789, [1] p.
           
             printed by A. Maxey for Timothy Garthwait, at the little north door of S. Pauls,
             London :
             1657.
          
           
             The first two words of the title are printed in Greek characters.
             Preface signed: B.O. [i.e. Barnabas Oley, the editor], who published 3 parts of the works of Jackson, 1653-1657, of which this is the 3rd part.
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         eng
      
       
         
           Apostles' Creed -- Early works to 1800.
           Theology, Doctrinal -- Early works to 1800.
        
      
    
     
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           ΜΑΡΑΝ
           ΑΘΑ
           :
           OR
           
             DOMINVS
             VENIET
          
           .
        
         
           COMMENTARIES
           Upon
           these
           ARTICLES
           of
           the
           CREED
           Never
           heretofore
           Printed
           .
        
         
           VIZ.
           
        
         
           
             Of
          
           
             Christs
             Session
             at
             the
             Right
             Hand
             of
             God
             and
             Exaltation
             thereby
             .
          
           
             His
             being
             made
             LORD
             and
             Christ
             :
             Of
             his
             Coming
             to
             Judge
             the
             Quick
             and
             the
             Dead
             .
          
           
             The
             Resurrection
             of
             the
             Body
             ;
             And
          
           
             Life
             Everlasting
             both
             in
             Joy
             and
             Torments
             .
          
        
         
           WITH
           DIVERS
           SERMONS
           Proper
           Attendants
           upon
           the
           Precedent
           TRACTS
           ,
           AND
           Befitting
           These
           PRESENT
           TIMES
           .
        
         
           BY
           That
           Holy
           Man
           and
           Profound
           DIVINE
           ,
           Thomas
           Jackson
           ,
           D.
           D.
           
        
         
           President
           of
           CORPUS
           CHRISTI
           Coll.
           in
           OXFORD
           .
        
         
           Inharet
           in
           mentibus
           quasi
           seculorum
           augurium
           quoddam
           futurorum
           ,
           &c.
           
           
             M.
             T.
             C.
             Tusc
             .
             Quest
             .
             lib.
             1.
             
          
        
         
           O
           praclarum
           Diem
           cum
           ad
           Divinum
           illud
           concilium
           animorum
           proficiscar
           ,
           cumque
           ex
           hac
           turba
           &
           colluvione
           discedam
           !
           
             Idem
             de
             Senect
             .
          
        
         
           LONDON
           ,
           Printed
           by
           
             A.
             Maxey
          
           for
           
             Timothy
             Garthwait
          
           ,
           at
           the
           little
           North
           Door
           of
           S.
           Pauls
           .
           1657.
           
        
         
      
       
         
         
           To
           the
           REVERENCE
           ,
           LEARNING
           ,
           and
           VERTUES
           of
           D
           R
           SHELDON
           .
        
         
           
             SIR
             ,
          
        
         
           THis
           comes
           not
           to
           bespeak
           you
           Patron
           of
           the
           Book
           to
           which
           it
           is
           prefixed
           ;
           but
           to
           acknowledge
           ,
           and
           to
           make
           known
           unto
           the
           world
           ,
           That
           you
           have
           been
           both
           a
           
             Faithful
             Friend
          
           to
           the
           
             Great
             Author
          
           thereof
           ,
           in
           Conserving
           ;
           and
           also
           a
           
             Publick
             Benefactor
          
           in
           producing
           the
           Manuscripts
           here
           printed
           in
           this
           and
           the
           precedent
           Volume
           ,
           the
           Tenth
           and
           
             Eleventh
             Books
             of
             His
             Commentaries
             upon
             the
             Creed
             .
          
        
         
           But
           ,
           though
           I
           think
           I
           have
           done
           you
           some
           small
           right
           in
           making
           this
           Acknowledgment
           ;
           I
           fear
           ,
           by
           occasion
           thereof
           ,
           you
           may
           be
           thought
           by
           others
           ,
           to
           have
           done
           the
           Author
           and
           your self
           no
           smal
           wrong
           .
           
             The
             Point
          
           wherein
           your
           Judgement
           may
           suffer
           ,
           will
           be
           ,
           The
           Concrediting
           so
           Precious
           Deposita
           to
           so
           mean
           a
           Person
           as
           my self
           .
           And
           yet
           to
           vindicate
           your self
           ,
           and
           to
           comfort
           me
           ,
           The
           ensuing
           Narration
           may
           give
           some
           
             Arguments
             of
             Hope
          
           ,
           That
           this
           was
           not
           done
           
             (
             sine
             Numine
          
           )
           without
           the
           contrivance
           of
           Divine
           Providence
           ,
           first
           putting
           together
           diverse
           small
           particulars
           ,
           and
           then
           advancing
           them
           to
           the
           effecting
           of
           a
           Work
           not
           small
           .
        
         
           The
           first
           stone
           of
           this
           Work
           was
           laid
           some
           44
           years
           ago
           ,
           in
           my
           School-Acquaintance
           ,
           with
           a
           Vertuous
           and
           studious
           young
           Gentleman
           Mr.
           
             Ro.
             Nettleton
          
           of
           Yorkshire
           .
           This
           Friendship
           being
           intermitted
           by
           the
           space
           of
           fourteen
           yeers
           (
           he
           going
           to
           Oxon
           ,
           and
           I
           to
           
             Cambridge
             ,
             Anno
          
           1617.
           )
           was
           afterwards
           renewed
           by
           meeting
           and
           Conference
           ;
           which
           ,
           though
           Casual
           and
           short
           ,
           did
           soon
           discover
           
             (
             as
             the
             Ointment
             in
             the
             right
             Hand
             will
             not
             long
             be
             hid
             )
          
           That
           we
           had
           all
           this
           while
           been
           Disciples
           to
           
             One
             Man
          
           ,
           though
           we
           had
           lived
           so
           many
           years
           (
           without
           any
           the
           least
           
           Intelligence
           or
           Commerce
           )
           in
           Two
           several
           Academies
           .
           After
           This
           ,
           there
           followed
           a
           second
           Pause
           or
           Cessation
           of
           Twelve
           or
           fourteen
           years
           more
           :
           Towards
           the
           end
           of
           which
           space
           ,
           
             The
             Difficulties
             of
             the
             Times
          
           brought
           me
           to
           seek
           retirement
           in
           Oxon
           ;
           where
           ,
           by
           the
           Mediation
           of
           Mr.
           Benson
           (
           a
           very
           Ingenuous
           
           person
           ,
           and
           Amanuensis
           to
           Dr.
           Jackson
           )
           I
           made
           suit
           to
           Dr.
           Newlin
           (
           Successor
           to
           our
           Author
           in
           the
           Government
           of
           
             Corpus
             Christi
          
           
           Colledg
           )
           to
           view
           some
           Papers
           for
           my
           private
           Information
           ,
           but
           could
           not
           obtein
           ,
           though
           upon
           condition
           to
           peruse
           them
           only
           in
           his
           own
           Lodgings
           ;
           So
           careful
           and
           cautelous
           was
           that
           
             Faithful
             Man
          
           ,
           for
           which
           I
           honour
           and
           commend
           him
           .
        
         
           This
           just
           and
           kind
           denyal
           sharpned
           my
           former
           desires
           ,
           and
           made
           me
           seek
           out
           a
           Precator
           (
           a
           very
           Grave
           and
           Learned
           Man
           ,
           well
           known
           to
           your self
           )
           by
           whose
           Mediation
           I
           might
           obtein
           
           from
           you
           ,
           or
           by
           your
           help
           ,
           what
           I
           could
           not
           otherwise
           get
           .
           Whereupon
           you
           were
           pleased
           to
           give
           me
           so
           fair
           an
           Advousion
           of
           your
           Favour
           ,
           as
           supported
           my
           hopes
           for
           the
           space
           of
           three
           yeers
           more
           ,
           when
           returning
           to
           Oxon
           and
           missing
           your self
           ,
           I
           made
           means
           a
           second
           time
           to
           
             Dr.
             Newlin
          
           ,
           and
           got
           a
           sight
           of
           some
           of
           
             Dr.
             Jacksons
          
           Papers
           .
           This
           was
           in
           the
           Year
           1646.
           
        
         
           In
           the
           year
           1651
           ,
           Mr.
           Nettleton
           being
           in
           London
           ,
           and
           being
           very
           disirous
           of
           the
           thing
           ,
           intreated
           me
           to
           expend
           that
           small
           Acquaintance
           I
           had
           with
           the
           
             Learned
             and
             Pious
             Dr.
             Hammond
          
           ,
           in
           obteining
           of
           your self
           ,
           and
           by
           your
           Mediation
           of
           
             Dr.
             Newlin
          
           a
           sight
           of
           such
           Papers
           as
           
             Dr.
             Jackson
          
           left
           behind
           him
           ;
           which
           you
           granted
           and
           effected
           with
           so
           memorable
           alacritie
           ,
           as
           did
           both
           
             mcourage
             Him
          
           ,
           (
           divers
           others
           assisting
           the
           design
           also
           )
           to
           contribute
           towards
           the
           reprinting
           of
           the
           first
           three
           Books
           ill
           
           printed
           in
           Quarto
           ;
           and
           after
           that
           ,
           towards
           the
           publishing
           of
           the
           Tenth
           ,
           (
           besides
           some
           charge
           in
           writing
           out
           part
           of
           this
           Eleventh
           Book
           ;
           )
           and
           
             obliged
             me
          
           to
           assist
           the
           best
           I
           could
           in
           doing
           of
           them
           all
           .
        
         
           I
           have
           great
           cause
           to
           bless
           the
           Almighty
           for
           many
           blessings
           at
           all
           times
           ,
           but
           signally
           for
           Three
           bestowed
           upon
           me
           in
           these
           sad
           times
           of
           publick
           calamitie
           .
           1.
           
           That
           he
           hath
           ever
           fed
           me
           with
           
             Food
             convenient
             for
             me
          
           ;
           mine
           own
           bread
           being
           
             the
             Bread
             of
             my
             Desires
          
           .
           2.
           
           That
           he
           hath
           repaired
           my
           other
           losses
           with
           a
           great
           supply
           of
           Learned
           and
           Pious
           Acquaintance
           ,
           greater
           perhaps
           ,
           then
           the
           times
           continuing
           prosperous
           would
           ever
           have
           afforded
           me
           ;
           (
           so
           true
           is
           the
           Good
           Word
           of
           God
           ,
           Mark
           10.
           30.
           )
           Thirdly
           ,
           That
           though
           I
           was
           forced
           from
           
             My
             Nest
          
           ,
           (
           wherein
           
             I
             said
             I
             shall
             dye
          
           )
           yet
           he
           suffered
           me
           not
           to
           be
           utterly
           deprived
           of
           all
           opportunities
           to
           do
           him
           service
           .
           And
           I
           think
           my self
           bound
           to
           profess
           ,
           that
           in
           this
           Price
           (
           which
           God
           by
           your
           hand
           hath
           put
           into
           mine
           )
           I
           take
           most
           comfort
           ,
           as
           hoping
           that
           my
           Negotiation
           therewith
           ,
           by
           Gods
           gracious
           acceptation
           ,
           will
           abound
           to
           mine
           Account
           ,
           and
           pass
           for
           a
           supplement
           or
           
           substituted
           Commutation
           of
           such
           duties
           as
           I
           have
           otherwise
           been
           defective
           in
           .
           And
           I
           earnestly
           beseech
           all
           such
           as
           were
           ever
           committed
           to
           my
           Tuition
           in
           the
           University
           ,
           or
           to
           my
           Charge
           in
           Cure
           of
           Souls
           in
           the
           Countrie
           ,
           to
           serve
           themselves
           of
           these
           my
           endeavors
           (
           in
           another
           mans
           Labors
           )
           so
           as
           out
           of
           them
           to
           repair
           all
           their
           dammages
           sustained
           by
           my
           negligence
           ,
           omissions
           or
           deficiencie
           in
           duties
           towards
           them
           .
        
         
           And
           now
           (
           Honoured
           Sir
           )
           if
           I
           have
           not
           wearied
           you
           with
           this
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           as
           it
           is
           very
           nauseous
           to
           my self
           )
           I
           can
           subjoyn
           
             a
             second
             Series
             of
             Arguments
          
           ,
           That
           Gods
           good
           hand
           of
           Providence
           was
           in
           this
           Business
           throughout
           .
           If
           I
           ever
           made
           any
           high
           menaces
           ,
           or
           had
           Projects
           of
           doing
           any
           thing
           worthy
           a
           Clerk
           ,
           the
           very
           thoughts
           thereof
           before
           I
           die
           ,
           are
           perisht
           .
           And
           I
           became
           justly
           frighted
           into
           this
           humbled
           despereing
           Temper
           ,
           partly
           ,
           by
           conversing
           with
           this
           
             Great
             Authors
          
           Works
           ,
           published
           twentie
           years
           ago
           ,
           where
           I
           read
           this
           Passage
           (
           and
           I
           cannot
           but
           subscribe
           to
           it
           :
           )
           
             [
             If
             the
             sins
             of
             this
             Land
             for
             forty
             years
             past
             were
          
           
           
             divided
             into
             ten
             parts
             ,
             the
             sins
             of
             the
             Pulpit
             and
             of
             the
             Presse
             would
             make
          
           A
           Large
           Tenth
           .
           ]
           Had
           not
           this
           
             Good
             Man
          
           been
           taken
           away
           from
           the
           evil
           to
           come
           ,
           but
           lived
           to
           hear
           the
           Pulpitings
           ,
           and
           read
           the
           Printings
           of
           these
           last
           
             twenty
             years
          
           ,
           what
           would
           he
           have
           said
           ?
           Would
           not
           he
           have
           reckoned
           them
           ,
           
             Nine
             parts
             of
             ten
          
           ?
           Being
           then
           resolved
           ,
           
             Periturae
             parcere
             Chartae
          
           ,
           never
           to
           increase
           the
           deplorable
           Bundels
           of
           Supervacuous
           Books
           by
           any
           composure
           of
           mine
           ,
           I
           acknowledg
           my self
           (
           as
           Caelibes
           and
           Improles
           are
           in
           a
           more
           especial
           manner
           bound
           to
           assist
           the
           Widow
           and
           the
           Orphan
           )
           obliged
           to
           help
           out
           the
           more
           profitable
           works
           of
           Learned
           men
           deceased
           .
        
         
           As
           God
           ,
           by
           convincing
           me
           of
           disabilitie
           ,
           hath
           taken
           away
           all
           hopes
           and
           desires
           of
           publishing
           any
           Work
           of
           mine
           own
           ;
           So
           he
           hath
           given
           me
           an
           extraordinary
           delight
           of
           serving
           out
           the
           works
           of
           this
           Man
           ;
           and
           this
           delight
           hath
           made
           me
           able
           to
           take
           more
           pains
           in
           this
           ,
           then
           ever
           I
           took
           in
           any
           other
           Book-businesse
           throughout
           my
           whole
           life
           .
           Yea
           ,
           God
           seems
           to
           have
           given
           me
           life
           beyond
           all
           expectation
           ,
           partly
           for
           effecting
           this
           Work.
           I
           said
           (
           in
           the
           year
           1649
           )
           I
           
             shall
             certainly
             go
             down
             to
             the
             grave
          
           ;
           God
           strangely
           brought
           me
           back
           from
           the
           Gates
           of
           Death
           (
           He
           only
           knows
           what
           more
           to
           suffer
           )
           I
           cannot
           see
           at
           present
           what
           else
           to
           do
           ,
           but
           to
           publish
           these
           Tracts
           ,
           the
           Quintessence
           of
           which
           is
           ,
           That
           of
           
             The
             Resurrection
             of
             the
             Dead
          
           .
        
         
           I
           have
           yet
           
             Two
             Things
          
           to
           trouble
           your
           patience
           with
           .
           The
           Former
           is
           ,
           To
           secure
           you
           ,
           that
           I
           have
           made
           no
           Merchandize
           ,
           
           no
           base
           Gain
           ,
           no
           gain
           at
           all
           (
           for
           any
           would
           be
           base
           in
           me
           )
           of
           those
           Jewels
           you
           committed
           to
           my
           Trust
           .
           The
           Later
           ,
           To
           assure
           you
           ,
           That
           I
           have
           dealt
           as
           carefully
           and
           faithfully
           in
           the
           Publication
           of
           
             These
             Tracts
          
           ,
           as
           I
           would
           (
           if
           the
           Case
           had
           so
           been
           )
           the
           Author
           should
           have
           done
           in
           mine
           .
           And
           yet
           if
           this
           satisfaction
           be
           too
           general
           to
           stay
           that
           wonderment
           which
           haply
           will
           arise
           in
           your
           mind
           ,
           when
           at
           the
           end
           of
           Chap.
           43.
           you
           shal
           find
           
             A
             Fragment
             of
             the
             Authors
          
           interserted
           :
           Be
           pleased
           over
           and
           above
           the
           Reasons
           there
           given
           ,
           to
           accept
           of
           this
           Following
           .
           The
           Opinion
           ,
           
             [
             That
             the
             sins
             of
             those
             Jewes
             who
             crucified
             our
             Saviour
             ,
          
           
           
             (
             persecuted
             his
             Apostles
             ,
             and
             stoned
             S.
          
           Stephen
           )
           
             were
             not
             visited
             upon
             them
             ;
             but
             that
             the
             Plagues
             respectively
             due
             for
             doing
             so
             ,
             were
             fended
             off
             or
             superseded
             by
             the
             signal
             vertue
             of
             Christs
             Blood
             speaking
             better
             things
             then
             that
             of
          
           Abel
           ,
           
             and
             special
             Efficacie
             of
             His
             Prayers
             for
             them
             ]
          
           was
           new
           ,
           and
           seemed
           ,
           though
           quaint
           ,
           yet
           very
           useful
           for
           us
           of
           suffering
           Condition
           .
        
         
           I
           confess
           ,
           I
           am
           scrupulous
           of
           losing
           any
           Fragment
           of
           this
           Authors
           ,
           but
           was
           highly
           tender
           of
           leaving
           out
           in
           that
           place
           ,
           the
           least
           Grain
           of
           weight
           that
           might
           adde
           any
           shew
           of
           proof
           to
           
             His
             intended
             Conclusion
          
           ;
           which
           I
           would
           fain
           have
           rendred
           as
           probable
           as
           might
           be
           :
           That
           we
           ,
           who
           are
           to
           fill
           up
           the
           leavings
           of
           Christs
           afflictions
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           might
           more
           willingly
           and
           perfectly
           conform
           to
           
             Our
             Captain
          
           ,
           not
           only
           in
           Patience
           ,
           but
           in
           Charitie
           also
           ;
           and
           be
           excited
           ,
           earnestly
           to
           sollicit
           and
           employ
           the
           Interest
           we
           have
           in
           
             God
             through
             Christ
          
           ,
           chiefly
           for
           the
           Conversion
           and
           Salvation
           of
           our
           Adversaries
           ,
           and
           then
           for
           sparing
           them
           as
           to
           temporal
           punishments
           :
           That
           it
           may
           one
           day
           appear
           they
           fared
           the
           better
           for
           those
           that
           fared
           worse
           for
           them
           ,
           even
           for
           those
           whom
           they
           counted
           the
           worst
           of
           men
           ,
           the
           Troublers
           of
           Israel
           ,
           the
           Anathemaes
           or
           Cursed
           things
           .
        
         
           If
           this
           will
           not
           satisfie
           you
           ,
           I
           have
           no
           Refuge
           left
           ,
           but
           to
           fly
           to
           the
           Sanctuary
           where
           the
           Authors
           ashes
           lye
           ,
           and
           to
           beg
           pardon
           of
           you
           ,
           in
           whom
           ,
           by
           consignment
           of
           Will
           ,
           his
           Person
           lives
           ;
           which
           I
           presume
           you
           will
           the
           sooner
           grant
           upon
           condition
           I
           cease
           to
           trouble
           you
           further
           .
           May
           you
           please
           then
           to
           sit
           by
           a
           while
           ,
           only
           to
           view
           how
           I
           demean
           my self
           (
           and
           to
           awe
           me
           into
           Reverence
           )
           in
           my
           Addresses
           to
           the
           Common
           
             Christian
             Reader
          
           ,
           who
           ,
           by
           what
           he
           hath
           here
           already
           heard
           (
           and
           shall
           after
           read
           )
           will
           joyn
           in
           thanks
           to
           You
           ,
           and
           Prayers
           for
           You
           ,
        
         
           With
           
             Your
             Affectionate
             Humble
             Servant
             in
             Christ
             ,
             B.
             O.
             
          
        
      
       
         
         
           To
           the
           CHRISTIAN
           READER
           ,
           Grace
           from
           GOD
           ,
           and
           Benefit
           from
           THIS
           BOOK
           .
        
         
           
             COncerning
             the
          
           Author
           
             of
             these
             Learned
             and
             Godly
          
           
           
             Tracts
             ,
             I
             have
             spoke
             my
             mind
             so
             fully
             in
             the
          
           Prefaces
           
             to
             the
          
           First
           and
           Second
           Volumes
           
             Printed
             in
          
           Folio
           
             some
             years
             ago
             ,
             that
             I
             have
             nothing
             to
             do
             here
             ,
             but
             to
             own
             and
             avow
             what
             I
             there
             wrote
             ,
             which
             by
             these
             presents
             I
             heartily
             do
             .
             And
             when
             the
             Reader
             hath
             perused
          
           this
           Book
           ,
           
             I
             hope
             ,
             he
             will
             confess
             ,
             That
             I
             have
             good
             reason
             ,
             not
             only
             to
             continue
             ,
             but
             to
             increase
             and
             advance
             my
             good
             Opinion
             of
          
           Him
           ;
           
             and
             say
          
           ,
           He
           believed
           ,
           and
           therefore
           spake
           
             what
             is
             here
             to
             be
             read
             in
             these
          
           Comments
           upon
           the
           Creed
           ;
           
             and
             that
          
           Being
           dead
           ,
           by
           Faith
           
             (
             and
             these
             Writings
             faithful
             and
             true
             )
          
           he
           yet
           speaks
           ,
           
             as
             the
             Oracles
             of
             God
             ,
             concerning
          
           Judgment
           to
           come
           ,
           The
           Resurrection
           of
           the
           Dead
           ,
           and
           Life
           Everlasting
           .
           
        
         
           
             Touching
             the
          
           Order
           
             of
             the
             whole
             Bodie
             of
          
           His
           Works
           ,
           
             I
             have
             likewise
             so
             fully
             expressed
             my self
             in
             the
             Preface
             to
             the
             Tenth
             Book
             ,
             as
             ,
             that
             to
             say
             any
             thing
             more
             of
          
           That
           
             would
             be
             superfluous
             .
             I
             can
             only
             call
             to
             mind
          
           One
           useful
           Particular
           ,
           
             which
             I
             then
             forgot
             (
             though
             I
             had
             inserted
             it
             amongst
             my
          
           Memorandums
           
             of
             things
             necessary
             to
             be
             accounted
             for
             to
             the
             Reader
             )
             the
             Omission
             whereof
             is
             here
             to
             be
             repaired
             ;
             and
             that
             is
             ,
             About
             the
          
           Numeration
           of
           the
           Folioes
           ,
           
             or
             the
             Figures
             set
             on
             the
             tops
             of
             the
             first
             and
             following
             leaves
             respectively
             .
          
        
         
           
             The
             First
             Volume
             in
             Folio
             (
             Containing
             the
          
           Three
           First
           Books
           of
           
           this
           Authors
           Commentaries
           on
           the
           Creed
           )
           
             did
             end
             with
             the
             number
          
           508.
           
           The
           tenth
           Book
           
             (
             which
             is
             the
             second
             Volume
             as
             yet
             printed
             in
          
           Folio
           )
           
             did
             begin
             with
             Number
          
           3001.
           
           
             To
             the
             Intelligent
             Reader
             asking
             a
             Reason
             of
             so
             great
             a
          
           Chasma
           
             or
             Skip
             ;
             I
             Answer
             ,
             All
             the
             Numbers
             betwixt
             these
             Two
             ,
             were
             left
             void
             and
             allowed
             according
             to
             conjectural
             Computation
             for
             the
             reprinting
             in
             Folio
             of
             the
          
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8
           ,
           and
           9
           th
           
             Books
             (
             only
             yet
             printed
             in
          
           Quarto
           ,
           
             for
             that
             the
             Owner
             of
             the
             Copies
             may
             not
             afford
             to
             put
             them
             into
          
           Folio
           )
           
             that
             so
             the
             whole
             ,
             proceeding
             in
             a
             Continued
          
           Series
           ,
           
             might
             be
             more
             capable
             of
             a
             General
          
           Index
           
             at
             the
             last
          
           .
        
         
         
           
             About
             the
          
           Order
           
             observed
             in
          
           This
           Book
           ,
           
             there
             is
             so
             much
             said
             upon
             sundry
             occasions
             in
             several
          
           Transitions
           ,
           
             as
             hath
             prevented
             (
             for
             though
             it
             follow
             in
             reading
             ,
             it
             was
             printed
             before
          
           this
           Preface
           )
           
             the
             pains
             here
             .
             So
             that
             it
             is
             the
          
           Matter
           of
           this
           Eleventh
           Book
           ,
           
             which
             must
             afford
             me
             stuff
             or
             matter
             whereon
             to
             make
             a
             Preface
             .
          
        
         
           
             Here
             is
             then
             published
             for
             the
          
           Readers
           
             behoof
             ,
             and
             to
             his
             view
             ,
          
           A
           
           TREATISE
           of
           that
           Knowledg
           of
           our
           Lord
           and
           Saviour
           Jesus
           Christ
           ,
           
             which
             arises
             from
             the
             right
             understanding
             and
             true
             Belief
             of
          
           His
           Sitting
           at
           the
           Right
           Hand
           of
           God
           the
           Father
           ;
           Of
           His
           Exaltation
           thereby
           
             to
             be
             Lord
             and
             Christ
             ;
             or
             to
             His
             Lordship
             and
             Dominion
             ;
             which
             ,
             being
             both
             of
          
           Proprietie
           and
           Jurisdiction
           ,
           
             hath
             annexed
             unto
             it
          
           ,
           the
           Power
           of
           Judging
           the
           Quick
           and
           the
           Dead
           :
           
             And
             in
             order
             thereunto
             ,
             of
          
           Raising
           the
           Dead
           
             also
             ,
             that
             both
          
           they
           ,
           
             and
             those
             which
             shall
             be
             found
             alive
             at
          
           His
           Coming
           ,
           
             may
             by
          
           His
           Award
           
             or
             Sentence
             receive
             their
          
           Final
           Dooms
           ,
           
             according
             to
             their
             several
             Demeanours
             in
             the
             Bodie
             ;
             when
             they
             that
             have
             done
             Good
             shal
             go
             into
          
           Life
           Everlasting
           ,
           which
           is
           the
           Gift
           of
           God
           ;
           
             And
             those
             that
             have
             done
             Evil
             (
             and
             have
             not
             their
             evil
             deeds
             done
             away
             )
             receiving
             the
          
           wages
           of
           sin
           ,
           
             shal
             go
             into
             Everlasting
             Fire
          
           .
        
         
           
             This
             is
             the
             Short
             or
             sum
             of
             what
             is
             conteined
             in
             the
             Five
             first
             Sections
             .
          
           
           
             The
             Sixth
             and
             Last
             consists
             of
             Thirteen
             Select
             Sermons
             ,
             the
             fittest
             I
             could
             chuse
             out
             ,
             to
             aid
             and
             accompany
             the
             precedent
             Discourses
             ;
             especially
             to
             attend
             the
             Tracts
             ,
             Of
          
           Christs
           coming
           to
           Judgment
           ;
           Of
           the
           Resurrection
           ;
           Of
           Life
           and
           Death
           Eternal
           ;
           
             which
             ,
             as
             they
             most
             flagrantly
             set
             forth
          
           THE
           TERROR
           OF
           THE
           LORD
           ,
           
             so
             are
             they
             most
             likely
             ,
             by
             startling
             and
             amateing
             the
             Conscience
             ,
             to
             prepare
             mens
             minds
             ,
             that
             the
             Impressions
             of
             those
             Sermons
             may
             be
             most
             penetrative
             and
             permanent
             .
          
        
         
           
             As
             ,
             in
             the
             last
             mentioned
             Tracts
             ,
             me-thinks
             I
             find
             A
             Particular
             Summons
             directed
             to
             my self
             ,
          
           Prepare
           to
           meet
           thy
           God
           ;
           Give
           an
           
           Account
           of
           thy
           Stewardship
           ;
           
             So
             in
             the
             annexed
             Sermons
             I
             find
             peculiar
             and
             proper
             Remembrances
             of
             several
             things
             wherein
             I
             have
             done
             very
             foolishly
             ,
             deeds
             that
             ought
             not
             to
             be
             done
             .
             For
             this
             cause
             I
             bow
             my
             knees
             (
             and
             pray
             the
             Reader
             to
             lift
             his
             heart
             up
             in
             my
             behalf
             )
             to
             the
             Father
             of
             our
             Lord
             Jesus
             Christ
             for
             Pardon
             and
             Peace
             ;
             and
             that
             what
             I
             have
             here
             printed
             in
             this
             Book
             ,
             may
             so
             be
             written
             in
             the
             Table
             of
             my
             heart
             ,
             not
             with
             ink
             ,
             but
             with
             the
             Spirit
             of
             the
             living
             God
             ,
             that
             I
             may
             not
             only
             wait
             for
             ,
             but
             haste
             to
             the
             Coming
             of
             the
             Day
             of
             God.
             
          
        
         
           
             Having
             transferred
             these
             things
             unto
             my self
             ,
             and
             thus
             far
             made
             the
          
           Reader
           ,
           
             yea
             ,
             the
             World
             it self
             ,
             my
             Confessor
             ,
             I
             hope
             none
             will
             offend
             if
             I
             shew
             what
             respective
             parts
             of
             the
             ensuing
             Work
             ,
             may
             by
             others
             be
             usefully
             applyed
             to
             themselves
             .
             And
             first
             of
             all
             ,
             The
             Sorrowful
             and
             rightly
             suffering
             soul
             (
             if
             his
             actings
             be
             according
             )
             may
             reap
             harvests
             of
             Comfort
          
           
           
             from
             what
             Our
             Author
             hath
             written
             ,
             About
          
           Judgment
           ,
           Resurrection
           
             and
             the
          
           Life
           to
           Come
           :
           
             Whereas
             he
             that
             adds
             sin
             to
             miserie
             and
             wrath
             ,
             may
             certainly
             presume
             all
             the
             Desolations
             and
             Destructions
             God
             hath
             brought
             upon
             the
             Earth
             ,
             as
             so
             many
             Tastes
             and
             pledges
             of
             Greater
             to
             ensue
             .
             The
             Woes
             past
             ,
             are
             but
             Schiographies
             and
             portendments
             ,
             scarce
             beginnings
             of
             future
             evils
             .
             And
             I
             earnestly
             beseech
             all
             of
             the
             former
             sort
             ,
             as
             to
             fortifie
             themselves
             with
             Arguments
             to
             Charitie
             and
             forgiving
             injuries
             out
             of
          
           Chap.
           32.
           
           
             So
             to
             regulate
             their
             Conversation
             and
             Demeanour
             by
             the
             Directions
             to
             be
             sound
          
           Chap.
           35.
           
        
         
           
             The
             Section
          
           Of
           Christs
           coming
           to
           Judgment
           ,
           
             is
             very
             useful
             for
             such
             as
             take
             upon
             them
             places
             of
             Judicature
             ,
             and
             most
             useful
             for
             such
             as
             judge
             in
             matters
             of
             Highest
             Nature
             and
             Difference
             .
             The
             Precept
             of
          
           Deborah
           ,
           Judg.
           5.
           10.
           
           Meditate
           ye
           —
           Ye
           that
           sit
           in
           Judgment
           ;
           
             is
             the
             same
             with
             that
             of
          
           David
           ,
           Psal
           2.
           10
           ,
           12.
           
           Be
           Wise
           —
           .
           Kiss
           the
           Son
           —
           .
           
             And
             the
             Question
             which
          
           David
           
             puts
             in
             that
             Golden
             Psalm
          
           ,
           Ne
           perdas
           ,
           
             will
             again
             be
             put
             to
             the
             Question
             by
             the
          
           Son
           of
           David
           ,
           
             when
             he
             comes
             to
             judge
             the
          
           
           
             Judges
             of
             the
             Earth
          
           ,
           Are
           your
           minds
           set
           upon
           righteousness
           ,
           O
           ye
           Congregation
           ?
           And
           do
           ye
           judge
           the
           thing
           that
           is
           right
           ,
           O
           ye
           sons
           of
           Men
           ?
           
             Whether
             ye
             do
             or
             no
             ,
             will
             then
             be
             justly
             and
             finally
             judged
             .
          
        
         
           
             The
             Tract
          
           Of
           the
           Resurrection
           ,
           
             who
             can
             express
             the
             use
             of
             it
             ?
             An
             astonishing
             Meditation
             it
             is
             to
             think
             ,
             I
             now
             see
             ,
             as
             surely
             the
             eyes
             of
             some
             shal
             see
             ,
             those
             Christian
             brethren
             that
             fel
             in
             any
             late
             Battail
             ,
             &
             were
             buried
             where
             they
             fell
             ,
             rising
             out
             of
             their
             places
             of
             Burial
             ,
             (
             whether
             impleading
             or
             forgiving
             one
             another
             )
             and
             with
             haste
             marching
             into
             the
          
           Valley
           of
           Jehoshaphat
           ,
           
             to
             see
             the
             day
             won
             or
             lost
             there
             ;
             and
             whose
             Heads
             shall
             then
             be
             crowned
             with
             Glory
             .
             Yet
             is
             this
             but
             as
             the
             drop
             of
             a
             bucket
             to
             the
             Ocean
             of
             that
             days
             Terrors
             .
          
        
         
           The
           Sermons
           
             upon
             that
             Precept
             of
             Christ
             ,
             (
             I
             might
             say
             of
          
           Noah
           and
           Tullie
           )
           Do
           as
           you
           would
           be
           done
           to
           
             are
             worth
             their
             weight
             in
             Gold
             of
          
           Ophir
           ,
           
             and
             useful
             for
             all
             Christians
             of
             what
             condition
             soever
             .
          
        
         
           
             There
             came
             out
             a
             Book
             some
             sixteen
             years
             ago
             ;
             intituled
             ,
          
           Autocatacrisis
           Ladensium
           ;
           
             To
             the
             Partie
             or
             Persons
             that
             Composed
             or
             applauded
             that
             Book
             (
             wherein
             Our
             Author
             is
             named
             )
             I
             would
             especially
             recommend
             His
             Discourses
             upon
             Rom.
          
           2.
           1.
           
             presuming
             that
             that
             those
             (
             with
             the
             Verifications
             of
             them
             exhibited
             in
             these
             late
             Revolutions
             )
             will
             convince
             Him
             or
             them
             sufficiently
             ,
             That
             it
             is
             no
             difficult
             matter
             to
             compile
             a
             Larger
             Volume
             of
             Particularities
             ,
             wherein
             they
             that
             have
             judged
             others
             ,
             have
             ,
             by
             doing
             over
             and
             over
             ,
             again
             and
             again
             ,
             the
             same
             things
             ,
             or
             things
             more
             then
             equivalent
             ,
             condemned
             themselves
             ,
             and
             justified
             those
             whom
             they
             have
             condemned
             .
          
        
         
           The
           Sermons
           upon
           2
           Chron.
           24.
           
             and
             Matth.
          
           23.
           
             contein
             very
             sound
             reproof
             of
             the
             Pharisaical
             Duplicitie
             ,
             of
             such
             as
             built
             the
             Sepulchres
             of
             ancient
             ,
             and
             yet
             persecuted
             the
             present
             Prophets
             ;
             and
             therein
             of
             such
             as
             in
             our
             dayes
             commend
             the
             Lives
             ,
             and
             condemn
             the
             Authors
             of
             the
             Deaths
             of
             Bishop
          
           
           Cranmer
           ,
           Hooper
           ,
           Ridley
           ,
           Ferrar
           ,
           Father
           Latimer
           ,
           &c.
           
           
             And
             yet
             destroy
             their
             successors
             in
             Order
             ,
             Discipline
             and
             Doctrine
             .
             I
             call
             heaven
             and
             earth
             to
             Record
             this
             day
             (
             not
             to
          
           condemn
           
             such
             ,
             but
             to
          
           convince
           
             them
             that
             they
             may
             be
             saved
             )
             That
          
           Those
           Men
           
             whom
             they
             have
             cast
             out
             as
             enemies
             to
             the
             Church
             of
          
           England
           
             (
             and
             in
             Effect
             ,
             by
             driving
             them
             out
             from
             the
             Inheritance
             of
             the
             Lord
             ,
             tempted
             ,
          
           saying
           ,
           Go
           serve
           other
           Gods
           !
           )
           are
           The
           Men
           
             that
             bear
             the
             Burthen
             and
             heat
             of
             the
             day
             in
             all
             Contests
             betwixt
             parties
             of
             the
             English
             and
             Romish
             Churches
             ,
             and
             that
             preserve
             their
             undoers
             from
             being
             overborn
             with
             Romish
             Errors
             ;
             And
             this
             they
             do
             upon
             disadvantages
             unimaginable
             (
             save
             only
             to
             such
             as
             have
             experimented
             them
             )
             for
             want
             of
             their
             own
             Libraries
             ,
             Their
             former
             accommodations
             of
          
           Secessus
           &
           Otia
           ,
           &c.
           
        
         
           
             Besides
             ,
             Those
             Sermons
             will
             shew
             ,
          
           That
           the
           guilt
           of
           Blood
           will
           lye
           long
           upon
           a
           Nation
           ;
           
             That
             it
             justly
             may
             ,
             and
             certainly
             will
             ,
             be
             required
             of
             late
             Posterity
             ,
             unless
          
           A
           Signal
           Repentance
           
             of
             the
             same
             ,
             and
             especial
             abstinence
             from
             the
             like
             sins
             intervene
             .
             I
             appeal
             to
             the
             meekest
          
           Moses
           
             upon
             earth
             ,
             what
             Degree
             of
             Guilt
             he
             would
             apportion
             to
             that
          
           Communitie
           
             (
             suppose
             it
             in
             any
             Forrain
             Kingdom
             )
             or
             the
          
           Posteritie
           
             thereof
             ,
             which
             being
             not
             only
             A
             Pretender
             to
             Christianitie
             but
             to
             the
             Puritie
             thereof
             ,
             did
             Sit
             as
             a
             Spectator
             ,
             whilst
             a
             Tumultuous
             Tempest
             of
             People
             for
             divers
             hours
             together
             did
             hunt
             and
             chase
             an
             Aged
             man
             (
             were
             he
             good
             or
             bad
             )
             unto
             the
             Death
             .
             Yet
             was
             this
             thing
             done
             in
             our
          
           Metropolis
           
             (
             which
             is
             a
             kind
             of
             standing
          
           
           
             Representative
             of
             the
             whole
             Nation
             )
             some
             thirtie
             yeers
             ago
             .
             Or
             what
             censure
             he
             would
             pass
             upon
             three
             Kingdomes
             ,
             the
             Generality
             whereof
             did
             ,
             though
             but
          
           ex-post-facto
           ,
           
             only
             by
             rejoycing
             at
             the
             deed
             ,
             consent
             to
             the
             Assassination
             of
             A
             Prince
             the
             man
             whom
             the
             King
             had
             honoured
             .
             Yet
             was
             this
             also
             done
             about
             the
             same
             number
             of
             years
             since
             .
             It
             is
             true
             ,
             Justice
             did
             treatably
             overtake
             the
             Partie
             that
             did
             this
          
           
           
             Fact
             :
             But
             Who
             ever
             sorrowed
             for
             the
             Joy
             conceived
             at
             it
             ?
             These
             two
             seem
             to
             have
             been
          
           Portentuous
           Aboadments
           
             of
             Calamities
             ensuing
             ;
             (
             as
             the
             daily
             visible
             desolation
             and
             Profanation
             of
             Gods
             House
             ,
             is
             of
             future
             woe
             :
             )
             And
             I
             remember
             them
             not
             ,
          
           as
           making
           Intercession
           against
           Israel
           ,
           
             or
             as
             things
             I
             have
             whereof
             to
             accuse
             mine
             own
             Nation
             with
             delight
             ,
             but
             upon
             the
             same
             account
             that
             I
             call
             mine
             own
             sins
             to
             remembrance
             ,
             that
             God
             may
             be
             intreated
             for
             the
             Land
             ,
             to
             blot
             them
             out
             of
             His.
             And
             I
             beseech
             the
             Infinite
             Mercie
             to
             pardon
             these
             and
             all
             others
             ,
             as
             fully
             ,
             freely
             ,
             and
             upon
             the
             same
             termes
             I
             desire
             pardon
             for
             mine
             own
             .
          
        
         
           
             I
             have
             but
          
           Two
           Things
           
             more
             to
             say
             (
             and
             the
             One
             concernes
             the
             Vulgar
             Reader
             )
          
           1.
           
           
             That
             this
             Book
             seems
             no
             way
             lyable
             to
             the
          
           Objection
           
             of
             Obscurity
             ,
             which
             hath
             been
             sometimes
             made
             against
             some
             other
             parts
             of
             this
             Authors
             Writings
             ;
             the
             Style
             here
             being
             more
             easie
             and
             Popular
             ,
             as
             first
             prepared
             for
          
           His
           Charge
           at
           Newcastle
           :
           
             Though
             to
             say
             the
             truth
             ,
             The
             Darkness
             was
             most-what
             in
             the
             Readers
             Eye
             ,
             and
             not
             in
             the
             Object
             ,
             or
             Authors
             Writings
             .
          
           2.
           
           
             That
             the
             longer
             the
             world
             lasts
             ,
             the
             more
             seasonable
             every
             day
             then
             other
             will
             this
             Book
             be
             ;
             yea
             ,
             so
             it
             must
             needs
             be
             ,
             the
             Essential
             parts
             thereof
             treating
             of
             ,
             and
             proving
             ,
          
           Christs
           Coming
           to
           Judgement
           ,
           The
           Resurrection
           ,
           and
           Life
           Everlasting
           .
        
         
           
             If
             any
             One
             shall
             either
             by
             reading
             the
             Book
             or
             the
             Preface
             be
             any
             thing
             bettered
             ,
             I
             beseech
             him
             make
             his
             Return
             in
             Prayers
             for
             the
             Church
             of
          
           England
           
             (
             once
             the
             Envie
             and
             Fear
             ,
             now
             ,
             by
             the
             folly
             of
             her
             own
             children
             ,
             made
             the
             scorn
             of
             her
          
           Aemula
           )
           
             That
             the
             Lord
             would
             so
             build
             up
             her
             walls
             ,
             set
             up
             her
             Gates
             ,
             and
             erect
             her
             Towers
             ,
             That
             Her
          
           Militancie
           
             in
             his
             strength
             may
             be
             victorious
             for
             His
          
           Truth
           ,
           
             and
             at
             last
             changed
             into
             a
             Triumph
             in
             His
          
           Glory
           ,
           
             Which
             shall
             be
             the
             earnest
             Request
             of
          
        
         
           
             Her
             most
             Unworthy
             Son
             ,
             and
             the
             Readers
             Humble
             Servant
             in
             the
             Lord
             Jesus
             ,
             B.
             O.
             
          
        
      
       
         
           ERRATA
           .
        
         
           In
           the
           Tenth
           Book
           ,
           Fol.
           3137.
           lin
           .
           16.
           read
           some
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           R.
           In
           this
           Book
           Fol.
           3327.
           lin
           .
           26.
           read
           Fifth
           Chapt.
           Fol.
           3789.
           lin
           .
           16.
           read
           
             Cui
             à
             nobis
             reddenda
          
           .
        
      
       
         
         
           A
           TABLE
           
             Of
             the
             Principal
          
           Arguments
           
             of
             the
             several
          
           Sections
           and
           Chapters
           
             contained
             in
             this
          
           BOOK
           .
        
         
           
             SECT
             .
             I.
             
               Of
               Christs
               Sitting
               at
               the
               Right
               Hand
               of
               God.
               Of
               the
               Grammatical
               sense
               of
               the
               Words
               ,
               and
               of
               the
               Real
               Dignity
               answering
               thereto
               .
            
          
           
             CHAP.
             I.
             Of
             the
             Grammatical
             sense
             of
             the
             words
             ,
             Heb.
             10.
             12.
             
             
               But
               this
               man
               after
               he
               had
               offered
               one
               Sacrifice
               ,
               &c.
            
             and
             whether
             they
             be
             meerly
             Metaphorical
             .
             pag.
             3307
          
           
             2.
             
             Of
             the
             Real
             Dignitie
             contained
             in
             this
             Article
             ;
             viz.
             The
             Exaltation
             of
             Christ
             .
             That
             Christ
             was
             exalted
             both
             as
             the
             Son
             of
             God
             ,
             and
             the
             son
             of
             David
             p.
             3311
          
           
             3.
             
             In
             what
             sense
             Christs
             humane
             Nature
             may
             ;
             in
             what
             sense
             it
             may
             not
             be
             said
             to
             be
             infinitely
             exalted
             .
             The
             Question
             concerning
             the
             Ubiquity
             of
             Christs
             Bodie
             handled
             p.
             3317
          
           
             4.
             
             A
             Paraphrase
             upon
             the
             sixth
             of
             S.
             John.
             In
             what
             sense
             Christs
             flesh
             is
             said
             to
             be
             truly
             meat
             ,
             &c.
             
             What
             it
             is
             ,
             To
             eat
             Christs
             Flesh
             ,
             and
             drink
             his
             Blood.
             Of
             Eating
             and
             Drinking
             Spiritual
             and
             Sacramental
             ;
             and
             whether
             of
             them
             is
             meant
             ,
             John
             6.
             56.
             
             Of
             Communion
             in
             one
             kind
             ,
             and
             Receiving
             Christs
             Blood
             
               per
               Concomitantiam
               .
               Tollets
            
             Exposition
             of
             [
             Except
             ye
             Eat
             And
             Drink
             ]
             by
             disjunction
             turning
             ,
             And
             into
             Or
             ,
             confuted
             ,
             and
             Rules
             given
             for
             better
             expounding
             like
             Cases
             .
             How
             Christ
             dwells
             in
             Us
             ,
             and
             We
             in
             Him.
             The
             Application
             .
             All
             which
             be
             seasonable
             Meditations
             upon
             the
             Lords
             Supper
             p.
             3328
          
           
             5.
             
             The
             Great
             Attribute
             of
             Christ
             ,
             
               [
               His
               being
               the
               Chief
               Corner
               stone
               ]
            
             handled
             in
             the
             foregoing
             Chapter
             ,
             prosecuted
             more
             amply
             in
             this
             .
             Christ
             is
             the
             Foundation
             of
             the
             Apostles
             and
             Prophets
             .
             How
             Christians
             being
             built
             upon
             this
             Foundation
             ,
             do
             grow
             into
             an
             Holy
             Temple
             .
             p.
             3348
          
        
         
           
             SECT
             .
             II.
             
               Of
               Christs
               Lordship
               or
               Dominion
            
             .
             Phil.
             2.
             11.
             
             
               That
               every
               tongue
               should
               confess
               ,
               &c.
            
             p.
             3358
          
           
             CHAP.
             6.
             
             What
             it
             is
             to
             be
             a
             Lord.
             Though
             there
             be
             many
             called
             Lords
             ;
             yet
             there
             is
             but
             One
             Absolute
             Lord.
             ibid.
             
          
           
             7.
             
             In
             what
             Respects
             ,
             or
             upon
             what
             Grounds
             Christ
             by
             peculiar
             Title
             is
             called
             
               The
               Lord.
            
             And
             first
             of
             the
             Title
             it self
             ,
             Secondly
             of
             the
             Real
             Grounds
             unto
             this
             Title
             3362
          
           
           
             8.
             
             What
             our
             confession
             of
             Christ
             to
             be
             
               The
               Lord
            
             ,
             importeth
             ,
             and
             how
             it
             redoundeth
             to
             the
             glory
             of
             God
             the
             Father
             .
          
        
         
           
             SECT
             .
             III.
             
               Of
               Christs
               Coming
               to
               Judgment
            
             .
          
           
             CHAP.
             9.
             2
             
             Cor.
             5.
             10.
             insisted
             upon
             p.
             3375
          
           
             10.
             
             Of
             the
             Natural
             Notions
             which
             the
             Heathens
             had
             ,
             and
             the
             Internal
             Experiments
             which
             every
             true
             Christian
             may
             have
             ,
             answering
             to
             
               those
               Notions
            
             of
             a
             final
             Judgment
             3377
          
           
             11.
             
             By
             what
             Authority
             of
             Scripture
             this
             exercise
             of
             the
             final
             Judgment
             is
             appropriated
             unto
             our
             Lord
             Jesus
             Christ
             p
             3390
          
           
             12
             The
             manner
             of
             Christs
             coming
             to
             Judgment
             which
             was
             the
             third
             General
             proposed
             in
             the
             ninth
             Chapter
             p.
             3401
          
        
         
           
             SECT
             .
             IV.
             
               Of
               the
               Resurrection
               of
               the
               Dead
               .
            
          
           
             CHAP.
             13.
             
             The
             Belief
             of
             the
             Article
             of
             the
             Resurrection
             ,
             of
             high
             concernment
             ,
             malignantly
             impugned
             by
             Satan
             and
             his
             Agents
             :
             needs
             and
             deserves
             our
             best
             Fortification
             .
             The
             Heathens
             had
             Implicite
             notions
             of
             a
             Resurrection
             .
             The
             obstacle
             of
             impossibility
             removed
             by
             proof
             of
             this
             Conclusion
             [
             That
             though
             all
             things
             were
             annihilated
             ,
             yet
             God
             is
             able
             to
             retrieve
             or
             recover
             ,
             
               The
               Numerical
               same
               .
            
             ]
             p.
             3422
          
           
             14.
             
             This
             Argument
             drawn
             from
             
               Seed
               sown
            
             [
             1
             Cor.
             15.
             36.
             
             &c.
             ]
             is
             a
             concludent
             proof
             of
             the
             resurrection
             of
             the
             Bodie
             p
             3434
          
           
             15.
             
             The
             Objections
             of
             the
             Atheist
             ,
             and
             the
             Exceptions
             of
             the
             Naturalist
             ,
             both
             put
             fully
             home
             ,
             and
             as
             fully
             answered
             .
             The
             falsitie
             of
             the
             Supposals
             and
             Paradoxes
             (
             rather
             then
             Principles
             )
             of
             the
             Atheist
             discovered
             ,
             and
             made
             even
             palpable
             by
             ocular
             demonstration
             and
             by
             Instances
             in
             Bodies
             Vegetant
             and
             Sensitive
             .
             A
             Scruple
             that
             might
             trouble
             some
             pious
             mind
             after
             all
             this
             ,
             satisfied
             .
             A
             short
             Application
             of
             the
             Doctrin
             contained
             in
             the
             whole
             Chapter
             p
             3444
          
           
             16
             The
             Apostles
             method
             ,
             1
             Cor.
             15.
             16
             ,
             17
             ,
             20.
             in
             proving
             the
             Resurrection
             peculiar
             ,
             and
             yet
             Artificial
             .
             His
             way
             of
             Natural
             or
             reciprocal
             Infeference
             both
             Negative
             and
             Assertive
             ,
             justified
             ,
             and
             shewed
             ,
             That
             both
             these
             Inferences
             naturally
             arise
             ,
             and
             may
             concludently
             be
             gathered
             from
             the
             Text
             ,
             and
             from
             the
             Principles
             of
             Christian
             Belief
             .
             Wherein
             the
             witness
             (
             false
             upon
             supposition
             ,
             ver
             .
             14
             ,
             15.
             )
             should
             consist
             .
             That
             Philosophical
             Principle
             ,
             
               [
               Deus
               et
               Natura
               nihil
               faciunt
               frustra
               ]
            
             divinely
             improved
             .
             Gods
             special
             and
             Admirable
             works
             have
             ever
             a
             Correspondent
             ;
             that
             is
             some
             extraordinary
             end
             .
             How
             sin
             is
             taken
             away
             by
             Christs
             Death
             ;
             How
             by
             his
             Resurrection
             .
             How
             we
             are
             justified
             by
             Christs
             Resurrection
             .
             How
             we
             may
             try
             our selves
             and
             know
             ,
             whether
             we
             rightly
             believe
             this
             Article
             of
             the
             Resurrection
             or
             no.
             p
             3455
          
        
         
           
           
             SECT
             .
             V.
             
               Of
               the
               Article
               of
               Everlasting
               Life
               .
            
          
           
             
               CHAP.
               XVII
               .
               Rom.
               6.
               21
               ,
               22
               ,
               23.
               
               
                 What
                 fruit
                 had
                 ye
                 then
                 of
                 those
                 things
                 ,
                 &c.
                 
              
               The
               Connexion
               of
               the
               fifth
               and
               sixth
               Chapters
               to
               the
               Romans
               .
               A
               Paraphrase
               upon
               the
               sixth
               chapter
               .
               The
               importance
               of
               the
               phrase
               
                 [
                 Dead
                 to
                 sin
              
               ]
               No
               Christians
               in
               this
               life
               so
               dead
               to
               sin
               ,
               as
               to
               come
               up
               to
               the
               Resemblance
               of
               Death
               natural
               .
               True
               Christians
               dead
               to
               sin
               ,
               in
               a
               proportion
               to
               civil
               death
               .
               All
               Christians
               (
               at
               least
               all
               the
               Romans
               to
               whom
               S.
               Paul
               writes
               ,
               did
               so
               )
               in
               Baptism
               professe
               themselves
               dead
               to
               sin
               ,
               and
               vow
               death
               to
               sin
               by
               a
               true
               Mortification
               thereof
               .
               All
               have
               in
               Baptism
               ,
               or
               may
               have
               a
               Talent
               of
               Grace
               as
               an
               Antidote
               or
               Medicine
               against
               the
               deadly
               Infection
               of
               sin
               ,
               as
               a
               strengthning
               to
               make
               us
               victorious
               over
               sin
               .
            
             
               Three
               Motives
               to
               deter
               us
               from
               the
               service
               of
               sin
               .
               1.
               
               It
               is
               fruitless
               .
               2.
               
               It
               is
               shameful
               ;
               3.
               
               It
               is
               mortiferous
               ;
               Two
               Motives
               to
               engage
               us
               in
               Gods
               service
               ,
               1.
               
               Present
               and
               sweet
               fruit
               unto
               holiness
               .
               2.
               
               Future
               happiness
               .
               p
               3469
            
          
           
             18.
             
             Of
             the
             fruitlesnesse
             of
             sin
             .
             Of
             the
             shame
             that
             followes
             and
             dogs
             sin
             ,
             as
             the
             shadow
             doth
             the
             body
             ;
             what
             shame
             is
             ,
             whence
             it
             ariseth
             ,
             and
             what
             use
             may
             be
             made
             thereof
             .
             Of
             fame
             ,
             praise
             and
             honor
             .
             Satans
             stales
             ,
             false
             shame
             and
             false
             honor
             .
             The
             character
             of
             both
             in
             Greek
             and
             Latin.
             Of
             Pudor
             ,
             which
             is
             alwayes
             
               Male
               Facti
            
             ;
             of
             Verecundia
             ,
             which
             may
             sometimes
             be
             ,
             
               de
               modo
               recte
               Facti
               .
               Periit
               vir
               cui
               pudor
               periit
               .
               Erubuit
               salva
               res
               est
               .
            
             p.
             3477
          
           
             19.
             
             We
             are
             many
             wayes
             engaged
             to
             serve
             God
             rather
             then
             to
             serve
             sin
             ,
             though
             sin
             could
             afford
             us
             as
             much
             fruit
             &
             reward
             as
             God
             doth
             .
             But
             there
             is
             no
             proportion
             ,
             no
             ground
             of
             comparison
             between
             the
             fruits
             of
             sin
             ,
             &
             the
             Gift
             of
             God.
             The
             case
             stated
             betwixt
             the
             voluptuous
             ,
             sensual
             life
             ,
             and
             the
             life
             truly
             christian
             .
             Satans
             Method
             and
             Gods
             Method
             .
             A
             complaint
             of
             the
             neglect
             of
             grace
             .
             p.
             3484
          
           
             20.
             
             The
             first
             and
             second
             Death
             both
             literally
             meant
             ,
             
               The
               wages
               of
               sin
            
             ;
             Both
             described
             ,
             both
             compared
             and
             shewed
             ,
             how
             and
             wherein
             the
             second
             Death
             exceeds
             the
             first
             .
             The
             greater
             deprivation
             of
             good
             ,
             the
             worse
             and
             more
             unwelcom
             death
             is
             .
             Every
             member
             of
             the
             bodie
             ,
             every
             faculty
             of
             the
             soul
             ,
             the
             seat
             and
             subject
             of
             the
             second
             death
             .
             A
             Map
             and
             scale
             :
             the
             surface
             and
             solidity
             of
             the
             second
             Death
             .
             Pain
             improved
             ,
             by
             enlarging
             the
             capacity
             of
             the
             patient
             ,
             and
             by
             intending
             or
             advancing
             the
             Activitie
             of
             the
             Agent
             .
             Three
             dimensions
             of
             the
             second
             death
             ,
             1.
             
             Intensiveness
             .
             2.
             
             Duration
             3.
             
             
               Unintermitting
               continuation
               of
               Torment
               .
               Poena
               damni
               &
               sensus
               ,
            
             terms
             co-incident
             .
             Pains
             of
             the
             Damned
             Essential
             and
             Accidental
             .
             Just
             to
             punish
             momentany
             sin
             with
             pain
             eternal
             .
             The
             reflection
             and
             Revolution
             of
             thoughts
             upon
             the
             sinners
             folly
             ;
             the
             Worm
             of
             conscience
             .
             p.
             3490
          
           
             21.
             
             Eternal
             life
             compared
             with
             this
             present
             life
             :
             the
             several
             tenures
             of
             both
             ;
             The
             method
             proposed
             .
             The
             instability
             of
             this
             present
             life
             .
             The
             contentments
             of
             it
             short
             ,
             and
             the
             capacities
             of
             men
             to
             enjoy
             such
             contentments
             as
             this
             life
             affords
             ,
             narrower
             .
             In
             the
             life
             to
             come
             the
             capacitie
             of
             every
             faculty
             shall
             be
             enlarged
             .
             Some
             senses
             shal
             receive
             their
             former
             contentments
             only
             eminentèr
             as
             if
             one
             should
             receive
             the
             weight
             in
             Gold
             for
             dross
             .
             Some
             formalitèr
             .
             Of
             Joy
             Essential
             ,
             and
             Joy
             Accidental
             .
             p.
             3500
          
           
             22.
             
             Of
             the
             Accidental
             Joys
             of
             the
             life
             to
             come
             .
             A
             particular
             Terrar
             or
             Map
             of
             the
             Kingdom
             prepared
             for
             the
             blessed
             Ones
             ,
             in
             a
             Paraphrase
             upon
             the
             8
             Beatitudes
             ,
             or
             the
             Blessedness
             promised
             to
             the
             8
             qualifications
             set
             down
             in
             the
             5.
             
             Matth.
             Eternal
             life
             the
             strongest
             obligation
             to
             all
             duties
             .
             Satans
             two
             usual
             wayes
             of
             tempting
             us
             ,
             either
             
               per
               Blanda
            
             ,
             or
             
               per
               Aspera
            
             .
             p.
             3510
          
           
           
             23.
             
             The
             Philosophers
             Precept
             ,
             
               [
               Sustine
               &
               Abstine
            
             ]
             though
             good
             in
             its
             kind
             ,
             and
             in
             some
             degree
             useful
             ,
             yet
             insufficient
             .
             True
             belief
             of
             the
             Article
             of
             everlasting
             life
             and
             death
             is
             able
             to
             effect
             both
             Abstinence
             from
             doing
             evil
             ,
             and
             sufferance
             of
             evil
             for
             well-doing
             .
             The
             sad
             Effects
             of
             the
             misbelief
             or
             unbelief
             of
             this
             Article
             of
             Life
             and
             Death
             Eternal
             .
             The
             true
             belief
             of
             it
             includes
             a
             taste
             of
             both
             .
             Direction
             how
             to
             take
             a
             taste
             of
             death
             eternal
             without
             danger
             .
             Turkish
             Principles
             produce
             Effects
             to
             the
             shame
             of
             Christians
             .
             Though
             hell
             fire
             be
             material
             it
             may
             pain
             the
             soul
             .
             The
             Story
             of
             Biblis
             .
             The
             Bodie
             of
             the
             second
             death
             fully
             adequate
             to
             the
             Body
             of
             sin
             .
             Parisiensis
             his
             Story
             .
             A
             General
             and
             useful
             Rule
             .
             p.
             3519.
             
          
           
             24.
             
             The
             Bodie
             of
             Death
             being
             proportioned
             to
             the
             bodie
             of
             sin
             ,
             Christian
             Meditation
             must
             apply
             part
             to
             part
             ,
             but
             by
             Rule
             and
             in
             Season
             .
             The
             dregs
             and
             relicks
             of
             sin
             be
             the
             sting
             of
             Conscience
             ,
             and
             this
             is
             a
             prognostick
             of
             the
             worm
             of
             Conscience
             which
             is
             a
             chief
             part
             of
             the
             second
             death
             .
             Directions
             how
             to
             make
             right
             use
             of
             the
             fear
             of
             the
             second
             death
             ,
             without
             falling
             into
             despere
             ,
             and
             of
             the
             hope
             of
             life
             eternal
             ,
             without
             mounting
             into
             presumption
             ;
             viz.
             1.
             
             Beware
             of
             immature
             perswasions
             of
             certainty
             of
             salvation
             .
             2.
             
             Of
             this
             Opinion
             ,
             That
             all
             men
             be
             at
             all
             times
             either
             in
             the
             estate
             of
             the
             Elect
             or
             Reprobates
             .
             3.
             
             Of
             the
             irrespective
             Decree
             of
             Absolute
             Reprobation
             .
             The
             use
             of
             the
             taste
             of
             death
             and
             pleasures
             .
             The
             Turkish
             use
             of
             both
             .
             How
             Christians
             may
             get
             a
             relish
             of
             Joy
             eternal
             by
             peace
             of
             Conscience
             ,
             joy
             in
             the
             Holy
             Ghost
             and
             works
             of
             Righteousnesse
             .
             Affliction
             useful
             to
             that
             purpose
             .
             p.
             3529
          
           
             25.
             
             The
             coldness
             of
             our
             hope
             of
             Eternal
             Life
             ,
             causeth
             Deviation
             from
             the
             wayes
             of
             righteousness
             ,
             and
             is
             caused
             by
             our
             no-taste
             or
             spiritual
             disrelish
             of
             that
             life
             .
             The
             work
             of
             the
             Ministry
             is
             to
             plant
             this
             taste
             ,
             and
             to
             preserve
             it
             in
             Gods
             people
             .
             Two
             objects
             of
             this
             Taste
             .
             1.
             
             Peace
             of
             Conscience
             ;
             2.
             
             Joy
             in
             the
             Holy
             Ghost
             .
             That
             Peace
             may
             best
             be
             shadowed
             out
             unto
             us
             in
             the
             known
             sweetness
             of
             temporal
             peace
             .
             The
             passions
             of
             the
             natural
             man
             are
             in
             a
             continual
             mutiny
             .
             To
             men
             that
             as
             yet
             have
             no
             experience
             of
             it
             ,
             the
             nature
             of
             joy
             in
             the
             Holy
             Ghost
             may
             best
             be
             exemplified
             by
             that
             chearful
             gladness
             of
             heart
             ,
             which
             is
             the
             fruit
             of
             Civil
             Peace
             .
             It
             is
             the
             prerogative
             of
             man
             to
             enjoy
             himself
             ,
             and
             to
             possess
             his
             own
             soul
             .
             In
             the
             knowledg
             of
             any
             truth
             there
             is
             joy
             ;
             but
             true
             joy
             is
             only
             in
             the
             knowledg
             of
             Jesus
             Christ
             ,
             and
             of
             saving
             truths
             .
             The
             difference
             between
             Joy
             and
             Gladnesse
             in
             English
             ,
             Greek
             and
             Latin.
             p.
             3538.
             
          
           
             26.
             
             Whether
             the
             taste
             of
             Eternal
             Life
             once
             had
             ,
             may
             be
             lost
             .
             Concerning
             sin
             against
             the
             Holy
             Ghost
             .
             How
             temporal
             contentments
             and
             the
             pleasures
             of
             sin
             ,
             coming
             in
             competition
             ,
             prevail
             so
             ,
             as
             to
             extinguish
             and
             utterly
             dead
             the
             heavenly
             taste
             ,
             either
             by
             way
             of
             Efficiencie
             or
             Demerit
             .
             The
             Advantages
             discovered
             by
             which
             a
             lesser
             good
             gets
             the
             better
             of
             a
             greater
             .
             p.
             3547.
             
          
           
             27.
             
             About
             the
             merit
             of
             good
             Works
             .
             The
             Romanists
             Allegations
             from
             the
             force
             of
             the
             word
             
               [
               Mereri
            
             ]
             among
             the
             Antients
             ,
             and
             for
             the
             thing
             it self
             out
             of
             the
             holy
             Scriptures
             ;
             the
             Answers
             to
             them
             all
             respectively
             :
             Some
             prove
             
               Aut
               nihil
               ,
               aut
               nimium
            
             .
             The
             different
             value
             and
             importance
             of
             Causal
             Particles
             ,
             
               For
               ,
               Because
               ,
               &c.
            
             
             A
             Difference
             between
             ,
             
               Not
               worthy
               ,
               and
               unworthy
            
             .
             Christs
             sufferings
             ,
             though
             in
             time
             finite
             ,
             yet
             of
             value
             infinite
             .
             Pleasure
             of
             sin
             short
             ,
             yet
             deserves
             infinite
             punishment
             .
             Bad
             Works
             have
             the
             title
             of
             Wages
             and
             
               Desert
               to
               Death
            
             ,
             but
             so
             have
             not
             
               Good
               Works
            
             to
             Life
             Eternal
             .
             p.
             3558.
             
          
           
             28.
             
             Whether
             
               Charismata
               Divina
            
             ,
             that
             is
             ,
             The
             Impressions
             of
             Gods
             Eternal
             Favour
             may
             be
             merited
             by
             us
             .
             Or
             whether
             the
             second
             ,
             third
             and
             fourth
             
             Grace
             and
             Life
             Eternal
             it self
             may
             be
             so
             .
             About
             
               Revival
               of
               Merits
            
             .
             The
             Text
             Hebr.
             6.
             10.
             
             
               [
               God
               is
               not
               unjust
               ,
               &c.
               ]
            
             expounded
             .
             The
             Questions
             about
             Merits
             and
             Justification
             have
             the
             same
             Issue
             .
             The
             Romish
             Doctrin
             of
             Merits
             derogates
             from
             Christs
             merits
             .
             The
             Question
             (
             in
             order
             to
             Practise
             or
             Application
             )
             stated
             betwixt
             God
             and
             our
             own
             souls
             .
             Confidence
             in
             Merits
             ,
             and
             too
             hasty
             perswasions
             that
             we
             be
             the
             Favourites
             of
             God
             ,
             two
             Rocks
             .
             God
             in
             punishing
             Godly
             men
             respects
             their
             former
             good
             works
             .
             p.
             3568.
             
          
           
             29.
             
             Three
             points
             :
             1.
             
             Eternal
             Life
             the
             most
             free
             gift
             of
             God
             ,
             both
             in
             respect
             of
             the
             Donor
             and
             of
             the
             Donee
             .
             2.
             
             Yet
             doth
             not
             the
             sovereign
             Freenesse
             of
             the
             Gift
             ,
             exclude
             all
             Qualifications
             in
             the
             Donees
             ;
             rather
             requires
             better
             in
             them
             then
             in
             others
             which
             exclude
             it
             ,
             or
             themselves
             from
             it
             .
             (
             Whether
             the
             Kingdom
             of
             Heaven
             was
             prepared
             for
             All
             ,
             or
             for
             a
             certain
             number
             )
             3.
             
             The
             first
             Qualification
             for
             grace
             ,
             is
             to
             become
             as
             little
             children
             .
             A
             parallel
             of
             the
             conditions
             of
             Infants
             ,
             and
             of
             Christians
             truly
             humble
             and
             meek
             .
             p.
             3578
          
           
             30.
             
             Matth.
             25.
             34.
             
             
               Then
               shall
               the
               King
               say
               to
               them
               on
               his
               Right
               hand
               ,
               &c.
               
            
             Two
             General
             Heads
             of
             the
             Discourse
             .
             1
             A
             Sentence
             .
             2.
             
             The
             execution
             thereof
             .
             Controversies
             about
             the
             sentence
             .
             Three
             conclusions
             in
             order
             to
             the
             decisions
             of
             those
             Controversies
             .
             1.
             
             The
             Sentence
             of
             life
             is
             awarded
             
               Secundum
               Opera
            
             ,
             not
             excluding
             faith
             .
             2.
             
             Good
             Works
             are
             necessary
             to
             salvation
             ,
             
               Necessitate
               Praecepti
               &
               Medii
            
             :
             (
             And
             to
             Justification
             too
             ;
             as
             some
             say
             ,
             
               Quoad
               praesentiam
               ,
               non
               quoad
               Efficientiam
               .
               )
            
             The
             third
             (
             handled
             in
             the
             next
             Chapter
             )
             Good
             Works
             though
             necessary
             ,
             are
             not
             
               Causes
               of
            
             ,
             but
             the
             
               Way
               to
            
             the
             Kingdom
             .
             Damnation
             awarded
             for
             Omissions
             .
             Saint
             Augustines
             saying
             ,
             
               [
               Bona
               Opera
               sequuntur
               Justificatum
               ,
               &c.
               ]
            
             expounded
             .
             Saint
             James
             2.
             10.
             
             
               [
               He
               that
               keeps
               the
               whole
               Law
               ,
               and
               yet
               offends
               in
               one
               point
               ,
               &c.
               ]
            
             expounded
             .
             Why
             Christ
             in
             the
             final
             Doome
             instances
             only
             in
             Works
             of
             Charity
             ,
             not
             of
             Piety
             and
             Sanctity
             .
             An
             Exhortation
             to
             do
             good
             to
             the
             poor
             and
             miserable
             ;
             and
             the
             rather
             ,
             because
             some
             of
             those
             duties
             may
             be
             done
             by
             the
             meanest
             of
             men
             .
             p.
             3587
          
           
             31.
             
             Jansenius
             his
             Observation
             and
             Disputation
             [
             about
             Merit
             ]
             examined
             ,
             and
             convinced
             of
             Contradiction
             to
             it self
             ,
             and
             to
             the
             truth
             .
             The
             Definition
             of
             Merit
             .
             The
             state
             of
             the
             Question
             concerning
             Merit
             .
             Increase
             of
             Grace
             no
             more
             meritable
             then
             the
             first
             Grace
             .
             A
             Promise
             made
             
               Ex
               Mero
               Motu
               ,
               sine
               Ratione
               dati
               &
               accepti
            
             ;
             cannot
             found
             a
             Title
             to
             Merits
             .
             Such
             are
             all
             Gods
             Promises
             ,
             
               Issues
               of
               meer
               Grace
               ,
               Mercie
               and
               Bountie
               .
            
             The
             Romanists
             of
             Kin
             to
             the
             Pharisee
             ,
             yet
             indeed
             more
             to
             be
             blamed
             then
             He.
             The
             Objection
             from
             the
             Causal
             Particle
             FOR
             ,
             made
             and
             answered
             .
          
        
         
           
             SECT
             .
             VI.
             
          
           
             CHAP.
             32.
             
             Matth.
             7.
             12.
             
             
               —
               Whatsoever
               ye
               would
               that
               men
               should
               do
               unto
               you
               ,
               &c.
               
            
             The
             misery
             of
             man
             ,
             of
             the
             wisest
             of
             men
             in
             their
             pilprimage
             ,
             to
             be
             Wanderers
             too
             .
             The
             short
             way
             to
             Happiness
             .
             The
             Pearl
             of
             the
             Ocean
             ;
             The
             Epitome
             ,
             Essence
             ,
             spirits
             of
             the
             Law
             and
             the
             Prophets
             ,
             
               Do
               as
               you
               would
               be
               done
               unto
               ,
            
             The
             Coherence
             ,
             the
             Method
             ;
             Christ
             advanceth
             
               This
               Dictate
               of
               Nature
            
             into
             an
             Evangelical
             Law
             ;
             Fortifies
             it
             ,
             and
             gives
             us
             proper
             Motives
             to
             practise
             it
             .
             Two
             grounds
             of
             Equity
             in
             this
             Law.
             1.
             
             
               Actual
               Equality
               of
               all
               men
               by
               Nature
               .
            
             2.
             
             
               Possible
               Equality
               of
               all
               men
               in
               condition
               .
            
             Exceptions
             against
             the
             Rule
             .
             Answers
             to
             those
             Exceptions
             .
             This
             
             Rule
             forbids
             not
             to
             invoke
             or
             wage
             Law
             ,
             so
             it
             be
             done
             with
             charity
             .
             Whether
             Nature
             alone
             bind
             us
             to
             do
             good
             to
             our
             enemies
             .
             God
             has
             right
             to
             command
             us
             to
             love
             them
             .
             Plato's
             good
             communion
             .
             The
             Compendious
             way
             to
             do
             our selves
             most
             good
             ,
             is
             to
             do
             as
             much
             good
             as
             we
             can
             to
             others
             .
             The
             Application
             .
          
           
             
               33.
               
               Matth.
               7.
               12.
               
            
             
               The
               second
               General
               (
               according
               to
               the
               Method
               proposed
               Chap.
               32.
               
               Sect.
               5.
               )
               handled
               .
               This
               Precept
               ,
               
                 Do
                 as
                 ye
                 would
                 be
                 done
                 to
                 ,
              
               more
               then
               equivalent
               to
               that
               ,
               
                 Love
                 thy
                 neighbour
                 as
                 thy self
              
               :
               for
               by
               good
               Analogy
               it
               is
               applicable
               to
               all
               the
               Duties
               of
               the
               first
               Table
               which
               we
               owe
               to
               God
               for
               our
               very
               being
               and
               all
               his
               other
               Blessings
               in
               all
               kinds
               bestowed
               on
               us
               .
               Our
               desires
               to
               receive
               good
               things
               from
               God
               ,
               ought
               to
               be
               the
               measure
               of
               our
               
                 Readiness
                 to
                 return
                 obedience
                 to
                 his
                 will
                 ,
              
               and
               all
               other
               duties
               of
               dependance
               upon
               his
               Grace
               and
               Goodness
               .
               God
               in
               giving
               Isaac
               did
               what
               Abraham
               desired
               ;
               and
               Abraham
               in
               offering
               Isaac
               ,
               did
               what
               God
               desired
               .
               Two
               Objections
               made
               and
               answered
               ,
               1.
               
               That
               this
               Rule
               may
               seem
               to
               establish
               the
               old
               Pythagorean
               Error
               of
               Retaliation
               ,
               and
               the
               new
               one
               of
               Parity
               in
               Estates
               .
               2.
               
               That
               the
               Magistrate
               in
               punishing
               offendors
               (
               it
               seems
               )
               in
               some
               Cases
               must
               of
               necessity
               either
               violate
               this
               Rule
               or
               some
               other
               .
               p.
               3628
            
          
           
             34.
             
             The
             Impediments
             that
             obstruct
             the
             Practice
             of
             this
             Duty
             ,
             of
             
               Doing
               to
               others
               as
               we
               would
               have
               done
               to
               our selves
               ,
            
             are
             chiefly
             two
             ,
             1
             Hopes
             and
             Desires
             of
             attaining
             better
             estates
             then
             we
             at
             present
             have
             ;
             2.
             
             Fears
             of
             falling
             into
             Worse
             .
             Two
             readie
             wayes
             to
             the
             Dutie
             .
             1.
             
             To
             wean
             our
             souls
             into
             an
             indifferencie
             ,
             or
             vindicate
             them
             into
             a
             libertie
             in
             respect
             of
             all
             Objects
             .
             2
             To
             keep
             in
             mind
             alwayes
             a
             perfect
             character
             of
             our
             owne
             afflictions
             and
             releases
             or
             comforts
             .
             Two
             Inconveniencies
             arising
             from
             accersite
             greatness
             or
             prosperity
             ,
             1.
             
             It
             makes
             men
             defective
             in
             performing
             the
             Affirmative
             part
             of
             this
             Duty
             ;
             2.
             
             It
             makes
             them
             perform
             some
             part
             of
             the
             Affirmative
             with
             the
             violation
             of
             the
             Negative
             part
             thereof
             .
             A
             Fallacy
             discovered
             .
             An
             useful
             general
             Rule
             3640
          
           
             
               35.
               
               Jer.
               45.
               2
               ,
               3
               ,
               4
               ,
               5.
               
               
                 Thus
                 saith
                 the
                 Lord
                 —
                 unto
                 thee
                 ,
                 O
                 Baruch
                 ,
              
               &c.
               
            
             
               
                 Little
                 and
                 Great
              
               termes
               of
               Relation
               .
               Two
               Doctrines
               .
               One
               Corollary
               .
               Times
               and
               Occasions
               after
               the
               nature
               of
               things
               otherwise
               lawful
               .
               Good
               men
               should
               take
               the
               help
               of
               the
               Anti-peristasis
               of
               bad
               times
               to
               make
               themselves
               better
               .
               Sympathie
               with
               others
               in
               misery
               enjoyned
               in
               Scripture
               ;
               practised
               by
               Heathens
               ;
               Argia
               and
               Portia
               :
               The
               Corollary
               proved
               by
               Instance
               ,
               and
               that
               made
               the
               Application
               of
               the
               former
               Doctrin
               3648
            
          
           
             36.
             
             On
             Jer.
             45.
             latter
             part
             of
             ver
             .
             5.
             
             
               Thy
               life
               will
               I
               give
               thee
               for
               a
               prey
               .
            
             The
             second
             Doctrin
             handled
             ,
             first
             in
             Thesi
             ;
             touching
             the
             
               Natural
               essence
               of
               Life
               in
               general
               .
            
             2.
             
             In
             Hypothesi
             .
             Of
             the
             
               Donative
               of
               Life
               to
               Baruch
            
             ,
             as
             the
             case
             then
             stood
             .
             That
             men
             be
             not
             of
             the
             same
             opinion
             about
             the
             
               Price
               of
               life
            
             ,
             when
             they
             be
             in
             
               Heat
               ,
               Action
               and
               Prosperity
            
             ,
             which
             they
             be
             of
             ,
             in
             dejection
             of
             Spirit
             and
             Adversity
             ;
             proved
             by
             Instances
             ,
             
               Petrus
               Strozius
               .
               Alvares
               de
               Sande
               .
            
             Gods
             wrath
             sharpens
             the
             Instruments
             ,
             and
             increases
             the
             terror
             of
             death
             .
             Life
             was
             a
             Blessing
             to
             Baruch
             ,
             though
             it
             be
             shewed
             him
             all
             those
             evils
             ,
             from
             sight
             of
             which
             ,
             God
             took
             away
             good
             King
             Josiah
             in
             favour
             to
             him
             .
             Baruch
             as
             a
             man
             did
             sympathize
             with
             the
             miseries
             of
             his
             people
             .
             As
             a
             Faithful
             man
             ,
             and
             a
             Prophet
             of
             the
             Lord
             ,
             he
             conformed
             to
             the
             just
             will
             of
             God.
             The
             Application
             3663
          
           
             37.
             
             On
             Rom.
             2.
             1.
             
             
               Therefore
               thou
               art
               inexcusable
               O
               man
               ,
               &c.
               
            
             From
             what
             Premises
             the
             Apostles
             Conclusion
             is
             inferred
             .
             The
             limitation
             of
             the
             Conclusion
             to
             the
             securing
             the
             Lawful
             Magistrate
             exercising
             Judicature
             according
             to
             
             his
             Commission
             ,
             and
             in
             matters
             belonging
             to
             his
             cognizance
             .
             David
             and
             Abab
             judging
             persons
             (
             by
             the
             Prophets
             Art
             )
             feigned
             ,
             did
             really
             condemn
             themselves
             .
             The
             sense
             of
             the
             
               Major
               Proposition
            
             improved
             ,
             by
             vertue
             of
             the
             Grammar
             Rule
             ,
             concerning
             
               Hebrew
               Participles
            
             ;
             and
             by
             Exposition
             of
             the
             phrase
             .
             How
             the
             later
             Jewes
             ,
             judging
             the
             deeds
             of
             their
             forefathers
             ;
             did
             condemne
             themselves
             3678
          
           
             38.
             
             Second
             Sermon
             on
             Rom.
             2.
             1.
             3690
          
           
             39.
             
             Third
             Sermon
             on
             Rom.
             2.
             1.
             
             A
             Romish
             Error
             breeding
             
               doubt
               of
               Salvation
            
             ,
             charged
             upon
             its
             proper
             evident
             ground
             ;
             viz.
             Their
             making
             the
             intention
             of
             a
             Bishop
             essentially
             necessary
             to
             the
             Consecration
             of
             a
             Priest
             ,
             and
             the
             intention
             of
             a
             Priest
             so
             necessary
             ,
             that
             no
             Sacrament
             can
             be
             without
             it
             .
             The
             Error
             of
             the
             Contrarii
             ,
             teaching
             a
             
               preposterous
               immature
               certainty
            
             of
             Salvation
             .
             The
             right
             mean
             betwixt
             ,
             or
             cure
             of
             these
             extremities
             ,
             prescribed
             unto
             us
             by
             our
             Reformers
             of
             Blessed
             Memory
             ,
             contained
             in
             the
             Publick
             Acts
             of
             the
             Church
             3700
          
           
             40.
             
             Fourth
             Sermon
             on
             Rom.
             2.
             1.
             
             The
             third
             point
             ,
             [
             How
             
               Jews
               ,
               Papists
               Protestants
            
             evidently
             condemn
             themselves
             ,
             while
             they
             judg
             the
             Idolatry
             of
             the
             Heathen
             ]
             3709
          
           
             41
             Sermon
             on
             2
             Chron.
             24.
             22.
             
             
               The
               Lord
               look
               upon
               it
               ,
               and
               require
               it
               .
            
             3717
          
           
             42.
             
             Sermon
             on
             Saint
             Matth.
             23.
             v.
             34
             ,
             35
             ,
             36.
             &c.
             
               Wherefore
               behold
               I
               send
               unto
               you
               Prophets
               ,
               and
               Wise
               men
               —
               That
               upon
               you
               may
               come
            
             (
             or
             by
             which
             means
             will
             come
             upon
             you
             )
             
               all
               the
               righteous
               blood
               shed
               ,
               &c.
               
            
          
           
             43.
             
             Second
             Sermon
             on
             this
             Text.
             
          
           
             44.
             
             On
             2
             Kings
             23.
             v.
             26
             ,
             27.
             
             
               Notwithstanding
               the
               Lord
               turned
               not
               from
               the
               fierceness
               of
               his
               great
               wrath
               ,
               &c.
               
            
          
           
             45.
             
             On
             S.
             Matth.
             23.
             v.
             37.
             
             
               O
               Jerusalem
               ,
               Jerusalem
               ,
               &c.
               
            
          
           
             46.
             
             Heb.
             4.
             v.
             12
             ,
             13.
             
             
               The
               Word
               of
               God
               is
               quick
               and
               powerful
               ,
            
             &c.
             
          
        
      
       
         
         
           A
           Table
           of
           the
           TEXTS
           of
           Holy
           Scripture
           Expounded
           or
           Illustrated
           in
           this
           BOOK
           .
        
         
           
             
               
                  
              
               
                 Genesis
                 .
              
               
                  
              
            
             
               
                 3
              
               
                 3
                 ,
                 4
                 ,
                 5
              
               
                 3482
              
            
             
               
                  
              
               
                 8
                 ,
                 10
              
               
                 3404
              
            
             
               
                 4
              
               
                 10
              
               
                 3731
              
            
             
               
                 15
              
               
                 1
              
               
                 3382
              
            
             
               
                 18
              
               
                 22
                 ,
                 23
                 ,
                 25
              
               
                 3391
              
            
             
               
                 48
              
               
                 13
                 ,
                 14
                 ,
                 17
              
               
                 3308
              
            
             
               
                  
              
               
                 Exodus
                 .
              
               
                  
              
            
             
               
                 3
              
               
                 6
              
               
                 3456
              
            
             
               
                 4
              
               
                 11
              
               
                 3458
              
            
             
               
                 15
              
               
                 24
              
               
                 3329
              
            
             
               
                 16
              
               
                 2
              
               
                 3329
              
            
             
               
                  
              
               
                 12
              
               
                 3330
              
            
             
               
                  
              
               
                 43
                 ,
                 48
                 ,
                 49
                 ,
                 50
                 ,
                 &c.
                 
              
               
                 ibid
              
            
             
               
                 17
              
               
                 3
              
               
                 3329
              
            
             
               
                 19
              
               
                 4
              
               
                 3773
              
            
             
               
                  
              
               
                 16
                 ,
                 17
                 ,
                 18
              
               
                 3406
              
            
             
               
                 21
              
               
                 17
              
               
                 3335
                 &
                 3336
              
            
             
               
                 24
              
               
                 4
                 ,
                 5
                 ,
                 9.
                 
              
               
                 3356
              
            
             
               
                 25
              
               
                 40
              
               
                 3310
              
            
             
               
                 30
              
               
                 11
                 ,
                 12
                 ,
                 15
              
               
                 3621
              
            
             
               
                 33
              
               
                 20
                 ,
                 23
                 24
              
               
                 3404
              
            
             
               
                  
              
               
                 Numbers
                 .
              
               
                  
              
            
             
               
                 16
              
               
                 46
              
               
                 3758
              
            
             
               
                  
              
               
                 Leviticus
                 .
              
               
                  
              
            
             
               
                 17
              
               
                 13
              
               
                 3722
                 &
                 3732
              
            
             
               
                 19
              
               
                 9
              
               
                 3943
              
            
             
               
                  
              
               
                 17
              
               
                 3631
              
            
             
               
                 23
              
               
                 22
              
               
                 3643
              
            
             
               
                  
              
               
                 27
              
               
                 3649
              
            
             
               
                 25
              
               
                 3
              
               
                 3643
              
            
             
               
                 26
              
               
                 14
                 ,
                 15.
                 &c.
                 
              
               
                 3741
              
            
             
               
                  
              
               
                 38
              
               
                 3750
                 &
                 3758
              
            
             
               
                  
              
               
                 40
                 ,
                 41
              
               
                 3755
              
            
             
               
                  
              
               
                 44
                 ,
                 45
              
               
                 3757
              
            
             
               
                  
              
               
                 Deuteronomie
                 .
              
               
                  
              
            
             
               
                 4
              
               
                 5
                 ,
                 6
                 ,
                 7
                 ,
                 8
              
               
                 3373
              
            
             
               
                 5
              
               
                 29
              
               
                 3761
                 &
                 3768
              
            
             
               
                 8
              
               
                 11
              
               
                 3643
              
            
             
               
                 18
              
               
                 18
              
               
                 3748
              
            
             
               
                 24
              
               
                 19
              
               
                 3643
              
            
             
               
                 21
              
               
                 1
                 ,
                 2
                 ,
                 &c.
                 
              
               
                 3742
              
            
             
               
                  
              
               
                 20
                 ,
                 21
              
               
                 3480
              
            
             
               
                 29
              
               
                 19
              
               
                 3659
              
            
             
               
                  
              
               
                 29
              
               
                 3771
              
            
             
               
                 32
              
               
                 15
              
               
                 3643
              
            
             
               
                  
              
               
                 41
                 ,
                 42
              
               
                 3412
              
            
             
               
                  
              
               
                 43
              
               
                 3365
              
            
             
               
                  
              
               
                 Judges
                 .
              
               
                  
              
            
             
               
                 9
              
               
                 9
              
               
                 3348
              
            
             
               
                 13
              
               
                 22
                 ,
                 23.
                 
              
               
                 3404
              
            
             
               
                  
              
               
                 1
                 Samuel
                 .
              
               
                  
              
            
             
               
                 8
              
               
                 7
                 ,
                 8.
                 
              
               
                 3736
              
            
             
               
                  
              
               
                 2
                 Samuel
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 11
              
               
                 3656
              
            
             
               
                  
              
               
                 1
                 Kings
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 19
              
               
                 3308
              
            
             
               
                 14
              
               
                 25
              
               
                 3759
              
            
             
               
                 15
              
               
                 3
              
               
                 3759
              
            
             
               
                 20
              
               
                 35
                 ,
                 40
              
               
                 3680
              
            
             
               
                 21
              
               
                  
              
               
                 3668
              
            
             
               
                  
              
               
                 2
                 Kings
                 .
              
               
                  
              
            
             
               
                 12
              
               
                 2
                 ,
                 4
              
               
                 3717
              
            
             
               
                 15
              
               
                 35
              
               
                 3760
              
            
             
               
                 17
              
               
                  
              
               
                 3763
              
            
             
               
                 21
              
               
                 3
                 ,
                 16
              
               
                 3761
              
            
             
               
                 22
              
               
                 18
                 ,
                 19
                 ,
                 &c.
                 
              
               
                 3668
                 et
                 3763
              
            
             
               
                 23
              
               
                 30
              
               
                 3670
              
            
             
               
                  
              
               
                 2
                 Chronicles
                 .
              
               
                  
              
            
             
               
                 6
              
               
                  
              
               
                 3757
              
            
             
               
                 20
              
               
                 23
              
               
                 3759
              
            
             
               
                 23
              
               
                  
              
               
                 3754
              
            
             
               
                 21
              
               
                 10
                 ,
                 14
              
               
                 3760
              
            
             
               
                 22
              
               
                 1
              
               
                 3760
              
            
             
               
                 24
              
               
                 17
                 ,
                 22
              
               
                 3753
              
            
             
               
                  
              
               
                 v.
                 20.
                 3736.
                 
                 &
                 v.
                 22.
                 3748
                 &
                 3717
                 ,
                 &c.
                 v.
                 17.
                 3686
                 v.
                 22.
                 3725.
                 v.
                 17
                 ,
                 18.
                 
              
               
                 3718
              
            
             
               
                 25
              
               
                 14
                 ,
                 23
                 ,
                 27
              
               
                 3760
                 ,
                 3761
              
            
             
               
                 26
              
               
                  
              
            
             
               
                 27
              
               
                 6
              
            
             
               
                 28
              
               
                 22
                 ,
                 23
              
            
             
               
                 32
              
               
                 25
                 ,
                 26
              
            
             
               
                 32
              
               
                 24.
                 3633.
                 v.
                 25
                 ,
                 26.
                 
              
               
                 3670
              
            
             
               
                 33
              
               
                 21
              
               
                 3762
              
            
             
               
                 34
              
               
                 33
              
            
             
               
                 35
              
               
                 21
                 ,
                 &c.
                 3670.
                 v.
                 22.
                 
              
               
                 3764
              
            
             
               
                 36
              
               
                 15
                 ,
                 16
                 ,
                 17.
                 
              
               
                 3753
              
            
             
               
                  
              
               
                 Ezra
                 .
              
               
                  
              
            
             
               
                 9
              
               
                  
              
               
                 3758
              
            
             
               
                  
              
               
                 Ne
                 '
                 emiah
                 .
              
               
                  
              
            
             
               
                 9
              
               
                  
              
               
                 3758
              
            
             
               
                 13
              
               
                 17
                 ,
                 18
              
               
                 3685
              
            
             
               
                  
              
               
                 Job
                 .
              
               
                  
              
            
             
               
                 1
              
               
                 6.
                 3313.
                 v.
                 21.
                 
              
               
                 3368
              
            
             
               
                 19
              
               
                 25
              
               
                 3421
              
            
             
               
                 26
              
               
                 14
              
               
                 3377
              
            
             
               
                 38
              
               
                 6
              
               
                 3351
              
            
             
               
                  
              
               
                 Psalms
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 2
                 ,
                 4
                 ,
                 8
                 ,
                 9
                 ,
                 &c.
                 
              
               
                 3363
                 &c.
                 
              
            
             
               
                 3
              
               
                 6
              
               
                 3389
              
            
             
               
                 9
              
               
                 4
                 ,
                 6
                 ,
                 7
              
               
                 3409
              
            
             
               
                 16
              
               
                 3630.
                 v.
                 8
                 ,
                 11.
                 
              
               
                 3308
              
            
             
               
                 23
              
               
                 4
              
               
                 3389
              
            
             
               
                 27
              
               
                 1
              
            
             
               
                 32
              
               
                 1
              
               
                 3421
              
            
             
               
                 35
              
               
                 13
              
               
                 3627
              
            
             
               
                 37
              
               
                 4
              
               
                 3508
              
            
             
               
                 45
              
               
                 9.
                 3308.
                 v.
                 6
                 ,
                 7.
                 
              
               
                 3312
                 ,
                 3365
                 ,
                 3367
              
            
             
               
                 46
              
               
                 1
              
               
                 3389
              
            
             
               
                 50
              
               
                 1
                 ,
                 2
                 ,
                 3
                 ,
                 6
              
               
                 3392
              
            
             
               
                 57
              
               
                 5
                 &
                 11
              
               
                 3363
              
            
             
               
                  
              
               
                 8
              
               
                 3364
              
            
             
               
                 71
              
               
                 3
              
               
                 3344
              
            
             
               
                 74
              
               
                 10
              
               
                 3736
              
            
             
               
                 78
              
               
                 18
              
               
                 3330
              
            
             
               
                  
              
               
                 34
              
               
                 3758
              
            
             
               
                  
              
               
                 38
              
               
                 3637
              
            
             
               
                 82
              
               
                 1
                 ,
                 2
                 ,
                 8
              
               
                 3394
              
            
             
               
                 89
              
               
                 3
                 ,
                 4
                 ,
                 35
                 ,
                 36
              
               
                 3312
              
            
             
               
                  
              
               
                 29
                 ,
                 &c.
                 
              
               
                 3756
              
            
             
               
                 93
              
               
                 1
                 ,
                 2
              
               
                 3392
              
            
             
               
                 94
              
               
                 1
                 ,
                 2
                 ,
                 3
                 ,
                 4
              
               
                 3392
              
            
             
               
                 96
              
               
                 10
                 ,
                 13
              
               
                 3409
              
            
             
               
                 97
              
               
                 1
                 ,
                 6
                 ,
                 7.
                 3364.
                 3365
                 v.
                 7.
                 
              
               
                 3312
              
            
             
               
                 98
              
               
                 8
                 ,
                 9
              
               
                 3409
              
            
             
               
                 99
              
               
                  
              
               
                 3365
              
            
             
               
                 102
              
               
                  
              
               
                 3365
              
            
             
               
                  
              
               
                 19
                 3310.
                 v.
                 25
                 ,
                 26.
                 
              
               
                 3312
              
            
             
               
                 103
              
               
                 15
              
               
                 3501
              
            
             
               
                 104
              
               
                 3
              
               
                 3402
              
            
             
               
                 106
              
               
                 6
                 ,
                 7
              
               
                 3758
              
            
             
               
                 108
              
               
                 1
                 ,
                 2
                 ,
                 3
                 ,
                 4
                 ,
                 5
                 ,
                 9
              
               
                 3364
              
            
             
               
                 109
              
               
                 6
                 ,
                 7
              
               
                 3308
              
            
             
               
                 110
              
               
                  
              
               
                 3363
              
            
             
               
                  
              
               
                 1
              
               
                 3312
                 ,
                 3315
                 ,
                 3395
              
            
             
               
                 112
              
               
                 6
              
               
                 3515
              
            
             
               
                 114
              
               
                 4
              
               
                 3407
              
            
             
               
                 118
              
               
                 22
              
               
                 3350
              
            
             
               
                 132
              
               
                 11
              
               
                 3312
              
            
             
               
                 145
              
               
                  
              
               
                 3365
              
            
             
               
                  
              
               
                 Proverbs
                 .
              
               
                  
              
            
             
               
                 1
              
               
                 21
                 &c.
                 
              
               
                 3780
              
            
             
               
                 3
              
               
                 9
              
               
                 3639
              
            
             
               
                 10
              
               
                 1
              
               
                 3373
              
            
             
               
                 11
              
               
                 1
              
               
                 3625
              
            
             
               
                 20
              
               
                 22
              
               
                 3610
              
            
             
               
                 22
              
               
                  
              
               
                 3610
              
            
             
               
                  
              
               
                 16
              
               
                 3596
              
            
             
               
                 28
              
               
                 1
                 3389.
                 v.
                 13.
                 
              
               
                 3341
              
            
             
             
               
                  
              
               
                 Ecclesiastes
                 .
              
               
                  
              
            
             
               
                 11
              
               
                 5
              
               
                 3548
              
            
             
               
                 12
              
               
                 1
              
               
                 3636
              
            
             
               
                  
              
               
                 Isaiah
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 4
                 3400.
                 v.
                 11.
                 
              
               
                 3408
              
            
             
               
                 5
              
               
                 1
                 3752.
                 v.
                 3
                 ,
                 4.
                 
              
               
                 3774
              
            
             
               
                 8
              
               
                 14
              
               
                 3346
              
            
             
               
                 9
              
               
                 19
                 ,
                 20
              
               
                 3540
              
            
             
               
                 22
              
               
                 12
              
               
                 3628
              
            
             
               
                 26
              
               
                 1
                 ,
                 4
              
               
                 3351
              
            
             
               
                 27
              
               
                 11
              
               
                 3777
              
            
             
               
                 28
              
               
                 16
              
               
                 3346
                 &
                 3369
              
            
             
               
                 30
              
               
                 33
              
               
                 3496
              
            
             
               
                 34
              
               
                 4
              
               
                 3408
              
            
             
               
                 40
              
               
                 6
                 ,
                 8
              
               
                 3787
              
            
             
               
                 43
              
               
                 24
                 ,
                 25
              
               
                 3687
              
            
             
               
                 45
              
               
                 22
                 ,
                 23
              
               
                 3392
              
            
             
               
                 49
              
               
                 16
              
               
                 3355
              
            
             
               
                 53
              
               
                  
              
               
                 3365
              
            
             
               
                 56
              
               
                 4
              
               
                 3770
              
            
             
               
                 57
              
               
                 21
              
               
                 3536
              
            
             
               
                 58
              
               
                 5
                 ,
                 6
                 ,
                 7
              
               
                 3496
              
            
             
               
                 64
              
               
                 1
                 ,
                 2
                 ,
                 3.
                 3409.
                 v.
                 4.
                 
              
               
                 3539
              
            
             
               
                 65
              
               
                 2
                 ,
                 3
                 ,
                 4.
                 3773.
                 v.
                 5.
                 12.
                 
              
               
                 3780
              
            
             
               
                  
              
               
                 Jeremiah
                 .
              
               
                  
              
            
             
               
                 3
              
               
                 3
              
               
                 3481
              
            
             
               
                 5
              
               
                 3
                 ,
                 16
              
            
             
               
                 8
              
               
                  
              
            
             
               
                 9
              
               
                 1
              
               
                 3653
              
            
             
               
                 23
              
               
                 7
                 ,
                 8
              
               
                 3371
              
            
             
               
                 26
              
               
                 3731.
                 v.
                 23.
                 
              
               
                 3765
              
            
             
               
                 31
              
               
                 34
              
               
                 3399
              
            
             
               
                 36
              
               
                 6
                 ,
                 7
                 3673.
                 v.
                 23.
                 
              
               
                 3649
              
            
             
               
                 45
              
               
                 2
                 ,
                 3
                 ,
                 4
                 ,
                 5.
                 3648.
                 v.
                 5.
                 
              
               
                 3663
              
            
             
               
                  
              
               
                  
              
               
                 3672
              
            
             
               
                 4.
                 
              
               
                 Lamen
                 .
                 10
              
               
                 3667
              
            
             
               
                  
              
               
                 Ezekiel
                 .
              
               
                  
              
            
             
               
                 14
              
               
                 14
                 3763.
                 v.
                 20.
                 21.
                 
              
               
                 3670
              
            
             
               
                 18
              
               
                 1
                 ,
                 2
                 ,
                 3
                 ,
                 &c.
                 
                 3738.
                 v
                 4
                 ,
                 14
                 ,
                 15.
                 3758.
                 v.
                 31
                 ,
                 32.
                 
              
               
                 3740
              
            
             
               
                 21
              
               
                 10
              
               
                 3628
              
            
             
               
                 24
              
               
                 6
              
               
                 3732
              
            
             
               
                 33
              
               
                 11
              
               
                 3771
              
            
             
               
                 37
              
               
                 4
              
               
                 3421
              
            
             
               
                  
              
               
                 Daniel
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 44
                 ,
                 45.
                 3398.
                 v.
                 34.
                 
              
               
                 3351
              
            
             
               
                 7
              
               
                 9
              
               
                 3375
                 ,
                 3409
                 ,
                 3410
              
            
             
               
                  
              
               
                 13
              
               
                 3395
                 ,
                 3397
                 ,
                 3401
              
            
             
               
                 9
              
               
                 3758.
                 v.
                 8
                 ,
                 9
              
               
                 3575
              
            
             
               
                  
              
               
                 Hosea
                 .
              
               
                  
              
            
             
               
                 13
              
               
                 14
              
               
                 3456
              
            
             
               
                  
              
               
                 Joel
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 30
                 ,
                 31
                 3405.
                 v.
                 32
              
               
                 3369
              
            
             
               
                 3
              
               
                 15
                 ,
                 16
              
               
                 3405
              
            
             
               
                  
              
               
                 Amos.
                 
              
               
                  
              
            
             
               
                 6
              
               
                 1
              
               
                 3627
              
            
             
               
                  
              
               
                 Zephany
              
               
                  
              
            
             
               
                 1
              
               
                 8
                 ,
                 9
              
               
                 3762
              
            
             
               
                 2
              
               
                 3
              
               
                 3668
              
            
             
               
                 3
              
               
                 1
                 ,
                 2
                 ,
                 3
                 ,
                 4
              
               
                 3762
              
            
             
               
                  
              
               
                 Haggai
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 6
              
               
                 3407
              
            
             
               
                  
              
               
                 Zachary
              
               
                  
              
            
             
               
                 14
              
               
                 3
                 ,
                 4
              
               
                 3403
              
            
             
               
                  
              
               
                 Malachy
              
               
                  
              
            
             
               
                 1
              
               
                 6
              
               
                 3637
              
            
             
               
                 3
              
               
                 2
                 ,
                 3.
                 3400
                 3420.
                 v.
                 6.
                 
              
               
                 3637
              
            
             
               
                  
              
               
                 9
                 ,
                 13.
                 3638.
                 v.
                 16.
                 
              
               
                 3639
              
            
             
               
                 4
              
               
                 2
              
               
                 3371
              
            
             
               
                  
              
               
                 
                   Libr.
                   Apocr
                
                 .
              
               
                  
              
            
             
               
                  
              
               
                 Ecclesiasticus
                 .
              
               
                  
              
            
             
               
                 4
              
               
                 17
              
               
                 3487
              
            
             
               
                 11
              
               
                 27
              
               
                 3644
              
            
             
               
                 22
              
               
                 3
              
               
                 3373
              
            
             
               
                 34
              
               
                 1
                 ,
                 2
                 ,
                 3
              
               
                 3386
              
            
             
               
                 31
              
               
                 8
              
               
                 3644
              
            
             
               
                 41
              
               
                 1
              
               
                 3491
              
            
             
               
                  
              
               
                 Wisdome
                 .
              
               
                  
              
            
             
               
                 5
              
               
                 1
              
               
                 3389
              
            
             
               
                 17
              
               
                 11
              
               
                 3388
              
            
             
               
                  
              
               
                 1
                 Maccabees
              
               
                  
              
            
             
               
                 1
              
               
                 2
              
               
                 3685
              
            
             
               
                 6
              
               
                 34
              
               
                 3507
              
            
             
               
                  
              
               
                 2
                 Maccabees
              
               
                  
              
            
             
               
                 5
              
               
                 4
              
               
                 3406
              
            
             
               
                  
              
               
                 S
                 t
                 Matthew
                 .
              
               
                  
              
            
             
               
                 3
              
               
                 10
                 ,
                 11
                 ,
                 12
              
               
                 3400
              
            
             
               
                 4
              
               
                 3
                 3681.
                 v.
                 16.
                 
              
               
                 3371
              
            
             
               
                 5
              
               
                 11
                 ,
                 12.
                 3560.
                 v.
                 16.
                 
              
               
                 3373
              
            
             
               
                  
              
               
                 17
                 ,
                 20.
                 
              
               
                 3620.
                 3585.
                 3591
              
            
             
               
                  
              
               
                 22
              
               
                 3434
              
            
             
               
                 7
              
               
                 1.
                 
              
               
                 3678
              
            
             
               
                  
              
               
                 12
              
               
                 3610
                 3628
                 3640
              
            
             
               
                  
              
               
                 21
                 ,
                 22
                 ,
                 23
                 ,
                 24.
                 
              
               
                 3370
                 3592
              
            
             
               
                 8
              
               
                 31
              
               
                 3345
              
            
             
               
                 10
              
               
                 12
                 3539.
                 v.
                 28.
                 
              
               
                 3389
              
            
             
               
                 12
              
               
                 20
                 3467.
                 v.
                 45.
                 
              
               
                 3345
              
            
             
               
                 13
              
               
                 58
                 3778.
                 v.
                 3.
                 
              
               
                 3681
              
            
             
               
                 15
              
               
                 4
              
               
                 3336
              
            
             
               
                 16
              
               
                 16
                 ,
                 19
              
               
                 3364
              
            
             
               
                  
              
               
                 27
                 ,
                 28.
                 
              
               
                 3399
                 3405
              
            
             
               
                  
              
               
                 18
              
               
                 3355
              
            
             
               
                 17
              
               
                 2
                 ,
                 5
                 3400
                 3402
                 v.
                 6.
                 
              
               
                 3405
              
            
             
               
                 18
              
               
                 23
              
               
                 3633
              
            
             
               
                 19
              
               
                 28
              
               
                 3410
              
            
             
               
                 20
              
               
                 21
                 3308.
                 v.
                 23.
                 
              
               
                 3582
              
            
             
               
                  
              
               
                 24
              
               
                 3583
              
            
             
               
                 21
              
               
                 3752.
                 v.
                 42
                 ,
                 44.
                 
              
               
                 3351
              
            
             
               
                 22
              
               
                 8
                 3564.
                 v.
                 29.
                 
              
               
                 3423
                 3448
              
            
             
               
                  
              
               
                 31
                 ,
                 32
                 3426
                 v.
                 37.
                 
              
               
                 3629
              
            
             
               
                  
              
               
                 45
              
               
                 3364
              
            
             
               
                 23
              
               
                 8
                 ,
                 9
                 ,
                 10.
                 3371.
                 v.
                 29.
                 
              
               
                 3684
              
            
             
               
                  
              
               
                 3722.
                 v.
                 32.
                 
              
               
                 3723
              
            
             
               
                  
              
               
                 34
                 ,
                 35
                 ,
                 36
                 ,
                 37.
                 
              
               
                 3725
                 3674
                 3768
              
            
             
               
                 24
              
               
                 27
                 ,
                 29
                 ,
                 30
              
               
                 3405
              
            
             
               
                 25
              
               
                 33
                 3308.
                 v
                 34
                 ,
                 41.
                 
              
               
                 3532
                 3587
                 3599
              
            
             
               
                 26
              
               
                 26.
                 3337.
                 v.
                 59.
                 63.
                 
              
               
                 3394
              
            
             
               
                  
              
               
                 64
              
               
                 3402
              
            
             
               
                 28
              
               
                 18
              
               
                 3364
                 3394
              
            
             
               
                  
              
               
                 S.
                 Mark.
                 
              
               
                  
              
            
             
               
                 1
              
               
                 23
              
               
                 3345
              
            
             
               
                 5
              
               
                 2
              
               
                 ibid
              
            
             
               
                 6
              
               
                 5
                 3778.
                 v.
                 20.
                 
              
               
                 3524
              
            
             
               
                 9
              
               
                 34
              
               
                 3583
              
            
             
               
                 10
              
               
                 13
              
               
                 ibid
              
            
             
               
                  
              
               
                 40
              
               
                 3582
              
            
             
               
                 14
              
               
                 61
              
               
                 3724
              
            
             
               
                  
              
               
                 S.
                 Luke
                 .
              
               
                  
              
            
             
               
                 1
              
               
                 19
              
               
                 3313
              
            
             
               
                 2
              
               
                 52
              
               
                 3346
              
            
             
               
                 4
              
               
                 6
              
               
                 3736
              
            
             
               
                 5
              
               
                 8
              
               
                 3404
              
            
             
               
                 6
              
               
                 30
                 ,
                 31
                 3611.
                 v.
                 24.
                 
              
               
                 3625
              
            
             
               
                  
              
               
                 36
                 3621.
                 v.
                 46
                 ,
                 47.
                 
              
               
                 3369
              
            
             
               
                 7
              
               
                 45
              
               
                 3607
              
            
             
               
                 9
              
               
                 55
              
               
                 3749
              
            
             
               
                 10
              
               
                 5
              
               
                 3539
              
            
             
               
                 11
              
               
                 39.
                 3772.
                 v.
                 48
                 ,
                 49
                 ,
                 &c.
                 
              
               
                 3723
                 3725
                 3748
              
            
             
               
                  
              
               
                 51
              
               
                 3686
              
            
             
               
                 12
              
               
                 4
              
               
                 3389
              
            
             
               
                 14
              
               
                 26
                 ,
                 27
                 ,
                 33
              
               
                 3555
              
            
             
               
                  
              
               
                 13
              
               
                 3596
              
            
             
               
                 18
              
               
                 14
              
               
                 3604
              
            
             
               
                 19
              
               
                 42
              
               
                 3653
                 3674
              
            
             
               
                 20
              
               
                 3752.
                 v.
                 35.
                 
              
               
                 3561
                 3564
              
            
             
               
                  
              
               
                 38
              
               
                 3426
              
            
             
               
                 22
              
               
                 32
                 3355.
                 v.
                 67.
                 
              
               
                 3395
              
            
             
               
                 23
              
               
                 24
                 3745.
                 v.
                 30
                 ,
                 31
              
               
                 3408
              
            
             
               
                 24
              
               
                 36
              
               
                 3539
              
            
             
               
                  
              
               
                 S.
                 John.
                 
              
               
                  
              
            
             
               
                 1
              
               
                 1
                 ,
                 2
                 ,
                 3.
                 3787.
                 v.
                 3.
                 
              
               
                 3508
              
            
             
               
                  
              
               
                 6.
                 3371.
                 v.
                 12.
                 
              
               
                 3419
              
            
             
               
                  
              
               
                 16
                 3571.
                 v.
                 17.
                 
              
               
                 3546
              
            
             
               
                  
              
               
                 29
                 3340.
                 v.
                 39.
                 
              
               
                 3344
              
            
             
               
                 3
              
               
                 16
                 ,
                 17
                 ,
                 18
                 ,
                 19.
                 
              
               
                 3708
                 3746
                 3567
              
            
             
               
                 4
              
               
                 34
              
               
                 3635
              
            
             
               
                 5
              
               
                 8
                 ,
                 17
                 ,
                 18.
                 3686.
                 v.
                 21
                 ,
                 22.
                 3786
                 3393.
                 v.
                 23
              
               
                 3373
              
            
             
               
                  
              
               
                 v.
                 28
                 ,
                 29
              
               
                 3421
                 3408
              
            
             
               
                  
              
               
                 v.
                 46
              
               
                 3787
              
            
             
               
                 6
              
               
                 32
                 ,
                 33
                 ,
                 41
                 ,
                 &c.
                 3331.
                 v.
                 56
                 3328
                 3332.
                 v.
                 63.
                 
              
               
                 3326
              
            
             
               
                 8
              
               
                 44
              
               
                 3748
              
            
             
               
                 9
              
               
                 2
                 3458.
                 v.
                 24
              
               
                 3421
              
            
             
               
                 12
              
               
                 23
                 ,
                 24.
                 3464.
                 v.
                 49
                 ,
                 50.
                 
              
               
                 3773
              
            
             
               
                 14
              
               
                 10
                 ,
                 11
                 ,
                 12
                 ,
                 &c.
                 17
                 ,
                 20
                 ,
                 27.
                 &c.
                 
              
               
                 3545
                 3539
              
            
             
               
                 15
              
               
                 2
                 ,
                 3
                 ,
                 4
                 ,
                 &c.
                 
              
               
                 3347
                 3474
                 3544
              
            
             
               
                  
              
               
                 8
              
               
                 3373
              
            
             
               
                 16
              
               
                 33
              
               
                 3348
              
            
             
               
                 17
              
               
                 3373.
                 v.
                 3.
                 
              
               
                 3545
              
            
             
             
               
                 17
              
               
                 5
              
               
                 3321
              
            
             
               
                  
              
               
                 11
                 ,
                 20
                 ,
                 21.
                 &c.
                 
              
               
                 3345
              
            
             
               
                 20
              
               
                 a9
              
               
                 3539
              
            
             
               
                 21
              
               
                 22
              
               
                 3403
              
            
             
               
                  
              
               
                 Acts.
                 
              
               
                  
              
            
             
               
                 1
              
               
                 9
                 ,
                 11
              
               
                 3401
                 3402
              
            
             
               
                 2
              
               
                 20.
                 3406.
                 v.
                 36.
                 
              
               
                 3358
              
            
             
               
                 3
              
               
                 17
              
               
                 3745
              
            
             
               
                 4
              
               
                 11
              
               
                 3351
              
            
             
               
                 7
              
               
                 44
                 3310.
                 v.
                 48.
                 
              
               
                 3751
              
            
             
               
                  
              
               
                 48
                 ,
                 49
                 3311.
                 v.
                 55.
                 
              
               
                 3310
              
            
             
               
                 9
              
               
                 3
                 ,
                 4
              
               
                 3404
              
            
             
               
                 10
              
               
                 40
                 ,
                 41
                 ,
                 42
              
               
                 3393
              
            
             
               
                 13
              
               
                 46
              
               
                 3564
              
            
             
               
                 14
              
               
                 16
                 ,
                 17
              
               
                 3544
              
            
             
               
                 17
              
               
                 28.
                 3436.
                 v.
                 30.
                 
              
               
                 3375
                 3521
              
            
             
               
                  
              
               
                 31.
                 3393.
                 v.
                 32.
                 
              
               
                 3423
              
            
             
               
                 19
              
               
                 16
              
               
                 3345
              
            
             
               
                 20
              
               
                 28
                 3367.
                 v.
                 36.
                 
              
               
                 3315
              
            
             
               
                 26
              
               
                 22
              
               
                 3370
              
            
             
               
                  
              
               
                 Romans
                 .
              
               
                  
              
            
             
               
                 1
              
               
                 3619
                 v.
                 23.
                 
              
               
                 3710
              
            
             
               
                 2
              
               
                 1
                 3678
                 ,
                 &c.
                 v.
                 14
                 ,
                 15
                 ,
                 16
              
               
                  
              
            
             
               
                  
              
               
                 3383.
                 v.
                 15.
                 
              
               
                 3619.
                 
              
            
             
               
                  
              
               
                 v.
                 21
                 ,
                 22
              
               
                 3683
              
            
             
               
                 3
              
               
                 26
              
               
                 3374
              
            
             
               
                 4
              
               
                 18
                 ,
                 20.
                 3590.
                 
                 v
                 23
                 ,
                 24.
                 
              
               
                 3462
              
            
             
               
                 5
              
               
                 9
                 ,
                 10
              
               
                 3709
              
            
             
               
                 6
              
               
                 3
                 ,
                 4
                 ,
                 5
                 ,
                 ad
                 23.
                 
              
               
                 3470
                 3473
              
            
             
               
                  
              
               
                 3474
                 ,
                 &c.
                 
              
               
                 3490
                 3500
                 3558
                 3565
              
            
             
               
                 8
              
               
                 16
                 ,
                 18
              
               
                 3520
                 3565
              
            
             
               
                 9
              
               
                 33
              
               
                 3346
              
            
             
               
                 10
              
               
                 9
                 ,
                 10
              
               
                 3369
              
            
             
               
                 11
              
               
                 16
                 3464.
                 v.
                 24.
                 
              
               
                 3347
              
            
             
               
                  
              
               
                 45
              
               
                 3602
              
            
             
               
                 12
              
               
                 15
                 3653.
                 v.
                 20.
                 
              
               
                 3622
              
            
             
               
                 13
              
               
                 8
              
               
                 3629
              
            
             
               
                 14
              
               
                 4
                 ,
                 13
                 ,
                 12
              
               
                 3397
              
            
             
               
                  
              
               
                 9
                 ,
                 10
                 ,
                 &c.
                 
              
               
                 3393
                 3375
              
            
             
               
                  
              
               
                 12
                 3788
                 v.
                 17.
                 
              
               
                 3536
              
            
             
               
                  
              
               
                 1
                 Corinthians
              
               
                  
              
            
             
               
                 2
              
               
                 10.
                 3539.
                 v.
                 7
                 ,
                 8.
                 
              
               
                 3745
              
            
             
               
                 4
              
               
                 1
              
               
                 3313
              
            
             
               
                 6
              
               
                 19
              
               
                 3356
              
            
             
               
                 7
              
               
                 14
                 3472.
                 v.
                 20
                 ,
                 21
              
               
                 3376
              
            
             
               
                 8
              
               
                 5
                 ,
                 6
              
               
                 3371
              
            
             
               
                 10
              
               
                 3332
                 v.
                 3.
                 
              
               
                 3784
              
            
             
               
                 11
              
               
                 27
                 3336.
                 v.
                 31.
                 
              
               
                 3384
              
            
             
               
                 13
              
               
                 13
              
               
                 3506
              
            
             
               
                 15
              
               
                 12
                 ,
                 13.
                 3421.
                 v.
                 19.
                 
              
               
                 3382
              
            
             
               
                  
              
               
                 3485.
                 v.
                 16
                 ,
                 17
                 ,
                 &c.
                 
              
               
                 3455
              
            
             
               
                  
              
               
                 v.
                 36
                 ,
                 37
                 ,
                 &c.
                 
              
               
                 3434
                 3673
              
            
             
               
                  
              
               
                 v.
                 39
                 ,
                 46
                 ad
                 44.
                 
              
               
                 3441
              
            
             
               
                  
              
               
                 v.
                 45.
                 3326.
                 v.
                 50
              
               
                 3405
              
            
             
               
                  
              
               
                 v.
                 52.
                 3408.
                 v.
                 54.
                 55.
                 
              
               
                 3456
              
            
             
               
                  
              
               
                 2
                 Corinthians
              
               
                  
              
            
             
               
                 2
              
               
                 5
                 3340.
                 v.
                 29
              
               
                 3653
              
            
             
               
                 5
              
               
                 10.
                 3393
                 3375.
                 v.
                 11
              
               
                 3403
              
            
             
               
                  
              
               
                 10
                 ,
                 18
                 ,
                 19
              
               
                 3521
              
            
             
               
                 13
              
               
                 5
              
               
                 3704
              
            
             
               
                  
              
               
                 Galatians
                 .
              
               
                  
              
            
             
               
                 3
              
               
                 7
              
               
                 3589
                 &c.
                 
              
            
             
               
                 5
              
               
                 16
              
               
                 3624
              
            
             
               
                  
              
               
                 Ephesians
                 .
              
               
                  
              
            
             
               
                 1
              
               
                 20
              
               
                 3310
                 &c.
                 
              
            
             
               
                 2
              
               
                 14
                 ,
                 17
                 ,
                 30
                 &c.
                 
              
               
                 3348
              
            
             
               
                  
              
               
                 20
              
               
                 3345
              
            
             
               
                 3
              
               
                 8
                 ,
                 9
                 ,
                 10
              
               
                 3370
              
            
             
               
                 4
              
               
                 11
                 ,
                 12
                 ,
                 13
              
               
                 3399
              
            
             
               
                 5
              
               
                 25
                 ,
                 26
                 ,
                 27
              
               
                 3367
              
            
             
               
                  
              
               
                 Philippians
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 9
                 ,
                 10
                 ,
                 11.
                 
              
               
                 3311
                 3315
                 3358
                 3393
              
            
             
               
                 3
              
               
                 14
              
               
                 3383
              
            
             
               
                 4
              
               
                 7
              
               
                 3539
              
            
             
               
                  
              
               
                 Colossians
                 .
              
               
                  
              
            
             
               
                 3
              
               
                 1.
                 3325.
                 v.
                 1
                 ad
                 24.
                 
              
               
                 3466
              
            
             
               
                  
              
               
                 3.
                 3506.
                 v.
                 5.
                 
              
               
                 3714
              
            
             
               
                  
              
               
                 20
              
               
                 3632
              
            
             
               
                  
              
               
                 1
                 Thessalonians
                 .
              
               
                  
              
            
             
               
                 3
              
               
                 5
              
               
                 3681
              
            
             
               
                 4
              
               
                 3.
                 3372.
                 v.
                 13.
                 
              
               
                 3423
                 3383
              
            
             
               
                  
              
               
                 16
              
               
                 3408
              
            
             
               
                  
              
               
                 2
                 Thessalonians
                 .
              
               
                  
              
            
             
               
                 1
              
               
                 4
              
               
                 3561
                 3564
              
            
             
               
                  
              
               
                 1
                 Timothy
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 3
                 ,
                 4
                 ,
                 5
              
               
                 3770
              
            
             
               
                  
              
               
                 12
                 ,
                 13
                 ,
                 14
              
               
                 3482
              
            
             
               
                 3
              
               
                 16
              
               
                 3465
              
            
             
               
                  
              
               
                 Hebrewes
                 .
              
               
                  
              
            
             
               
                 1
              
               
                 3
                 ,
                 4
                 ,
                 5.
                 3311
                 &c.
                 
              
               
                 3345
              
            
             
               
                  
              
               
                 9
                 ,
                 10
                 ,
                 11
                 ,
                 &c.
                 
              
               
                 3311
                 ,
                 &c.
                 
              
            
             
               
                 2
              
               
                 9.
                 3340.
                 v.
                 10
              
               
                 3316
              
            
             
               
                 3
              
               
                 12
              
               
                 3785
              
            
             
               
                 4
              
               
                 1
              
               
                 3581
              
            
             
               
                  
              
               
                 12
                 ,
                 13
              
               
                 3413
                 3783
                 &c.
                 
              
            
             
               
                  
              
               
                 11
                 1781.
                 v.
                 14.
                 
              
               
                 3419
              
            
             
               
                 5
              
               
                 8
              
               
                 3317
              
            
             
               
                 6
              
               
                 9.
                 10
                 3570.
                 v.
                 11
                 ,
                 12.
                 
              
               
                 3549
              
            
             
               
                  
              
               
                 19
              
               
                 3325
              
            
             
               
                 7
              
               
                 28
              
               
                 3315
              
            
             
               
                 8
              
               
                 1
                 ,
                 2
                 ,
                 5
              
               
                 3310
                 3311
              
            
             
               
                 9
              
               
                 11.
                 
              
               
                 3312
              
            
             
               
                  
              
               
                 23
                 ,
                 24.
                 
              
               
                 3310.
                 3351
              
            
             
               
                  
              
               
                 28
              
               
                 3465
              
            
             
               
                 10
              
               
                 12.
                 3307.
                 v.
                 35
                 ,
                 36.
                 
              
               
                 3383
              
            
             
               
                 11
              
               
                 5
              
               
                 3391
                 3560
                 3592
              
            
             
               
                  
              
               
                 6.
                 3593.
                 v.
                 17
                 ,
                 19.
                 
              
               
                 3590
              
            
             
               
                  
              
               
                 26
              
               
                 3383
              
            
             
               
                 12
              
               
                 3365.
                 v.
                 1
                 ,
                 2.
                 
              
               
                 2383
              
            
             
               
                  
              
               
                 3402
                 3517.
                 v.
                 6
                 ,
                 7
                 ,
                 8
                 ,
                 &c.
                 3536.
                 v.
                 21.
                 
              
               
                 3406
              
            
             
               
                  
              
               
                 22.
                 3511.
                 v.
                 25
                 ,
                 26.
                 
              
               
                 3407
              
            
             
               
                 13
              
               
                 17
              
               
                 3695
              
            
             
               
                  
              
               
                 S.
                 James
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 4.
                 3945.
                 v.
                 10
                 ,
                 11.
                 
              
               
                 3595
              
            
             
               
                  
              
               
                 21
              
               
                 3589
              
            
             
               
                 5
              
               
                 1
                 ,
                 2
                 ,
                 3
              
               
                 3418
              
            
             
               
                  
              
               
                 1
                 S.
                 Peter
                 .
              
               
                  
              
            
             
               
                 1
              
               
                 18
                 ,
                 19
              
               
                 3366
              
            
             
               
                 2
              
               
                 2
                 ,
                 5
                 ,
                 6
                 ,
                 7.
                 
              
               
                 3342
                 3352
                 3356
              
            
             
               
                 3
              
               
                 18
                 3465.
                 v.
                 21.
                 
              
               
                 3472
              
            
             
               
                 4
              
               
                 4
              
               
                 3480
              
            
             
               
                  
              
               
                 2
                 S.
                 Peter
                 .
              
               
                  
              
            
             
               
                 2
              
               
                 1
              
               
                 3340
              
            
             
               
                 3
              
               
                  
              
               
                 3420
              
            
             
               
                  
              
               
                 1
                 Ep.
                 S.
                 John
              
               
                  
              
            
             
               
                 1
              
               
                 1
              
               
                 3784
              
            
             
               
                 3
              
               
                 3
              
               
                 3419
                 3505
                 3709
              
            
             
               
                  
              
               
                 8.
                 3689.
                 v.
                 12.
                 
              
               
                 3748
              
            
             
               
                  
              
               
                 16
                 3382.
                 v.
                 23
                 ,
              
               
                 3420
              
            
             
               
                 4
              
               
                 11
                 ,
                 20
              
               
                 3630
              
            
             
               
                  
              
               
                 S.
                 Jude
                 .
              
               
                  
              
            
             
               
                  
              
               
                 6
                 ,
                 7
                 3391.
                 v.
                 10.
                 
              
               
                 3777
              
            
             
               
                  
              
               
                 14
                 ,
                 15
              
               
                 3390
              
            
             
               
                  
              
               
                 Revelations
                 .
              
               
                  
              
            
             
               
                 1
              
               
                 13
                 ad
                 18
              
               
                 3411
              
            
             
               
                 3
              
               
                 4
                 3561.
                 v.
                 12.
                 
              
               
                 3356
              
            
             
               
                  
              
               
                 21
              
               
                 3309
                 3317
              
            
             
               
                 4
              
               
                 4
              
               
                 3410
              
            
             
               
                 5
              
               
                 5
                 3344.
                 v.
                 12.
                 
              
               
                 3374
              
            
             
               
                  
              
               
                 13
              
               
                 3367
                 3358
              
            
             
               
                 6
              
               
                 12
                 ,
                 13
                 &c.
                 
              
               
                 3408
                 3419
                 3422
              
            
             
               
                 17
              
               
                 14
              
               
                 3374
              
            
             
               
                 18
              
               
                 5
                 ,
                 6
                 ,
                 7
              
               
                 3529
              
            
             
               
                 19
              
               
                 11
                 ,
                 12
                 ,
                 13.
                 
              
               
                 3411
                 3784
                 3784
              
            
             
               
                 20
              
               
                 12
                 3375
                 3384.
                 v.
                 13.
                 
              
               
                 3408
              
            
             
               
                  
              
               
                 14
              
               
                 3496
              
            
             
               
                 21
              
               
                 1
                 3511.
                 v.
                 14.
                 
              
               
                 3349
              
            
             
               
                 22
              
               
                 11
              
               
                 3593
              
            
          
        
      
    
     
       
         
         
           SECT
           .
           I.
           Of
           
             Christs
             Sitting
             at
             the
             Right-hand
             of
             God.
          
           Of
           the
           
             Grammatical
             Sense
          
           of
           the
           words
           ,
           and
           of
           the
           
             Real
             Dignity
          
           answering
           thereto
           .
        
         
           
             CHAP.
             I.
             Of
             the
             
               Grammatical
               Sense
            
             of
             the
             words
             :
             And
             whether
             they
             be
             meerly
             Metaphorical
             .
          
           
             
               Heb.
               10.
               ver
               .
               12.
               
            
             
               But
               this
               man
               ,
               after
               he
               had
               offered
               one
               Sacrifice
               for
               sins
               for
               ever
               ,
               sate
               down
               on
               the
               right
               hand
               of
               God.
               From
               henceforth
               expecting
               till
               his
               Enemies
               be
               made
               his
               foot-stool
               .
            
          
           
             1.
             
             ALbeit
             the
             Right-hand
             be
             more
             worthy
             then
             the
             Left
             ,
             yet
             some
             (
             rather
             desirous
             to
             shew
             their
             reading
             ,
             then
             to
             edifie
             their
             Readers
             or
             hearers
             )
             have
             made
             Question
             ,
             
               Whether
               it
               be
               a
               Note
               of
               greater
               Dignity
               to
               have
               place
               on
               the
               Left-hand
               ,
               or
               on
               the
               Right
               ,
               near
               to
               the
               Fountain
               of
               honour
               or
               Supream
               Majesty
               .
            
             But
             all
             the
             Instances
             ,
             which
             they
             bring
             ,
             or
             can
             be
             brought
             ,
             for
             pre-eminence
             of
             place
             on
             the
             Left-hand
             ,
             are
             but
             as
             Calenders
             out
             of
             date
             ,
             or
             as
             Astronomical
             Observations
             ,
             purposed
             for
             Eastern
             Meridians
             ,
             but
             mis-applyed
             to
             them
             of
             the
             West
             .
             What-ever
             the
             Rites
             or
             Fashions
             of
             other
             Nations
             were
             ,
             the
             Church
             of
             God
             or
             Land
             of
             Jurie
             ,
             in
             which
             God
             was
             only
             known
             ,
             had
             no
             such
             Custome
             .
             Now
             the
             Tenour
             of
             this
             Prerogative
             here
             mentioned
             ,
             must
             be
             valued
             by
             the
             
               Scales
               of
               the
               Sanctuary
            
             ,
             not
             by
             the
             Heraldrie
             of
             Forraign
             Courts
             .
             Even
             in
             those
             Countries
             ,
             wherein
             ,
             the
             Attendance
             on
             the
             Left-hand
             of
             Princes
             was
             more
             honourable
             then
             on
             the
             Right
             ;
             the
             only
             ground
             of
             the
             Subjects
             power
             or
             dignity
             so
             attending
             ,
             was
             ,
             the
             Imbecillity
             of
             
               the
               Prince
            
             ,
             who
             ordinarily
             could
             not
             defend
             himself
             so
             well
             on
             the
             Left-side
             ,
             as
             on
             the
             Right
             .
             And
             as
             
               our
               uncomely
               parts
               have
               more
               comelinesse
               bestowed
               upon
               them
            
             ;
             so
             the
             weaker
             side
             of
             greatest
             Princes
             had
             more
             need
             of
             valourous
             and
             trusty
             Champions
             .
             And
             though
             Princes
             in
             all
             Ages
             have
             been
             prone
             to
             honour
             ,
             and
             Grace
             their
             special
             Favourites
             with
             place
             of
             more
             honourable
             attendance
             ,
             yet
             the
             warlike
             Princes
             of
             ancient
             times
             ,
             made
             choice
             of
             men
             most
             trusty
             and
             
             valourous
             for
             their
             Favourites
             .
             But
             the
             Almighty
             ,
             unto
             whose
             future
             designs
             the
             Rites
             and
             Customs
             of
             the
             Kings
             of
             Judah
             were
             (
             haply
             )
             praefashioned
             ,
             needs
             no
             Defendant
             ,
             no
             assistant
             ,
             either
             on
             the
             Right-hand
             ,
             or
             on
             the
             Left.
             The
             former
             occasion
             of
             imbecillitie
             ,
             or
             need
             of
             Defendants
             being
             set
             apart
             ,
             as
             the
             Right-hand
             is
             ordinarily
             more
             worthy
             then
             the
             Left
             ,
             so
             to
             be
             on
             the
             Right-hand
             of
             Supreme
             Honour
             is
             simply
             more
             honourable
             ,
             then
             to
             be
             on
             the
             Left
             ;
             specially
             according
             to
             the
             Custome
             of
             the
             Jews
             .
             The
             
               Sons
               of
               Zebedee
            
             ,
             or
             their
             Mother
             ,
             or
             both
             ,
             were
             not
             ignorant
             in
             rerespect
             of
             the
             general
             matter
             ,
             but
             in
             the
             particular
             Form
             ,
             or
             Manner
             ,
             or
             Circumstance
             of
             their
             Petition
             ;
             when
             they
             desired
             that
             
               the
               one
               might
               sit
               on
               their
               Masters
               Right-hand
               ,
               and
               the
               other
               on
               the
               Left
               in
               his
               Kingdome
               .
            
             To
             
               sit
               by
               him
            
             in
             his
             Kingdom
             ,
             was
             ,
             to
             their
             apprehension
             ,
             and
             according
             to
             the
             custome
             of
             their
             Native
             Country
             ,
             a
             greater
             Dignity
             then
             to
             
               stand
               by
               him
            
             ,
             or
             to
             
               go
               in
               and
               out
               before
               him
               .
            
             To
             
               sit
               on
               the
               Right-hand
            
             ,
             was
             affected
             by
             the
             Mother
             ,
             as
             a
             place
             of
             praecedence
             for
             her
             elder
             Son
             ,
             and
             therefore
             rank't
             
             in
             the
             former
             place
             in
             her
             Petition
             .
             She
             saith
             not
             ,
             
               That
               the
               one
               may
               sit
               on
               the
               Left-hand
               ,
               and
               the
               other
               on
               the
               Right
            
             ;
             but
             
               that
               one
               may
               sit
               on
               the
               Right-hand
               ,
               and
               the
               other
               on
               the
               Left
               ,
            
             Mat.
             20.
             21.
             
             That
             to
             sit
             on
             the
             Right-hand
             of
             Majesty
             ,
             was
             the
             greatest
             honour
             ,
             whereof
             any
             Subject
             ,
             or
             inferiour
             Prince
             in
             Jurie
             ,
             was
             capable
             ,
             may
             be
             gathered
             from
             the
             honour
             which
             Solomon
             did
             unto
             his
             Mother
             Bathsheba
             ,
             1
             King.
             2.
             19.
             
             The
             King
             
               rose
               up
               to
               meet
               her
               ,
               and
               bowed
               himself
               unto
               her
               ,
               and
               sate
               down
               on
               his
               Throne
               ,
               and
               caused
               a
               seat
               to
               be
               set
               for
               the
               Kings
               Mother
               ,
               and
               she
               sate
               on
               his
               Right-hand
               .
            
             Nor
             hath
             the
             
               Royall
               Psalmist
            
             any
             better
             place
             for
             the
             Spouse
             ,
             whose
             Dignity
             he
             sought
             to
             emblazon
             ,
             Psal
             .
             45.
             9.
             
             
               Kings
               daughters
               were
               among
               thine
               honourable
               women
               ,
               upon
               thy
               Right-hand
               did
               stand
               the
               Queen
               in
               a
               vesture
               of
               gold
               of
               Ophir
               .
            
             To
             have
             the
             power
             of
             superiours
             on
             the
             Right-hand
             ,
             or
             for
             the
             enemy
             to
             have
             the
             Right-hand
             ,
             is
             ,
             in
             Sacred
             Heraldrie
             a
             sign
             of
             victory
             or
             pre-eminence
             ,
             whether
             in
             Civil
             or
             Warlike
             proceedings
             .
             The
             greatest
             plague
             ,
             and
             root
             of
             curses
             ,
             which
             David
             did
             wish
             unto
             the
             enemies
             of
             his
             God
             ,
             and
             which
             did
             afterwards
             fall
             on
             Judas
             the
             greatest
             enemy
             of
             
               Davids
               Son
               and
               Lord
            
             ,
             was
             ,
             that
             
               the
               wicked
               might
               be
               set
               over
               him
               ,
            
             and
             that
             
               the
               adversary
               might
               stand
               at
               his
               Right-hand
               ,
            
             for
             so
             he
             knew
             that
             he
             should
             be
             
               condemned
               ,
               when
               he
               was
               judged
               ,
            
             and
             that
             
               his
               prayers
               should
               be
               turned
               into
               sin
               ,
            
             Psal
             .
             109.
             6
             ,
             7.
             
             The
             surest
             Anchor
             of
             Davids
             Confidence
             ,
             was
             ,
             Gods
             being
             
               on
               his
               Right-hand
            
             ,
             Psal
             .
             16.
             8.
             
             
               The
               Lord
               is
               at
               my
               Right-hand
               ,
               therefore
               I
               shall
               not
            
             slide
             ,
             or
             fall
             .
             And
             the
             final
             Consummation
             of
             all
             the
             happinesse
             which
             he
             hoped
             for
             ,
             whether
             in
             his
             own
             person
             ,
             or
             in
             the
             person
             of
             
               his
               expected
               Son
               ,
               the
               Messias
               ,
            
             was
             ,
             to
             be
             placed
             at
             the
             Right-hand
             of
             God.
             
               In
               thy
               presence
               is
               fulnesse
               of
               joy
               ,
               and
               at
               thy
               Right-hand
               there
               are
               Pleasures
               for
               evermore
               ,
            
             Psal
             .
             16.
             11.
             
             And
             so
             will
             it
             be
             found
             at
             the
             last
             Day
             ;
             when
             
               The
               Son
               of
               Man
            
             shall
             set
             the
             Sheep
             on
             his
             Right-hand
             ,
             and
             the
             goats
             on
             the
             Left
             :
             and
             shall
             say
             to
             them
             on
             his
             Right-hand
             ,
             Come
             ye
             Blessed
             —
             .
             But
             to
             them
             on
             the
             Left
             ,
             Go
             ye
             cursed
             —
             ,
             Mat.
             25.
             33.
             
             &c.
             
          
           
             2.
             
             So
             then
             ,
             
               This
               Article
               of
               Christs
               sitting
               at
               the
               Right-hand
               of
               God
               ,
            
             is
             as
             
               A
               Trophie
               of
               his
               Victory
            
             gotten
             over
             death
             ,
             and
             over
             all
             the
             temptations
             of
             the
             World
             ,
             and
             the
             divel
             ,
             whilest
             he
             lived
             on
             earth
             ;
             and
             a
             certain
             
               Prognostick
               of
               his
               final
               Triumph
            
             over
             all
             his
             succeeding
             enemies
             :
             for
             he
             must
             
               sit
               at
               the
               Right-hand
               of
               God
               ,
               until
               all
               his
               enemies
               be
               made
               his
               foot-stool
               .
            
             But
             ,
             before
             we
             come
             to
             decypher
             the
             
               Real
               Dignity
            
             here
             described
             ,
             it
             may
             be
             questioned
             ,
             whether
             the
             Description
             it self
             be
             meerly
             Metaphorical
             ,
             or
             Symbolical
             ;
             that
             is
             ,
             a
             language
             borrowed
             from
             the
             visible
             customes
             of
             men
             
             without
             any
             real
             sensible
             Similitude
             between
             the
             things
             signified
             by
             the
             same
             words
             ?
             That
             this
             Phrase
             of
             
               Sitting
               at
               the
               Right
               hand
               of
               God
            
             is
             a
             meere
             borrowed
             speech
             ,
             most
             Divines
             do
             hold
             ;
             giving
             us
             withal
             this
             
               General
               Rule
            
             ,
             That
             
               no
               Corporeal
               Substance
               ,
               Quality
               ,
               Habit
               ,
               or
               Gesture
               ,
               can
               be
               attributed
               unto
               God
               otherwise
               then
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             
               by
               a
               kind
               of
               Poetical
               Fiction
               ,
               or
               Figurative
               speech
               ,
               borrowed
               from
               the
               fashions
               of
               men
               .
            
             The
             proper
             
               Logical
               Subject
            
             notwithstanding
             of
             this
             Rule
             or
             Maxim
             ,
             must
             be
             the
             
               God-head
               ,
               or
               Divine
               Nature
               in
               the
               Abstract
               :
            
             It
             holds
             not
             so
             truly
             of
             God
             ,
             or
             at
             least
             of
             every
             Divine
             Person
             .
             The
             Divine
             Nature
             or
             God-head
             ,
             is
             Simple
             ,
             Pure
             ,
             and
             Immixt
             :
             The
             God-head
             hath
             neither
             eyes
             ,
             nor
             eares
             ,
             nor
             body
             ,
             much
             lesse
             can
             there
             be
             in
             it
             any
             distirction
             of
             
               Right-hand
               ,
               or
               Left
            
             ;
             yet
             may
             we
             not
             deny
             but
             the
             
               Son
               of
               God
            
             ,
             who
             is
             truly
             God
             ,
             hath
             eyes
             and
             eares
             ,
             feet
             and
             hands
             ,
             Right-hand
             ,
             and
             Left-hand
             ,
             and
             all
             the
             parts
             of
             the
             humane
             body
             ,
             which
             any
             perfect
             man
             hath
             .
             His
             Blood
             ,
             though
             humane
             blood
             ,
             is
             as
             truly
             the
             
               Blood
               of
               God
            
             ,
             as
             of
             Man.
             His
             Blood
             is
             the
             Blood
             of
             God
             ,
             his
             Body
             the
             Body
             of
             God
             ,
             in
             such
             a
             sense
             ,
             as
             neither
             the
             body
             ,
             nor
             blood
             of
             any
             other
             creature
             are
             said
             to
             be
             Gods
             ,
             whose
             all
             things
             are
             in
             heaven
             and
             earth
             .
             His
             Flesh
             ,
             and
             Blood
             ,
             and
             all
             the
             parts
             of
             his
             humane
             Body
             ,
             are
             the
             Flesh
             ,
             Blood
             ,
             and
             parts
             of
             God
             in
             as
             strict
             and
             proper
             sense
             ,
             as
             our
             hands
             are
             said
             our
             own
             ;
             that
             is
             ,
             by
             strict
             and
             
               Personal
               Propriety
            
             .
             The
             Son
             of
             God
             hath
             flesh
             and
             blood
             ,
             hands
             ,
             and
             feet
             in
             such
             a
             sense
             ,
             as
             God
             the
             Father
             ,
             or
             God
             the
             Holy
             Ghost
             hath
             not
             .
          
           
             3.
             
             But
             when
             it
             is
             said
             that
             
               Christ
               sitteth
               at
               the
               Right-hand
               of
               God
               ,
            
             this
             must
             be
             understood
             of
             God
             the
             Father
             ,
             not
             of
             God
             
               the
               Son
            
             ,
             for
             so
             it
             is
             expressed
             in
             the
             
               Apostles
               Creed
            
             ,
             that
             
               The
               Son
               of
               God
               ,
               who
               was
               Crucified
               ,
               dead
               ,
               and
               buried
               ,
               and
               who
               rose
               the
               third
               day
               from
               the
               dead
               ,
               now
               sits
               at
               the
               Right-hand
               of
               God
               the
               Father
               Almightie
               .
            
             Now
             if
             God
             the
             Father
             have
             no
             bodie
             ,
             no
             Right-hand
             ,
             or
             Left-hand
             ,
             as
             God
             the
             Son
             hath
             ;
             the
             case
             seems
             clear
             ,
             that
             
               Christs
               sitting
               at
               the
               right-hand
               of
               the
               Father
            
             must
             needs
             be
             
               a
               speech
               meerly
               Metaphorical
            
             ,
             borrowed
             from
             the
             custom
             of
             earthly
             Princes
             ,
             to
             be
             placed
             at
             whose
             
               Right
               hand
            
             is
             the
             greatest
             honour
             that
             can
             be
             to
             their
             chief
             Peers
             or
             Subjects
             .
             This
             is
             most
             certain
             ,
             if
             we
             speak
             of
             the
             Nature
             or
             Essence
             of
             the
             
               God
               head
            
             ,
             or
             of
             the
             Divine
             Person
             of
             the
             Father
             .
             Yet
             all
             this
             hinders
             not
             ,
             why
             the
             Divine
             Majesty
             ,
             or
             Person
             of
             the
             Father
             ,
             who
             is
             every
             where
             Essentially
             present
             ,
             may
             not
             be
             more
             Conspicuously
             present
             (
             in
             respect
             of
             created
             sights
             )
             in
             some
             
               visible
               heavenly
               Throne
            
             ,
             then
             in
             any
             other
             place
             .
             The
             Father
             (
             for
             ought
             we
             know
             )
             may
             have
             a
             
               distinct
               Throne
            
             ,
             and
             the
             Son
             another
             ,
             
             or
             they
             may
             have
             distinct
             manifestations
             of
             Glory
             upon
             the
             same
             Throne
             ,
             Rev.
             3.
             21.
             
             To
             confine
             the
             presence
             of
             God
             the
             Father
             ,
             of
             God
             the
             Son
             ,
             or
             of
             God
             the
             Holy-Ghost
             ,
             to
             
               any
               visible
               Throne
            
             ,
             were
             a
             grosse
             Heresie
             .
             But
             that
             there
             may
             be
             
               Real
               Emblems
            
             ,
             or
             Representations
             ,
             of
             the
             
               Blessed
               Trinitie
            
             in
             heaven
             ,
             as
             conspicuous
             and
             sensible
             to
             blessed
             Saints
             and
             Angels
             ,
             as
             the
             representations
             ,
             which
             have
             been
             made
             of
             them
             to
             Gods
             Saints
             ,
             or
             people
             here
             on
             earth
             ,
             who
             can
             conceive
             improbable
             ?
             The
             representations
             or
             pledges
             of
             the
             
               Blessed
               Trinitie
            
             have
             been
             diverse
             .
             Daniel
             law
             the
             Glory
             of
             the
             Father
             shadowed
             by
             the
             
               Ancient
               of
               daies
            
             ,
             the
             Glory
             of
             the
             Son
             ,
             represented
             by
             the
             similitude
             of
             
               the
               Son
               of
               man.
            
             At
             our
             Saviours
             Baptism
             there
             was
             
               A
               voice
               from
               heaven
            
             ,
             as
             an
             audible
             Testimonie
             of
             the
             distinct
             Person
             of
             the
             Father
             .
             Christ
             as
             Man
             ,
             was
             the
             conspicuous
             seat
             or
             Throne
             of
             
               God
               the
               Son
            
             ;
             and
             the
             Dove
             ,
             which
             appeared
             unto
             John
             ,
             a
             visible
             pledge
             of
             the
             Holy-Ghost
             .
             And
             may
             not
             the
             Church
             Triumphant
             have
             as
             punctual
             representations
             or
             pledges
             of
             this
             Distinction
             no
             lesse
             sensible
             ,
             
             though
             more
             admirable
             ,
             then
             the
             Church
             militant
             hath
             had
             here
             on
             earth
             ?
          
           
             4.
             
             It
             is
             not
             then
             altogether
             so
             clear
             that
             this
             Title
             ,
             of
             
               Christs
               Sitting
               at
               the
               right
               hand
               of
               God
               the
               Father
               ,
            
             is
             borrowed
             from
             the
             Rites
             or
             customes
             of
             the
             Kings
             of
             Judah
             ;
             as
             it
             is
             questionable
             ,
             whether
             this
             Rite
             or
             custome
             amongst
             them
             were
             not
             framed
             after
             the
             Patern
             of
             the
             heavenly
             Thrones
             or
             representations
             of
             coelestial
             dignities
             ;
             so
             we
             know
             the
             earthly
             Sanctuarie
             was
             framed
             according
             to
             the
             patern
             of
             the
             heavenly
             Sanctuarie
             .
             
               Our
               Fathers
               had
               the
               tabernacle
               of
               witness
               in
               the
               wilderness
               ,
               as
               he
               appointed
               ,
               speaking
               unto
               Moses
               ,
               that
               he
               should
               make
               it
               according
               to
               the
               fashion
               that
               he
               had
               seen
               ,
               Act.
            
             7.
             44.
             
             Ex.
             25.
             40.
             
             And
             our
             Apostle
             saith
             ,
             Heb.
             8.
             5.
             
             
               Those
               served
               unto
               the
               patern
               or
               shadow
               of
               heavenly
               things
               ,
               as
               Moses
               was
               warned
               by
               God
               ,
               when
               he
               was
               about
               to
               finish
               the
               tabernacle
               .
               See
               (
               saith
               he
               )
               that
               thou
               make
               all
               things
               according
               to
               the
               patern
               shewed
               to
               thee
               in
               the
               mount
               .
            
             But
             it
             may
             be
             the
             patern
             shewed
             to
             him
             in
             the
             Mount
             ,
             was
             but
             a
             Shew
             ,
             or
             Mathematical
             Draught
             of
             the
             material
             Tabernacle
             ,
             which
             he
             was
             to
             erect
             ;
             and
             yet
             is
             stiled
             an
             
               heavenly
               patern
            
             ,
             or
             heavenly
             thing
             ,
             because
             it
             was
             represented
             from
             heaven
             by
             God
             himself
             ;
             yet
             so
             represented
             without
             any
             real
             Tabernacle
             answerable
             to
             it
             in
             heaven
             .
             I
             could
             subscribe
             to
             this
             interpretation
             ,
             if
             the
             
               Apostles
               Inference
               ,
               Heb.
            
             9.
             23
             ,
             24.
             did
             not
             prove
             or
             presuppose
             something
             more
             .
             
               It
               was
               then
               necessary
               that
               the
               similitude
               of
               heavenly
               things
               should
               be
               purified
               with
               such
               things
               ,
               but
               the
               heavenly
               things
               themselves
               (
               are
               purified
               )
               with
               better
               sacrifices
               then
               these
               ;
               for
               Christ
               is
               not
               entred
               into
               the
               holie
               places
               made
               with
               hands
               ,
               which
               are
               similitudes
               of
               the
               true
               Sanctuarie
               ,
               but
               is
               entred
               into
               very
               heaven
               ,
               to
               appear
               now
               in
               the
               sight
               of
               God
               for
               us
               .
            
             But
             hath
             he
             the
             whole
             heavens
             for
             his
             Sanctuarie
             ?
             or
             is
             there
             as
             real
             a
             Distinction
             of
             places
             ,
             or
             Mansions
             in
             the
             heavens
             ,
             as
             there
             was
             of
             Courts
             or
             Sanctuaries
             in
             the
             material
             ,
             or
             in
             Solomons
             Temple
             ?
             
               We
               have
               such
               an
               high
               Priest
            
             (
             saith
             Saint
             
               Paul
               )
               as
               sitteth
               at
               the
               right
               hand
               of
            
             
             
               the
               throne
               of
               the
               majestie
               in
               the
               heavens
               ,
               and
               is
               a
               Minister
               of
               the
               Sanctuarie
               ,
               and
               of
               the
               true
               tabernacle
               ,
            
             which
             
               the
               Lord
               pitched
               ,
               and
               not
               man
               :
            
             and
             ,
             Eph.
             1.
             20.
             
             The
             father
             of
             glory
             set
             him
             at
             his
             own
             right
             hand
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             the
             heavenly
             places
             .
             Some
             Distinction
             ,
             between
             the
             Throne
             of
             Majestie
             ,
             and
             Christs
             humanitie
             ,
             was
             apprehended
             surely
             by
             Saint
             Steven
             ,
             Act.
             7.
             55.
             
             
               He
               being
               full
               of
               the
               Holy-Ghost
               ,
               looked
               stedfastly
               into
               heaven
               ,
               and
               saw
               the
               Glory
               of
               God
               ,
               and
               Jesus
               standing
               at
               the
               right
               hand
               of
               God
               :
            
             the
             Object
             of
             his
             sight
             was
             surely
             Real
             ,
             not
             a
             meer
             vision
             in
             the
             air
             ,
             for
             
               he
               saw
               the
               heavens
               open
            
             ,
             and
             by
             their
             opening
             found
             opportunity
             to
             prie
             with
             bodily
             eyes
             (
             but
             bodily
             eyes
             extraordinarily
             enlightned
             by
             the
             Spirit
             of
             God
             )
             into
             heaven
             it self
             ,
             and
             to
             take
             a
             view
             of
             the
             land
             of
             Promise
             ,
             and
             the
             
               Sanctuary
               pitched
            
             in
             it
             .
             The
             Divine
             Essence
             ,
             or
             Person
             of
             God
             the
             Father
             ,
             he
             could
             not
             see
             ;
             and
             yet
             
               he
               saw
               the
               Glorie
               of
               God
               ,
            
             and
             
               Christ
               at
               the
               Right-hand
               of
               this
               Glorie
               .
            
             But
             he
             saw
             Christ
             Standing
             ,
             and
             not
             Sitting
             ,
             as
             here
             it
             is
             said
             .
             All
             is
             one
             ,
             It
             is
             the
             height
             of
             
               Christs
               Exaltation
            
             ,
             that
             He
             hath
             the
             pre-eminence
             to
             
               Sit
               upon
               his
               Throne
            
             in
             the
             immediate
             presence
             of
             
               God
               the
               Fathers
               Glorious
               Throne
            
             .
             But
             this
             prerogative
             of
             Sitting
             upon
             his
             Throne
             ,
             doth
             not
             tye
             him
             to
             such
             perpetual
             Residence
             ,
             that
             he
             may
             not
             Stand
             when
             it
             pleaseth
             him
             ;
             and
             it
             seems
             it
             was
             at
             this
             time
             this
             great
             Judge
             his
             pleasure
             to
             Stand
             ,
             as
             a
             Spectator
             of
             his
             blessed
             Martyrs
             Combat
             ,
             and
             for
             the
             present
             ,
             as
             a
             Witness
             against
             these
             his
             malicious
             Enemies
             ,
             which
             afterward
             were
             to
             be
             made
             his
             Foot-stool
             .
             Now
             was
             that
             of
             the
             Psalmist
             ,
             Psal
             .
             102.
             19.
             verified
             ,
             
               He
               hath
               looked
               down
               from
               the
               height
               of
               his
               Sanctuarie
               ,
               out
               of
               the
               heaven
               did
               the
               Lord
               behold
               the
               earth
               .
            
          
           
           
             5.
             
             But
             if
             Christ
             have
             a
             
               Visible
               Throne
            
             or
             Sanctuarie
             in
             heaven
             ,
             how
             is
             it
             true
             ,
             which
             Saint
             Steven
             saith
             ,
             Acts
             7.
             48
             ,
             49.
             
             
               The
               most
               high
               dwelleth
               not
               in
               Temples
               made
               with
               hands
               ,
               as
               saith
               the
               Prophet
               :
               Heaven
               is
               my
               throne
               ,
               and
               earth
               is
               my
               foot-stool
               ,
               what
               house
               will
               ye
               build
               for
               me
               ,
               saith
               the
               Lord
               ?
               or
               what
               place
               is
               it
               that
               I
               shall
               rest
               in
               ?
               hath
               not
               my
               hand
               made
               all
               these
               things
               ?
            
             And
             if
             God
             dwell
             not
             in
             any
             Sanctuary
             which
             he
             hath
             made
             ,
             how
             can
             he
             have
             any
             
               Visible
               Sanctuary
            
             in
             heaven
             ?
             For
             even
             the
             heaven
             of
             heavens
             ,
             every
             creature
             ,
             whether
             visible
             or
             invisible
             ,
             are
             the
             works
             of
             Gods
             hands
             .
             To
             this
             ,
             the
             Answer
             is
             easie
             ,
             when
             the
             Prophet
             saith
             ,
             
               God
               dwelleth
               not
               in
               Temples
               made
               with
               hands
               ,
            
             he
             excludeth
             only
             
               the
               works
               of
               mens
               hands
            
             ,
             not
             all
             created
             
             Thrones
             or
             Sanctuaries
             made
             immediately
             by
             God
             himself
             .
             For
             ,
             as
             the
             Apostle
             saith
             ,
             Heb.
             8.
             2.
             
             
               Christ
               is
               a
               Minister
               of
               the
               Sanctuary
               ,
               which
               the
               Lord
               hath
               pitched
               ,
               and
               not
               man.
            
             And
             ,
             Hebr.
             9.
             11.
             
             
               Christ
               ,
               being
               come
               a
               high
               Priest
               of
               good
               things
               to
               come
               ,
               by
               a
               greater
               and
               more
               perfect
               tabernacle
               ,
               not
               made
               with
               hands
               ;
               that
               is
               ,
               not
               of
               this
               building
            
             &c.
             
             Thus
             much
             of
             the
             Grammatical
             ,
             or
             Literal
             meaning
             of
             these
             words
             .
             As
             for
             this
             Opinion
             of
             
               Distinction
               of
               Thrones
               in
               heaven
            
             ,
             as
             I
             dare
             not
             boldly
             avouch
             it
             ,
             so
             I
             am
             afraid
             peremptorily
             to
             deny
             it
             .
             For
             ,
             
               Peremptorie
               Negatives
               in
               Divine
               Mysteries
               oft-times
               sway
               more
               dangerously
               unto
               Infidelitie
               ,
               then
               Affirmative
               Paradoxes
               do
               to
               Heresie
               .
            
             The
             Affirmative
             ,
             in
             this
             Mysterie
             ,
             is
             (
             in
             my
             opinion
             )
             more
             safe
             and
             probable
             then
             the
             Negative
             .
             However
             ,
             
               The
               Point
            
             which
             all
             of
             us
             are
             bound
             absolutely
             to
             Believe
             ,
             is
             ,
             
               That
               this
               Article
               ,
               of
               Christs
               sitting
               at
               the
               Right-Hand
               of
               God
               ,
            
             doth
             contain
             the
             height
             of
             His
             Exaltation
             ,
             
               far
               above
               all
               principalitie
               ,
               and
               power
               ,
               and
               might
               ,
               and
               dominion
               ,
               and
               every
               name
               that
               is
               named
               ,
               not
               only
               in
               this
               world
               ,
               but
               also
               in
               that
               which
               is
               to
               come
               ,
            
             Eph.
             1.
             20.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             God
             (
             saith
             the
             same
             Apostle
             ,
             Phil.
             2.
             9.
             
             )
             
               hath
               very
               highly
               exalted
               him
               ,
               and
               given
               him
               a
               Name
               which
               is
               above
               every
               Name
               ,
               that
               at
               the
               Name
               of
               Jesus
               every
               knee
               should
               Bow
               —
            
             &c.
             
             And
             seeing
             every
             other
             Article
             in
             this
             Creed
             is
             conceived
             in
             literal
             distinct
             termes
             ;
             I
             see
             no
             reason
             why
             we
             should
             believe
             
               this
               Article
               (
               of
               Christs
               sitting
               at
               the
               Right-Hand
               of
               God
               )
            
             alone
             ,
             should
             be
             represented
             unto
             us
             in
             
               Termes
               Poetical
            
             ,
             or
             meerly
             Metaphorical
             .
             Howbeit
             ,
             
               Christs
               sitting
               at
               the
               Right-Hand
               of
               God
               the
               Father
               ,
               according
               to
               the
               Literal
               meaning
               of
               these
               words
               ,
               doth
               by
               way
               of
            
             Real
             Embleme
             
               import
               ,
               that
               Christ's
               Humane
               nature
               is
               exalted
               far
               above
               Angels
               ,
               &c.
               which
               are
               often
               said
               to
            
             Stand
             ,
             or
             Attend
             
               before
               ,
               or
               about
               the
               Throne
               of
               God
               ,
            
             but
             not
             to
             sit
             on
             His
             Throne
             ,
             or
             at
             his
             Right-Hand
             .
             For
             unto
             
               which
               of
               them
               said
               He
               at
               any
               time
               ,
               Sit
               on
               my
               Right-Hand
               —
               ?
            
             Heb.
             1.
             ver
             .
             13.
             
          
        
         
           
             CHAP.
             II.
             Of
             the
             
               Real
               Dignitie
            
             contained
             in
             
               This
               Article
            
             ;
             viz.
             
               The
               Exaltation
               of
               Christ
            
             .
             That
             Christ
             was
             exalted
             ,
             both
             ,
             
               as
               the
               Son
               of
               God
            
             ,
             and
             as
             
               the
               Son
               of
               David
            
             .
          
           
             1.
             
             THe
             
               Dignity
               of
               this
               Name
            
             ,
             and
             the
             
               Realitie
               of
               Dignity
            
             answering
             unto
             it
             ,
             is
             further
             set
             forth
             ,
             in
             the
             First
             Chapter
             to
             the
             Hebrews
             ,
             ver
             .
             3
             ,
             4
             ,
             5.
             
             He
             (
             sate
             down
             ,
             or
             )
             
               sitteth
               on
               the
               Right-Hand
               of
               the
               Majestie
               on
               High
            
             (
             or
             in
             highest
             places
             )
             
               and
               is
               made
               so
               much
               more
               excellent
               then
               the
               Angels
               ,
               by
               how
               much
               he
               hath
               obtained
               a
               more
               Excellent
               Name
               then
               they
               .
               For
               ,
               unto
               which
               of
               the
               Angels
               said
            
             
             
               he
               at
               any
               time
               ,
               Thou
               art
               my
               Son
               ,
               this
               day
               begat
               I
               thee
               ?
               And
               again
               ,
               I
               will
               be
               his
               Father
               ,
               and
               he
               shall
               be
               my
               Son
               ?
            
             But
             if
             these
             two
             Scriptures
             were
             literally
             meant
             ,
             as
             most
             Divines
             grant
             ,
             the
             one
             of
             David
             ,
             the
             other
             of
             Solomon
             ,
             why
             may
             not
             the
             Title
             of
             
               Gods
               Sons
            
             agree
             as
             literally
             to
             Angels
             ,
             as
             to
             David
             or
             Salomon
             ?
             Though
             these
             two
             
               eminent
               Princes
            
             ,
             as
             Gods
             Vicegerents
             on
             Earth
             ,
             were
             
               Solo
               Deominores
            
             ,
             yet
             was
             David
             in
             the
             height
             of
             his
             Greatnesse
             too
             low
             ,
             and
             Solomon
             in
             the
             amplitude
             of
             his
             Royaltie
             too
             little
             ,
             to
             be
             (
             in
             all
             points
             )
             
               full
               peeres
            
             to
             the
             meanest
             Angel
             that
             attends
             Gods
             Throne
             .
             And
             yet
             were
             not
             both
             of
             them
             too
             great
             to
             be
             but
             Mapps
             or
             Models
             of
             Evangelical
             Excellencies
             .
             It
             was
             the
             height
             of
             both
             their
             Excellencies
             to
             be
             Shadows
             or
             Types
             of
             that
             Son
             of
             David
             ,
             concerning
             whom
             the
             Lord
             had
             sworn
             by
             His
             Holiness
             ,
             (
             a
             most
             faithful
             Oath
             from
             which
             he
             would
             not
             shrink
             ;
             Psal
             .
             132.
             11.
             and
             Psal
             .
             89.
             3
             ,
             4
             ,
             35
             ,
             36.
             )
             that
             He
             should
             endure
             stable
             for
             ever
             ,
             and
             that
             his
             Throne
             should
             be
             as
             faithful
             a
             witnesse
             in
             Heaven
             ,
             as
             either
             Sun
             or
             Moon
             .
             Selah
             .
             All
             the
             Royaltie
             ,
             Power
             ,
             or
             prosperitie
             ,
             which
             David
             or
             Solomon
             enjoyed
             ,
             were
             but
             as
             pledges
             or
             earnests
             ,
             for
             the
             time
             present
             ,
             of
             that
             mightie
             power
             and
             excellencie
             wherewith
             the
             Son
             of
             David
             was
             (
             after
             that
             ,
             in
             the
             fulnesse
             of
             Time
             he
             had
             humbled
             himself
             )
             in
             the
             fulnesse
             of
             Glorie
             to
             be
             invested
             .
             But
             ,
             as
             we
             say
             ,
             
               Homo
               pictus
               est
               Homo
            
             ,
             and
             no
             man
             saith
             ,
             
               Leo
               vivus
               est
               Homo
            
             ;
             A
             dead
             Corps
             or
             Picture
             of
             man
             ,
             doth
             better
             brook
             the
             name
             of
             a
             man
             ,
             then
             a
             live
             Lion
             or
             other
             creature
             indued
             with
             sense
             :
             So
             David
             and
             Solomon
             ,
             in
             that
             they
             were
             Types
             of
             Christ
             ,
             might
             be
             more
             capable
             of
             being
             stiled
             
               Gods
               Sons
            
             ;
             or
             ,
             of
             being
             begotten
             to
             that
             earthly
             Empire
             ,
             which
             was
             the
             Map
             or
             shadow
             of
             his
             only
             begotten
             Sons
             eternal
             Inheritance
             ,
             then
             the
             Angels
             were
             .
             The
             greatest
             Angels
             of
             God
             (
             whose
             presence
             David
             did
             reverence
             as
             Gods
             Embassadours
             )
             are
             servants
             to
             the
             
               Son
               of
               David
            
             .
             For
             so
             the
             
               Apostle
               ,
               Heb.
            
             1.
             6.
             interprets
             that
             of
             Psalm
             97.
             ver
             .
             7.
             
             
               Let
               all
               the
               Angels
               of
               God
               worship
               him
               .
            
             No
             marvel
             then
             if
             David
             (
             when
             he
             saw
             as
             much
             of
             his
             Glorie
             ,
             as
             he
             or
             some
             
               other
               Psalmist
            
             ,
             Psal
             .
             97.
             did
             )
             instile
             him
             
               His
               Lord
               ,
               Psal
            
             .
             110.
             1.
             
             That
             all
             the
             Glorie
             and
             Dignitie
             ,
             which
             the
             Apostle
             seeks
             to
             set
             forth
             by
             the
             testimonie
             of
             the
             Psalmist
             ,
             Psalm
             45.
             6
             ,
             7.
             
             Psalm
             102.
             25
             ,
             26.
             is
             comprehended
             in
             
               this
               Article
            
             of
             
               Christs
               Sitting
               at
               the
               Right-hand
               of
               God
               ,
            
             the
             Apostle
             supposeth
             ,
             Heb.
             1.
             13
             ,
             14.
             
             For
             so
             he
             concludes
             ,
             by
             way
             of
             an
             Epiphonema
             ,
             (
             the
             sum
             of
             all
             ,
             which
             he
             had
             said
             before
             ;
             )
             
               unto
               which
               of
               the
               Angels
               said
               he
               at
               any
               time
               ,
               Sit
               thou
               at
               my
               right-hand
               untill
               I
               make
               thine
               enemies
               thy
               foot-stool
               ?
               Are
               they
               not
               all
               ministring
               spirits
               ,
               sent
               forth
               to
               minister
               for
               their
               sakes
               ,
               which
               shall
               be
               heires
               unto
               Salvation
               ?
            
             It
             is
             
               A
               Doctrine
               full
               of
               Comfort
            
             ,
             that
             the
             Blessed
             Angels
             ,
             the
             Powers
             and
             Principalities
             celestial
             ,
             one
             and
             other
             ,
             should
             be
             at
             the
             command
             of
             this
             our
             High-Priest
             ,
             who
             can
             compassionate
             our
             estate
             much
             better
             then
             any
             of
             them
             can
             .
             As
             they
             had
             a
             Charge
             given
             concerning
             him
             in
             the
             dayes
             of
             his
             humiliation
             here
             on
             earth
             ;
             So
             he
             now
             being
             ascended
             up
             to
             his
             Father
             ,
             gives
             them
             the
             same
             Charge
             over
             us
             ,
             to
             
               preserve
               us
               in
               all
               our
               wayes
               .
            
             It
             is
             on
             our
             part
             required
             ,
             that
             we
             make
             
               His
               wayes
            
             ,
             Our
             Wayes
             ;
             otherwise
             we
             have
             no
             just
             assurance
             of
             the
             
               Angels
               vigilancie
            
             over
             us
             .
             But
             have
             they
             this
             Charge
             over
             
               all
               of
               us
            
             ?
             or
             onely
             over
             
               some
               few
            
             that
             are
             Predestinated
             unto
             Salvation
             ?
             The
             Apostle
             saith
             ,
             
               All
               of
               them
               are
               sent
               forth
               to
               minister
               to
               such
               as
               shall
               be
               heirs
               of
               Salvation
               ,
            
             and
             
               All
               of
               Us
            
             ,
             whom
             God
             hath
             called
             and
             made
             partakers
             of
             his
             Word
             and
             Sacraments
             ,
             are
             
               under
               the
               Promise
            
             ,
             and
             in
             the
             estate
             of
             the
             
               Sons
               of
               God
            
             ;
             And
             
               if
               we
               be
               sons
               ,
               then
               are
               we
               heirs
               :
            
             yet
             
               Haeredes
               praesumpti
               ,
               non
               apparentes
            
             ,
             Heirs
             Presumed
             ,
             not
             Heirs
             Apparent
             unto
             Salvation
             .
             To
             be
             
               Heirs
               Apparent
            
             ,
             is
             proper
             to
             the
             Predestinate
             only
             ,
             or
             to
             
             the
             Elect.
             But
             of
             the
             Doctrin
             and
             Use
             concerning
             
               Angelical
               Protection
            
             and
             ministrie
             for
             our
             good
             ,
             elsewhere
             .
             It
             shall
             suffice
             to
             give
             you
             notice
             by
             the
             way
             ,
             that
             This
             last
             quoted
             place
             Heb.
             1.
             14.
             doth
             evidently
             refute
             
               a
               Curious
               Distinction
            
             of
             Orders
             amongst
             the
             Angels
             ,
             as
             if
             some
             were
             
               Angeli
               astantes
            
             ,
             others
             ministrantes
             :
             one
             Order
             of
             Angels
             that
             
               stand
               in
               the
               presence
               of
               God
            
             ;
             because
             the
             Angel
             Gabriel
             gives
             himself
             
               this
               Title
               ,
               Luke
            
             1.
             19.
             
             And
             another
             Order
             of
             
               ministring
               Angels
            
             ;
             whereas
             our
             Apostles
             speech
             is
             general
             ,
             that
             
               All
               the
               Angels
            
             (
             and
             under
             this
             universalitie
             he
             comprehends
             even
             the
             most
             noble
             Order
             of
             heavenly
             creatures
             )
             
               are
               ministring
               spirits
               ,
               sent
               forth
               for
               our
               good
               .
            
             If
             they
             ,
             which
             are
             said
             in
             Scripture
             to
             
               stand
               before
               God
            
             ,
             be
             either
             Angels
             or
             created
             substances
             inferiour
             to
             
               the
               Son
               of
               God
            
             ,
             they
             are
             sometimes
             ,
             at
             least
             by
             courses
             ,
             ministrantes
             ,
             ministring
             spirits
             .
             So
             that
             to
             
               stand
               before
               God
            
             ,
             or
             to
             
               minister
               for
               our
               good
            
             ,
             is
             no
             true
             note
             of
             any
             
               Distinction
               of
               Order
            
             betwixt
             Angels
             ,
             but
             only
             of
             the
             vicissititude
             of
             their
             service
             .
             They
             ,
             which
             are
             to
             be
             
               sent
               forth
               ,
               stand
               in
               the
               presence
               of
               God
            
             to
             receive
             their
             instructions
             ,
             and
             at
             their
             return
             ,
             stand
             before
             God
             to
             deliver
             the
             effect
             or
             issue
             of
             
             their
             Embassage
             .
          
           
             2.
             
             But
             as
             diverse
             writers
             in
             the
             
               Romish
               Church
            
             ,
             not
             balancing
             other
             places
             of
             Scripture
             with
             
               this
               Place
            
             of
             our
             Apostle
             last
             cited
             ,
             have
             fram'd
             a
             needlesse
             Distinction
             of
             Orders
             amongst
             the
             Angels
             :
             So
             some
             others
             ,
             opposite
             enough
             to
             them
             ,
             offend
             no
             lesse
             by
             weighing
             this
             place
             alone
             .
             For
             so
             far
             hath
             the
             misapprehended
             Doctrine
             of
             Predestination
             ,
             and
             Certaintie
             of
             their
             own
             Estate
             in
             Salvation
             ,
             misswaded
             some
             ,
             as
             they
             have
             not
             been
             affraid
             to
             affirm
             ,
             That
             
               the
               Angels
               are
               in
               some
               sort
               inferiour
               to
               themselves
               ,
            
             because
             
               They
               minister
               to
               them
            
             as
             they
             are
             
               Heires
               of
               Salvation
               .
               Ministers
            
             they
             are
             indeed
             ,
             yet
             not
             to
             us
             ,
             but
             to
             God
             or
             Christ
             ,
             though
             for
             our
             good
             ;
             So
             is
             every
             
             Magistrate
             ,
             so
             is
             every
             Pastor
             in
             his
             place
             ;
             yet
             God
             forbid
             that
             inferiours
             should
             hence
             collect
             ,
             That
             their
             
               Magistrates
               and
               Pastors
            
             should
             be
             Inferiour
             to
             all
             them
             ,
             for
             whose
             good
             they
             are
             Ministers
             .
          
           
             3.
             
             The
             next
             Point
             to
             be
             examined
             is
             ,
             the
             
               Extent
               of
               this
               our
               High
               Priests
               Exaltation
            
             ;
             about
             the
             Bounds
             or
             limits
             whereof
             ,
             the
             Controversies
             are
             more
             then
             any
             difficulties
             in
             the
             Rule
             of
             Faith
             do
             minister
             ;
             (
             but
             not
             so
             many
             as
             men
             of
             rash
             or
             audacious
             understandings
             make
             ;
             )
             and
             the
             most
             of
             them
             prosecuted
             with
             greater
             vehemencie
             of
             contention
             ,
             then
             the
             spirit
             of
             sobrietie
             ,
             which
             should
             be
             in
             every
             good
             Christian
             ,
             will
             approve
             .
             The
             Questions
             of
             more
             profitable
             Use
             ,
             are
             generally
             Two
             ;
             The
             First
             concerns
             the
             
               Logical
               Subject
               of
               Christs
               Exaltation
            
             comprehended
             in
             this
             Title
             ,
             of
             
               Sitting
               at
               the
               Right-hand
               of
               God
               ,
            
             and
             the
             like
             :
             And
             the
             Issue
             is
             this
             ,
             
               Whether
               Christ
               be
               exalted
               only
               as
               he
               is
               the
               Son
               of
               David
               ,
               or
               as
               he
               is
               the
               Son
               of
               God
               ?
            
             or
             
               according
               to
               both
               his
               natures
               ,
               as
               well
               Divine
               ,
               as
               humane
               ?
            
             The
             
               second
               Quaerie
            
             is
             ,
             about
             the
             
               Extent
               or
               Limits
               of
               the
               Exaltation
               of
               his
               humane
               Nature
               .
            
             The
             
               one
               Question
            
             ,
             as
             Logicians
             speak
             ,
             is
             about
             the
             Extent
             or
             limit
             of
             the
             Subject
             ;
             The
             other
             about
             the
             Extent
             or
             limit
             of
             the
             Attribute
             .
             That
             
               Christ
               was
               exalted
            
             according
             to
             his
             
               Humane
               Nature
            
             ,
             or
             as
             he
             was
             the
             
               Son
               of
               David
            
             ,
             all
             Christians
             agree
             .
             But
             that
             he
             should
             be
             exalted
             as
             God
             ,
             or
             according
             to
             his
             
               Divine
               Nature
            
             ,
             which
             is
             absolutely
             Infinite
             ,
             may
             well
             seem
             impossible
             for
             
             the
             matter
             ,
             and
             for
             the
             Phrase
             very
             harsh
             .
             Howbeit
             ,
             this
             is
             avouched
             by
             many
             Orthodoxal
             and
             worthy
             Divines
             .
             And
             if
             Christ
             be
             ,
             as
             most
             Protestants
             avouch
             ,
             
               our
               Mediator
               ,
               Secundum
               utr
               amque
               naturam
               ,
            
             according
             to
             
               Both
               Natures
            
             ,
             why
             may
             he
             not
             be
             said
             to
             be
             Exalted
             according
             to
             
               Both
               Natures
            
             ?
             Yet
             a
             Difference
             there
             is
             ,
             which
             will
             disjoynt
             this
             Consequence
             ;
             For
             to
             be
             a
             Mediator
             betwixt
             two
             ,
             doth
             not
             necessarily
             include
             any
             Defect
             
             or
             inequalitie
             in
             the
             partie
             mediating
             ,
             in
             respect
             of
             the
             parties
             between
             whom
             he
             is
             a
             Mediator
             .
             Whereas
             to
             be
             Exalted
             doth
             necessarily
             include
             ,
             or
             presuppose
             ,
             some
             
               Lower
               degree
            
             ,
             from
             which
             he
             is
             
               Exalted
               to
               an
               higher
            
             .
             And
             if
             Christ
             ,
             according
             to
             his
             
               Divine
               Nature
            
             ,
             be
             alwayes
             equal
             to
             God
             the
             Father
             ;
             he
             was
             ,
             and
             is
             ,
             and
             shall
             be
             
               Absolutely
               Infinite
            
             .
             And
             
               Absolute
               Infinitie
            
             cannot
             admit
             of
             any
             Degrees
             ,
             specially
             of
             Exaltation
             .
             This
             necessarily
             argues
             ,
             that
             
               Christs
               Divine
               Nature
            
             could
             ,
             in
             it self
             ,
             receive
             no
             Degree
             of
             Diminution
             ,
             or
             Exaltation
             .
             If
             then
             according
             to
             his
             
               Divine
               Nature
            
             he
             was
             exalted
             ,
             this
             Exaltation
             was
             not
             by
             any
             Real
             Addition
             of
             Dignitie
             to
             his
             Nature
             ,
             but
             only
             
               quoad
               nos
            
             ,
             in
             respect
             of
             us
             .
             And
             it
             is
             (
             perhaps
             )
             
               one
               thing
            
             to
             say
             ,
             that
             Christ
             was
             
               Exalted
               according
               to
               his
               Divine
               Nature
               ;
               Another
            
             to
             say
             ,
             That
             Christ
             was
             
               Exalted
               as
               he
               was
               the
               Son
               of
               God.
            
             However
             ,
             thus
             much
             we
             are
             bound
             to
             believe
             ,
             and
             thus
             much
             we
             may
             safely
             say
             ,
             That
             
               Christ
               as
               God
               ,
               was
               exalted
            
             in
             the
             same
             Sense
             and
             manner
             ,
             that
             he
             was
             
               Humbled
               as
               God.
            
             Now
             ,
             that
             the
             Son
             of
             God
             ,
             who
             was
             as
             truly
             God
             ,
             as
             God
             the
             Father
             ;
             truly
             equal
             to
             God
             the
             Father
             ,
             did
             truly
             
               humble
               himself
               unto
               death
               ,
               even
               to
               the
               death
               of
               the
               Cross
            
             ;
             was
             in
             the
             first
             Chapter
             of
             our
             Eighth
             Book
             ,
             deduced
             out
             of
             the
             
               second
               to
               the
               Philippians
            
             .
             Nor
             did
             he
             humble
             himself
             only
             according
             to
             his
             
               Humane
               Nature
            
             ,
             for
             
               he
               humbled
               himself
            
             ,
             not
             only
             by
             his
             life
             and
             death
             here
             on
             earth
             ,
             but
             
               by
               taking
               the
               Humane
               Nature
            
             ,
             in
             which
             he
             was
             humbled
             .
             The
             
               Humane
               Nature
            
             could
             not
             be
             humbled
             by
             being
             united
             to
             his
             
               Divine
               Nature
            
             ,
             but
             rather
             Exalted
             .
             So
             that
             the
             first
             and
             
               Prime
               Subject
            
             of
             his
             humiliation
             was
             ,
             if
             not
             his
             
               Divine
               Nature
            
             ,
             yet
             his
             
               Divine
               Person
            
             .
             The
             Person
             of
             the
             Son
             of
             God
             was
             humbled
             by
             his
             Incarnation
             or
             Conception
             ,
             by
             his
             Birth
             ,
             by
             his
             Life
             ,
             by
             his
             Death
             and
             Passion
             .
             And
             for
             every
             degree
             of
             his
             humiliation
             ,
             there
             is
             a
             correspondent
             degree
             of
             his
             Exaltation
             ,
             by
             his
             Resurrection
             ,
             by
             his
             Ascension
             into
             heaven
             ,
             and
             by
             his
             
               Sitting
               at
               the
               Right-hand
               of
               God
               the
               Father
               .
            
             In
             what
             Sense
             our
             Apostle
             saith
             ,
             He
             was
             humbled
             according
             to
             his
             
               Divine
               Person
            
             ,
             hath
             been
             discussed
             at
             large
             before
             .
             The
             sum
             was
             this
             ;
             If
             he
             ,
             that
             
               thought
               it
               no
               robberie
               to
               be
               equal
               with
               God
               ,
            
             had
             been
             at
             any
             time
             pleased
             to
             have
             assumed
             a
             body
             or
             created
             substance
             into
             the
             unitie
             of
             his
             Infinite
             Person
             ,
             such
             Glorie
             and
             honour
             was
             unto
             that
             his
             bodie
             or
             created
             substance
             due
             ,
             as
             exceeds
             the
             Glorie
             and
             honour
             of
             all
             other
             bodies
             ,
             or
             created
             substances
             ,
             infinitely
             more
             then
             any
             creature
             can
             possibly
             exceed
             another
             .
             And
             yet
             we
             know
             that
             the
             
               Son
               of
               God
            
             ,
             who
             was
             from
             Eternitie
             equal
             to
             his
             Father
             ,
             did
             
               in
               the
               Fulnesse
               of
               Time
            
             assume
             into
             the
             unitie
             of
             his
             Divine
             Person
             ,
             a
             Bodie
             and
             Soul
             subject
             to
             all
             the
             infirmites
             (
             sin
             only
             excepted
             )
             that
             humane
             nature
             is
             capable
             of
             :
             And
             by
             assuming
             such
             a
             bodie
             ,
             and
             by
             exposing
             it
             to
             all
             the
             miseries
             of
             mortalitie
             ,
             
               the
               Son
               of
               God
            
             was
             truly
             said
             to
             be
             humbled
             :
             and
             the
             Degrees
             of
             his
             humiliation
             were
             as
             many
             and
             large
             ,
             as
             are
             the
             Degrees
             by
             which
             his
             immortal
             glorified
             Bodie
             doth
             exceed
             his
             mortal
             Bodie
             ;
             as
             many
             and
             large
             ,
             as
             are
             the
             Degrees
             of
             Honour
             ,
             and
             Excellencie
             betwixt
             that
             
               Royal
               Priesthood
            
             which
             now
             he
             exerciseth
             ;
             and
             the
             
               Form
               of
               a
               Servant
            
             wherein
             he
             appeared
             .
             So
             that
             not
             only
             the
             
               Humane
               Nature
               of
               the
               Son
               of
               God
               ,
            
             but
             the
             
               Son
               of
               God
               in
               his
               Humane
               Nature
               ,
               is
               truly
               exalted
            
             according
             to
             all
             the
             Degrees
             of
             his
             former
             Humiliation
             .
             But
             is
             this
             all
             that
             we
             are
             bound
             to
             believe
             ,
             or
             may
             safely
             acknowledge
             concerning
             the
             Exaltation
             of
             Christ
             ,
             both
             as
             he
             was
             the
             
               Son
               of
               God
            
             ,
             and
             as
             he
             was
             the
             
               Son
               of
               David
            
             ?
          
           
             4.
             
             If
             this
             were
             all
             ,
             then
             his
             Exaltation
             as
             the
             
               Son
               of
               God
            
             should
             meerly
             consist
             ,
             in
             the
             Abdication
             or
             putting
             off
             the
             
               Form
               of
               a
               Servant
            
             .
             It
             could
             not
             include
             ,
             or
             presuppose
             ,
             any
             positive
             Ground
             of
             any
             new
             and
             Real
             Attribute
             ,
             
             but
             only
             a
             Relation
             to
             his
             former
             humiliation
             .
             Some
             good
             Divines
             (
             as
             well
             Ancient
             as
             modern
             )
             suppose
             ,
             that
             albeit
             man
             had
             never
             sinned
             ,
             yet
             should
             the
             
               Son
               of
               God
            
             have
             been
             incarnate
             ;
             that
             is
             ,
             have
             taken
             our
             nature
             upon
             him
             ;
             yet
             our
             nature
             not
             humbled
             or
             obnoxious
             to
             death
             ,
             but
             alwaies
             clothed
             with
             glorie
             and
             immortalitie
             .
             For
             Illustration
             or
             Example
             sake
             ;
             Suppose
             the
             
               Son
               of
               God
            
             had
             taken
             an
             humane
             bodie
             altogether
             as
             glorious
             as
             now
             it
             is
             ,
             from
             the
             very
             first
             moment
             of
             its
             assumption
             into
             the
             unitie
             of
             his
             Divine
             Glorious
             Person
             ;
             Could
             the
             assumption
             of
             such
             a
             bodie
             ,
             how
             glorious
             soever
             ,
             or
             how
             perpetual
             soever
             its
             glorie
             had
             been
             ,
             have
             added
             any
             least
             degree
             of
             Exaltation
             unto
             the
             
               Son
               of
               God
            
             ?
             It
             could
             not
             .
             There
             had
             been
             indeed
             an
             Exaltation
             of
             the
             bodie
             so
             assumed
             ,
             but
             none
             of
             the
             Nature
             or
             Person
             assuming
             it
             .
             How
             then
             is
             the
             
               Son
               of
               God
            
             said
             now
             to
             be
             Exalted
             ,
             by
             his
             bodily
             Ascension
             into
             Heaven
             ,
             or
             by
             his
             
               Sitting
               at
               the
               Right-hand
               of
               the
               Father
            
             in
             our
             Nature
             ,
             wherein
             he
             was
             formerly
             humbled
             ?
             Take
             the
             Resolution
             plainely
             thus
             .
             God
             the
             Father
             had
             remained
             as
             glorious
             as
             now
             he
             is
             ,
             although
             he
             had
             never
             created
             the
             world
             .
             For
             the
             creation
             gave
             much
             even
             all
             they
             had
             ,
             to
             things
             created
             ;
             it
             gave
             nothing
             unto
             God
             ,
             who
             was
             in
             Being
             infinite
             ;
             yet
             if
             God
             had
             created
             nothing
             ,
             the
             Attribute
             of
             Creator
             could
             have
             had
             no
             real
             Ground
             ,
             it
             had
             been
             no
             real
             Attribute
             .
             In
             like
             manner
             ,
             Suppose
             the
             
               Son
               of
               God
            
             had
             never
             condescended
             to
             take
             our
             nature
             upon
             him
             ,
             he
             had
             remained
             as
             Glorious
             in
             his
             Nature
             and
             Person
             ,
             as
             now
             he
             is
             ;
             yet
             not
             glorified
             for
             ,
             or
             by
             ,
             this
             Title
             or
             Attribute
             of
             Incarnation
             .
             Or
             suppose
             he
             had
             not
             
               humbled
               himself
               unto
               death
            
             by
             taking
             the
             
               Form
               of
               a
               Servant
            
             upon
             him
             ;
             he
             had
             remained
             as
             glorious
             in
             his
             Nature
             and
             Person
             ,
             and
             in
             the
             Attribute
             of
             Incarnation
             ,
             as
             now
             he
             is
             :
             but
             without
             these
             glorious
             Attributes
             of
             being
             
               our
               Lord
               and
               Redeemer
            
             ,
             and
             of
             being
             the
             
               Fountain
               of
               Grace
               and
               Salvation
            
             unto
             us
             .
             All
             these
             are
             
               Real
               Attributes
            
             ,
             and
             suppose
             a
             
               Real
               Ground
            
             or
             foundation
             ;
             and
             that
             was
             ,
             
               his
               humbling
               himself
               unto
               death
               ,
               even
               unto
               the
               death
               of
               the
               Cross
               .
            
             Nor
             are
             these
             Attributes
             only
             Real
             ,
             but
             more
             Glorious
             ,
             both
             in
             respect
             of
             God
             the
             Father
             ,
             who
             was
             pleased
             to
             give
             his
             Only
             Son
             for
             us
             ;
             and
             in
             respect
             of
             God
             the
             Son
             ,
             who
             was
             pleased
             to
             pay
             our
             ransome
             by
             his
             humiliation
             ,
             then
             the
             Attribute
             of
             Creation
             is
             .
             
               The
               Son
               of
               God
               then
               ,
               not
               the
               Son
               of
               David
               only
               ,
               hath
               been
               Exalted
               since
               his
               death
               ,
               to
               be
               our
               Lord
               ,
               by
               a
               new
               and
               Real
               Title
               ,
               by
               the
               Title
               of
               Redemption
               and
               Salvation
               .
            
             This
             is
             the
             Sum
             of
             our
             Apostles
             Inference
             concerning
             our
             Saviours
             Exaltation
             ,
             Phil.
             2.
             11.
             
             
               That
               every
               tongue
               should
               confesse
               that
               Jesus
               Christ
               is
               The
               Lord
               unto
               the
               Glorie
               of
               God
               the
               Father
               .
            
             To
             shut
             up
             this
             Point
             ;
             Though
             
               Christ
               Jesus
            
             be
             both
             our
             High-Priest
             and
             Lord
             ,
             not
             only
             as
             he
             is
             the
             
               Son
               of
               David
            
             ,
             but
             as
             he
             is
             the
             only
             begotten
             
               Son
               of
               God
            
             ,
             and
             so
             begotten
             from
             all
             Eternitie
             :
             yet
             was
             he
             neither
             
               begotten
               a
               Priest
            
             nor
             Lord
             from
             all
             Eternitie
             ,
             but
             
               made
               a
               Priest
            
             ,
             and
             
               made
               a
               Lord
            
             in
             time
             .
             
               The
               Word
               of
               the
               Oath
            
             ,
             (
             saith
             the
             Apostle
             ,
             Heb.
             7.
             28.
             
             )
             
               which
               was
               since
               the
               Law
               ,
               maketh
               the
               Son
               a
               Priest
               ,
               who
               was
               consecrated
               for
               evermore
               .
            
             And
             in
             the
             very
             same
             Charter
             ,
             wherein
             this
             
               Word
               of
               the
               Oath
            
             ,
             or
             uncontrollable
             Fiat
             ,
             for
             making
             the
             
               Eternal
               Word
            
             ,
             an
             
               Everlasting
               Priest
            
             ,
             is
             contained
             ;
             this
             
               Peculiar
               Title
               of
               Lord
               is
               first
               inferred
               :
            
             For
             so
             that
             110
             th
             Psalm
             begins
             :
             
               Jehovah
               said
               to
               my
               Lord
               ,
               Sit
               thou
               at
               my
               right
               hand
               ,
               untill
               I
               make
               thine
               Enemies
               thy
               foot-stool
               .
            
             Not
             that
             Adonai
             importeth
             lesse
             Honour
             or
             Majestie
             then
             Jehovah
             doth
             ;
             as
             the
             Jews
             and
             Arians
             ignorantly
             and
             impiously
             collect
             ;
             but
             with
             purpose
             to
             notifie
             ,
             that
             this
             Title
             of
             Lord
             ,
             or
             Adonai
             ,
             was
             to
             become
             as
             peculiar
             to
             
               Jehovah
               the
               Son
               of
               God
            
             ,
             as
             the
             Title
             of
             Cohen
             or
             Priest
             .
             But
             this
             Title
             of
             Lord
             ,
             as
             peculiar
             to
             Christ
             ,
             will
             require
             ,
             and
             doth
             well
             deserve
             ,
             a
             peculiar
             discourse
             ;
             and
             
             the
             place
             allotted
             it
             ,
             is
             in
             the
             beginning
             of
             the
             second
             Section
             .
          
           
             5.
             
             Now
             for
             Use
             ,
             or
             Application
             ;
             These
             insuing
             Meditations
             and
             Considerations
             offer
             themselves
             .
             What
             branch
             of
             sorrow
             ,
             of
             bodily
             affliction
             ,
             or
             anguish
             of
             soul
             or
             Spirit
             ,
             can
             we
             imagin
             incident
             to
             any
             degree
             ,
             condition
             ,
             or
             sort
             of
             men
             ,
             to
             any
             son
             of
             man
             at
             any
             time
             ,
             unto
             which
             the
             waters
             of
             Comfort
             may
             not
             plentifully
             be
             derived
             from
             this
             inexhaustible
             Fountain
             of
             Comfort
             comprised
             in
             
               This
               Article
               of
               Christs
               Sitting
               at
               the
               Right-hand
               of
               God
               the
               Father
               Almighty
               ?
            
             No
             man
             can
             be
             of
             so
             low
             ,
             dejected
             ,
             or
             forlorn
             estate
             ,
             for
             means
             or
             friends
             ,
             re
             or
             spe
             ,
             either
             by
             birth
             or
             by
             misfortune
             ,
             but
             may
             raise
             his
             heart
             with
             this
             Consideration
             ,
             that
             it
             is
             no
             servitude
             or
             beggerie
             ,
             but
             freedom
             or
             riches
             ,
             to
             be
             truly
             entitled
             
               A
               Servant
               to
               the
               Lord
               of
               Lords
               ,
               and
               King
               of
               Kings
            
             ;
             to
             whom
             
               Angels
               and
               Principalities
            
             ,
             as
             Saint
             Peter
             speaks
             ,
             (
             even
             those
             Angels
             and
             Principalities
             ,
             to
             whom
             not
             Kings
             and
             Monarchs
             ,
             but
             even
             Kingdoms
             and
             Monarchies
             are
             Pupils
             )
             are
             subject
             ,
             and
             his
             fellow
             servants
             .
             Or
             in
             case
             any
             poor
             dejected
             soul
             should
             be
             surprized
             with
             distrust
             or
             jealousie
             lest
             his
             Lord
             ,
             in
             such
             infinite
             height
             of
             Exaltation
             and
             distance
             ,
             should
             not
             from
             heaven
             take
             notice
             of
             him
             thrown
             down
             to
             earth
             ;
             let
             him
             ,
             to
             his
             comfort
             consider
             ;
             That
             the
             
               Son
               of
               God
            
             ,
             and
             
               Lord
               of
               Glorie
            
             (
             to
             the
             end
             he
             might
             assure
             us
             ,
             that
             he
             was
             not
             a
             Lord
             more
             Great
             in
             himself
             ,
             then
             Gracious
             and
             loving
             unto
             us
             )
             was
             pleased
             for
             a
             long
             time
             to
             become
             a
             Servant
             ,
             before
             he
             would
             be
             made
             a
             Lord
             ;
             and
             a
             Servant
             subject
             to
             multitudes
             of
             publick
             despights
             ,
             disgraces
             ,
             and
             contempts
             ;
             from
             which
             ordinarie
             servants
             ,
             or
             men
             of
             forlorn
             hopes
             are
             freed
             .
             If
             he
             willingly
             became
             
               such
               a
               Servant
            
             for
             thee
             ,
             to
             whom
             he
             owed
             nothing
             ,
             wilt
             not
             thou
             resolve
             to
             make
             a
             vertue
             of
             necessitie
             ,
             by
             patient
             bearing
             thy
             meannesse
             or
             misfortunes
             for
             his
             sake
             ,
             to
             whom
             even
             Kings
             owe
             themselves
             ,
             their
             Scepters
             ,
             and
             all
             their
             worldly
             glorie
             ?
             But
             though
             it
             be
             a
             contemplation
             full
             of
             comfort
             to
             have
             him
             for
             our
             Supreme
             Lord
             and
             Protector
             ,
             who
             sometimes
             was
             a
             Servant
             cruelly
             oppressed
             by
             the
             greatest
             Powers
             on
             earth
             ,
             without
             any
             power
             of
             man
             to
             defend
             or
             protect
             him
             ;
             yet
             the
             sweet
             streams
             of
             joy
             and
             comfort
             ,
             flow
             more
             plentifully
             to
             all
             sorts
             and
             conditions
             of
             men
             from
             the
             
               Attribute
               of
               his
               Royal
               Priesthood
            
             .
             To
             be
             a
             Priest
             ,
             implies
             as
             much
             as
             to
             be
             a
             Mediator
             or
             Intercessor
             for
             averting
             Gods
             wrath
             ,
             or
             an
             Advocate
             for
             procuring
             his
             Favours
             and
             blessings
             .
             *
             And
             what
             could
             Comfort
             her self
             ,
             wish
             more
             for
             her
             children
             (
             suppose
             she
             had
             been
             our
             mother
             )
             then
             to
             
             have
             Him
             for
             our
             perpetual
             Advocate
             and
             
               Intercessor
               at
               the
               Right-hand
               of
               God
               ,
            
             who
             is
             equal
             to
             God
             in
             Glorie
             ,
             in
             Power
             ,
             and
             Immortalitie
             ;
             and
             yet
             was
             sometimes
             more
             then
             equal
             unto
             us
             in
             all
             manner
             of
             anguish
             ,
             of
             grievances
             and
             afflictions
             ,
             that
             either
             our
             nature
             ,
             state
             ,
             or
             casual
             condition
             of
             life
             can
             be
             charged
             with
             .
             *
             Albeit
             he
             knew
             no
             sin
             ,
             yet
             never
             was
             the
             heart
             of
             any
             the
             most
             grievovs
             sinner
             ,
             no
             not
             whilest
             it
             melted
             with
             penitent
             tears
             and
             
             sorrow
             for
             misdoings
             past
             ,
             so
             deeply
             touched
             with
             the
             fellow-feeling
             of
             his
             brothers
             miseries
             ,
             of
             such
             miseries
             as
             were
             the
             proper
             effects
             or
             fruits
             of
             sin
             ,
             as
             the
             heart
             of
             this
             our
             High-Priest
             was
             touched
             with
             every
             mans
             miserie
             and
             affliction
             ,
             that
             presented
             himself
             with
             prayers
             unto
             him
             ;
             his
             heart
             was
             as
             fit
             a
             Receptacle
             for
             others
             sorrows
             of
             all
             sorts
             ,
             as
             the
             eye
             is
             of
             colours
             .
             
               Who
               was
               weak
               ,
               and
               he
               was
               not
               weak
               ?
               who
               was
               grieved
               ,
               and
               he
               burned
               not
               ?
            
             who
             was
             afflicted
             and
             he
             not
             tormented
             ?
          
           
             6.
             
             There
             be
             Two
             more
             special
             and
             remarkable
             Maxims
             of
             our
             Apostles
             for
             our
             comfort
             ;
             
               The
               One
            
             ,
             Heb.
             2.
             10.
             
             That
             
               Christ
               was
               consecrated
               to
               his
               Priesthood
               through
               afflictions
               :
            
             And
             consecrated
             through
             afflictions
             more
             then
             ordinarie
             ,
             
             through
             the
             sufferings
             of
             death
             and
             torments
             
               more
               then
               natural
            
             ;
             to
             
             the
             end
             that
             being
             
               thus
               consecrated
            
             he
             
               might
               become
               a
               merciful
               and
               faithful
               High-Priest
            
             ;
             a
             Priest
             not
             only
             able
             to
             sanctifie
             our
             afflictions
             to
             us
             ,
             but
             to
             consecrate
             and
             annoint
             us
             through
             patient
             suffering
             of
             afflictions
             ,
             to
             be
             
               more
               then
               Conquerors
            
             ,
             even
             
               Kings
               and
               Priests
               to
               our
               God.
            
             So
             he
             saith
             ,
             Rev.
             3.
             21.
             
             
               To
               him
               that
               overcometh
               will
               I
               give
               to
               sit
               with
               me
               in
               my
               throne
               ,
               even
               as
               I
               overcame
               ,
               and
               sit
               with
               my
               Father
               in
               his
               throne
               .
            
             The
             other
             remarkable
             Speech
             of
             our
             Apostle
             is
             ,
             Heb.
             5.
             8.
             
             
               Albeit
               he
               were
               The
               Son
               ,
               yet
               he
               learned
               obedience
               by
               the
               things
               which
               he
               suffered
               .
            
             Being
             infinite
             in
             knowledge
             
               as
               he
               was
               God
            
             ,
             and
             of
             most
             perfect
             knowledge
             
               as
               he
               was
               man
            
             ,
             he
             could
             learn
             nothing
             by
             conversing
             here
             on
             earth
             with
             men
             ,
             but
             only
             Experience
             of
             Godly
             grief
             and
             sorrows
             for
             our
             follies
             and
             impieties
             .
             Such
             sorrows
             were
             the
             proper
             fruits
             of
             our
             Sins
             :
             we
             brought
             them
             forth
             ,
             and
             he
             did
             tast
             the
             bitternesse
             of
             them
             .
             
               This
               then
               is
               our
               Comfort
               ,
               That
               whatsoever
               he
               could
               learn
               on
               earth
               ,
               he
               cannot
               possibly
               forget
               in
               heaven
            
             ;
             we
             have
             ,
             and
             ever
             shall
             have
             him
             ,
             whilest
             he
             is
             in
             heaven
             and
             we
             on
             earth
             ,
             
               An
               High-Priest
               ,
               which
               will
               be
               touched
               with
               compassion
               of
               our
               miseries
               .
            
             The
             End
             of
             his
             coming
             down
             from
             heaven
             ,
             and
             his
             investiture
             in
             the
             
               Form
               of
               a
               Servant
            
             ,
             was
             ,
             that
             he
             might
             be
             
               Consecrated
               through
               afflictions
            
             here
             on
             earth
             ,
             to
             be
             a
             
               merciful
               and
               faithful
               High-Priest
            
             ,
             and
             
               Mediator
               between
               God
               and
               man.
            
             And
             this
             Consecration
             ,
             which
             was
             the
             End
             of
             his
             coming
             down
             ,
             being
             accomplished
             ;
             the
             End
             of
             his
             Ascension
             into
             heaven
             ,
             and
             of
             his
             
               Sitting
               at
               the
               Right-hand
               of
               God
            
             in
             our
             nature
             ,
             was
             ,
             that
             he
             might
             make
             Intercession
             for
             us
             ,
             out
             of
             the
             fresh
             ,
             and
             never
             failing
             memorie
             and
             Experience
             of
             his
             own
             former
             grief
             and
             sorrows
             for
             our
             sins
             .
             And
             what
             good
             thing
             is
             it
             then
             ,
             which
             he
             will
             not
             ask
             of
             his
             Father
             for
             us
             ?
             And
             what
             is
             it
             ,
             that
             our
             heavenly
             Father
             for
             his
             sake
             will
             not
             give
             us
             ?
             Nothing
             in
             heaven
             or
             earth
             ,
             if
             we
             aske
             it
             in
             Faith
             ,
             and
             as
             we
             ought
             .
          
        
         
           
             CHAP.
             III.
             In
             what
             Sense
             
               Christs
               Humane
               Nature
            
             may
             ,
             in
             what
             Sense
             it
             may
             not
             be
             said
             to
             be
             
               Infinitely
               Exalted
            
             .
             The
             Question
             concerning
             The
             
               Ubiquitie
               of
               Christs
               Bodie
            
             handled
             .
          
           
             1.
             
             THe
             
               Article
               of
               Christ
               Sitting
               at
               the
               Right-hand
               of
               God
               ,
            
             in
             the
             Construction
             which
             all
             make
             of
             it
             ,
             containes
             ,
             
               The
               Height
               of
               his
               Exaltation
            
             .
             And
             
               highly
               Exalted
            
             he
             was
             ;
             if
             not
             according
             to
             both
             Natures
             ,
             the
             Divine
             as
             well
             as
             the
             Humane
             ;
             yet
             as
             properly
             Exalted
             as
             he
             was
             the
             
               Son
               of
               God
            
             ,
             as
             in
             that
             he
             was
             the
             
               Son
               of
               David
            
             .
             When
             we
             say
             he
             was
             truly
             Exalted
             ;
             and
             truly
             Humbled
             ,
             as
             he
             was
             the
             
               Son
               of
               God
            
             ;
             our
             meaning
             is
             ,
             That
             the
             true
             and
             
               Prime
               Subject
            
             ,
             as
             of
             his
             Humiliation
             ,
             so
             of
             his
             Exaltation
             ,
             was
             not
             only
             
             his
             
               Humane
               Nature
            
             ,
             but
             his
             
               Divine
               Person
            
             .
             Yet
             when
             we
             say
             ,
             that
             his
             
               Divine
               Person
            
             was
             the
             proper
             Subject
             of
             his
             Humiliation
             and
             Exaltation
             ,
             we
             mean
             ,
             as
             we
             say
             in
             the
             Schools
             ,
             
               Subjectum
               Attributionis
            
             ,
             not
             ,
             
               Subjectum
               Inhaesionis
            
             .
             His
             Humiliation
             and
             Exaltation
             are
             
               Real
               Attributes
            
             ,
             and
             the
             proper
             Subject
             of
             these
             
               Real
               Attributes
            
             ,
             was
             ,
             not
             only
             his
             
               Humane
               Nature
            
             ,
             but
             at
             the
             least
             his
             
               Divine
               Person
            
             .
             Yet
             are
             they
             
               Really
               Attributed
            
             to
             him
             without
             any
             
               Real
               Alteration
            
             ,
             or
             internal
             change
             ,
             either
             in
             his
             
               Divine
               Nature
            
             ,
             or
             Person
             .
             His
             
               Divine
               Person
            
             was
             not
             lessened
             
               in
               it self
            
             by
             his
             humiliation
             ,
             nor
             was
             it
             augmented
             
               in
               it self
            
             by
             his
             Exaltation
             .
             And
             yet
             it
             was
             
               Really
               Humbled
            
             ,
             and
             
               Really
               Exalted
            
             .
          
           
           
             2.
             
             His
             
               Humane
               Nature
            
             is
             not
             only
             
               the
               true
               and
               proper
               Subject
               of
               his
               Exaltation
               ,
            
             but
             it
             is
             withal
             
               Subjectum
               inhaesionis
            
             .
             His
             
               Exaltation
               in
               it
            
             ,
             or
             
               according
               to
               it
            
             ,
             includes
             a
             true
             and
             
               Real
               Change
            
             in
             it self
             ,
             not
             only
             
               in
               respect
               of
               us
            
             ,
             or
             of
             the
             Titles
             which
             we
             attribute
             or
             ascribe
             unto
             it
             :
             His
             
               Humane
               Nature
            
             in
             his
             Humiliation
             was
             clothed
             with
             mortalitie
             ,
             as
             with
             its
             inner
             Garment
             ,
             and
             had
             the
             
               Form
               of
               a
               Servant
            
             ,
             as
             an
             outward
             Vesture
             ,
             upon
             it
             .
             In
             his
             Exaltation
             he
             put
             off
             Both
             ,
             and
             clothed
             the
             
               Humane
               Nature
            
             with
             his
             Immortalitie
             ;
             and
             covered
             and
             adorned
             his
             immortal
             Nature
             with
             the
             Robes
             of
             endlesse
             Glorie
             and
             Majestie
             .
             This
             Real
             Alteration
             and
             internal
             Change
             all
             do
             grant
             .
             The
             Question
             only
             is
             concerning
             the
             Bounds
             or
             Limits
             of
             that
             Glorie
             ,
             Majestie
             ,
             and
             of
             other
             Gifts
             ,
             and
             Graces
             ,
             according
             to
             all
             which
             his
             
               Humane
               Nature
            
             was
             really
             and
             internally
             changed
             and
             Exalted
             .
             But
             shall
             we
             take
             upon
             us
             to
             set
             Bounds
             to
             the
             Glorie
             ,
             Power
             ,
             and
             Majestie
             of
             the
             Son
             of
             Gods
             
               Humane
               Nature
            
             ?
             God
             forbid
             .
             One
             thing
             it
             is
             to
             
               set
               Bounds
            
             unto
             them
             ,
             Another
             to
             acknowledge
             that
             they
             are
             absolutely
             Boundless
             and
             illimited
             .
          
           
             3.
             
             Here
             I
             must
             be
             inforc'd
             to
             touch
             a
             Sore
             or
             Breach
             in
             the
             Church
             of
             
             God
             ,
             which
             happy
             were
             it
             for
             
               Reformed
               Religion
            
             ,
             had
             it
             been
             made
             up
             or
             Cemented
             with
             their
             blood
             which
             first
             did
             make
             it
             ,
             or
             being
             made
             did
             seek
             to
             make
             it
             wider
             ;
             I
             mean
             
               the
               Bitter
               Controversie
               ,
               between
               the
               Lutheran
               ,
               and
               other
               German
               and
               Helvetian
               Churches
               .
            
             How
             easily
             this
             breach
             ,
             concerning
             the
             
               Manner
               of
               Christs
               presence
               in
               the
               Sacrament
               ,
            
             might
             have
             been
             made
             up
             ,
             when
             it
             first
             appeared
             ,
             I
             refer
             my self
             to
             the
             Testimonie
             of
             Bucer
             ,
             in
             whose
             Judgement
             ,
             it
             was
             rather
             an
             
               Appearance
               only
               of
               a
               Breach
            
             ,
             then
             an
             
               Apparent
               Breach
            
             :
             If
             the
             
               Lutherans
               Meaning
            
             had
             been
             as
             accurately
             examined
             ,
             as
             their
             words
             ,
             or
             manner
             of
             expressing
             it
             were
             .
             But
             without
             diligent
             examination
             it
             was
             easie
             for
             others
             to
             mistake
             their
             meaning
             ,
             when
             as
             
               Peter
               Martyr
            
             ,
             a
             man
             otherwise
             as
             moderate
             as
             Learned
             ,
             did
             lay
             those
             opinions
             to
             the
             Lutherans
             charge
             ;
             which
             ,
             as
             his
             dear
             Friend
             Bucer
             (
             who
             tendred
             his
             seven
             years
             service
             for
             making
             a
             friendly
             Comprimise
             in
             this
             Controversie
             )
             seriously
             protests
             ,
             he
             never
             could
             perceive
             that
             any
             Lutheran
             Minister
             did
             maintain
             .
             Nor
             did
             he
             write
             otherwise
             to
             
               Peter
               Martyr
            
             ,
             then
             out
             of
             diligent
             Examination
             of
             their
             own
             writings
             ,
             and
             as
             in
             his
             own
             Conscience
             he
             was
             perswaded
             :
             for
             he
             thus
             subscribes
             another
             Letter
             of
             the
             same
             Purport
             ,
             sent
             to
             the
             Italian
             Churches
             :
             
               Ita
               sentio
               ,
               &
               in
               hac
               sententia
               opto
               venire
               ad
               tribunal
               Domini
               .
            
             The
             ancient
             Lutherans
             ,
             it
             seems
             ,
             affected
             a
             language
             of
             their
             own
             ,
             or
             a
             Libertie
             to
             expresse
             their
             meditations
             concerning
             the
             Dignitie
             or
             Exaltation
             of
             
               Christs
               Humane
               Nature
            
             after
             another
             manner
             ,
             then
             the
             Ancients
             had
             done
             ,
             or
             many
             Modern
             Writers
             could
             well
             brook
             .
             And
             this
             Libertie
             being
             denyed
             them
             ;
             especially
             by
             the
             Churches
             of
             Switzerland
             ,
             they
             sought
             in
             the
             issue
             ,
             to
             draw
             or
             tenter
             their
             matter
             to
             that
             frame
             of
             speech
             ,
             which
             they
             had
             not
             so
             warily
             conceived
             ;
             And
             so
             at
             length
             ,
             
               the
               factious
               industrie
               of
               some
               German
               Court-Divines
               did
               hatch
               a
               Theological
               endlesse
               quarrel
               ,
               out
               of
               a
               Verbal
               and
               Grammatical
               Controversie
               .
            
             It
             fell
             out
             so
             in
             the
             opposition
             of
             these
             
               German
               Princes
            
             and
             their
             Courts
             ,
             as
             it
             doth
             between
             the
             Factions
             of
             rank
             good-Fellows
             and
             nice
             Precisians
             in
             Colledges
             or
             Corporations
             :
             The
             one
             sort
             alwayes
             provoking
             the
             other
             to
             be
             more
             Prophane
             ;
             and
             then
             taking
             occasion
             by
             the
             increase
             of
             their
             prophanenesse
             to
             be
             more
             irregularly
             Precise
             .
             Both
             parties
             being
             by
             their
             daily
             Bandyings
             far
             worse
             ,
             then
             being
             sundred
             they
             would
             have
             been
             :
             Whilest
             in
             the
             mean
             time
             
               true
               Religion
               ,
               and
               sober
               Devotion
               suffers
               on
               both
               hands
            
             betwixt
             them
             .
             Thus
             ,
             upon
             the
             Lutherans
             Hyperbolical
             manner
             of
             expressing
             the
             Exaltation
             of
             
               Christs
               Man-hood
            
             ,
             
             the
             Helvetian
             Churches
             took
             occasion
             to
             grant
             a
             lesse
             measure
             of
             Dignitie
             then
             was
             fitting
             ;
             and
             the
             lesse
             They
             granted
             ,
             the
             more
             the
             Lutherans
             still
             added
             to
             the
             advancement
             of
             his
             Humanitie
             ,
             or
             the
             miraculous
             manner
             of
             his
             
               Bodily
               Presence
               in
               the
               Sacrament
            
             ;
             as
             if
             they
             had
             thought
             themselves
             bound
             in
             conscience
             to
             make
             a
             Super-allowance
             for
             the
             others
             Arrears
             or
             detractions
             ,
             as
             they
             at
             least
             conceiv'd
             .
             And
             thus
             the
             missed
             Truth
             oft
             times
             lies
             betwixt
             disagreeing
             Parties
             ,
             as
             it
             were
             offering
             it self
             to
             be
             surveyed
             by
             unpartial
             by-standers
             ,
             or
             sorrowful
             Spectators
             of
             causelesse
             ruful
             broyses
             betwixt
             brethren
             .
          
           
             To
             add
             any
             Excellencie
             to
             Christs
             
               Divine
               Nature
            
             ,
             by
             derogating
             from
             his
             Humanitie
             ,
             we
             cannot
             :
             for
             being
             Infinite
             ,
             It
             cannot
             admit
             of
             any
             addition
             .
             And
             to
             derogate
             any
             thing
             from
             his
             Humanitie
             ,
             whereof
             it
             is
             ,
             or
             (
             for
             ought
             we
             know
             )
             may
             be
             Capable
             ,
             from
             
               That
               Special
               Union
            
             ,
             which
             it
             hath
             with
             the
             
               Divine
               Nature
            
             ,
             we
             dare
             not
             .
             For
             this
             were
             to
             derogate
             from
             ,
             or
             deny
             the
             
               Power
               of
               God.
            
             But
             doth
             he
             derogate
             any
             thing
             from
             Christs
             
               Humane
               Nature
            
             ,
             that
             denyes
             it
             to
             be
             
               Infinitely
               Exalted
               ?
               It
               may
               be
               he
               doth
               ,
            
             that
             doth
             deny
             the
             Exaltation
             of
             his
             
               Humane
               Nature
            
             (
             since
             his
             Ascension
             ,
             and
             
               Sitting
               at
               the
               Right-hand
               of
               God
               the
               Father
               )
            
             to
             be
             in
             
               Any
               sort
               Infinite
            
             .
             The
             diverse
             acceptions
             of
             Infinitie
             ,
             or
             diverse
             branches
             of
             it
             ,
             to
             mans
             apprehension
             ,
             are
             almost
             infinite
             ;
             more
             by
             many
             ,
             then
             are
             fit
             to
             be
             displayed
             or
             mentioned
             in
             this
             place
             .
             It
             shall
             therefore
             suffice
             ,
             First
             ,
             to
             shew
             ,
             
               In
               what
               Sense
               we
               must
               denie
               Christs
               Humane
               Nature
               ,
               to
               be
               infinitely
               Exalted
               :
            
             And
             this
             must
             quash
             the
             Lavish
             Hyperboles
             of
             some
             modern
             Lutherans
             .
             Secondly
             ,
             
               In
               what
               Sense
               Christs
               Humane
               Nature
               may
               be
               said
               to
               be
               ,
               or
               at
               least
               may
               not
               be
               denyed
               to
               be
               infinitely
               Exalted
               .
            
          
           
             4.
             
             
               Christs
               Bodie
            
             may
             be
             conceived
             to
             be
             
               Absolutely
               Infinite
            
             ,
             or
             to
             be
             
               Actually
               Infinite
               only
               ,
               but
               not
               absolutely
            
             ;
             or
             to
             be
             
               Potentially
               Infinite
               only
            
             .
             To
             be
             
               Absolutely
               Infinite
               ,
               or
               to
               be
               Infinite
               Simply
               in
               Being
               ,
               is
               proper
               to
               God
               ,
               who
               is
               Very
               Being
               it self
               :
            
             and
             as
             he
             hath
             no
             Cause
             of
             Being
             ,
             so
             he
             can
             have
             no
             limits
             or
             bounds
             of
             Being
             ,
             either
             for
             number
             of
             several
             sorts
             of
             Being
             ,
             or
             for
             degrees
             of
             several
             Perfections
             .
             What
             kind
             of
             Perfection
             soever
             we
             can
             conceive
             to
             be
             in
             any
             created
             Substance
             ,
             that
             we
             must
             acknowledge
             to
             be
             Infinitely
             greater
             in
             him
             .
             Again
             ,
             we
             may
             conceive
             an
             
               Actual
               Infinitie
               of
               Being
            
             only
             in
             One
             or
             
               Two
               Kinds
            
             ;
             as
             in
             respect
             of
             Place
             ,
             of
             
               Strength
               or
               Power
            
             .
             And
             though
             God
             be
             not
             Infinite
             only
             in
             respect
             of
             these
             
               Two
               Branches
            
             of
             Being
             ,
             yet
             he
             Only
             is
             
               Actually
               Infinite
            
             according
             to
             these
             
               Two
               Branches
            
             of
             Infinitie
             .
             The
             One
             we
             call
             his
             Immensitie
             ,
             the
             other
             his
             Omnipotencie
             .
             No
             created
             substance
             can
             actually
             be
             every
             where
             at
             once
             .
             No
             creature
             can
             be
             Omnipotent
             ,
             or
             actually
             Infinite
             in
             strength
             ;
             for
             so
             it
             should
             be
             as
             strong
             as
             God
             ,
             though
             not
             so
             wise
             or
             eternal
             as
             God.
             Now
             upon
             these
             
               Two
               Branches
               of
               Divine
               Infinitie
            
             ,
             that
             is
             ,
             upon
             his
             Immensitie
             and
             Omnipotencie
             ,
             the
             modern
             Lutherans
             make
             the
             
               Humane
               Nature
            
             of
             Christ
             ,
             to
             incroach
             as
             a
             Real
             Participant
             ,
             or
             equal
             sharer
             with
             the
             
               Divine
               Nature
            
             or
             Blessed
             Trinitie
             ,
             if
             we
             may
             judge
             of
             their
             meaning
             by
             their
             words
             ,
             or
             of
             their
             intended
             Conclusions
             ,
             by
             their
             Premisses
             expresly
             avouched
             ,
             and
             stiffly
             maintained
             .
             After
             their
             Doctrine
             of
             Christs
             
               Real
               presence
               in
               the
               Sacrament
            
             by
             Consubstantiation
             ,
             began
             to
             be
             impugned
             and
             shaken
             ,
             the
             later
             Lutherans
             sought
             to
             support
             it
             by
             
               A
               new
               Butteresse
            
             or
             pillar
             ,
             which
             the
             Ancienter
             did
             not
             rely
             upon
             in
             this
             Argument
             ,
             and
             that
             was
             the
             Ubiquitie
             of
             Christs
             Bodie
             ,
             or
             Humane
             Nature
             .
             Indeed
             if
             Christs
             Bodie
             were
             every-where
             present
             ,
             it
             should
             be
             
               Consubstantially
               present
               in
               the
               Sacrament
            
             ;
             But
             so
             it
             should
             be
             present
             in
             many
             other
             places
             ,
             where
             
             none
             of
             the
             Ancients
             did
             ever
             imagine
             it
             to
             be
             ,
             where
             no
             good
             Christian
             is
             bound
             to
             seek
             it
             .
          
           
           
             5.
             
             But
             to
             hunt
             out
             their
             Meaning
             ,
             at
             least
             the
             Truth
             ,
             concerning
             which
             ,
             their
             Meaning
             I
             hope
             is
             better
             then
             their
             Expression
             ;
             When
             they
             say
             ,
             
               Christs
               Glorified
               Bodie
               is
               Every-where
            
             ,
             they
             grant
             it
             to
             be
             in
             Heaven
             .
             They
             should
             then
             in
             the
             
               First
               place
            
             tell
             us
             ,
             whether
             ,
             in
             heaven
             ,
             it
             be
             not
             as
             visible
             and
             conspicuous
             to
             Angels
             and
             Saints
             ,
             as
             it
             shall
             be
             to
             all
             men
             at
             his
             coming
             to
             Judgement
             ?
             Secondly
             ,
             Whether
             this
             Visibilitie
             of
             it
             ,
             doth
             not
             include
             a
             visible
             or
             comprehensible
             
               Distinction
               of
               parts
            
             in
             it
             ,
             as
             of
             his
             Head
             from
             his
             Feet
             ,
             or
             his
             Right-hand
             from
             his
             Left.
             This
             I
             presume
             they
             will
             not
             deny
             ;
             for
             Christ
             shall
             only
             visibly
             change
             the
             place
             of
             his
             Residence
             ,
             not
             the
             substance
             ,
             form
             ,
             or
             fashion
             of
             his
             Bodie
             ,
             when
             
               he
               shall
               come
               from
               the
               Right-hand
               of
               God
               ,
               to
               Judge
               the
               quick
               and
               the
               dead
               .
            
             This
             being
             granted
             ,
             when
             they
             say
             ,
             
               Christs
               Bodie
               is
               every
               where
            
             ,
             they
             should
             in
             
               the
               Third
               place
            
             tell
             us
             ,
             Whether
             it
             be
             Every-where
             according
             to
             this
             
               Distinction
               of
               Parts
            
             or
             no.
             
               Si
               di
               Christi
            
             ,
             If
             that
             of
             Christ
             ,
             which
             they
             hold
             (
             as
             somewhat
             of
             Christ
             besides
             his
             Divine
             Nature
             ,
             they
             hold
             )
             to
             be
             
               Every
               where
            
             ,
             have
             
               no
               Distinction
               of
               parts
            
             :
             Let
             them
             call
             it
             what
             they
             list
             ,
             it
             is
             not
             in
             any
             Language
             (
             besides
             their
             own
             ,
             and
             the
             Modern
             Romish
             Churches
             )
             a
             Bodie
             ;
             as
             having
             no
             Properties
             of
             a
             Bodie
             .
             If
             they
             will
             be
             content
             to
             deny
             all
             
               Distinction
               of
               parts
            
             in
             
               That
               of
               Christ
            
             ,
             which
             they
             make
             to
             be
             the
             Subiect
             of
             this
             
               Ubiquitarie
               presence
            
             ,
             we
             shall
             be
             content
             to
             take
             this
             their
             Real
             denyal
             ,
             for
             an
             approach
             to
             a
             Comprimise
             ,
             or
             agreement
             .
             If
             they
             will
             call
             that
             
               A
               Bodie
            
             ,
             which
             we
             would
             call
             
               A
               Spiritual
               Influence
            
             ,
             or
             a
             
               Virtual
               presence
            
             ,
             (
             so
             we
             may
             know
             what
             they
             really
             mean
             by
             this
             Word
             
               Bodie
               ,
            
             )
             let
             them
             enjoy
             their
             Dialect
             .
             If
             they
             admit
             a
             Distinction
             of
             Parts
             in
             that
             ,
             which
             they
             call
             
               Christs
               Bodie
            
             ,
             and
             which
             they
             make
             the
             Subject
             of
             this
             
               Ubiquitarie
               presence
            
             ,
             they
             should
             tell
             us
             ,
             whether
             it
             be
             
               Every
               where
               present
               according
               to
               every
               part
               ?
            
             or
             whether
             it
             be
             
               Every
               where
               present
               according
               to
               all
               its
               parts
               respectively
               ?
            
             As
             whether
             the
             Hands
             of
             Christ
             be
             
               Every
               where
            
             ,
             his
             Heart
             
               Every
               where
            
             ,
             his
             Head
             
               Every
               where
            
             ?
             or
             whether
             there
             be
             no
             place
             in
             the
             world
             wherein
             some
             Part
             of
             Christs
             Bodie
             or
             Humane
             Nature
             is
             not
             ;
             yet
             so
             ,
             that
             they
             will
             have
             his
             Head
             to
             be
             in
             one
             part
             ,
             his
             Feet
             in
             another
             ,
             his
             Right-hand
             in
             a
             third
             ,
             and
             his
             Left-hand
             in
             a
             fourth
             place
             or
             dimension
             of
             this
             visible
             world
             .
             If
             they
             say
             ,
             
               Christs
               bodie
               is
               ,
               in
               this
               Latter
               sort
               ,
               present
               Every
               where
               ,
            
             they
             make
             him
             a
             Gyant
             ,
             not
             such
             a
             Man
             as
             we
             conceive
             him
             to
             be
             ;
             they
             do
             not
             Exalt
             ,
             but
             rather
             Extend
             him
             according
             to
             his
             
               Humane
               Nature
            
             ,
             the
             intire
             frame
             of
             whose
             bodie
             no
             man
             shall
             see
             ,
             no
             not
             at
             the
             day
             of
             Judgement
             ;
             and
             yet
             (
             by
             this
             Tenent
             )
             according
             to
             some
             parts
             of
             his
             
               Humane
               Nature
            
             ,
             he
             shall
             be
             Consubstantially
             present
             with
             the
             Damned
             in
             hell
             .
             If
             they
             say
             that
             
               Christs
               whole
               bodie
               is
               intirely
               Every
               where
               ,
            
             or
             
               every
               part
               of
               it
               Every
               where
               ,
            
             then
             either
             he
             hath
             no
             Right-hand
             ,
             or
             his
             Right-hand
             is
             in
             his
             Left
             ;
             either
             he
             hath
             no
             Humane
             Bodie
             ,
             or
             else
             his
             whole
             Bodie
             is
             in
             his
             Little
             Finger
             .
             But
             to
             be
             after
             this
             manner
             intirely
             
               Every
               where
            
             ,
             is
             Proper
             only
             unto
             God.
             
          
           
             6.
             
             It
             may
             be
             we
             shall
             hit
             their
             Meaning
             better
             by
             tracing
             their
             footsteps
             .
             Thus
             then
             they
             proceed
             :
             
               The
               Right-hand
               of
               God
               is
               every
               where
               ;
               Christ
               according
               to
               his
               Humane
               Nature
               sitteth
               at
               the
               Right-hand
               of
               God.
            
             Ergo
             ,
             
             
               Christ
               according
               to
               his
               Humane
               Nature
               sitteth
               every
               where
            
             ;
             and
             if
             his
             Sear
             according
             to
             his
             Humane
             Nature
             be
             
               every
               where
            
             ,
             his
             Humane
             Nature
             is
             present
             
               every
               where
            
             ,
             for
             Session
             or
             Residence
             ,
             according
             to
             his
             Humane
             Nature
             ,
             includeth
             his
             Presence
             according
             to
             his
             Humane
             Nature
             .
             First
             ,
             admitting
             the
             
               Major
               [
               The
               Right-hand
               of
               God
               is
               every
               where
               ]
            
             were
             absolutely
             true
             ,
             according
             to
             the
             literal
             meaning
             of
             this
             Article
             ,
             they
             stand
             bound
             by
             
             the
             Rules
             of
             Logick
             to
             rectifie
             the
             Minor
             ,
             and
             make
             it
             thus
             ;
             
               [
               But
               Christ
               according
               to
               his
               Humane
               Nature
               is
               the
               Right-hand
               of
               God
               ]
            
             And
             if
             Christ
             according
             to
             his
             Humane
             Nature
             be
             the
             Right-hand
             of
             God
             ,
             then
             if
             the
             Right-hand
             of
             God
             be
             
               every
               where
            
             ,
             it
             would
             directly
             and
             perpendicularly
             follow
             ,
             that
             Christ
             is
             
               every
               where
            
             according
             to
             his
             Humane
             Nature
             .
             But
             ,
             this
             
               (
               i.
               e.
            
             the
             words
             of
             the
             minor
             )
             they
             will
             not
             say
             ;
             Now
             the
             minor
             not
             being
             thus
             rectified
             ,
             the
             Conclusion
             must
             be
             corrected
             ,
             and
             ,
             in
             stead
             of
             saying
             
               [
               Christs
               Humanitie
               is
               every
               where
               ,
               ]
            
             it
             must
             be
             taught
             to
             say
             ,
             
               [
               That
               Christs
               Humanitie
               ,
               or
               Christ
               according
               to
               his
               Humane
               Nature
               ,
               Sitteth
               at
               that
               ,
               or
               by
               that
               ,
               which
               is
               every
               where
               .
               ]
               Secondly
               ,
            
             If
             we
             take
             that
             Definition
             ,
             which
             some
             good
             Divines
             make
             of
             
               Christ's
               Sitting
               at
               the
               Right-hand
               of
               God
               the
               Father
               ,
            
             that
             is
             
               [
               to
               be
               a
               person
               equal
               to
               the
               Father
               ,
               by
               whom
               the
               Father
               doth
               immediately
               rule
               the
               world
               ,
               but
               the
               Church
               especially
               ;
               ]
            
             the
             Inference
             will
             be
             a
             
               Fallacie
               à
               rebus
               ad
               voces
            
             .
             The
             Connexion
             between
             the
             Terms
             ,
             howsoever
             placed
             ,
             will
             be
             no
             better
             ,
             then
             if
             a
             man
             should
             naile
             a
             piece
             of
             solid
             timber
             at
             the
             one
             end
             to
             the
             Aire
             ,
             and
             at
             the
             other
             end
             to
             the
             Water
             .
             Lastly
             ,
             If
             by
             the
             
               Right-hand
               of
               God
            
             in
             this
             place
             be
             Literally
             meant
             ,
             
               A
               visible
               or
               comprehensible
               Throne
               ,
               wherein
               the
               God
               head
               is
               after
               the
               like
            
             (
             but
             a
             far
             more
             glorious
             )
             
               manner
               conspicuously
               present
            
             ,
             as
             
               it
               was
               in
               the
               Ark
               of
               the
               Covenant
               here
               on
               earth
               :
            
             then
             the
             
               Major
               proposition
            
             ,
             on
             which
             the
             whole
             structure
             of
             Christs
             Ubiquitie
             according
             to
             his
             Manhood
             depends
             ,
             will
             be
             a
             great
             deal
             too
             narrow
             ;
             for
             ,
             the
             
               Right-hand
               of
               God
               the
               Father
               Almighty
               ,
            
             taken
             in
             this
             Sense
             ,
             is
             not
             
               every
               where
            
             .
             That
             
               Glorie
               of
               God
            
             at
             whose
             Right-hand
             Saint
             Steven
             saw
             
               Christ
               standing
            
             ,
             was
             not
             on
             earth
             ,
             but
             in
             heaven
             ;
             nor
             in
             every
             place
             of
             heaven
             ,
             but
             in
             that
             place
             only
             ,
             where
             
               he
               saw
               the
               heavens
               to
               open
               ,
               and
               on
               which
               he
               fixed
               his
               eyes
               .
            
          
           
             7.
             
             But
             they
             further
             add
             ,
             
               That
               Christs
               Humane
               Nature
               is
               glorified
               with
               that
               Glorie
               ,
               which
               he
               had
               with
               the
               Father
               before
               the
               world
               was
               made
               .
            
             Now
             
             
               that
               Glorie
            
             doubtlesse
             was
             
               no
               created
            
             Glorie
             ,
             but
             Glorie
             uncreated
             ;
             and
             if
             uncreated
             ,
             then
             questionlesse
             Infinite
             ;
             and
             if
             this
             Glorie
             wherewith
             his
             Humane
             Nature
             is
             glorified
             ,
             be
             Infinite
             ,
             then
             his
             Humane
             Nature
             is
             
               infinitely
               Exalted
            
             ,
             or
             exalted
             to
             a
             
               Real
               communication
               of
               all
               the
               Divine
               Attributes
               ,
            
             as
             to
             be
             
               every
               where
            
             ,
             to
             be
             Omnipotent
             .
             &c.
             To
             This
             some
             
               answer
               ;
               Christs
               Divine
               Nature
               or
               Person
               ,
            
             may
             in
             that
             place
             ,
             John
             17.
             ver
             .
             5.
             be
             said
             to
             be
             Glorified
             after
             the
             same
             manner
             that
             it
             was
             Exalted
             .
             But
             ,
             though
             it
             be
             true
             ,
             that
             Christ
             meant
             
               the
               Glorification
               of
               his
               Divine
               Person
            
             in
             that
             place
             ,
             yet
             this
             no
             way
             contadicts
             the
             
               Glorification
               of
               his
               Humane
               Nature
            
             ,
             but
             rather
             supposeth
             it
             .
             For
             his
             
               Divine
               Person
            
             was
             glorified
             by
             the
             glorification
             of
             his
             
               Humane
               Nature
            
             ;
             that
             is
             ,
             The
             world
             should
             not
             have
             known
             the
             Glorie
             of
             the
             Son
             of
             God
             ,
             or
             of
             him
             as
             their
             
               Lord
               and
               Redeemer
            
             ,
             unlesse
             this
             Glorie
             had
             appeared
             in
             his
             Man-hood
             or
             
               Humane
               Nature
            
             .
             Now
             if
             the
             
               Humane
               Nature
            
             were
             glorified
             with
             
               that
               Glorie
               ,
               which
               was
               before
               the
               world
               ,
            
             it
             was
             glorified
             with
             an
             
               uncreated
               Glorie
            
             :
             And
             
               uncreated
               Glorie
               ,
               is
               Absolutely
               Infinite
               .
            
             If
             this
             consequence
             were
             sound
             ,
             the
             
               First
               Branch
            
             of
             it
             would
             be
             This
             ,
             That
             
               Christs
               Humane
               Nature
               was
               glorified
               with
               Infinite
               glorie
               before
               the
               foundation
               of
               the
               world
            
             ;
             and
             so
             the
             conclusion
             should
             contradict
             the
             
               Article
               of
               Christs
               Incarnation
               in
               time
               ,
            
             as
             also
             the
             whole
             course
             of
             his
             Humiliation
             here
             on
             earth
             .
             The
             same
             Arguments
             which
             they
             bring
             to
             prove
             the
             Glorie
             of
             his
             
               Humane
               Nature
            
             to
             be
             Infinite
             in
             respect
             of
             place
             or
             power
             ,
             will
             prove
             his
             
               Humane
               Nature
            
             to
             have
             been
             Infinite
             and
             glorious
             in
             respect
             of
             its
             Duration
             ;
             or
             
               Christ
               as
               man
            
             to
             be
             Co-eternal
             with
             God
             the
             Father
             ,
             or
             else
             they
             prove
             just
             nothing
             at
             all
             .
             That
             
               Real
               communication
               of
               the
               Divine
               Attributes
               ,
            
             which
             they
             so
             eagerly
             contend
             for
             ,
             is
             but
             a
             dream
             or
             Fancie
             ,
             which
             could
             not
             possibly
             
             have
             come
             into
             their
             brains
             ,
             but
             either
             for
             want
             of
             Logick
             ,
             or
             of
             Consideration
             .
             The
             root
             of
             their
             Error
             is
             ,
             that
             they
             distinguish
             not
             between
             the
             
               uncreated
               Glorie
            
             ,
             (
             which
             is
             the
             Incomprehensible
             Fountain
             ,
             by
             participation
             whereof
             Christs
             Humane
             Nature
             is
             immediately
             Glorified
             )
             and
             the
             Participation
             or
             Communication
             of
             it
             .
             The
             
               Glorie
               of
               the
               God-head
            
             ,
             which
             dwelleth
             
               Bodily
               in
               Christ
            
             ,
             is
             Infinite
             .
             But
             it
             is
             not
             Communicated
             to
             
               Christs
               Humane
               Nature
            
             according
             to
             its
             infinitie
             ;
             The
             Communication
             of
             it
             ,
             or
             the
             Glorie
             communicated
             is
             Created
             ,
             and
             therefore
             finite
             .
             The
             Sun
             truly
             and
             Really
             Communicates
             his
             light
             unto
             the
             Moon
             ,
             and
             we
             properly
             say
             ,
             That
             the
             Moon
             is
             enlightned
             or
             made
             glorious
             by
             the
             light
             of
             the
             Sun
             ;
             yet
             will
             it
             not
             hence
             follow
             ,
             That
             the
             Light
             Communicated
             or
             imparted
             to
             the
             Moon
             ,
             is
             equal
             to
             the
             light
             of
             the
             Sun
             ,
             which
             doth
             communicate
             it
             or
             impart
             it
             :
             Much
             lesse
             will
             it
             follow
             ,
             that
             the
             Glorie
             wherewith
             
               Christs
               Humane
               Nature
            
             is
             glorified
             ,
             should
             be
             equal
             to
             that
             
               Glorie
               of
               the
               God-head
            
             ,
             which
             doth
             communicate
             or
             impart
             Glorie
             unto
             it
             ;
             or
             from
             which
             ,
             all
             the
             Glorie
             ,
             which
             it
             hath
             above
             other
             Creatures
             ,
             is
             derived
             .
             To
             conclude
             this
             Point
             ;
             The
             best
             Frame
             ,
             whereunto
             the
             Lutherans
             Arguments
             in
             this
             Controversie
             can
             be
             drawn
             ,
             is
             this
             ;
             
               The
               glorie
               of
               God
               is
               infinite
               .
               ;
               Christ
               as
               Man
               is
               glorified
               by
               the
               glorie
               of
               God
               :
            
             Ergo
             ,
             
               His
               glorie
               as
               Man
               is
               infinite
            
             ;
             Yet
             the
             connexion
             is
             not
             as
             good
             as
             this
             following
             .
             
               The
               light
               of
               the
               Sun
               doth
               by
               his
               presence
               make
               the
               day
               ,
               but
               the
               Moon
               is
               enlightned
               by
               the
               light
               of
               the
               Sun
               :
            
             Ergo
             ,
             
               The
               Moon
               by
               presence
               of
               its
               light
               makes
               the
               day
               .
            
             Sooner
             shall
             the
             Lutheran
             turn
             night
             into
             day
             ,
             by
             this
             or
             the
             like
             Sophism
             ,
             then
             prove
             
               that
               Real
               communication
               of
               the
               Divine
               Attributes
               to
               Christs
               Humane
               Nature
               ,
            
             which
             he
             dreams
             of
             ;
             As
             ,
             
               that
               Christ
               as
               man
               should
               be
               Really
               present
               every
               where
               ,
               or
               Omnipotent
               ;
               because
               the
               glorie
               of
               God
               wherewith
               he
               is
               glorified
               ,
               is
               every
               where
            
             ;
             or
             because
             the
             Power
             or
             Right-hand
             ,
             by
             which
             he
             is
             strengthned
             ,
             is
             a
             Power
             Omnipotent
             ,
             Omnipotencie
             it self
             .
             Thus
             much
             of
             that
             
               Absolute
               Infinitie
            
             ,
             or
             
               Infinitie
               in
               Act
            
             ,
             unto
             which
             Christs
             Humane
             Nature
             was
             not
             Exalted
             ;
             and
             yet
             it
             was
             Exalted
             in
             some
             sort
             Infinitly
             above
             all
             other
             created
             substances
             :
             and
             so
             Exalted
             ,
             or
             at
             least
             declared
             to
             be
             so
             Exalted
             ,
             specially
             ,
             by
             the
             
               Ascension
               of
               it
               into
               heaven
               ;
               and
               by
               its
               Sitting
               at
               the
               Right-hand
               of
               God
               the
               Father
               .
            
          
           
             8.
             
             That
             is
             
               Infinitum
               actu
            
             ,
             or
             actually
             Infinite
             ,
             
               Extra
               quod
               nihil
               est
            
             ;
             which
             is
             so
             perfect
             and
             compleat
             ,
             that
             nothing
             in
             the
             same
             kind
             can
             be
             added
             unto
             it
             :
             That
             is
             
               Infinitum
               potentia
            
             ,
             or
             potentially
             Infinite
             ,
             unto
             which
             somewhat
             may
             successively
             be
             added
             without
             end
             or
             ceasing
             .
             Thus
             Philosophers
             have
             taught
             ;
             that
             ,
             
               In
               continuâ
               quantitate
               non
               datur
               minimum
               ;
               in
               discretâ
               ,
               non
               datur
               maximum
               .
            
             There
             is
             not
             the
             least
             quantitie
             ,
             but
             is
             divisible
             into
             infinite
             parts
             .
             There
             is
             no
             member
             so
             great
             ,
             but
             may
             still
             be
             made
             greater
             by
             Addition
             ;
             and
             albeit
             Addition
             were
             made
             every
             moment
             unto
             the
             worlds
             end
             ,
             yet
             the
             Product
             could
             not
             be
             actually
             infinite
             ;
             some
             number
             might
             be
             added
             unto
             it
             ,
             which
             as
             yet
             is
             not
             contained
             in
             it
             .
             In
             this
             manner
             the
             participated
             Power
             or
             Glorie
             of
             God
             ,
             or
             the
             participation
             of
             this
             Power
             or
             Glorie
             may
             be
             infinite
             .
             The
             participation
             of
             this
             Power
             or
             Being
             ,
             may
             every
             moment
             ,
             whilest
             the
             world
             lasteth
             ,
             or
             whilest
             immortall
             creatures
             continue
             in
             being
             ,
             be
             greater
             then
             other
             ,
             and
             yet
             never
             come
             to
             be
             so
             great
             ,
             but
             that
             it
             may
             be
             augmented
             or
             bettered
             ;
             and
             
               that
               ,
               which
               may
               be
               augmented
               or
               bettered
               ,
               cannot
               be
               actually
               Infinite
               .
            
             The
             least
             parcel
             of
             earth
             could
             not
             subsist
             without
             the
             participation
             of
             Gods
             Power
             or
             Being
             ,
             and
             the
             least
             or
             dullest
             part
             of
             the
             earth
             ,
             which
             participates
             of
             his
             Being
             ,
             doth
             in
             a
             sort
             
               infinitly
               exceed
               Nothing
            
             ,
             or
             that
             which
             is
             not
             .
             Nothing
             
             could
             have
             any
             Being
             ,
             but
             by
             participating
             of
             his
             Being
             ,
             who
             is
             infinite
             .
             No
             power
             besides
             Infinite
             Power
             could
             out
             of
             Nothing
             produce
             Something
             .
             Trees
             ,
             and
             plants
             ,
             and
             other
             workes
             of
             the
             4
             th
             and
             5
             th
             dayes
             creation
             excell
             the
             earth
             ;
             Beasts
             of
             the
             field
             excell
             them
             ;
             Man
             excelleth
             the
             beasts
             of
             the
             field
             ,
             and
             the
             Angels
             excell
             man
             in
             nobilitie
             and
             dignitie
             of
             being
             ;
             And
             yet
             the
             most
             excellent
             amongst
             the
             Angels
             is
             but
             a
             participation
             of
             Gods
             Power
             or
             Excellencie
             ;
             and
             as
             Divines
             collect
             ,
             God
             hath
             not
             made
             any
             creature
             so
             excellent
             ,
             but
             he
             may
             make
             it
             more
             excellent
             every
             day
             then
             other
             ;
             yet
             (
             this
             supposed
             )
             should
             not
             the
             Excellencie
             of
             it
             be
             
               Actually
               infinite
            
             ,
             because
             it
             may
             be
             still
             bettered
             ;
             Yet
             may
             that
             ,
             which
             is
             not
             
               actually
               infinite
               in
               any
               one
               kind
               ,
            
             or
             according
             to
             any
             one
             branch
             of
             Infinitie
             ,
             actually
             contein
             greater
             Excellencie
             or
             perfection
             in
             it
             ,
             then
             the
             addition
             of
             perfection
             unto
             some
             other
             creature
             ,
             though
             by
             succession
             infinite
             ,
             can
             attain
             unto
             .
             And
             thus
             
               Christs
               Humane
               Nature
            
             ,
             by
             reason
             of
             the
             
               Personall
               Union
            
             which
             it
             hath
             with
             
               the
               Godhead
            
             ,
             or
             with
             the
             Son
             of
             God
             ,
             containes
             greater
             Excellencie
             in
             it
             of
             diverse
             kinds
             ,
             then
             any
             other
             created
             substance
             not
             so
             united
             ,
             though
             the
             faculties
             or
             perfections
             of
             it
             were
             continually
             bettered
             ,
             could
             reach
             unto
             .
          
           
             9.
             
             But
             ,
             omitting
             
               the
               Dignitie
               of
               Christs
               humane
               Nature
            
             in
             the
             general
             ,
             it
             will
             be
             a
             more
             profitable
             search
             to
             examin
             the
             particular
             Effects
             or
             Efficacie
             which
             his
             
               Humane
               Nature
            
             ,
             now
             Exalted
             ,
             hath
             in
             respect
             of
             us
             .
             These
             may
             not
             be
             measured
             ,
             much
             lesse
             limited
             ,
             by
             other
             mens
             most
             noble
             Faculties
             or
             perfections
             .
             The
             most
             dull
             sight
             on
             earth
             may
             see
             as
             far
             as
             the
             Sun
             or
             Starrs
             ;
             and
             the
             most
             quick
             sight
             cannot
             see
             beyond
             them
             .
             No
             mans
             eye-sight
             can
             pierce
             through
             the
             thickest
             clouds
             ,
             much
             lesse
             through
             the
             heavens
             above
             ,
             or
             through
             the
             rockes
             here
             on
             earth
             .
             
               Though
               thus
               to
               do
               ,
               were
               absolurely
               impossible
               to
               man
               ,
               or
               any
               other
               creature
               endued
               with
               sight
               ;
               we
               might
               not
               hence
               thus
               collect
               ,
               
                 Christs
                 glorified
                 eyes
                 are
                 humane
                 eyes
                 ,
              
               
               
                 as
                 ours
                 are
                 ;
                 created
                 eyes
                 as
                 ours
                 are
                 ,
                 Therefore
                 He
                 cannot
                 with
                 these
                 bodily
                 eyes
                 look
                 down
                 from
                 heaven
                 ,
                 and
                 behold
                 what
                 is
                 done
                 ,
                 or
                 lyes
                 hid
                 in
                 the
                 most
                 secret
                 corners
                 of
                 the
                 earth
              
               ;
               or
               that
               his
               facultie
               of
               hearing
               ,
               because
               a
               created
               facultie
               ,
               cannot
               apprehend
               all
               the
               blasphemies
               ,
               or
               oathes
               ,
               even
               the
               most
               secret
               murmurings
               of
               his
               enemies
               either
               against
               him
               ,
               or
               his
               Church
               .
            
             Or
             ,
             admitting
             any
             Saints
             eyes
             ,
             already
             glorified
             in
             bodie
             in
             heaven
             ,
             could
             ,
             by
             vision
             of
             the
             Divine
             Nature
             ,
             see
             all
             things
             that
             are
             done
             in
             earth
             ;
             or
             that
             his
             eares
             could
             hear
             all
             the
             Conference
             that
             passeth
             in
             this
             Kingdom
             for
             some
             one
             day
             :
             yet
             this
             excellencie
             of
             his
             outward
             senses
             being
             supposed
             ,
             his
             internal
             or
             intellective
             faculties
             were
             not
             able
             to
             distinguish
             betwixt
             every
             thing
             so
             heard
             or
             seen
             ,
             or
             to
             censure
             every
             word
             or
             deed
             as
             it
             deserves
             .
             Nor
             could
             his
             memorie
             perhaps
             perfectly
             retain
             what
             for
             the
             present
             the
             apprehends
             or
             conceives
             .
             
               Yet
               may
               we
               not
               hence
               argue
               ,
               
                 Christs
                 intellective
                 Faculties
                 are
                 but
                 Humane
                 ,
              
               (
               not
               divine
               )
               
                 Ergo
                 ,
                 he
                 cannot
                 distinctly
                 and
                 infallibly
                 Judge
                 or
                 censure
                 every
                 thing
                 he
                 sees
                 or
                 hears
                 ,
                 or
                 infallibly
                 retayne
                 the
                 Records
                 of
                 his
                 Judgment
                 or
                 censure
                 inviolate
                 and
                 entire
                 unto
                 the
                 day
                 of
                 Judgment
                 .
              
            
             Bound
             we
             are
             rather
             to
             beleive
             ,
             that
             Christ
             
               as
               Man
            
             ,
             or
             with
             his
             Humane
             eyes
             ,
             sees
             all
             our
             wrongs
             ,
             and
             
               as
               Man
            
             hears
             all
             our
             prayers
             ,
             and
             takes
             notice
             of
             all
             our
             doings
             ;
             Or
             that
             he
             ,
             who
             as
             Man
             shall
             bee
             our
             Judge
             ,
             is
             in
             the
             mean
             time
             an
             Eye-witnesse
             of
             all
             our
             misdeedes
             or
             well
             doings
             ,
             an
             Eare-witness
             of
             all
             our
             speeches
             good
             or
             bad
             .
             Nor
             may
             we
             again
             ,
             by
             
               broken
               Inductions
            
             ,
             gathered
             from
             the
             effects
             or
             efficacie
             of
             natural
             bodies
             ;
             or
             created
             substances
             upon
             other
             bodies
             ,
             take
             upon
             us
             to
             limit
             or
             bound
             the
             Efficacie
             of
             Christs
             Bodie
             upon
             the
             bodies
             or
             soules
             ,
             which
             he
             hath
             taken
             
             to
             his
             protection
             .
             We
             may
             not
             collect
             ,
             that
             
               Christs
               bodie
            
             ,
             because
             comprehended
             within
             the
             heavens
             ,
             can
             exercise
             no
             reall
             Operation
             upon
             our
             bodies
             or
             soules
             here
             on
             earth
             ;
             or
             that
             the
             live
             Influence
             of
             his
             glorified
             Human
             Nature
             may
             not
             be
             diffused
             through
             the
             world
             ,
             as
             he
             shall
             be
             pleased
             to
             dispense
             it
             ,
             or
             to
             sow
             the
             seeds
             of
             life
             issuing
             from
             it
             ,
             sometimes
             here
             ,
             sometimes
             there
             .
          
           
             10.
             
             This
             Real
             though
             
               Virtual
               Influence
            
             of
             Christs
             Humane
             Nature
             is
             haply
             
             that
             ,
             which
             the
             Lutherans
             call
             the
             
               Real
               Ubiquitarie
               presence
               of
               Christ
               Bodie
               .
               Luther
            
             himself
             
               never
               denyed
               Christs
               very
               bodie
               or
               Humane
               Nature
               ,
               to
               be
               comprehended
               within
               the
               heavens
            
             ;
             and
             yet
             he
             affirmed
             it
             to
             be
             
               present
               with
               us
               in
               such
               a
               manner
               ,
               as
               the
               sound
               is
               present
               with
               us
               ,
               which
               is
               really
               made
               or
               caused
               a
               great
               way
               from
               us
               .
            
             And
             we
             may
             not
             deny
             
               This
               Real
               Influence
            
             or
             Virtual
             Presence
             of
             Christ
             to
             be
             in
             a
             manner
             Infinite
             ;
             or
             at
             least
             to
             extend
             it self
             to
             all
             created
             substances
             ,
             that
             are
             capable
             of
             it
             ,
             in
             what
             created
             distance
             soever
             they
             be
             from
             
               his
               bodie
            
             ;
             whose
             Residence
             we
             beleive
             to
             be
             in
             the
             highest
             heavens
             ,
             at
             the
             Right
             hand
             of
             God.
             This
             kind
             of
             Infinitie
             of
             his
             Presence
             can
             seem
             no
             Paradox
             or
             improbable
             Imagination
             to
             any
             good
             Christian
             ,
             that
             will
             but
             raise
             his
             thoughts
             above
             the
             earth
             by
             this
             or
             the
             like
             Experiment
             of
             nature
             .
             Albeit
             this
             bodily
             Sun
             ,
             which
             we
             dayly
             see
             ,
             were
             much
             further
             distant
             from
             the
             earth
             ,
             then
             now
             it
             is
             ,
             yet
             could
             we
             easily
             conceive
             it
             to
             be
             of
             force
             and
             efficacie
             enough
             to
             enlighten
             the
             earth
             ,
             whereon
             we
             dwell
             ,
             and
             those
             coelestial
             Spheres
             ,
             which
             are
             ,
             or
             might
             be
             ,
             as
             farre
             above
             it
             ,
             as
             it
             is
             above
             the
             Center
             .
             And
             in
             the
             greatest
             distance
             we
             can
             imagin
             it
             is
             ,
             or
             might
             be
             ,
             distant
             from
             the
             earth
             ;
             it
             would
             give
             life
             and
             vigour
             to
             things
             vegetable
             ,
             or
             capable
             of
             vital
             heat
             .
             It
             were
             a
             silly
             Argument
             to
             infer
             ,
             that
             because
             the
             hottest
             fire
             on
             earth
             ,
             cannot
             impart
             his
             heat
             to
             bodies
             10
             miles
             distant
             from
             it
             ,
             therefore
             the
             Sun
             cannot
             communicate
             vital
             heat
             and
             Comfort
             to
             vegetables
             more
             then
             ten-hundred-thousand
             miles
             distant
             from
             it
             :
             
               This
               Inference
            
             notwithstanding
             is
             not
             so
             foolish
             in
             
               Philosophie
               ,
               as
               This
            
             following
             is
             in
             
               Divinitie
               .
               The
               Sun
               cannot
               quicken
               trees
               or
               herbs
               ,
               which
               have
               lost
               their
               root
               and
               sap
            
             ;
             Ergo
             
               the
               Sun
               of
               righteousnes
               ,
               or
               Christs
               Humane
               Nature
               ,
               in
               which
               the
               Godhead
               dwelleth
               Bodily
               ,
               cannot
               quicken
               the
               dead
               ,
               or
               raise
               up
               our
               mortal
               bodies
               to
               immortalitie
               .
            
             The
             only
             sure
             Anchor
             of
             all
             our
             hopes
             for
             a
             joyfull
             Resurrection
             unto
             the
             life
             of
             Glorie
             ,
             is
             the
             
               Mystical
               Union
            
             ,
             which
             must
             be
             wrought
             here
             on
             earth
             ,
             betwixt
             
               Christs
               Humane
               Nature
            
             glorified
             ,
             and
             our
             mortal
             or
             dissoluble
             nature
             .
             The
             
               Divine
               Nature
            
             indeed
             is
             the
             
               Prime
               Fountain
               of
               Life
            
             to
             all
             ,
             but
             ,
             though
             inexhaustible
             in
             it self
             ,
             yet
             a
             fountain
             whereof
             we
             cannot
             drink
             ,
             save
             as
             it
             is
             derived
             unto
             us
             through
             
               the
               Humane
               Nature
            
             of
             Christ
             .
          
           
             11.
             
             Although
             it
             be
             most
             true
             which
             
               Tertullian
               (
               in
               the
            
             17
             Chapter
             
               of
               his
               Apologie
            
             )
             hath
             observed
             ,
             
               That
               even
               those
               Heathens
               ,
               which
               adored
            
             Jupiter
             Capitolinus
             ,
             
               and
               multiplied
               their
               Gods
               according
               to
               the
               number
               of
               the
               places
               wherein
               they
               worshiped
               them
               ,
               when
               they
               were
               throughly
               stung
               with
               any
               grievous
               affliction
               or
               calamitie
               ,
               were
               wont
               to
               lift
               up
               their
               eyes
               and
               hands
               ,
               not
               to
               the
            
             Roman
             
               Capitol
               ,
               but
               to
               heaven
            
             it self
             ;
             
               as
               knowing
               that
               ,
               by
               instinct
               of
               nature
               ,
               to
               be
               the
               seat
               or
               throne
               of
               Divine
               Majestie
               ,
            
             And
             
               the
               Hill
               from
               whence
               came
               their
               help
               :
            
             Yet
             (
             notwithstanding
             the
             truth
             of
             this
             Observation
             ,
             and
             the
             profitable
             use
             ,
             which
             that
             Father
             there
             makes
             of
             it
             )
             it
             was
             an
             extraordinary
             Favour
             of
             God
             unto
             the
             Israelites
             ,
             that
             they
             were
             permitted
             and
             instructed
             to
             worship
             God
             in
             his
             Sanctuarie
             ,
             and
             to
             present
             their
             devotions
             towards
             the
             Ark
             of
             the
             Covenant
             ,
             or
             the
             Mercy-seat
             ,
             before
             which
             they
             might
             adore
             him
             in
             such
             manner
             and
             sort
             ,
             as
             they
             might
             not
             in
             any
             other
             place
             ,
             or
             before
             
             any
             other
             creature
             .
             They
             knew
             ,
             much
             better
             then
             the
             heathen
             ,
             that
             Gods
             Throne
             of
             Majestie
             was
             in
             heaven
             ,
             and
             yet
             were
             to
             tender
             their
             devotions
             unto
             him
             as
             extraordinarily
             present
             in
             his
             Temple
             or
             Sanctuarie
             here
             on
             earth
             .
             For
             as
             our
             bodily
             sight
             doth
             scatter
             or
             dazle
             ,
             without
             some
             sensible
             Object
             to
             gather
             and
             terminate
             it
             ;
             So
             our
             cogitations
             ,
             though
             of
             heaven
             and
             heavenly
             things
             ,
             do
             float
             or
             vanish
             without
             some
             determinate
             and
             comprehensible
             Object
             ,
             whereon
             to
             fasten
             them
             .
             Now
             ,
             albeit
             the
             Temple
             of
             Jerusalem
             ,
             wherein
             Gods
             People
             only
             were
             to
             worship
             ,
             were
             long
             since
             demolished
             ;
             yet
             the
             Sanctuarie
             ,
             wherein
             they
             were
             to
             worship
             God
             ,
             is
             rather
             translated
             or
             advanced
             from
             earth
             to
             heaven
             ,
             then
             destroyed
             ;
             For
             
               it
               was
               Gods
               Presence
               ,
               that
               made
               the
               Temple
            
             ;
             and
             That
             is
             more
             extraordinary
             in
             
               Christs
               Body
            
             (
             which
             the
             Jewes
             destroyed
             ,
             but
             which
             he
             raised
             again
             in
             three
             dayes
             )
             then
             ever
             it
             had
             been
             in
             Solomons
             Temple
             ;
             in
             the
             Glorie
             of
             whose
             goodly
             structure
             and
             manifestation
             of
             Gods
             Glorie
             in
             it
             ,
             the
             true
             Israelites
             did
             much
             rejoyce
             ,
             and
             the
             later
             Iewes
             too
             much
             boast
             and
             glorie
             .
             But
             
               this
               Prerogative
            
             we
             have
             in
             respect
             of
             the
             ancientest
             and
             truest
             Israelites
             ,
             that
             ,
             since
             the
             vail
             of
             the
             Temple
             was
             rent
             ,
             we
             may
             at
             all
             times
             (
             reflecting
             upon
             that
             modell
             the
             Scripture
             hath
             imprinted
             in
             our
             mindes
             )
             look
             within
             the
             vail
             ,
             and
             behold
             the
             Ark
             or
             Mercy-seat
             ;
             and
             use
             the
             most
             holy
             Sanctuarie
             ,
             or
             inner
             place
             made
             with
             hands
             ,
             as
             a
             
               Perspective
               Glasse
            
             or
             instrument
             for
             surveying
             the
             heavenly
             
               Sanctuarie
               ,
               which
               God
               hath
               pitched
               and
               not
               man.
               This
               hope
               have
               we
            
             (
             saith
             S
             t
             Paul
             ,
             Heb.
             6.
             19.
             
             )
             
               as
               an
               anchor
               of
               the
               soul
               both
               sure
               and
               stedfast
               ,
               and
               which
               entreth
               into
               that
               within
               the
               vail
               ,
               whither
               the
               fore-runner
               is
               for
               us
               entred
               ,
               even
               Jesus
               made
               an
               high
               Priest
               for
               ever
               after
               the
               order
               of
               Melchisedek
               .
            
             He
             is
             gone
             before
             us
             into
             the
             Sanctuarie
             to
             make
             perpetual
             intercession
             ,
             who
             before
             had
             made
             an
             everlasting
             attonement
             for
             us
             here
             on
             earth
             .
             He
             is
             now
             become
             to
             us
             the
             Temple
             of
             God
             ,
             the
             Ark
             of
             the
             Covenant
             ,
             the
             Propitiatorie
             ,
             or
             Mercie-seat
             ,
             the
             fulfilling
             of
             all
             things
             :
             and
             unto
             him
             ,
             now
             placed
             in
             his
             Sanctuarie
             at
             the
             Right-hand
             of
             God
             ,
             we
             are
             not
             only
             to
             direct
             our
             Cogitations
             or
             devotions
             ,
             but
             to
             transmit
             our
             affections
             to
             the
             Divine
             Nature
             by
             him
             .
             The
             Son
             of
             God
             after
             he
             had
             suffered
             in
             
               Our
               flesh
            
             (
             and
             made
             a
             full
             sufficient
             satisfaction
             for
             all
             our
             sins
             )
             did
             in
             
               our
               nature
            
             rise
             again
             ,
             did
             in
             
               our
               nature
            
             ascend
             into
             heaven
             ,
             and
             in
             
               our
               nature
            
             sitteth
             at
             the
             Right-hand
             of
             God
             ,
             not
             only
             to
             gather
             our
             scatered
             contemplations
             and
             broken
             notions
             of
             the
             Godhead
             ,
             but
             withall
             to
             draw
             and
             unite
             our
             affections
             unto
             him
             ,
             which
             otherwise
             would
             flagg
             ,
             droop
             ,
             or
             miscarry
             ,
             if
             we
             should
             direct
             them
             to
             heaven
             at
             large
             ,
             or
             to
             the
             incomprehensible
             Majestie
             of
             the
             Godhead
             ,
             without
             
               a
               known
               Advocate
            
             or
             Intercessor
             to
             present
             them
             ,
             and
             to
             return
             their
             effects
             or
             issues
             .
             Hence
             saith
             our
             Apostle
             Colos
             .
             3.
             1.
             
             
               If
               ye
               be
               risen
               with
               Christ
               ,
            
             that
             is
             ,
             if
             you
             sted
             fastly
             believe
             that
             Christ
             ,
             who
             was
             the
             Son
             of
             God
             (
             and
             as
             incomprehensible
             for
             his
             Divine
             Nature
             as
             God
             the
             Father
             ,
             to
             whom
             he
             was
             equal
             )
             did
             dye
             in
             your
             flesh
             and
             comprehensible
             nature
             ,
             and
             in
             the
             same
             nature
             did
             rise
             againe
             from
             the
             dead
             ,
             
               then
               seek
               those
               things
               ,
               which
               are
               above
               ;
               where
               Christ
               sitteth
               at
               the
               Right-hand
               of
               God
               :
               Set
               ,
            
             (
             or
             settle
             ,
             or
             fasten
             )
             
               your
               affections
               on
               things
               above
               ,
               not
               on
               things
               on
               the
               earth
               .
            
             And
             as
             we
             are
             to
             settle
             our
             dearest
             
               affections
               on
               him
            
             ,
             so
             are
             we
             to
             direct
             our
             
               prayers
               unto
               him
            
             in
             his
             heavenly
             Sanctuarie
             .
          
           
             12.
             
             That
             we
             may
             direct
             our
             prayers
             unto
             
               the
               Blessed
               Trinitie
            
             according
             to
             the
             Rule
             of
             Faith
             (
             which
             is
             the
             first
             Degree
             of
             
               praying
               in
               Faith
            
             )
             take
             ,
             for
             the
             present
             ,
             these
             
               short
               Directions
            
             .
             The
             
               First
               and
               Fundamental
               Object
               of
               Belief
               ,
               as
               Christian
               ,
               is
               the
               acknowledgement
               of
               the
               Blessed
               Trinitie
               .
            
             And
             by
             this
             
             Belief
             we
             acknowledge
             such
             a
             
               Distinction
               of
               Persons
            
             ,
             or
             Parties
             ,
             between
             
               God
               the
               Father
               ,
               God
               the
               Son
               ,
            
             and
             
               God
               the
               Holy-Ghost
            
             :
             that
             God
             the
             Father
             doth
             Personally
             ,
             and
             in
             proprietie
             of
             Person
             ,
             exact
             Satisfaction
             for
             all
             the
             offences
             committed
             against
             the
             God-head
             or
             Blessed
             Trinitie
             :
             and
             that
             the
             Son
             of
             God
             doth
             by
             like
             Personal
             Proprietie
             ,
             undertake
             to
             make
             Satisfaction
             and
             Reconciliation
             for
             us
             .
             He
             it
             is
             that
             doth
             avert
             the
             wrath
             of
             God
             from
             us
             ,
             and
             inhibit
             the
             proceedings
             of
             Divine
             Justice
             against
             us
             .
             We
             are
             then
             in
             the
             
               First
               place
            
             either
             expresly
             or
             implicitly
             to
             direct
             our
             prayers
             to
             God
             the
             Father
             ,
             that
             he
             would
             be
             pleased
             to
             forgive
             us
             our
             sins
             ,
             to
             be
             reconciled
             unto
             us
             ,
             and
             bestow
             such
             blessings
             upon
             us
             ,
             as
             he
             hath
             promised
             to
             such
             as
             shall
             be
             reconciled
             unto
             him
             .
             In
             the
             
               Second
               place
            
             ,
             either
             expressly
             or
             implicitly
             ,
             we
             are
             to
             beseech
             him
             to
             forgive
             us
             our
             sins
             ,
             to
             be
             reconciled
             and
             blesse
             us
             for
             the
             merits
             of
             his
             only
             Son
             ,
             who
             hath
             made
             satisfaction
             for
             us
             .
             This
             is
             a
             Point
             ,
             which
             every
             Christian
             is
             bound
             expressely
             to
             believe
             ,
             that
             God
             the
             Father
             ,
             doth
             neither
             forgive
             sins
             ,
             nor
             vouchsafe
             any
             Term
             or
             Plea
             of
             Reconciliation
             ,
             but
             only
             for
             the
             
               merits
               and
               satisfaction
            
             made
             by
             the
             sacrifice
             of
             the
             
               Son
               of
               God
               ,
               who
               by
               the
               eternal
               spirit
               offered
               himself
            
             in
             our
             humane
             nature
             upon
             the
             Crosse
             .
             In
             the
             
               next
               place
            
             ,
             we
             are
             to
             believe
             and
             acknowledge
             ,
             that
             as
             God
             the
             Father
             doth
             neither
             forgive
             ,
             nor
             vouchsafe
             Reconciliation
             ,
             but
             for
             the
             merits
             and
             satisfaction
             of
             his
             
               only
               Son
            
             ;
             so
             neither
             will
             he
             vouchsafe
             to
             conveigh
             this
             ,
             or
             any
             other
             blessing
             unto
             us
             ,
             which
             his
             Son
             hath
             purchased
             for
             us
             ,
             but
             only
             
               through
               his
               Son
            
             ;
             not
             only
             
               through
               him
               as
               our
               Advocate
            
             or
             Intercessor
             ,
             but
             through
             him
             as
             our
             Mediator
             ,
             that
             is
             ,
             through
             
               His
               humanitie
               ,
               as
               the
               Organ
            
             or
             Conduit
             ,
             or
             as
             the
             only
             Bond
             ,
             by
             which
             we
             are
             united
             and
             reconciled
             unto
             the
             Divine
             Nature
             .
             For
             although
             the
             
               Holy
               Spirit
            
             or
             Third
             Person
             in
             Trinitie
             ,
             doth
             immediately
             and
             by
             Personal
             Proprietie
             ,
             work
             faith
             and
             other
             spiritual
             Graces
             in
             our
             Souls
             ,
             yet
             doth
             he
             not
             by
             these
             Spiritual
             Graces
             unite
             our
             souls
             or
             Spirits
             immediately
             unto
             himself
             ,
             but
             unto
             
               Christs
               Humane
               Nature
            
             .
             He
             doth
             as
             it
             were
             till
             the
             ground
             of
             our
             hearts
             ,
             and
             make
             it
             fit
             to
             receive
             the
             seed
             of
             life
             ;
             But
             this
             seed
             of
             righteousnesse
             immediately
             flows
             from
             the
             Sun
             of
             Righteousnesse
             ,
             whose
             sweet
             influence
             likewise
             it
             is
             ,
             which
             doth
             immediately
             season
             ,
             cherish
             ,
             and
             ripen
             it
             .
             The
             Spirit
             of
             life
             ,
             whereby
             our
             Adoption
             and
             Election
             is
             sealed
             unto
             us
             ,
             is
             the
             real
             participation
             of
             
               Christs
               Bodie
            
             ,
             which
             was
             broken
             ,
             and
             of
             
               Christs
               Blood
            
             ,
             which
             was
             shed
             for
             us
             .
             This
             is
             the
             true
             and
             punctual
             meaning
             of
             our
             Apostles
             speech
             ,
             1
             Cor.
             15.
             45.
             
             
               The
               first
               man
            
             Adam
             
               was
               made
               a
               living
               soul
            
             ,
             or
             ,
             as
             the
             Syriack
             hath
             it
             ,
             
               Animale
               Corpus
            
             ,
             an
             enlivened
             bodie
             ;
             
               but
               the
               second
               Adam
               was
               made
               a
               quickning
               spirit
            
             ;
             and
             immediately
             becometh
             such
             to
             all
             those
             ,
             which
             as
             truely
             bear
             his
             image
             by
             the
             Spirit
             of
             Regeneration
             ,
             which
             issues
             from
             him
             ,
             as
             they
             have
             born
             the
             Image
             of
             the
             first
             Adam
             by
             natural
             propagation
             .
             And
             this
             again
             is
             the
             true
             and
             punctual
             meaning
             of
             our
             Saviours
             words
             ,
             John.
             6.
             63.
             
             
               It
               is
               the
               Spirit
               that
               quickneth
               ,
               the
               flesh
               profiteth
               nothing
               ;
               the
               words
               that
               I
               speak
               unto
               you
               are
               spirit
               and
               life
               .
            
             For
             so
             he
             had
             said
             in
             the
             verses
             before
             ,
             to
             such
             as
             were
             offended
             at
             his
             words
             ,
             
               what
               if
               you
               should
               see
               the
               Son
               of
               man
               ascend
               up
               where
               he
               was
               before
               ?
            
             The
             Implication
             conteined
             in
             the
             Connexion
             between
             these
             two
             verses
             ,
             and
             the
             precedent
             is
             this
             ;
             That
             Christs
             
               Virtual
               presence
            
             ,
             or
             the
             influence
             of
             life
             ,
             which
             his
             Humane
             Nature
             was
             to
             distil
             from
             his
             heavenly
             Throne
             ,
             should
             be
             more
             profitable
             to
             such
             as
             were
             capable
             of
             it
             ,
             then
             his
             
               Bodily
               presence
            
             ;
             then
             the
             
               bodily
               Eating
            
             of
             his
             flesh
             and
             blood
             ,
             could
             be
             ,
             although
             it
             had
             been
             convertible
             into
             their
             bodily
             substance
             .
             This
             distillation
             of
             life
             and
             immortalitie
             from
             his
             glorified
             Humane
             Nature
             ,
             is
             that
             ,
             which
             the
             Ancient
             and
             Orthodoxal
             
             Church
             did
             mean
             in
             their
             Figurative
             and
             lofty
             speeches
             of
             
               Christs
               Real
               presence
            
             ,
             or
             of
             
               eating
               His
               very
               Flesh
            
             ,
             and
             
               drinking
               His
               very
               Blood
            
             in
             the
             Sacrament
             .
             And
             the
             Sacramental
             Bread
             is
             called
             
               His
               Bodie
            
             ,
             and
             the
             Sacramental
             Wine
             
               His
               Blood
            
             ;
             as
             for
             other
             reasons
             ,
             so
             especially
             for
             This
             ,
             that
             the
             vertue
             or
             influence
             of
             his
             Bloody
             Sacrifice
             ,
             is
             most
             plentifully
             ,
             and
             most
             effectually
             distilled
             from
             heaven
             unto
             the
             worthy
             Receivers
             of
             the
             Eucharist
             .
             And
             unto
             this
             Point
             and
             no
             further
             will
             most
             of
             the
             Testimonies
             reach
             ,
             which
             Bellarmin
             in
             his
             books
             of
             the
             Sacraments
             ,
             or
             Maldonat
             in
             his
             Comments
             upon
             the
             sixth
             of
             Saint
             John
             ,
             do
             quote
             out
             of
             the
             Fathers
             for
             Christs
             
               Real
               Presence
               by
               Transubstantiation
            
             ;
             or
             which
             Chemnitius
             ,
             that
             Learned
             Lutheran
             ,
             in
             his
             Books
             ,
             
               De
               duabus
               in
               Christo
               naturis
            
             ,
             and
             
               de
               Fundamentis
               sanae
               doctrinae
            
             ,
             doth
             avouch
             for
             Consubstantiation
             .
             And
             if
             thus
             much
             had
             been
             as
             distinctly
             granted
             to
             the
             Ancient
             Lutherans
             ,
             as
             Calvin
             in
             some
             places
             doth
             ,
             the
             controversie
             between
             the
             Lutheran
             and
             other
             Reformed
             Churches
             ,
             had
             
             been
             at
             an
             end
             when
             it
             first
             begun
             ;
             Both
             Parties
             acknowledging
             Saint
             
               Cyrill
               to
               be
               the
               fittest
               Umpire
               in
               this
               Controversie
               .
            
          
           
             The
             end
             of
             the
             Third
             Chapter
             .
          
        
         
           
             A
             Transition
             of
             the
             Publisher's
             .
          
           
             
               IT
               must
               not
               be
               dissembled
               ,
               that
               I
               had
               no
            
             Intimation
             ,
             
               much
               lesse
            
             Commission
             ,
             
               of
               the
               Author's
               ,
               to
               Insert
               the
            
             Two
             following
             Chapters
             ,
             
               herein
               this
               place
               .
               Yet
               ,
               besides
               ,
               that
               I
               knew
               not
               of
               any
               fitter
               place
               where
               to
               dispose
               of
               them
               ,
               I
               had
               these
            
             Reasons
             
               so
               to
               do
            
             .
          
           
             1.
             
             
               I
               held
               it
               fit
               ,
               that
               His
            
             Powerful
             Disputes
             
               against
               the
               Church
               of
            
             Rome
             ,
             about
             The
             Lords
             Supper
             
               in
               the
               fourth
               Chapter
               ,
               and
               about
            
             another
             Point
             
               in
               the
               fifth
               ,
               should
               immediately
               follow
               his
               Learned
            
             Argument
             
               with
               the
            
             Lutheran
             .
          
           
             2.
             
             The
             sequence
             
               seems
               very
               Methodical
               ,
               The
               Subject
               of
               the
               first
               Chapter
               ,
               being
               ,
               partly
               ,
               About
            
             Christs
             Exaltation
             ,
             
               by
               becoming
               The
               Chief
               Corner-Stone
               (
               cut
               out
               of
               the
               Rock
               or
               quarrey
               by
               his
            
             Resurrection
             
               from
               The
               New
               Scpulchre
               ,
               lifted
               up
               by
               his
            
             Ascension
             ;
             
               and
               placed
               at
               the
               Chief
               Corner
               by
               his
            
             Sitting
             at
             Gods
             Right-hand
             ;
             )
             
               and
               partly
               ,
               about
            
             The
             Union
             
               of
               Christ
               with
               true
               Christians
            
             ;
             which
             Union
             ,
             
               is
               ,
               both
               a
               Considerable
               part
               of
               the
               fourth
               Chapter
               ,
               and
               was
               happily
               touched
               upon
               in
               the
               Close
               of
               the
               Third
               .
            
          
           
             3.
             
             
               In
               case
               any
               Restive
               soul
               ,
               should
               ;
               perhaps
               some
               faint
               Dejected
               Spirit
               having
               read
            
             Christs
             Great
             Exaltation
             ,
             
               may
               say
            
             ,
             Who
             shall
             ascend
             into
             Heaven
             ?
             that
             is
             ,
             to
             bring
             Christ
             down
             from
             above
             .
             
               Such
               an
               one
               ,
               besides
               the
               quickenings
               he
               may
               hear
               from
               other
               Remembrancers
               (
               Saint
            
             Peter
             
               telling
               us
               ,
               that
               we
               are
               pilgrims
               here
               ;
               and
               Saint
            
             Paul
             ,
             
               that
               we
               seek
               a
               Countrie
               ,
               and
               look
               for
               a
               Citie
               ,
            
             Jerusalem
             
               that
               is
               Free
               ;
               and
               that
               being
               Fellow-Citizens
               with
               the
               Saints
               ,
               and
               of
               Gods
               hous-hold
               ,
               our
               Conversation
               or
               Traffick
               is
               to
               be
               in
               heaven
               ,
               for
               those
               things
               which
               are
               above
               ,
               where
               Christ
               sitteth
               at
               Gods
               Right-hand
               ,
               &c.
               )
               may
               receive
               mightie
               encouragement
               by
               Experimenting
               the
               Contents
               of
               these
               two
               next
               Chapters
               ,
            
             The
             avowed
             neer
             approach
             and
             Intimacie
             of
             our
             Lord
             Jesus
             Christ
             ,
             with
             the
             Believing
             and
             Receiving
             Christian
             .
             The
             word
             is
             nigh
             thee
             ,
             even
             in
             thy
             mouth
             ,
             and
             in
             thy
             heart
             .
             
               When
               the
               holy
               Sacramental
               pledges
               be
               in
               the
               mouth
               ,
               and
               Faith
               in
               the
               heart
               ,
            
             The
             Word
             ,
             the
             Eternal
             Word
             
               that
               was
               made
               flesh
               ,
               is
               nigh
               indeed
               .
               For
               ,
            
             Verily
             ,
             Verily
             —
             He
             that
             eateth
             my
             Fesh
             ,
             and
             drinketh
             my
             Blood
             ,
             dwelleth
             in
             Me
             ,
             and
             I
             in
             Him.
             
          
        
         
           
           
             CHAP.
             1111.
             
             
               A
               Paraphrase
               upon
               the
               sixth
               of
            
             St.
             John.
             
               In
               what
               sense
               Christ's
               flesh
               is
               said
               to
               be
               truly
               Meat
               ,
               &c.
               
               What
               it
               is
               ,
               To
               eat
               Christs
               Flesh
               ,
               and
               drink
               his
               Blood.
               Of
               eating
               and
               drinking
               Spiritual
               ,
               and
               Sacramental
               ;
               And
               whether
               of
               them
               is
               meant
               ,
            
             John
             6.
             56.
             
             
               Of
               Communion
               in
               one
               Kind
               ,
               and
               receiving
               Christs
               Blood
            
             per
             Concomitantiam
             .
             Tollet's
             
               Exposition
               of
               Christs
               words
               [
               Except
               ye
               eat
               —
            
             And
             
               drink
               —
               ]
               by
               Disjunction
               ,
               turning
            
             And
             into
             Or
             ,
             
               Confuted
               .
               And
               Rules
               given
               for
               Better
               Expounding
               like
               places
               .
            
             How
             Christ
             dwels
             in
             us
             ,
             
               and
               we
               in
               him
               .
               The
               Application
               .
               All
               which
               be
               seasonable
               Meditations
               upon
               the
               Lords
               Supper
               .
            
          
           
             
               John
               6.
               56.
               
            
             
               He
               that
               eateth
               my
               Flesh
               ,
               and
               Drinketh
               my
               Blood
               ,
               dwelleth
               in
               Me
               ,
               and
               I
               in
               Him
               :
               Or
               abideth
               in
               me
               ,
               and
               I
               in
               him
               .
            
          
           
             1.
             
             SEeing
             these
             words
             contain
             the
             Grand
             
               Mystery
               of
               godliness
            
             ,
             not
             only
             of
             
               God
               manifested
               in
               the
               Flesh
            
             ,
             but
             of
             
               God
               still
               with
               us
            
             ,
             yea
             
               dwelling
               in
               us
            
             ;
             and
             seeing
             they
             are
             withal
             the
             Conclusion
             or
             Centre
             of
             our
             Saviours
             long
             dispute
             with
             the
             murmuring
             Jews
             :
             It
             will
             be
             necessarie
             to
             unfold
             the
             chief
             Contents
             of
             this
             Chapter
             .
             At
             the
             tenth
             verse
             you
             may
             read
             ,
             how
             our
             Saviour
             had
             satisfied
             five
             thousand
             hungry
             souls
             ,
             with
             five
             barley
             loves
             and
             two
             fishes
             ;
             and
             filled
             twelve
             baskets
             with
             the
             fragments
             :
             upon
             the
             Experience
             of
             this
             strange
             wonder
             ,
             this
             great
             multitude
             sought
             
               to
               make
               him
               their
               King.
            
             A
             good
             Project
             ,
             I
             must
             confesse
             ,
             if
             we
             value
             it
             onely
             by
             the
             usual
             measure
             ,
             or
             aime
             of
             popular
             Elections
             .
             What
             people
             would
             not
             be
             willing
             to
             have
             such
             an
             one
             for
             their
             King
             ,
             as
             were
             able
             to
             feed
             a
             whole
             Armie
             without
             Contribution
             ,
             Tax
             or
             Toll
             from
             them
             ;
             without
             any
             further
             toil
             ,
             and
             care
             ,
             either
             on
             their
             part
             or
             his
             ,
             then
             giving
             of
             thanks
             ,
             and
             distribution
             of
             extemporarie
             provision
             by
             his
             Ministers
             ?
             
               But
               besides
               this
               politick
               motive
               ,
               they
               had
               a
               Prenotion
               ,
               that
               
                 their
                 expected
                 Messias
                 or
                 King
                 ,
                 should
                 enter
                 upon
                 his
                 Kingdom
                 at
                 the
                 Feast
                 of
                 the
                 Passover
                 ,
              
               a
               little
               before
               which
               time
               ,
               this
               Miracle
               was
               wrought
               .
               And
               it
               was
               a
               received
               Opinion
               (
               as
               *
               Tacitus
               telleth
               us
               )
               
                 that
                 there
                 should
                 a
                 great
                 King
                 ,
                 about
                 this
                 time
                 arise
                 in
                 Judah
                 .
              
            
             Nor
             did
             this
             people
             err
             much
             in
             the
             circumstance
             of
             time
             ,
             wherein
             their
             Messias
             should
             be
             enthron'd
             in
             the
             Kingdom
             of
             David
             ,
             for
             so
             he
             was
             ,
             at
             ,
             or
             soon
             after
             ,
             the
             Passover
             following
             .
             But
             they
             utterly
             mistook
             the
             nature
             of
             his
             
             Kingdom
             ,
             and
             the
             manner
             of
             his
             Reign
             .
             Yet
             in
             that
             they
             sought
             to
             make
             this
             man
             (
             for
             so
             ,
             and
             
               no
               more
               then
               so
            
             ,
             they
             conceived
             him
             to
             be
             )
             their
             King
             ,
             it
             is
             more
             then
             probable
             that
             they
             took
             him
             for
             their
             expected
             Messias
             .
             And
             indeed
             upon
             sight
             of
             the
             Miracle
             which
             he
             had
             wrought
             ,
             they
             expressly
             confesse
             so
             much
             ,
             ver
             .
             14.
             
             
               This
               is
               of
               a
               truth
               ,
               That
               Prophet
               which
               should
               come
               into
               the
               world
               .
            
             But
             ,
             seeing
             neither
             his
             Kingdome
             was
             of
             this
             world
             ,
             nor
             was
             he
             to
             be
             instated
             in
             it
             by
             the
             voyces
             and
             suffrages
             of
             men
             ;
             he
             who
             knew
             all
             times
             and
             seasons
             ,
             knew
             this
             was
             not
             the
             time
             of
             his
             Coronation
             ,
             and
             therfore
             
               when
               he
               perceived
               that
               they
               would
               come
               and
               take
               him
               by
               force
               to
               make
               him
               a
               King
               ,
               he
               departed
               again
               into
               a
               mountain
               himself
               alone
               ,
            
             ver
             .
             15.
             
             And
             
             his
             Disciples
             ,
             being
             for
             the
             present
             discharged
             of
             their
             attendance
             ,
             crost
             the
             sea
             without
             him
             to
             Capernaum
             ,
             which
             was
             the
             place
             of
             his
             and
             their
             abode
             ,
             ver
             .
             16
             ,
             17.
             
             The
             people
             which
             had
             been
             more
             then
             eye-witnesses
             of
             the
             former
             miracle
             ,
             having
             observed
             that
             he
             could
             not
             come
             to
             Capernaum
             ,
             where
             the
             next
             day
             they
             found
             him
             ,
             by
             ship
             or
             boat
             ,
             demand
             of
             him
             ,
             ver
             .
             25.
             
             
               Rabbi
               ,
               when
               camest
               thou
               hither
               ?
            
             The
             strange
             manner
             of
             his
             coming
             thither
             before
             them
             ,
             did
             (
             it
             seems
             )
             no
             lesse
             affect
             them
             ,
             then
             the
             former
             miracle
             ,
             though
             neither
             did
             affect
             them
             as
             was
             fitting
             :
             for
             so
             our
             Saviour
             plainly
             tells
             them
             ,
             ver
             .
             26.
             
             
               Verily
               verily
               ,
               I
               say
               unto
               you
               ,
               ye
               seek
               me
               ,
               not
               because
               ye
               saw
               the
               miracles
               ,
               but
               because
               ye
               did
               eat
               of
               the
               loaves
               and
               were
               filled
               .
            
             These
             were
             the
             same
             men
             which
             saw
             the
             miracle
             ;
             but
             ,
             
               in
               seeing
               it
               they
               did
               not
               see
               it
               ,
            
             that
             is
             ,
             they
             did
             not
             in
             heart
             consider
             ,
             that
             he
             had
             fed
             their
             bodies
             with
             corporal
             bread
             ,
             to
             no
             other
             end
             ,
             save
             only
             to
             stir
             up
             the
             appetite
             of
             their
             souls
             after
             celestial
             food
             .
             So
             our
             Saviour
             testifies
             unto
             them
             ,
             ver
             .
             27.
             
             
               Labour
               not
               for
               the
               meat
               which
               perisheth
               ,
               but
               for
               that
               meat
               which
               endureth
               to
               everlasting
               life
               ,
               which
               the
               Son
               of
               man
               shall
               give
               unto
               you
               ,
               for
               him
               hath
               God
               the
               Father
               sealed
            
             ;
             that
             is
             ,
             he
             was
             to
             be
             a
             King
             of
             Gods
             appointing
             ,
             not
             of
             theirs
             .
          
           
             2.
             
             Now
             albeit
             the
             former
             miracle
             of
             five
             loaves
             ,
             and
             two
             fishes
             ,
             had
             extorted
             that
             confession
             from
             them
             ,
             before
             mentioned
             ,
             
               Of
               a
               truth
               this
               is
               that
               Prophet
               which
               should
               come
               into
               the
               world
            
             ;
             yet
             this
             reproof
             of
             our
             Saviour's
             ,
             provokes
             them
             to
             question
             the
             validitie
             of
             their
             former
             verdict
             :
             for
             they
             demand
             a
             further
             sign
             of
             him
             ,
             before
             they
             will
             acknowledge
             that
             he
             was
             indeed
             
               the
               Great
               Prophet
            
             ,
             or
             one
             ,
             whom
             they
             might
             believe
             was
             sent
             from
             God
             ;
             for
             so
             they
             say
             ,
             ver
             .
             30
             ,
             31.
             
             
               What
               sign
               shewest
               thou
               then
               that
               we
               may
               see
               and
               believe
               thee
               ?
               What
               dost
               thou
               work
               ?
               our
               Fathers
               did
               eate
               Manna
               in
               the
               desert
               ,
               as
               it
               is
               written
               ,
               he
               gave
               them
               bread
               from
               heaven
               to
               eate
               .
            
             The
             question
             at
             last
             comes
             to
             this
             issue
             ,
             
               Whether
               the
               Manna
            
             which
             their
             Fathers
             did
             eate
             in
             the
             wildernesse
             ,
             were
             the
             true
             bread
             of
             life
             ,
             or
             bread
             from
             heaven
             ,
             better
             then
             which
             they
             were
             not
             to
             expect
             .
             Our
             Saviour
             maintaines
             the
             negative
             ,
             ver
             .
             32
             ,
             33.
             
             
               Verily
               ,
               Verily
               ,
               I
               say
               unto
               you
               ,
            
             Moses
             
               gave
               you
               not
               that
               bread
               from
               heaven
               ,
               but
               my
               Father
               giveth
               you
               the
               true
               bread
               from
               heaven
               :
               For
            
             
             
               the
               bread
               of
               God
               is
               he
               which
               cometh
               down
               from
               heaven
               ,
               and
               giveth
               life
               unto
               the
               world
               .
            
             All
             this
             they
             can
             well
             brook
             ,
             
               in
               Thesi
            
             ,
             or
             General
             ,
             for
             so
             they
             reply
             ,
             ver
             .
             34.
             
             Lord
             
               evermore
               give
               us
               this
               bread
            
             .
             But
             when
             our
             Saviour
             comes
             from
             the
             Thesis
             to
             the
             Hypothesis
             ,
             or
             from
             the
             general
             Doctrine
             which
             they
             so
             well
             approved
             ,
             to
             make
             this
             particular
             Application
             ,
             
               I
               am
               the
               bread
               of
               life
               ;
               he
               that
               cometh
               to
               me
               shall
               never
               hunger
               ,
               and
               he
               that
               believeth
               on
               me
               ,
               shall
               never
               thirst
               ,
            
             ver
             .
             35.
             
             They
             leave
             their
             questioning
             ,
             and
             fall
             to
             murmuring
             ,
             taking
             a
             sudden
             occasion
             ,
             or
             strange
             hint
             of
             offence
             at
             his
             person
             or
             
             Parentage
             .
             Whereas
             before
             they
             were
             forward
             to
             make
             him
             their
             King
             ,
             they
             now
             reply
             ,
             
               Is
               not
               this
               Jesus
               ,
               the
               son
               of
               Joseph
               ,
               whose
               father
               and
               mother
               we
               know
               ?
               How
               is
               it
               then
               that
               he
               saith
               ,
               I
               came
               down
               from
               heaven
               ?
            
             vers
             .
             42.
             
          
           
             3.
             
             Thus
             ,
             their
             fathers
             had
             murmured
             against
             Moses
             and
             Aaron
             in
             the
             wildernesse
             ,
             one
             while
             for
             want
             of
             bread
             ,
             Exod.
             16.
             2.
             accounting
             their
             estate
             in
             Egypt
             much
             better
             than
             their
             present
             condition
             in
             the
             wildernesse
             .
             Another
             while
             they
             murmur
             for
             water
             ,
             Exod.
             15.
             24.
             
             And
             again
             Exod.
             17.
             3.
             
             
               Wherefore
               is
               this
               that
               thou
               hast
               brought
               us
               up
               out
               of
               Egypt
               to
               kill
               us
               and
               our
               Children
               ,
               and
               Cattle
               with
               thirst
               ?
            
             Thus
             they
             murmured
             against
             Moses
             ,
             whom
             they
             had
             seen
             to
             work
             so
             mightie
             wonders
             .
             And
             thus
             their
             foolish
             posteritie
             murmured
             against
             Him
             ,
             whom
             (
             for
             the
             former
             miracle
             )
             they
             had
             acknowledged
             ,
             the
             
               great
               Prophet
            
             whom
             God
             had
             promised
             to
             
               raise
               up
               unto
               them
               like
               unto
               Moses
            
             
             
               in
               all
               things
            
             ,
             and
             therefore
             like
             unto
             him
             in
             this
             ,
             in
             that
             he
             endured
             their
             murmurings
             against
             him
             with
             greater
             patience
             and
             meekenesse
             ,
             than
             Moses
             did
             ;
             albeit
             they
             had
             no
             such
             occasion
             of
             murmuring
             as
             their
             forefathers
             had
             .
             For
             their
             Fathers
             murmured
             in
             their
             hunger
             or
             thirst
             ,
             whereas
             this
             great
             Prophet
             ,
             had
             prevented
             this
             occasion
             of
             murmuring
             ,
             by
             feeding
             them
             plenteously
             before
             they
             had
             sought
             to
             him
             for
             food
             .
             That
             which
             Moses
             saith
             unto
             the
             murmuring
             Israelites
             ,
             Exod.
             16.
             8.
             was
             now
             exactly
             fullfilled
             ;
             
               The
               Lord
            
             (
             saith
             he
             )
             
               heareth
               your
               murmurings
               which
               you
               murmur
               against
               him
               ;
               and
               what
               are
               wee
               ?
               Your
               murmurings
               are
               not
               against
               us
               ,
               but
               against
               the
               Lord.
            
             These
             Jewes
             murmur
             against
             the
             son
             (
             as
             they
             suppose
             )
             of
             Joseph
             ,
             and
             Mary
             ;
             lesse
             weening
             that
             in
             murmuring
             against
             him
             they
             did
             personally
             murmur
             against
             the
             Son
             of
             God
             ,
             then
             their
             Fathers
             did
             ,
             when
             they
             murmured
             against
             Moses
             ,
             that
             they
             had
             murmured
             against
             their
             God.
             But
             the
             same
             Lord
             which
             heard
             their
             murmurings
             then
             by
             the
             mediate
             presence
             or
             infinite
             knowledge
             of
             his
             God
             head
             ,
             heares
             them
             now
             with
             
               the
               eares
               of
               man
            
             ,
             as
             immediately
             and
             as
             sensibly
             ,
             as
             Moses
             heard
             their
             Fathers
             murmur
             .
             Now
             ,
             as
             God
             in
             the
             wildernesse
             ,
             though
             he
             heard
             their
             Fathers
             murmurings
             ,
             did
             yet
             grant
             them
             their
             desire
             ;
             
               [
               at
               evening
               ye
               shall
               eat
               flesh
               ,
               &
               in
               the
               morning
               ye
               shall
               be
               filled
               with
               bread
               ,
               and
               ye
               shall
               know
               that
               I
               am
               the
               Lord
               your
               God.
            
             Exod.
             16.
             12
             
             ]
             So
             the
             same
             Lord
             now
             ,
             albeit
             this
             foolish
             people
             murmur
             against
             him
             to
             his
             face
             ,
             (
             not
             for
             denying
             ,
             but
             for
             proffering
             them
             the
             true
             food
             of
             life
             )
             is
             so
             farre
             from
             chiding
             them
             as
             Moses
             did
             ,
             that
             he
             presseth
             them
             ,
             to
             make
             try
             all
             of
             his
             bountie
             ,
             and
             to
             accept
             his
             proffer
             ,
             with
             greater
             vehemency
             of
             words
             ,
             yet
             with
             more
             meeknesse
             of
             language
             ,
             than
             Moses
             did
             at
             any
             time
             use
             .
             
               Murmur
               not
            
             (
             saith
             he
             )
             
               amongst
               your selves
            
             ,
             ver
             .
             43.
             &c.
             
               I
               am
               that
               bread
               of
               life
               ;
               your
               fathers
               did
               eat
               Manna
               in
               the
               wildernesse
               and
               are
               dead
               .
               This
               is
               the
               bread
               which
               cometh
               downe
               from
               heaven
               ,
            
             that
             
               a
               man
               may
               eat
               thereof
               and
               not
               dye
               .
               I
               am
               the
               living
               bread
               that
               came
               downe
               from
               heaven
               ,
            
             if
             any
             
               man
               eat
               of
               this
               bread
               ,
               he
               shall
               live
               for
               ever
               :
               and
               the
               bread
               that
               I
               will
               give
               is
               my
               flesh
               ,
               w
               ch
               I
               will
               give
               for
               the
               life
               of
               the
               world
               .
            
             48
             ,
             49
             ,
             50
             ,
             51.
             
             And
             here
             again
             they
             increase
             their
             murmuring
             ,
             for
             they
             strove
             among
             themselves
             saying
             ,
             
               how
               can
               this
               man
               give
               us
               his
               flesh
               to
               eat
               ?
            
             v.
             52.
             
             Thus
             ,
             as
             their
             Fathers
             tempted
             God
             in
             their
             hearts
             by
             
               asking
               meat
               for
               their
               Lust
            
             ,
             Ps
             .
             78.
             18.
             so
             have
             their
             posteritie
             .
             They
             fought
             him
             out
             ,
             that
             they
             might
             have
             their
             bellye
             's
             filled
             with
             corporal
             bread
             ,
             and
             yet
             when
             he
             had
             given
             them
             this
             in
             great
             abundance
             ,
             by
             meanes
             miraculous
             ,
             they
             will
             not
             beleive
             that
             he
             is
             able
             to
             give
             them
             what
             he
             promiseth
             ,
             
               bread
               from
               heaven
               ,
               or
               his
               flesh
               to
               eate
            
             (
             which
             is
             the
             bread
             or
             staff
             of
             life
             .
             )
             So
             incredulous
             their
             Fathers
             had
             been
             ,
             that
             after
             the
             sight
             of
             many
             miracles
             in
             Egypt
             ,
             they
             would
             not
             trust
             him
             in
             the
             wildernesse
             ;
             after
             the
             experience
             of
             one
             miracle
             in
             the
             wildern
             esse
             ,
             they
             would
             not
             trust
             him
             for
             a
             second
             .
             
               They
               Spake
               against
               God
               ,
               they
               said
               ,
               can
               God
               furnish
               a
               table
               in
               the
               wildernesse
               ?
               Behold
               he
               smote
               the
               Rock
               ,
               that
               the
               waters
               gushed
               out
               and
               the
               streames
               over-flowed
               ,
               but
               can
               he
               give
               bread
               also
               ,
               can
               he
               provide
               flesh
               for
               his
               people
               ?
               therefore
               the
               Lord
               heard
               this
               ,
               and
               was
               wroth
               ;
               so
               a
               fire
               was
               kindled
               against
               Jacob
               ,
               and
               anger
               came
               up
               against
               Israel
               because
               they
               beleived
               not
               in
               God
               ,
               and
               trusted
               not
               in
               his
               salvation
            
             ;
             But
             now
             this
             Salvation
             of
             God
             ,
             even
             God
             himself
             made
             their
             Jesus
             ,
             or
             Salvation
             (
             for
             all
             is
             one
             )
             is
             come
             neerer
             unto
             this
             later
             people
             :
             and
             yet
             they
             will
             not
             beleeve
             him
             ,
             they
             will
             not
             trust
             in
             him
             .
             Yet
             his
             anger
             is
             not
             presently
             kindled
             against
             them
             for
             not
             beleiving
             :
             The
             more
             they
             doubt
             ,
             the
             more
             they
             question
             ,
             the
             more
             they
             murmur
             or
             strive
             ;
             the
             more
             he
             presseth
             the
             necessitie
             of
             eating
             his
             flesh
             ,
             upon
             them
             ,
             first
             Negatively
             ,
             
               verily
               ,
               verily
               :
               I
               say
               unto
               you
               ,
               except
            
             
             
               yee
               eat
               the
               flesh
               of
               the
               son
               of
               man
               and
               drink
               his
               blood
               ,
               yee
               have
               no
               life
               in
               you
               :
            
             then
             Affirmatively
             ,
             
               Who
               so
               eateth
               my
               flesh
               and
               drinketh
               my
               blood
               ,
               hath
               eternall
               life
               ,
               and
               I
               will
               raise
               him
               up
               at
               the
               last
               day
               .
            
             vers
             .
             53
             ,
             54.
             
             And
             lastly
             ,
             he
             gives
             the
             reason
             ,
             as
             well
             of
             the
             negative
             as
             of
             the
             affirmative
             ,
             
               For
               my
               flesh
               is
               meat
               indeed
               ,
               and
               my
               blood
               is
               drink
               indeed
               ,
            
             vers
             .
             55.
             
             So
             that
             in
             him
             ,
             these
             Jewes
             were
             to
             expect
             the
             fulnesse
             of
             the
             body
             of
             all
             those
             contentments
             for
             whose
             shadowes
             their
             Fathers
             so
             greedily
             longed
             in
             the
             wildernesse
             ,
             and
             for
             want
             of
             which
             ,
             they
             so
             murmured
             against
             Moses
             ,
             as
             these
             men
             now
             do
             against
             
               the
               Lord
            
             ,
             which
             appeared
             to
             Moses
             ,
             for
             giving
             them
             assurance
             of
             them
             .
          
           
             4.
             
             In
             what
             sense
             
               Christs
               flesh
            
             is
             said
             to
             be
             
               truely
               meate
            
             ,
             and
             
               his
               blood
               to
               be
               truely
               drink
               ,
            
             I
             have
             shewd
             elswhere
             .
             The
             summe
             was
             this
             .
             
               His
               flesh
               is
               meat
               indeed
               ,
               his
               blood
               is
               drink
               indeed
               ,
               non
               Formaliter
               sed
               Eminenter
            
             ;
             meat
             indeed
             and
             drink
             indeed
             ,
             not
             in
             respect
             of
             the
             natural
             qualities
             of
             corporal
             meat
             and
             drink
             ,
             for
             these
             must
             be
             swallowed
             ,
             concocted
             ,
             digested
             ,
             and
             finally
             converted
             into
             our
             bodily
             substance
             .
             That
             
               Christs
               flesh
            
             according
             to
             these
             qualities
             ,
             is
             
               truely
               meat
            
             ,
             or
             
               his
               blood
               truely
               drink
            
             ,
             the
             Romish
             Church
             doth
             not
             avouch
             .
             For
             if
             his
             body
             should
             be
             concocted
             ,
             or
             digested
             ,
             or
             converted
             into
             our
             bodily
             substance
             ,
             it
             should
             suffer
             corruption
             .
             And
             to
             be
             swallowed
             only
             and
             not
             concocted
             ,
             is
             no
             propertie
             of
             meat
             or
             drink
             .
             
               Christs
               Flesh
            
             then
             is
             said
             
               truly
               meat
            
             ,
             and
             
               his
               blood
               drink
               indeed
               ,
               in
               respect
               of
               the
               End
            
             whereto
             all
             manner
             of
             food
             is
             destinated
             .
             The
             best
             End
             of
             all
             bodily
             food
             ,
             is
             to
             preserve
             or
             continue
             bodily
             life
             .
             And
             that
             is
             the
             best
             food
             or
             diet
             ,
             which
             most
             effectually
             procureth
             this
             End.
             Howbeit
             bodily
             life
             cannot
             be
             first
             given
             or
             implanted
             by
             the
             best
             bodily
             meat
             that
             is
             ,
             but
             only
             continuated
             or
             preserved
             :
             But
             
               Christs
               Flesh
            
             was
             given
             not
             only
             to
             continue
             life
             ,
             but
             
               to
               give
               life
               unto
               the
               world
               :
            
             it
             is
             the
             root
             of
             life
             ,
             as
             well
             as
             the
             food
             of
             life
             ;
             If
             we
             
             speak
             of
             life
             spiritual
             or
             Everlasting
             ,
             which
             onely
             is
             
               life
               indeed
            
             .
             And
             in
             as
             much
             as
             his
             flesh
             and
             blood
             are
             the
             rootes
             and
             fountaines
             of
             this
             kind
             of
             life
             ,
             the
             one
             is
             most
             truely
             said
             to
             be
             
               meat
               indeed
            
             ,
             the
             other
             most
             truely
             ,
             
               drink
               indeed
            
             .
             That
             is
             ,
             meat
             and
             drink
             more
             effectuall
             and
             more
             necessary
             for
             the
             attainement
             of
             everlasting
             life
             ,
             than
             bodily
             food
             is
             for
             life
             temporal
             .
             Again
             ,
             Temporal
             or
             bodily
             life
             cannot
             be
             continued
             or
             preserved
             otherwise
             than
             by
             the
             corruption
             or
             destruction
             of
             the
             bodily
             meate
             which
             preserves
             it
             .
             But
             
               Christs
               flesh
               and
               blood
               preserve
            
             life
             spiritual
             ,
             or
             
               our
               soules
               and
               bodies
               unto
               everlasting
               life
               ,
            
             because
             they
             are
             incorruptible
             and
             cannot
             be
             changed
             ,
             be
             not
             so
             
             much
             as
             subject
             to
             alteration
             .
             Now
             if
             all
             other
             meat
             besides
             this
             ,
             must
             suffer
             corruption
             and
             lose
             its
             nature
             before
             it
             can
             become
             a
             cause
             or
             meanes
             of
             preserving
             bodily
             life
             ;
             Such
             meat
             cannot
             be
             truely
             said
             
               to
               remain
               in
               us
            
             ;
             much
             lesse
             can
             wee
             be
             said
             
               to
               remain
            
             or
             
               abide
               in
               it
            
             .
             But
             
               of
               Christs
               flesh
               and
               blood
            
             ,
             he
             himselfe
             here
             saith
             it
             ;
             
               He
               that
               eateth
               my
               flesh
               and
               drinketh
               my
               blood
               dwelleth
               in
               me
               and
               I
               in
               him
               :
            
             and
             for
             this
             reason
             
               his
               flesh
               is
               meat
               indeed
               ,
               and
               his
               blood
               is
               drink
               indeed
               ,
            
             the
             onely
             meat
             and
             the
             onely
             drink
             which
             men
             should
             hunger
             and
             thirst
             after
             .
             Other
             meates
             and
             drinks
             should
             be
             sought
             for
             ,
             yea
             life
             bodily
             it self
             should
             be
             desired
             ,
             onely
             to
             this
             End
             ,
             that
             by
             the
             prolonging
             of
             it
             ,
             wee
             might
             be
             partakers
             in
             greater
             measure
             of
             this
             meat
             and
             drink
             ,
             which
             preserves
             the
             Bodie
             and
             soul
             unto
             everlasting
             life
             .
          
           
             5.
             
             
               The
               Questions
               then
               to
               be
               discussed
               are
               Two.
               
            
          
           
             First
             ,
             
               What
               it
               is
               to
               eat
               Christs
               flesh
               ,
               and
               drink
               his
               Blood
               ?
            
          
           
             Secondly
             ,
             
               What
               it
               is
               for
               Christ
               to
               Dwell
               ,
            
             or
             abide
             ,
             
               in
               us
            
             ;
             and
             
               us
               to
               dwell
            
             ,
             or
             abide
             ,
             
               in
               Him
            
             ?
          
           
             All
             agree
             that
             there
             is
             
               A
               Twofold
               eating
               of
               Christs
               Bodie
               ,
            
             and
             
               A
               Twofold
            
             
             
               drinking
               of
               his
               Blood.
            
             One
             meerly
             Sacramental
             ,
             and
             another
             ,
             Spiritual
             .
             Which
             agreement
             notwithstanding
             ,
             There
             ariseth
             ,
             
               A
               Third
               Question
            
             ;
             viz.
             
               What
               manner
               of
               eating
               Christs
               Flesh
               and
               drinking
               his
               Blood
               ,
               is
               ,
               in
               this
               place
               ,
            
             
             
               either
               onely
               or
               principally
               meant
            
             .
          
           
             For
             the
             Resolution
             of
             this
             Question
             we
             are
             breifly
             to
             explicate
             each
             member
             of
             this
             Division
             ,
             viz.
             1.
             
             
               What
               it
               is
               to
               eat
               Christs
               Bodie
               and
               drink
               his
               Blood
               Sacramentally
               onely
               .
            
             2.
             
             
               What
               it
               is
               to
               eat
               his
               Bodie
               and
               Drink
               his
               Blood
               Spiritually
               .
            
          
           
             First
             then
             ;
             
               All
               that
               are
               partakers
               of
               this
               Sacrament
               ,
               eat
               Christs
               Bodie
               ,
               and
               Drink
               his
               Blood
               sacramentally
               :
            
             that
             is
             ,
             they
             eat
             that
             Bread
             which
             Sacramentally
             is
             his
             Bodie
             ,
             and
             drink
             that
             Cup
             which
             Sacramentally
             is
             his
             Blood
             ,
             whether
             they
             eat
             or
             drink
             faithfully
             or
             unfaithfully
             .
             For
             ,
             
               All
               the
               Israelites
            
             1
             Cor.
             10.
             
             
               Drank
               of
               the
               same
               Spiritual
               Rock
               ,
               which
               was
               Christ
            
             Sacramentally
             :
             All
             of
             them
             were
             partakers
             of
             his
             presence
             ,
             when
             Moses
             smote
             the
             Rock
             .
             Yet
             ,
             with
             
               many
               of
               them
               ,
               God
               was
               not
               well
               pleased
               ,
            
             because
             they
             did
             not
             faithfully
             either
             Drink
             or
             participate
             of
             his
             presence
             .
             And
             more
             displeased
             he
             is
             with
             such
             as
             eat
             Christs
             Bodie
             and
             Drink
             his
             blood
             unworthily
             ,
             though
             they
             eat
             and
             drink
             them
             Sacramentally
             :
             For
             eating
             and
             drinking
             
               so
               onely
            
             ,
             that
             is
             ,
             without
             faith
             ,
             or
             due
             respect
             ,
             they
             eat
             and
             drink
             to
             their
             own
             Condemnation
             ,
             because
             they
             do
             not
             Discern
             ,
             or
             rightly
             esteem
             Christs
             Bodie
             or
             presence
             in
             the
             H.
             Sacrament
             .
          
           
             May
             we
             say
             then
             ,
             that
             Christ
             is
             
               Really
               present
            
             in
             the
             Sacrament
             ,
             as
             well
             to
             the
             unworthy
             as
             to
             the
             faithful
             receivers
             ?
             Yes
             ,
             this
             we
             must
             grant
             :
             yet
             must
             we
             add
             withal
             ,
             that
             he
             is
             
               really
               present
            
             with
             them
             in
             a
             quite
             contrary
             manner
             ;
             
               really
               present
            
             he
             is
             ,
             because
             
               virtually
               present
            
             to
             both
             ;
             because
             the
             operation
             or
             efficacie
             of
             his
             Bodie
             and
             blood
             is
             not
             metaphorical
             ,
             but
             real
             in
             both
             .
             Thus
             the
             bodily
             Sun
             ,
             though
             locally
             distant
             for
             its
             substance
             ,
             is
             really
             
             present
             by
             its
             heat
             and
             light
             ,
             as
             well
             to
             sore
             eyes
             ,
             as
             to
             clear
             sights
             ,
             but
             
               really
               present
               to
               both
               ,
               by
               a
               contrarie
               real
               operation
            
             ;
             and
             by
             the
             like
             contrary
             operation
             ,
             it
             is
             really
             present
             to
             clay
             ,
             and
             to
             wax
             ,
             it
             really
             hardneth
             the
             one
             ,
             and
             really
             softeneth
             the
             other
             .
             So
             doth
             Christs
             Bodie
             and
             Blood
             ,
             by
             its
             invisible
             ,
             but
             
               real
               influence
            
             ,
             mollifie
             the
             hearts
             of
             such
             as
             come
             to
             the
             Sacrament
             with
             due
             preparation
             ;
             but
             harden
             such
             as
             unworthily
             receive
             the
             consecrated
             Elements
             .
             If
             he
             that
             will
             hear
             the
             word
             ,
             
               must
               take
               heed
               how
               he
               hears
               ,
            
             much
             more
             must
             he
             which
             means
             to
             receive
             the
             Sacrament
             of
             Christs
             bodie
             and
             blood
             ,
             be
             careful
             how
             he
             receives
             .
             He
             that
             will
             present
             himself
             at
             this
             great
             Marriage
             Feast
             of
             the
             Lamb
             without
             a
             wedding
             garment
             ,
             had
             better
             be
             absent
             .
             It
             was
             alwayes
             safer
             ,
             not
             to
             approach
             the
             presence
             of
             God
             manifested
             or
             exhibited
             in
             extraordinarie
             manner
             ,
             (
             as
             in
             his
             Sanctuarie
             or
             in
             the
             Ark
             )
             then
             to
             make
             appearance
             before
             it
             in
             an
             unhallowed
             manner
             ,
             or
             without
             due
             preparation
             .
             Now
             when
             we
             say
             ,
             that
             Christ
             is
             
               really
               present
            
             in
             the
             Sacrament
             ,
             our
             meaning
             is
             ,
             
               that
               as
               God
            
             ,
             he
             
               is
               present
               in
            
             an
             extraordinarie
             manner
             ,
             after
             such
             a
             manner
             ,
             as
             he
             was
             present
             (
             before
             his
             incarnation
             )
             in
             his
             Sanctuarie
             ,
             in
             the
             Ark
             of
             his
             Covenant
             ;
             and
             by
             the
             Power
             of
             his
             God-head
             thus
             extraordinarilie
             present
             ,
             he
             diffuseth
             the
             vertue
             or
             operation
             of
             his
             Humane
             Nature
             ,
             either
             to
             the
             vivification
             or
             hardning
             of
             their
             hearts
             ,
             who
             receive
             the
             Sacramental
             Pledges
             .
             So
             then
             ,
             a
             man
             by
             eating
             Christs
             bodie
             
               meerly
               Sacramentally
            
             may
             be
             hardned
             ,
             may
             be
             excluded
             from
             his
             gracious
             presence
             .
             But
             no
             man
             hath
             Christ
             dwelling
             in
             him
             ,
             by
             this
             
             manner
             of
             eating
             his
             flesh
             ,
             and
             drinking
             his
             blood
             ,
             unlesse
             withal
             he
             eate
             the
             one
             ,
             and
             drink
             the
             other
             Spiritually
             .
             The
             Eating
             then
             of
             Christs
             bodie
             ,
             and
             drinking
             his
             blood
             ,
             
               meerly
               Sacramentally
            
             ,
             is
             not
             the
             eating
             and
             drinking
             here
             meant
             .
          
           
           
             6.
             
             They
             are
             said
             to
             eat
             Christs
             Flesh
             and
             drink
             his
             Blood
             Spiritually
             ,
             which
             rightly
             apprehend
             his
             Death
             and
             Passion
             ;
             which
             by
             Faith
             meditate
             and
             ruminate
             upon
             them
             ,
             making
             application
             to
             themselves
             aswel
             of
             the
             great
             danger
             ,
             which
             may
             ensue
             upon
             the
             neglect
             of
             such
             great
             benefits
             as
             he
             hath
             purchased
             for
             them
             :
             as
             of
             the
             inestimable
             good
             ,
             which
             alwayes
             accompanies
             the
             right
             esteeme
             ,
             or
             contemplation
             of
             his
             Bodie
             ,
             which
             was
             given
             for
             them
             ,
             and
             of
             his
             Blood
             which
             was
             shed
             for
             them
             .
             He
             which
             thus
             eateth
             Christs
             Flesh
             and
             drinketh
             his
             Blood
             
               by
               Faith
            
             ,
             although
             he
             do
             not
             (
             for
             the
             time
             present
             )
             eat
             his
             Bodie
             ,
             or
             drink
             his
             blood
             Sacramentally
             ,
             hath
             a
             true
             interest
             in
             this
             promise
             ,
             
               [
               He
               that
               eateth
               my
               Flesh
               ,
               and
               drinketh
               my
               Blood
               ,
               dwelleth
               in
               me
               ,
               and
               I
               in
               him
               ,
               ]
            
             so
             he
             do
             not
             neglect
             to
             eat
             his
             Bodie
             and
             drink
             his
             Blood
             Sacramentally
             ,
             when
             occasion
             requires
             and
             opportunitie
             serves
             .
             So
             that
             
               Spiritual
               eating
               and
               drinking
               Christ
               by
               Faith
               ,
               is
               the
               true
               preparative
               for
               the
               worthy
               receiving
               of
               his
               bodie
               and
               blood
               Sacramentally
               .
            
             He
             that
             doth
             not
             so
             prepare
             himself
             for
             the
             receiving
             of
             his
             body
             and
             blood
             ,
             doth
             receive
             him
             unworthily
             whilest
             he
             receives
             him
             Sacramentally
             .
             The
             main
             Question
             is
             ,
             
               Whether
               Christs
               words
               be
               to
               be
               understood
               at
               all
               of
               Sacramental
               eating
               and
               drinking
               ,
            
             
             
               or
               of
               Spiritual
               eating
               and
               drinking
               onely
               .
            
          
           
             7.
             
             Many
             there
             were
             ,
             and
             yet
             are
             in
             Reformed
             Churches
             ,
             which
             deny
             this
             place
             to
             be
             meant
             of
             Sacramental
             Eating
             .
             But
             ,
             as
             Beza
             (
             amongst
             others
             )
             
             well
             observes
             ,
             they
             which
             deny
             this
             place
             to
             be
             meant
             at
             all
             of
             Sacramental
             eating
             ,
             err
             no
             lesse
             then
             they
             do
             ,
             which
             restrain
             it
             only
             to
             Sacramental
             eating
             .
             Their
             error
             (
             which
             deny
             it
             to
             be
             meant
             at
             all
             of
             Sacramental
             eating
             )
             is
             so
             much
             the
             worse
             ,
             because
             it
             gave
             advantage
             to
             our
             Adversaries
             of
             the
             Romish
             Church
             ,
             which
             want
             no
             wit
             to
             work
             upon
             all
             advantages
             given
             .
             To
             omit
             others
             ,
             Jansenius
             and
             Dr.
             Hessels
             (
             two
             of
             the
             most
             exquisite
             expositors
             of
             Scriptures
             ,
             and
             most
             Judicious
             Divines
             which
             the
             Romish
             Church
             had
             after
             
             the
             Reformation
             was
             begun
             by
             Luther
             ,
             and
             Zuinglius
             ,
             and
             prosecuted
             by
             Calvin
             )
             expressely
             deny
             
               our
               Saviours
               dispute
               in
               this
               Chapter
               ,
            
             with
             the
             Jews
             ,
             to
             be
             meant
             at
             all
             of
             Sacramental
             eating
             or
             drinking
             .
             The
             Reason
             which
             enforced
             these
             two
             great
             Divines
             ,
             to
             slight
             the
             authoritie
             of
             most
             writers
             in
             their
             own
             Church
             ,
             and
             to
             wave
             the
             authoritie
             of
             most
             ancient
             Fathers
             (
             which
             it
             is
             evident
             do
             understand
             this
             place
             of
             Sacramental
             eating
             and
             drinking
             )
             was
             ,
             because
             they
             saw
             no
             possibilitie
             how
             to
             maintain
             the
             peremptorie
             decrees
             of
             the
             Councels
             of
             Constance
             ,
             and
             Basil
             ,
             concerning
             Communion
             under
             one
             kind
             ,
             if
             the
             words
             of
             our
             Saviour
             ,
             ver
             .
             53.
             of
             this
             Chapter
             ,
             be
             to
             be
             understood
             of
             Sacramental
             eating
             and
             drinking
             .
             For
             it
             is
             granted
             by
             all
             ,
             that
             the
             Consecrated
             bread
             is
             Sacramentally
             his
             Bodie
             ,
             not
             his
             Blood
             ;
             and
             that
             the
             Cup
             is
             Sacramentally
             his
             Blood
             ,
             not
             his
             Bodie
             :
             And
             yet
             our
             Saviours
             words
             are
             express
             ,
             
               Except
               ye
               eate
               the
               flesh
               of
               the
               Son
               of
               man
               ,
               and
               drink
               his
               blood
               ,
               ye
               have
               no
               life
               in
               you
               .
            
             So
             that
             all
             which
             hope
             to
             have
             life
             ,
             must
             Sacramentally
             drink
             his
             blood
             ,
             aswel
             as
             eat
             his
             flesh
             ,
             if
             this
             place
             be
             meant
             of
             Sacramental
             eating
             .
             That
             evasion
             ,
             which
             most
             o●●
             modern
             Priests
             and
             Jesuites
             use
             for
             eluding
             ,
             rather
             then
             answering
             this
             Objection
             ,
             was
             too
             palpable
             in
             the
             Judgement
             of
             these
             two
             great
             Divines
             ,
             as
             it
             since
             hath
             seemed
             to
             others
             of
             that
             Church
             ,
             which
             yet
             maintain
             that
             the
             former
             words
             of
             our
             Saviour
             ,
             are
             to
             be
             understood
             of
             Sacramental
             eating
             Christs
             flesh
             ,
             and
             drinking
             Christs
             blood
             .
             The
             evasion
             of
             modern
             Priests
             and
             Jesuits
             is
             ,
             that
             he
             which
             Sacramentally
             receives
             Christs
             Bodie
             ,
             under
             the
             shape
             or
             form
             of
             Sacramental
             bread
             ,
             doth
             with
             it
             receive
             his
             blood
             
               per
               Concomitantiam
               ,
               by
               way
               of
               concomitancie
               ,
            
             because
             there
             is
             blood
             conteined
             in
             his
             bodie
             which
             they
             thus
             receive
             .
             But
             this
             cannot
             satisfie
             any
             Romish
             Divine
             ,
             
             which
             understands
             himself
             ,
             or
             the
             ancient
             Doctrine
             which
             that
             Church
             pretends
             to
             follow
             .
             For
             this
             device
             of
             receiving
             Christs
             blood
             in
             the
             bread
             
               per
               concomitantiam
            
             ,
             was
             but
             a
             late
             invention
             ,
             little
             above
             200.
             years
             before
             Jansenius
             or
             Hessels
             lived
             .
             And
             the
             newnesse
             of
             this
             imagination
             or
             invention
             (
             which
             was
             generally
             applauded
             in
             the
             Romish
             Church
             in
             his
             time
             )
             was
             one
             special
             motive
             ,
             why
             that
             
               Reverend
               Pastor
               of
               Blessed
               memorie
               ,
               Mr.
               Gilpin
               ,
            
             did
             disclaim
             the
             Romish
             Churches
             Doctrine
             in
             the
             Point
             of
             Transubstantiation
             ,
             as
             Bishop
             Tunstall
             his
             Uncle
             before
             him
             had
             done
             .
          
           
             Secondly
             ,
             Admitting
             the
             bread
             were
             turned
             into
             Christs
             very
             bodie
             ,
             and
             after
             this
             conversion
             ,
             had
             blood
             in
             it
             as
             truly
             as
             flesh
             and
             bones
             ,
             yet
             all
             this
             would
             not
             salve
             the
             
               literal
               sense
            
             of
             our
             Saviours
             words
             in
             the
             53
             d
             verse
             ,
             if
             the
             eating
             and
             drinking
             which
             he
             there
             speaks
             of
             were
             Sacramental
             .
             For
             suppose
             a
             man
             should
             feed
             upon
             raw
             flesh
             ,
             or
             upon
             flesh
             which
             had
             visible
             or
             material
             blood
             in
             it
             ,
             we
             might
             say
             indeed
             that
             he
             did
             eat
             blood
             
               per
               concomitantiam
               ,
               by
               way
               of
               concomitancie
               ,
            
             because
             the
             flesh
             which
             he
             eats
             had
             blood
             in
             it
             :
             But
             no
             man
             would
             say
             ,
             That
             he
             did
             drink
             blood
             
               per
               concomitantiam
            
             .
             For
             
               eating
               and
               drinking
               are
               two
               distinct
               acts
               ,
               and
               incompatible
               at
               one
               and
               the
               same
               time
               .
            
             He
             that
             eateth
             flesh
             with
             blood
             in
             it
             ,
             doth
             not
             eat
             the
             flesh
             and
             drink
             the
             blood
             whilest
             he
             only
             eats
             ,
             but
             eats
             both
             together
             ,
             the
             one
             as
             principal
             ,
             the
             other
             as
             an
             appurtenance
             ,
             if
             he
             eat
             as
             a
             man
             ,
             and
             not
             as
             Swine
             do
             draugh
             ,
             which
             is
             no
             more
             an
             eating
             then
             a
             drinking
             .
             Or
             if
             a
             man
             should
             drink
             blood
             mingled
             with
             some
             small
             portions
             of
             flesh
             ,
             we
             might
             say
             ,
             He
             did
             drink
             flesh
             
               by
               way
               of
               Concomitancie
            
             ;
             but
             no
             man
             would
             say
             that
             he
             did
             eat
             blood
             
               per
               concomitantiam
            
             ,
             albeit
             there
             were
             flesh
             in
             the
             blood
             which
             he
             drinks
             ,
             for
             he
             drinks
             both
             together
             ,
             he
             doth
             not
             eat
             either
             .
             And
             for
             these
             reasons
             Pope
             
             Innocent
             expressely
             denies
             ,
             that
             he
             which
             eats
             Christs
             bodie
             ,
             whilst
             he
             only
             eats
             it
             ,
             doth
             drink
             his
             blood
             .
             In
             his
             fourth
             Book
             
               Myster
               .
               Evangel
               .
               Legis
               ,
               ac
               Sacramenti
               Eucharist
               .
               Chap.
            
             21.
             
             
               Edit
               .
               Venet.
               in
               quarto
            
             .
          
           
             8.
             
             The
             only
             refuge
             which
             the
             most
             learned
             in
             the
             Romish
             Church
             since
             Jansenius
             ,
             and
             Hessels
             dyed
             ,
             have
             found
             out
             for
             answering
             the
             former
             Objection
             of
             Reformed
             Writers
             ,
             is
             ,
             That
             the
             words
             of
             our
             
               Saviour
               ,
               Except
               ye
               eat
               the
               Flesh
               of
               the
               Son
               of
               man
               ,
            
             And
             
               drink
               his
               blood
               ,
               ye
               have
               no
               life
               in
               you
            
             ;
             are
             to
             be
             Expounded
             disjunctively
             ;
             as
             thus
             ,
             
               Except
               ye
               eat
               the
               Flesh
               of
               the
               Son
               of
               man
               ,
            
             Or
             
               drink
               his
               blood
               ,
               ye
               have
               no
               life
               in
               you
               .
            
             The
             use
             or
             Corollarie
             of
             this
             Exposition
             ,
             is
             ,
             That
             if
             Christian
             people
             do
             Sacramentally
             Either
             eat
             Christs
             flesh
             ,
             Or
             drink
             his
             Blood
             as
             they
             ought
             ,
             that
             is
             ,
             with
             due
             preparation
             ,
             this
             will
             suffice
             ;
             seeing
             ,
             as
             they
             pretend
             ,
             
             there
             is
             no
             Divine
             precept
             which
             enjoynes
             all
             Christian
             
               People
               Sacramentally
            
             to
             receive
             Christs
             bodie
             and
             blood
             
               under
               both
               kindes
            
             :
             Nor
             all
             Priests
             ,
             but
             only
             such
             as
             do
             Officiate
             or
             Consecrate
             .
             The
             precept
             of
             Institution
             ,
             
               Bibite
               ex
               hoc
               omnes
               ,
               Drink
               ye
               all
               of
               this
               ,
            
             was
             punctually
             directed
             (
             as
             they
             alledg
             )
             to
             our
             Saviours
             Apostles
             only
             ,
             who
             were
             at
             this
             time
             made
             Priests
             ,
             and
             authorized
             to
             minister
             Christs
             bodie
             and
             blood
             after
             his
             death
             .
             Yet
             were
             they
             not
             (
             by
             their
             leave
             )
             at
             this
             time
             
               Sacerdotes
               conficientes
            
             .
             Our
             Saviour
             Christ
             himself
             did
             Consecrate
             both
             the
             Bread
             and
             Wine
             ,
             the
             Apostles
             were
             as
             much
             inferior
             to
             him
             ,
             as
             the
             meanest
             Lay-people
             are
             to
             the
             greatest
             Priest
             in
             the
             Romish
             Church
             ,
             to
             the
             Pope
             or
             
               summus
               Pontifex
            
             himself
             .
             But
             the
             further
             Discussion
             of
             
               this
               Point
            
             belongs
             more
             properly
             to
             the
             words
             of
             the
             Institution
             .
             The
             
               other
               Point
            
             of
             expounding
             et
             ,
             by
             vel
             ,
             or
             of
             shuffling
             in
             Or
             for
             And
             ,
             belongs
             to
             the
             Cognizance
             of
             the
             53
             ,
             and
             56.
             verses
             .
             
               To
               justifie
               this
               exposition
               ,
               Cardinal
               Tollet
               would
               perswade
               us
               ,
               That
               St
               Johns
               Greek
               Text
               is
               full
               of
               Hebraismes
               ,
               and
               there
               is
               nothing
               more
               familiar
               with
               
               Moses
               ,
               or
               with
               other
               sacred
               Hebrew
               writers
               ,
               then
               to
               use
               And
               for
               
                 Or
                 ,
                 Et
              
               for
               Vel.
               
            
             And
             he
             brings
             divers
             instances
             to
             this
             purpose
             :
             As
             for
             example
             ,
             that
             in
             Exod.
             21.
             17.
             
             
               He
               that
               curseth
               father
            
             And
             
               mother
               ,
               shall
               surely
               be
               put
               to
               death
               .
            
             So
             it
             is
             word
             for
             word
             in
             the
             Hebrew
             ,
             and
             yet
             our
             English
             Translation
             ,
             as
             well
             as
             the
             Vulgar
             Latin
             ,
             renders
             the
             Original
             thus
             ,
             
               He
               that
               curseth
               father
            
             Or
             
               mother
               ,
               shall
               surely
               be
               put
               to
               death
               .
            
             And
             it
             would
             be
             an
             ungodly
             Evasion
             for
             any
             Magistrate
             ,
             not
             to
             censure
             him
             as
             a
             transgressour
             of
             this
             Law
             ,
             which
             curseth
             his
             father
             ,
             albeit
             he
             do
             not
             curse
             his
             mother
             ;
             or
             which
             curseth
             his
             mother
             ,
             albeit
             he
             do
             not
             curse
             ,
             but
             rather
             blesse
             his
             father
             .
             But
             must
             the
             true
             interpretation
             of
             such
             as
             are
             to
             judge
             according
             to
             this
             Law
             ,
             be
             derived
             from
             the
             peculiar
             phrase
             ,
             or
             dialect
             of
             the
             Hebrews
             ?
             No
             ,
             this
             was
             Cardinal
             Tollet's
             Errour
             ;
             for
             the
             Rule
             of
             Interpretation
             (
             so
             the
             matter
             or
             circumstance
             be
             the
             same
             )
             would
             hold
             as
             true
             in
             any
             dialect
             or
             language
             whatsoever
             .
          
           
             The
             Question
             then
             is
             ,
             What
             certain
             
               general
               Rule
            
             we
             have
             ,
             when
             ,
             or
             in
             what
             cases
             ,
             the
             conjunctive
             particle
             
               [
               And
            
             ]
             doth
             produce
             this
             ,
             or
             the
             like
             
               disjunctive
               sense
            
             ,
             or
             may
             warrant
             this
             ,
             or
             the
             like
             Exposition
             of
             this
             Law.
             
               [
               He
               that
               curseth
               father
            
             And
             
               mother
               ,
               shall
               surely
               die
               ;
               that
               is
               ,
               he
               which
               curseth
            
             Either
             father
             Or
             
               mother
               ,
               shall
               surely
               die
            
             .
             For
             the
             like
             Exposition
             ,
             the
             Rules
             are
             Two.
             One
             General
             and
             infallible
             Rule
             is
             this
             ,
          
           
             
               Whensoever
               the
               particle
            
             And
             ,
             
               doth
               couple
               not
               two
               parts
               of
               one
               and
               the
               same
               proposition
               ;
               but
               two
               intire
               propositions
               together
               ,
               [
               That
               which
               is
               thus
               conjunctively
            
             
             
               affirmed
               of
               two
               propositions
               coupled
               together
               ,
               must
               be
               disjunctively
               expounded
               of
               either
               proposition
               divided
               one
               from
               the
               other
               .
               ]
            
             Now
             when
             it
             is
             said
             ,
             
               He
               that
               curseth
               Father
            
             And
             
               Mother
               shall
               die
            
             ,
             there
             be
             two
             intire
             propositions
             coupled
             together
             by
             this
             particle
             And
             ,
             implicitly
             ;
             the
             explicit
             sense
             or
             Resolution
             of
             which
             speech
             is
             this
             ,
             
               He
               that
               curseth
               his
               Father
               ,
               shall
               surely
            
             die
             ;
             
               And
               he
               that
               curseth
               his
               Mother
               shall
               surely
            
             die
             .
             And
             if
             both
             these
             propositions
             conjunctively
             taken
             ,
             be
             true
             ,
             this
             disjunctive
             will
             be
             as
             true
             ,
             
               He
               that
               curseth
               either
               father
               or
               mother
               shall
               die
               .
            
          
           
             Secondly
             ,
             the
             Rule
             is
             universally
             true
             ;
             
               When
               two
               incompatible
               attributes
            
             ,
             
             
               are
               conjunctively
               avouched
               of
               one
               and
               the
               same
               subject
               in
               one
               and
               the
               same
               ꝓposition
               universally
               taken
               ,
               the
               particle
            
             And
             
               in
               this
               case
               must
               be
               resolved
               into
               the
               particle
            
             Or
             ,
             
               when
               the
               universall
               ꝓposition
               or
               subject
               of
               it
               is
               divided
               into
               its
               parts
               .
               Quae
               dicuntur
               conjunctim
               de
               genere
               ,
               dicuntur
               divisim
               de
               specie
               .
            
             As
             for
             example
             ,
             the
             Philosopher
             describing
             the
             native
             propertie
             of
             quantitie
             ,
             saith
             
               maximè
               proprium
               est
               quantitati
               ,
               ut
               ex
               ea
               dicantur
               res
               aequales
               &
               inaequales
               .
            
             But
             in
             as
             much
             ,
             as
             equalitie
             and
             inequalitie
             ,
             are
             incompatible
             ,
             if
             wee
             apply
             them
             to
             
               the
               the
               same
               particular
               things
            
             which
             are
             compared
             together
             for
             quantitie
             ;
             hence
             it
             is
             ,
             that
             every
             particular
             substance
             ,
             which
             is
             compared
             to
             ,
             or
             measured
             with
             another
             ,
             must
             either
             be
             equal
             or
             unequal
             unto
             it
             .
             That
             one
             and
             the
             same
             particular
             substance
             should
             be
             both
             equal
             and
             unequal
             to
             another
             for
             quantitie
             ,
             is
             impossible
             .
             So
             the
             Philosopher
             saith
             ,
             (
             and
             it
             is
             a
             naturall
             truth
             ,
             which
             none
             can
             deny
             )
             that
             
               the
               living
               or
               sensitive
               creature
            
             universally
             taken
             ,
             is
             
               rational
               and
               irrational
            
             ;
             but
             because
             one
             and
             the
             same
             living
             Creature
             ,
             cannot
             be
             both
             rational
             and
             irrational
             ,
             when
             wee
             descend
             to
             particular
             living
             creatures
             ,
             wee
             cannot
             say
             that
             any
             of
             them
             is
             both
             rationall
             and
             irrationall
             ,
             but
             
               either
               rationall
            
             or
             irrationall
             .
             Yet
             in
             as
             much
             as
             every
             particular
             living
             creature
             ,
             is
             either
             endowed
             with
             reason
             ,
             or
             not
             endowed
             with
             reason
             ;
             the
             
               living
               creature
            
             universally
             taken
             ,
             that
             is
             ,
             as
             it
             comprehends
             every
             particular
             living
             creature
             ,
             must
             be
             both
             rationall
             and
             irrationall
             :
             For
             ,
             
               Quicquid
               dicitur
            
             
             
               divisim
               de
               Specibus
               ,
               dicitur
               conjunctim
               de
               Genere
               .
            
          
           
             9.
             
             To
             give
             such
             a
             direct
             and
             punctuall
             answer
             to
             the
             Cardinals
             instance
             out
             of
             Exod.
             21.
             17.
             
             
               [
               He
               that
               curseth
               father
               and
               mother
               shall
               dye
               .
               ]
            
             as
             may
             satisfie
             all
             the
             rest
             which
             he
             brings
             or
             can
             be
             brought
             to
             like
             purpose
             ;
             we
             say
             ,
             as
             was
             intimated
             before
             ,
             there
             be
             two
             intire
             propositions
             .
             1.
             
             
               He
               that
               curseth
               his
               father
               shall
               dye
               .
            
             2.
             
             
               He
               that
               curseth
               his
               mother
               shall
               dye
            
             ;
             and
             the
             explication
             or
             unfolding
             of
             these
             two
             propositions
             is
             disjunctively
             set
             down
             by
             our
             Saviour
             himself
             Matth.
             15.
             4.
             
             
               He
               that
               curseth
               father
            
             or
             
               mother
               shall
               surely
               dye
            
             .
             But
             there
             are
             not
             two
             propositions
             ,
             but
             one
             proposition
             in
             this
             Text
             ,
             
               He
               that
               eateth
               my
               flesh
               and
               drinketh
               my
               blood
               dwelleth
               in
               me
               and
               I
               in
               him
               .
            
             He
             doth
             not
             say
             here
             or
             elswhere
             ,
             
               He
               that
               eateth
               my
               flesh
               dwelleth
               in
               me
               and
               I
               in
               him
               ,
               and
               he
               that
               drinketh
               my
               blood
               dwelleth
               in
               me
               and
               I
               in
               him
               .
            
             Nor
             is
             this
             disjunctive
             any
             where
             in
             Scripture
             exprest
             ,
             
               That
               he
               which
               eateth
               Christs
               flesh
               ,
            
             or
             
               drinketh
               his
               blood
               ,
               dwelleth
               in
               Christ
               and
               he
               in
               him
               .
            
             That
             instance
             which
             the
             Cardinall
             would
             wrest
             to
             justifie
             his
             interpretation
             of
             our
             Saviours
             words
             in
             the
             53.
             and
             56.
             verses
             ,
             doth
             make
             against
             him
             .
             His
             instance
             is
             ,
             1
             Cor.
             11.
             ver
             .
             27.
             
             
               Whosoever
               shall
               eat
               this
               bread
               ,
               or
               drinke
               the
               cup
               of
               the
               Lord
               unworthily
               ,
               is
               guiltie
               of
               the
               body
               and
               blood
               of
               the
               Lord.
            
             For
             in
             as
             much
             as
             S
             t
             Paul
             had
             said
             before
             ,
             vers
             26.
             
               that
               as
               often
               as
               wee
               eat
               this
               bread
               and
               drink
               this
               cup
               ,
               wee
               shew
               the
               Lords
               death
               till
               he
               come
               ,
            
             it
             will
             necessarily
             follow
             ,
             that
             albeit
             wee
             eat
             the
             bread
             not
             unworthily
             ,
             and
             yet
             (
             put
             such
             a
             Case
             )
             drink
             the
             cup
             unworthily
             ,
             we
             become
             guiltie
             both
             of
             his
             Body
             and
             Blood
             ,
             because
             in
             both
             wee
             solemnize
             the
             memory
             of
             his
             death
             :
             and
             he
             that
             should
             both
             eat
             the
             bread
             and
             drink
             the
             cup
             unworthily
             ,
             is
             twice
             guiltie
             of
             the
             body
             and
             blood
             of
             the
             Lord
             ;
             As
             he
             that
             curseth
             both
             farther
             and
             mother
             is
             worthy
             of
             double
             death
             ,
             because
             he
             that
             curseth
             either
             father
             or
             mother
             is
             guiltie
             of
             death
             .
             Nor
             can
             it
             be
             alledged
             that
             the
             severall
             parts
             of
             this
             proposition
             ,
             
               He
               that
               eateth
               my
               flesh
               ,
               and
               drinketh
               my
               blood
               ,
               dwelleth
               in
               me
               ,
            
             are
             incompatible
             ,
             or
             cannot
             be
             performed
             at
             one
             and
             the
             same
             sacramentall
             action
             by
             one
             and
             the
             same
             man
             :
             or
             that
             they
             are
             to
             be
             universally
             ,
             or
             collectively
             understood
             of
             the
             whole
             Church
             ,
             as
             consisting
             of
             Priests
             and
             Laicks
             ,
             and
             not
             distributively
             of
             every
             man
             :
             and
             therefore
             to
             seek
             a
             disjunctive
             sense
             of
             these
             words
             to
             this
             or
             like
             effect
             ,
             
               he
               that
               eateth
               my
               flesh
            
             ,
             or
             
               drinketh
               my
               blood
               ,
               dwelleth
               in
               me
               and
               I
               in
               him
               ,
            
             is
             to
             seek
             a
             knot
             in
             
               ●●ulrush
               ,
               or
               a
               division
               in
               Unitie
               .
            
          
           
             Again
             ,
             The
             form
             of
             our
             Saviours
             speech
             ,
             ver
             .
             53.
             is
             
               exceptive
               [
               Except
               ye
               eat
               the
               Flesh
               of
               the
               Son
               of
               man
               ,
               and
               drink
               his
               blood
               ,
               ye
               have
               no
               life
               in
               you
               .
               ]
            
             The
             form
             is
             the
             very
             same
             ,
             as
             if
             we
             should
             say
             ,
             
               Except
               a
               man
               honour
               his
               Father
               and
               Mother
               ,
               his
               seed
               shall
               not
               long
               prosper
               upon
               earth
            
             ;
             Now
             ,
             it
             would
             be
             impiously
             absurd
             to
             make
             this
             construction
             of
             that
             Commandment
             ,
             
               Except
               a
               man
               honour
            
             Either
             
               his
               Father
            
             ,
             Or
             
               his
               Mother
               ,
               his
               seed
               shall
               not
               long
               prosper
               upon
               the
               earth
               .
            
             And
             no
             better
             then
             Thus
             ,
             is
             the
             Construction
             which
             Cardinal
             Tollet
             or
             his
             followers
             make
             of
             our
             Saviour's
             words
             in
             the
             53.
             verse
             .
             Our
             Saviour
             had
             told
             them
             before
             ,
             that
             
               He
               was
               the
               Bread
               of
               life
               which
               came
               down
               from
               heaven
            
             ;
             And
             pressing
             the
             Belief
             of
             this
             Point
             upon
             them
             further
             ,
             (
             not
             by
             division
             ,
             but
             by
             addition
             )
             he
             addeth
             ,
             ver
             .
             51.
             
             That
             
               The
               Bread
            
             which
             he
             meant
             
               was
               his
               Flesh
            
             .
             And
             when
             the
             Jews
             ,
             ver
             .
             52.
             strove
             about
             this
             ;
             He
             further
             adds
             ,
             ver
             .
             53.
             
             
               Verily
               ,
               Verily
               —
               Except
               ye
               eat
               —
               and
               drink
               —
               ye
               have
               no
               life
               in
               you
               .
            
          
           
             10.
             
             But
             besides
             the
             former
             plunge
             ,
             whereto
             the
             best
             Scholars
             in
             the
             Romish
             Church
             are
             put
             ,
             in
             justifying
             their
             practice
             for
             Deteining
             the
             Cup
             from
             the
             Laitie
             ,
             if
             
               This
               Chapter
               be
               meant
               of
               Sacramental
               eating
               ,
            
             there
             is
             another
             Difficultie
             ,
             which
             neither
             the
             late
             Device
             of
             Drinking
             Christs
             Blood
             
               per
               concomitantiam
            
             ,
             
             nor
             the
             Cardinals
             interpretation
             of
             ver
             .
             56.
             by
             Disjunction
             ,
             will
             any
             way
             touch
             ,
             much
             lesse
             satisfie
             .
          
           
             And
             the
             
               Difficultie
               is
               this
            
             ,
             If
             these
             words
             be
             literally
             meant
             of
             Sacramental
             
             eating
             and
             drinking
             ,
             their
             literal
             sense
             must
             be
             as
             plain
             ,
             and
             as
             void
             of
             all
             Trope
             or
             Metaphor
             ,
             as
             the
             words
             of
             the
             Institution
             related
             by
             Saint
             Matthew
             ,
             Chap.
             26.
             26.
             are
             by
             them
             supposed
             to
             be
             .
             Now
             when
             Christ
             saith
             in
             Saint
             
               Matthew
               ,
               That
               the
               bread
               is
               his
               Bodie
               ,
            
             this
             speech
             ,
             in
             the
             literal
             sense
             (
             as
             they
             contend
             )
             inferreth
             a
             substantial
             change
             of
             the
             Bread
             into
             the
             substance
             of
             his
             bodie
             .
             Now
             our
             Saviours
             words
             are
             in
             
               this
               place
            
             as
             plain
             and
             as
             certain
             as
             in
             
               that
               .
               He
            
             avoucheth
             again
             and
             again
             that
             
               he
               is
               the
               bread
               of
               life
               ,
               that
               the
               bread
               which
               he
               will
               give
               is
               his
               flesh
               ,
               that
               his
               flesh
               is
               meat
               indeed
               ,
               that
               his
               blood
               is
               drink
               indeed
               .
            
             Now
             ,
             if
             the
             sacramental
             bread
             ,
             in
             S
             t
             Matthew
             ,
             cannot
             literally
             be
             said
             to
             be
             his
             body
             unlesse
             it
             be
             converted
             into
             the
             substance
             of
             his
             body
             ,
             then
             cannot
             Christ
             himselfe
             literally
             be
             said
             to
             be
             bread
             ,
             unlesse
             his
             substance
             be
             converted
             into
             the
             substance
             of
             bread
             .
             His
             flesh
             cannot
             literaly
             be
             said
             
               meat
               indeed
            
             ,
             unlesse
             it
             be
             really
             and
             substantially
             converted
             into
             meat
             ;
             his
             blood
             cannot
             be
             said
             
               drink
               indeed
            
             ,
             unlesse
             it
             be
             really
             transubstantiated
             into
             drink
             .
             :
             If
             they
             grant
             these
             words
             to
             be
             meant
             of
             Sacramental
             eating
             ,
             or
             to
             be
             equivalent
             to
             the
             words
             of
             the
             Institution
             .
             Now
             to
             deny
             these
             words
             to
             be
             meant
             of
             sacramentall
             eating
             is
             every
             way
             lesse
             expedient
             for
             reformed
             Churches
             than
             for
             the
             Romish
             .
             And
             yet
             to
             restrayn
             them
             either
             to
             Sacramental
             eating
             onely
             ,
             or
             to
             Spirituall
             eating
             excluding
             sacramental
             ,
             is
             worst
             of
             all
             .
             We
             are
             therefore
             to
             consider
             ,
             that
             sacramental
             eating
             and
             spiritual
             eating
             ,
             are
             not
             opposite
             or
             incompatible
             ,
             but
             subordinate
             .
             Our
             eating
             of
             Christs
             body
             and
             drinking
             of
             Christs
             blood
             are
             then
             compleat
             ,
             when
             they
             are
             Sacramentally
             spiritual
             ,
             or
             spiritually
             sacramentall
             .
             For
             as
             Calvin
             excellently
             observes
             (
             albeit
             such
             as
             professe
             themselves
             zealous
             followers
             of
             him
             ,
             either
             do
             not
             understand
             him
             ,
             or
             do
             not
             second
             him
             )
             
               to
               eat
               Christs
               body
               and
               drink
               Christs
               blood
               [
               Sacramentally
               ]
               is
               more
               then
               to
               beleive
               in
               Christ
               ,
               more
               than
               to
               have
               our
               faith
               awaked
               or
               quickned
               by
               the
               sacramentall
               pledges
               .
            
             For
             no
             man
             can
             spiritually
             eat
             Christ
             ,
             but
             by
             beleeving
             his
             death
             and
             passion
             ;
             yet
             sacramental
             eating
             addes
             some
             what
             to
             spiritual
             eating
             ,
             how
             quick
             and
             lively
             soever
             our
             faith
             be
             whilest
             wee
             eat
             him
             onely
             spiritually
             .
             For
             though
             our
             faith
             were
             in
             both
             the
             same
             ,
             as
             well
             for
             degree
             as
             qualitie
             :
             yet
             the
             object
             of
             our
             faith
             is
             not
             altogether
             the
             same
             ,
             at
             least
             the
             Union
             of
             our
             faith
             unto
             the
             same
             object
             ,
             is
             not
             altogether
             the
             same
             ,
             in
             sacramental
             and
             in
             spiritual
             eating
             .
             Christs
             body
             and
             blood
             are
             so
             present
             in
             the
             Sacrament
             ,
             that
             wee
             receive
             a
             more
             speciall
             influence
             from
             them
             in
             use
             of
             the
             sacrament
             ,
             than
             without
             it
             wee
             do
             ;
             so
             we
             receive
             it
             worthily
             ,
             or
             with
             hearts
             prepared
             by
             spiritual
             eating
             precedent
             ,
             that
             is
             ,
             by
             serious
             meditation
             of
             Christs
             death
             and
             passion
             .
             It
             is
             not
             all
             one
             ,
             either
             not
             to
             think
             on
             Christs
             death
             and
             passion
             out
             of
             the
             sacrament
             ,
             or
             to
             think
             on
             them
             negligently
             or
             not
             reverently
             ,
             and
             to
             receive
             the
             sacrament
             of
             his
             body
             and
             blood
             unworthily
             ,
             negligently
             or
             irreverently
             .
             Now
             as
             the
             effects
             or
             consequence
             of
             the
             unworthy
             Receiving
             the
             Holy
             Sacrament
             is
             more
             Dangerous
             then
             the
             Effects
             or
             Consequence
             of
             not
             eating
             Christ
             Spiritually
             ,
             or
             of
             Careless
             Meditation
             upon
             Christs
             death
             and
             passion
             ;
             so
             the
             Effect
             of
             Sacramental
             Receiving
             worthily
             and
             faithfully
             performed
             ,
             is
             a
             Greater
             refreshing
             to
             the
             Soul
             ,
             then
             the
             effect
             of
             Receiving
             Him
             Spiritually
             onely
             ,
             though
             reverently
             and
             as
             becomes
             us
             .
             Now
             unto
             the
             reverent
             and
             worthy
             Receiving
             of
             Christs
             Bodie
             and
             Blood
             
               both
               ways
            
             ,
             that
             is
             ,
             both
             Spiritually
             and
             Sacramentally
             ,
             as
             being
             the
             most
             complete
             performance
             
             of
             the
             Condition
             required
             ,
             is
             the
             Promise
             of
             our
             Saviour
             most
             immediatly
             annexed
             ;
             
               He
               that
            
             So
             
               eateth
               my
               Flesh
               and
               drinketh
               my
               Blood
            
             Dwelleth
             in
             Mee
             and
             I
             in
             Him.
             The
             meaning
             of
             
               which
               Promise
            
             was
             the
             
               Second
               Point
            
             proposed
             
               paragraph
               the
            
             5
             th
             .
             and
             should
             be
             next
             handled
             ,
             but
             that
             the
             Application
             here
             desireth
             to
             be
             inserted
             .
          
           
             11.
             
             What
             hath
             been
             spelled
             apart
             ,
             let
             us
             now
             put
             together
             .
             He
             that
             
             intends
             aright
             to
             eat
             Christs
             flesh
             and
             drink
             his
             Blood
             Sacramentally
             ,
             to
             his
             Souls
             Health
             ,
             must
             come
             prepared
             by
             a
             right
             and
             worthy
             receiving
             of
             Both
             ,
             Spiritually
             .
             Now
             we
             Spiritually
             eat
             Christs
             Flesh
             ,
             and
             drink
             his
             Blood
             ,
             as
             often
             as
             we
             reverently
             ,
             and
             faithfully
             meditate
             upon
             Christs
             Death
             ,
             and
             remember
             it
             aright
             .
             And
             this
             we
             do
             ,
             when
             we
             take
             a
             true
             
               Estimate
               of
               ourselves
            
             ,
             and
             of
             
               his
               death
            
             and
             sufferings
             for
             us
             .
             For
             this
             is
             both
             duely
             to
             
               examine
               our selves
            
             ,
             or
             our
             own
             soules
             ;
             and
             rightly
             to
             Esteem
             or
             
               Discern
               the
            
             
             Lord's
             Bodie
             .
             To
             
               Discern
               his
               Bodie
            
             from
             the
             bodies
             of
             other
             men
             ,
             we
             cannot
             ;
             unlesse
             we
             believe
             and
             acknowledge
             it
             to
             be
             
               The
               Bodie
               of
               the
               Son
               of
               God
               ,
               The
               bodie
               of
               God
               Blessed
               for
               ever
               :
            
             as
             was
             shewed
             at
             large
             before
             in
             other
             Tracts
             ,
             and
             in
             the
             fore-part
             of
             this
             Book
             .
             And
             this
             we
             may
             do
             ,
             and
             yet
             not
             rightly
             esteem
             that
             Love
             which
             Christ
             shewed
             unto
             us
             ,
             in
             offering
             his
             Bodie
             and
             Blood
             ,
             in
             respect
             of
             the
             love
             of
             others
             which
             would
             perhaps
             adventure
             their
             Bodies
             ,
             and
             shed
             their
             blood
             for
             us
             .
          
           
             12.
             
             To
             remember
             a
             
               A
               Good
               turn
            
             done
             by
             a
             friend
             ,
             and
             not
             to
             value
             and
             prize
             it
             as
             we
             ought
             ,
             is
             rather
             to
             forget
             then
             to
             remember
             his
             Friendlinesse
             .
             Now
             no
             man
             can
             rightly
             prize
             the
             Death
             of
             Christ
             and
             the
             benefits
             thereof
             ,
             unlesse
             he
             truely
             believe
             that
             
               Christ
               Dyed
               for
               him
            
             .
             But
             is
             
               Every
               one
            
             bound
             to
             believe
             This
             ?
             Yes
             .
             He
             that
             doth
             not
             believe
             This
             ,
             doth
             not
             believe
             
               that
               Christ
               is
               The
               Messias
            
             ,
             or
             the
             Redeemer
             of
             the
             World.
             
               To
               doubt
               of
               This
               ,
               is
               a
               degree
               of
               Infidelitie
               :
               to
               denie
               it
               ,
               is
               more
               then
               Heresie
               ,
               a
               point
               of
               Jewish
               Infidelitie
               .
            
             Yet
             to
             believe
             thus
             much
             ,
             and
             no
             more
             ,
             doth
             not
             immediately
             make
             a
             good
             Christian
             ,
             or
             worthy
             receiver
             of
             the
             Holy
             Sacrament
             .
             What
             more
             then
             must
             every
             one
             believe
             ?
             That
             Christ
             dyed
             for
             him
             
               in
               particular
            
             ?
             certainly
             he
             must
             .
             Nor
             doth
             the
             belief
             of
             This
             make
             him
             sure
             of
             his
             Salvation
             .
             
               Every
               one
            
             must
             believe
             
               that
               Christ
               dyed
               for
               him
               in
               particular
               ,
            
             that
             he
             may
             be
             a
             worthy
             Receiver
             ;
             And
             
               Every
               One
            
             must
             worthily
             receive
             this
             Holy
             Sacrament
             ,
             that
             is
             ,
             worthily
             remember
             Christs
             death
             ,
             that
             he
             may
             make
             his
             Election
             sure
             .
          
           
             But
             in
             what
             sense
             must
             Every
             one
             believe
             
               that
               Christ
               dyed
               for
               him
               in
               particular
               ?
            
             not
             Exclusively
             ,
             as
             if
             he
             dyed
             not
             for
             others
             as
             well
             as
             for
             him
             :
             for
             this
             were
             
               to
               have
               the
               faith
               of
               Christ
               with
               respect
               of
               persons
            
             ;
             without
             charitie
             ,
             
             and
             contrarie
             to
             reason
             .
             For
             if
             
               Every
               one
            
             must
             believe
             
               that
               Christ
               died
               for
               him
               in
               particular
               ,
            
             then
             
               every
               man
            
             must
             believe
             that
             Christ
             dyed
             for
             
               all
               men
            
             as
             well
             as
             for
             him
             .
             Otherwise
             ,
             some
             men
             should
             be
             bound
             to
             believe
             an
             untruth
             .
             But
             if
             he
             died
             for
             
               all
               men
            
             ,
             how
             is
             he
             said
             to
             die
             for
             thee
             and
             me
             
               in
               particular
            
             ?
             Verie
             well
             ;
             Thus.
             Though
             He
             dyed
             
               for
               all
            
             as
             well
             as
             for
             Thee
             or
             me
             ,
             yet
             did
             he
             not
             Die
             partly
             for
             thee
             ,
             and
             partly
             for
             me
             ,
             and
             partly
             for
             others
             ,
             but
             
               intirely
               for
               every
               one
            
             .
          
           
             13.
             
             Plato
             (
             as
             Seneca
             in
             his
             6.
             
             Book
             
               De
               Beneficijs
               ,
               Cap.
            
             18.
             tells
             us
             )
             thought
             himself
             obliged
             in
             kindnesse
             to
             one
             that
             had
             Transported
             him
             over
             a
             River
             without
             paying
             his
             Fare
             ;
             he
             reckoned
             it
             ,
             
               Positum
               apud
               Platonem
               officium
            
             :
             But
             when
             he
             saw
             others
             partakers
             of
             the
             same
             Benefit
             ,
             he
             Disclaimed
             the
             Debt
             .
             Hence
             Seneca
             draws
             This
             Aphorism
             ;
             
               It
               is
               not
               enough
               for
               him
               that
               will
               oblige
               me
               unto
               him
               ,
               to
               do
               me
               a
               good
               Turn
               ,
               unlesse
               he
               do
               it
               ,
               as
               to
            
             
             
               my self
               directly
               :
               non
               tantùm
               mihi
               sed
               tanquàm
               mihi
               .
            
             If
             upon
             the
             like
             considerations
             ,
             or
             to
             the
             end
             that
             they
             may
             think
             themselves
             obliged
             to
             the
             Son
             of
             God
             more
             then
             other
             men
             are
             ,
             some
             in
             our
             dayes
             have
             taught
             ,
             That
             Christ
             did
             not
             only
             suffer
             all
             
               for
               them
            
             ,
             but
             
               as
               for
               them
               in
               particular
            
             ;
             all
             others
             ,
             (
             being
             not
             such
             as
             they
             deemed
             themselves
             to
             be
             ,
             that
             is
             ,
             not
             
               truly
               Elect
            
             )
             being
             excluded
             from
             the
             Benefit
             of
             his
             sufferings
             :
             This
             is
             the
             best
             Use
             ,
             and
             most
             Charitable
             construction
             that
             can
             be
             made
             of
             so
             unuseful
             and
             uncharitable
             a
             Doctrine
             .
             Though
             ,
             to
             gather
             any
             
               good
               Use
            
             from
             it
             ,
             is
             as
             impossible
             as
             to
             reap
             Figgs
             of
             Thistles
             .
          
           
             Howbeit
             ,
             as
             well
             as
             they
             who
             hold
             
               That
               Christ
               died
               for
               the
               Elect
               only
               ,
            
             as
             they
             which
             teach
             ,
             
               That
               he
               dyed
               for
               all
            
             ,
             must
             beware
             ,
             lest
             they
             mis-apply
             
               That
               Rule
               of
               Seneca's
            
             ,
             touching
             ordinarie
             benefits
             ,
             or
             Common
             courtesies
             ,
             unto
             that
             Extraordinarie
             loving
             kindnesse
             of
             Christs
             sufferings
             :
             
               Quod
               debeo
               cum
               multis
               ,
               solvam
               cum
               multis
            
             ;
             That
             which
             I
             owe
             amongst
             others
             ,
             I
             will
             not
             pay
             alone
             .
             His
             meaning
             is
             ,
             That
             for
             Common
             benefits
             he
             is
             only
             bound
             to
             pay
             his
             share
             or
             portion
             .
             Far
             be
             it
             from
             any
             one
             that
             nameth
             the
             Name
             of
             the
             Lord
             Jesus
             ,
             to
             reason
             thus
             in
             his
             heart
             or
             secret
             thoughts
             .
             
               Christ
               died
               for
               the
               many
               hundreds
               of
               thousands
               now
               living
               ,
               and
               for
               the
               more
               hundreds
               of
               ten
               thousands
               late
               or
               long
               since
               dead
               ,
               as
               well
               as
               for
               me
               ;
               therefore
               I
               owe
               him
               love
               and
               thankfulnesse
               ,
               but
               
                 pro
                 ratà
              
               ;
               (
               suppose
               the
               exact
               number
               was
               certainly
               known
               )
               I
               am
               but
               to
               acknowledge
               such
               a
               part
               of
               his
               sufferings
               to
               have
               been
               undertaken
               for
               me
               ,
               as
               I
               am
               of
               that
               great
               multitude
               .
            
             
               Every
               humane
               soul
               is
               indebted
               to
               Christ
               for
               the
               whole
               ,
               not
               every
               single
               man
               for
               his
               part
               of
               mans
               Redemption
               .
            
             That
             which
             St.
             Bernard
             speaks
             in
             a
             Case
             not
             altogether
             the
             same
             ,
             is
             most
             true
             of
             the
             Benefits
             of
             Christs
             sufferings
             ;
             
               Nec
               in
               multitudinem
               divisa
               sunt
               ,
               nec
               ad
               paucitatem
               restricta
               :
            
             If
             Gods
             love
             to
             mankind
             be
             infinite
             ,
             and
             if
             the
             value
             of
             Christs
             blood
             or
             sufferings
             be
             truly
             infinite
             (
             as
             they
             truly
             be
             )
             they
             cannot
             be
             divided
             amongst
             many
             ,
             much
             lesse
             can
             they
             be
             restrained
             to
             some
             few
             ;
             both
             these
             being
             against
             the
             nature
             of
             Infinitie
             .
             And
             if
             the
             value
             of
             Christs
             sufferings
             cannot
             be
             divided
             into
             parts
             ,
             
               Everie
               one
            
             must
             acknowledge
             ,
             that
             He
             paid
             an
             infinite
             price
             for
             his
             Redemption
             
               in
               particular
            
             .
             A
             price
             lesse
             then
             infinite
             could
             not
             have
             Redeemed
             any
             one
             of
             us
             ,
             and
             a
             price
             more
             then
             infinite
             could
             not
             be
             given
             for
             all
             .
             If
             Christ
             became
             a
             
               second
               Adam
            
             ,
             to
             die
             and
             suffer
             
               for
               redeeming
               man
            
             ,
             he
             dyed
             and
             suffered
             for
             
               all
               men
            
             ,
             for
             
               every
               man
            
             ,
             albeit
             the
             number
             of
             men
             which
             proceed
             from
             the
             first
             Adam
             could
             be
             infinite
             .
             Had
             it
             been
             the
             Will
             or
             Purpose
             of
             the
             Son
             of
             God
             ,
             to
             have
             taken
             upon
             him
             the
             Form
             of
             a
             Servant
             ,
             immediately
             upon
             the
             First
             Woman's
             sin
             of
             Disobedience
             ,
             his
             sufferings
             for
             her
             could
             not
             have
             sufficed
             ,
             unlesse
             they
             had
             been
             of
             value
             infinite
             :
             And
             being
             of
             value
             infinite
             for
             her
             ,
             they
             had
             been
             of
             the
             same
             value
             for
             everie
             living
             Soul
             that
             issued
             from
             her
             to
             the
             Worlds
             end
             .
          
           
             If
             then
             ,
             the
             price
             he
             laid
             down
             for
             thee
             were
             infinite
             ,
             that
             is
             ,
             without
             measure
             or
             Bounds
             ,
             thy
             Love
             and
             thankfulnesse
             to
             Him
             must
             be
             without
             Stint
             or
             limit
             .
             Though
             He
             died
             for
             others
             as
             well
             as
             thee
             ,
             yet
             art
             thou
             bound
             to
             love
             Him
             no
             lesse
             ,
             then
             if
             he
             had
             died
             for
             thee
             alone
             .
             Thus
             must
             Thou
             think
             of
             Christ's
             Death
             and
             Passion
             if
             thou
             remember
             it
             aright
             :
             
               And
               as
               often
               as
               thou
               Readest
               ,
               Hearest
               ,
               or
               makest
               Confession
               with
               thy
               Lips
               
                 That
                 Christ's
                 Blood
                 was
                 shed
                 for
                 thee
                 ,
              
               make
               this
               Comment
               or
               Paraphrase
               in
               thine
               heart
               ,
               He
               shed
               his
               whole
               Blood
               for
               me
               ,
               every
               drop
               that
               fell
               from
               Him
               ,
               either
               in
               the
               Garden
               or
               on
               the
               Crosse
               ,
               or
               elsewhere
               ,
               was
               poured
               out
               for
               my
               sake
               ,
               for
               me
               
                 in
                 particular
              
               .
            
             Yea
             ,
             every
             one
             which
             hears
             of
             Christ
             is
             
             bound
             to
             believe
             that
             he
             dyed
             
               for
               him
            
             ,
             and
             
               as
               for
               him
            
             ,
             that
             the
             benefit
             of
             his
             Passion
             redounds
             
               et
               mihi
               ,
               et
               tanquam
               mihi
               :
            
             and
             charitie
             ,
             if
             it
             spring
             from
             Faith
             ,
             will
             teach
             us
             to
             exclude
             none
             from
             Title
             to
             the
             benefits
             of
             Christs
             Death
             and
             sufferings
             .
          
           
             14.
             
             This
             Doctrine
             of
             
               Christ's
               Dying
               for
               All
            
             ,
             of
             His
             purpose
             to
             dissolve
             the
             works
             of
             Satan
             
               in
               all
            
             ,
             I
             am
             bold
             to
             professe
             in
             every
             place
             where
             Christ's
             Name
             is
             called
             upon
             ,
             in
             every
             place
             where
             I
             have
             or
             may
             have
             oportunitie
             to
             make
             Christ
             known
             :
             The
             bolder
             ,
             because
             it
             sets
             forth
             ,
             not
             only
             the
             Love
             and
             Mercie
             ,
             but
             the
             Justice
             of
             God
             ,
             a
             great
             deal
             more
             ,
             then
             the
             contrarie
             Doctrine
             can
             do
             .
             It
             makes
             mans
             sinfulnesse
             and
             unthankfulnesse
             appear
             much
             greater
             ,
             then
             by
             the
             contrarie
             Doctrine
             can
             be
             apprehended
             or
             acknowledged
             .
             Besides
             ,
             it
             makes
             
               our
               Ministrie
            
             of
             preaching
             more
             useful
             then
             otherwise
             it
             could
             be
             .
             For
             ,
             if
             we
             grant
             
               That
               Christ
               dyed
               only
            
             
             
               for
               the
               Elect
            
             ,
             we
             might
             acquit
             our selves
             with
             safetie
             of
             Conscience
             from
             the
             burden
             of
             preaching
             or
             Catechizing
             ,
             save
             only
             in
             those
             Congregations
             which
             we
             know
             to
             be
             of
             the
             number
             of
             the
             Elect
             ,
             or
             men
             alreadie
             regenerate
             .
             Howbeit
             even
             in
             respect
             of
             Them
             ,
             our
             preaching
             could
             not
             be
             so
             useful
             ,
             as
             it
             would
             be
             harmful
             to
             others
             .
             We
             could
             but
             testifie
             that
             to
             the
             Elect
             which
             they
             already
             know
             ,
             that
             is
             ,
             that
             they
             shall
             be
             saved
             .
             But
             if
             once
             we
             teach
             that
             the
             Elect
             only
             or
             some
             few
             (
             perhaps
             one
             of
             a
             Thousand
             ,
             not
             one
             of
             five
             hundred
             )
             have
             any
             interest
             in
             Christs
             sufferings
             ,
             every
             man
             which
             is
             not
             as
             yet
             regenerate
             nor
             in
             the
             state
             of
             Election
             ,
             would
             forthwith
             conclude
             ,
             that
             it
             is
             a
             thousand
             to
             One
             (
             more
             then
             five
             hundred
             to
             One
             )
             that
             he
             can
             receive
             no
             benefit
             from
             Christs
             sufferings
             ,
             having
             no
             interest
             in
             the
             everlasting
             inheritance
             purchased
             by
             them
             .
             And
             were
             it
             not
             much
             better
             to
             be
             silenced
             ,
             then
             by
             our
             preaching
             to
             put
             such
             stumbling-blocks
             in
             their
             wayes
             whom
             we
             are
             sent
             to
             call
             unto
             Christ
             ?
             For
             we
             are
             not
             sent
             
               to
               call
               the
               righteous
            
             ,
             or
             men
             alreadie
             regenerate
             ,
             
               but
               sinners
               to
               repentance
            
             ,
             to
             the
             state
             of
             regeneration
             .
          
           
             How
             true
             soever
             in
             the
             Event
             it
             may
             prove
             ,
             That
             but
             a
             Few
             shall
             be
             saved
             in
             respect
             of
             them
             that
             perish
             ,
             though
             the
             most
             part
             of
             men
             do
             die
             in
             their
             sins
             ,
             yet
             their
             blood
             shall
             be
             required
             at
             their
             hands
             ,
             who
             have
             taught
             ,
             that
             they
             could
             not
             be
             saved
             ,
             that
             Christ
             did
             not
             die
             ,
             did
             not
             suffer
             for
             them
             .
             But
             if
             we
             teach
             ,
             as
             God
             in
             his
             Word
             hath
             taught
             us
             ,
             That
             Christ
             Dyed
             and
             suffered
             for
             
               all
               men
            
             ,
             no
             man
             can
             doubt
             whether
             Christ
             dyed
             
             for
             him
             or
             no
             ;
             and
             not
             doubting
             that
             Christ
             dyed
             for
             him
             ,
             he
             need
             not
             Dispair
             of
             Salvation
             by
             him
             :
             we
             leave
             him
             without
             excuse
             for
             not
             repenting
             and
             seeking
             Christ
             .
          
           
             Again
             ,
             This
             same
             Doctrine
             sets
             forth
             the
             Glorie
             of
             God
             much
             more
             then
             the
             other
             can
             .
             For
             ,
             albeit
             Gods
             mercies
             unto
             One
             man
             be
             truly
             infinite
             ,
             or
             rather
             infinite
             in
             themselves
             ,
             yet
             ,
             if
             according
             to
             this
             infinitie
             they
             be
             extended
             
               unto
               all
            
             ,
             they
             are
             extensively
             much
             greater
             .
             If
             God
             had
             created
             only
             these
             inferior
             Elements
             ,
             and
             man
             ;
             their
             creation
             would
             necessarily
             infer
             the
             infinitie
             of
             his
             power
             (
             for
             without
             infinite
             power
             nothing
             could
             have
             been
             made
             of
             Nothing
             )
             but
             yet
             his
             praise
             or
             glorie
             would
             not
             have
             appear'd
             so
             great
             in
             the
             creation
             of
             Earth
             and
             Water
             ,
             as
             it
             doth
             in
             the
             creation
             ,
             not
             of
             them
             only
             ,
             but
             of
             the
             whole
             heavens
             with
             all
             their
             Hosts
             and
             furniture
             .
             The
             more
             Gods
             creatures
             be
             ,
             the
             greater
             be
             his
             praises
             ,
             for
             this
             Tribute
             he
             ought
             to
             receive
             from
             all
             of
             them
             ,
             for
             their
             verie
             Being
             .
             In
             like
             manner
             ,
             though
             the
             Redemption
             of
             one
             or
             some
             few
             men
             ,
             do
             truly
             argue
             the
             value
             of
             his
             sufferings
             to
             be
             truly
             infinite
             ;
             yet
             ,
             the
             more
             they
             be
             for
             whom
             he
             dyed
             ,
             the
             more
             is
             his
             glorie
             ,
             the
             greater
             is
             his
             praise
             :
             
             For
             all
             are
             bound
             joyntly
             and
             severally
             to
             laud
             and
             magnifie
             his
             Name
             for
             the
             infinite
             price
             of
             their
             Redemption
             .
          
           
             15.
             
             Lastly
             ,
             
               This
               Doctrine
            
             is
             so
             necessarie
             for
             manifesting
             the
             just
             measure
             of
             their
             unthankfulnesse
             which
             perish
             ,
             that
             without
             This
             we
             cannot
             take
             so
             much
             as
             a
             true
             Surface
             of
             it
             ;
             not
             so
             much
             as
             the
             least
             Dimension
             of
             Sin.
             
             
               Some
               there
               be
               which
               tell
               us
               ,
               that
               we
               had
               power
               in
               Adam
               to
               Glorifie
               God
               ,
               but
               ,
               that
               finning
               in
               Adam
               ,
               our
               sin
               is
               infinite
               ,
               because
               against
               an
               infinite
               Majestie
               :
               For
               so
               it
               is
               ,
               that
               the
               greater
               the
               Partie
               is
               whom
               we
               offend
               ,
               the
               greater
               always
               the
               offence
               is
               .
            
             And
             thus
             by
             degrees
             they
             gather
             ,
             that
             everie
             sin
             against
             the
             infinite
             Majestie
             of
             God
             deserveth
             infinitie
             of
             Punishment
             .
             But
             ,
             albeit
             ,
             the
             degrees
             of
             Sin
             ,
             which
             
             accrue
             from
             the
             degrees
             of
             Dignitie
             in
             the
             person
             whom
             we
             offend
             ,
             be
             successively
             infinite
             ;
             yet
             because
             these
             Degrees
             are
             indeterminate
             ,
             every
             man
             ,
             which
             hath
             any
             skill
             at
             all
             in
             
               Arguments
               of
               Proportion
            
             ,
             must
             needs
             know
             ,
             that
             it
             is
             impossible
             for
             the
             wit
             or
             art
             of
             man
             to
             find
             out
             the
             true
             Product
             of
             such
             Calculatorie
             Inductions
             ,
             or
             to
             conjecture
             unto
             what
             set
             measure
             of
             ingratitude
             ,
             these
             infinite
             degrees
             will
             amount
             .
             It
             is
             not
             the
             ten-hundreth-thousandth
             part
             of
             any
             Sin
             that
             can
             be
             truly
             notifyed
             unto
             us
             by
             inferences
             of
             this
             kind
             .
             How
             then
             shall
             we
             take
             the
             true
             measure
             of
             our
             Sinnes
             ,
             or
             the
             full
             Dimension
             of
             our
             unthankfulnesse
             ?
             From
             the
             Great
             Goodnesse
             of
             God
             in
             our
             Creation
             ,
             and
             the
             unmeasurable
             Love
             of
             Christ
             in
             our
             Redemption
             .
             If
             God
             in
             our
             Creation
             
               (
               as
               the
               Psalmist
               saies
            
             )
             did
             make
             us
             but
             litle
             lower
             then
             the
             Glorious
             Angels
             ,
             that
             the
             might
             afterward
             crown
             us
             with
             Glorie
             everlasting
             :
             if
             ,
             when
             ,
             through
             the
             First
             mans
             follie
             we
             had
             lost
             that
             Honour
             ;
             he
             made
             his
             
               Onely
               Son
            
             for
             a
             litle
             while
             ,
             for
             33.
             yeares
             space
             ,
             lower
             then
             the
             Angels
             ,
             that
             he
             might
             exalt
             Him
             above
             all
             Principalitie
             and
             Power
             ,
             and
             in
             Him
             recrown
             us
             with
             Honour
             and
             Glorie
             aequal
             to
             the
             Angels
             ,
             Their
             Sin
             is
             truly
             infinite
             ,
             
               their
               unthankfulnesse
               is
               unexpressible
            
             ,
             and
             justly
             deserveth
             punishment
             everlasting
             ,
             who
             voluntarily
             and
             continually
             despise
             so
             great
             Salvation
             which
             by
             Christ
             was
             purchased
             for
             them
             .
             No
             Torment
             can
             be
             too
             great
             ,
             no
             anguish
             too
             Durable
             ,
             because
             no
             Happiness
             could
             be
             in
             any
             degree
             comparable
             ,
             much
             lesse
             equal
             ,
             to
             that
             which
             they
             refused
             ,
             though
             treasured
             up
             for
             them
             in
             that
             inexhaustible
             fountain
             of
             happinesse
             Christ
             Jesus
             our
             Lord
             ,
             our
             God
             ,
             and
             our
             Redeemer
             .
          
           
             To
             conclude
             this
             meditation
             :
             It
             is
             a
             thing
             most
             seriously
             to
             be
             considered
             ,
             That
             though
             Gods
             mercies
             in
             Christ
             can
             never
             be
             magnified
             too
             much
             ,
             yet
             may
             they
             be
             apprehended
             amisse
             :
             And
             ,
             that
             ,
             as
             it
             is
             most
             Dangerous
             to
             sink
             in
             Deep
             waters
             wherein
             it
             is
             the
             easiest
             to
             Swim
             ;
             so
             ,
             the
             more
             infinite
             Gods
             mercies
             towards
             us
             are
             ,
             the
             more
             deadly
             sin
             it
             is
             to
             Dallie
             with
             them
             ,
             or
             
             to
             take
             incouragement
             by
             the
             Contemplation
             of
             them
             to
             continue
             in
             Sin.
             
               The
               contemplation
               of
               their
               infinitie
               is
               then
               most
               seasonable
               ,
               when
               we
               are
               touched
               with
               a
               feeling
               of
               the
               infinitenesse
               of
               our
               sins
               .
            
             In
             that
             case
             ,
             we
             can
             not
             look
             upon
             them
             but
             we
             shall
             be
             desirous
             to
             be
             partakers
             of
             them
             ,
             and
             that
             upon
             such
             Termes
             as
             God
             offers
             them
             ,
             
               the
               forsaking
               of
               all
               our
               sinnes
               .
            
             Pro.
             28.
             13.
             
          
           
             16.
             
             But
             is
             this
             all
             that
             thou
             art
             to
             remember
             ,
             when
             thou
             art
             ,
             by
             Spirituall
             eating
             and
             drinking
             Christs
             flesh
             and
             blood
             ,
             a
             preparing
             thy self
             for
             Sacramental
             and
             Spiritual
             receiving
             him
             together
             in
             The
             Lords
             Supper
             ?
             is
             it
             enough
             to
             acknowledge
             ,
             that
             he
             payd
             as
             great
             a
             Ransom
             for
             thee
             as
             he
             did
             for
             all
             Mankind
             in
             general
             ?
             
               No!
               This
               is
               but
               the
               first
               part
               of
               thy
               Redemption
               :
            
             and
             this
             first
             part
             of
             thy
             redemption
             was
             intirely
             ,
             and
             alsufficiently
             ,
             and
             most
             effectually
             wrought
             for
             thee
             ,
             before
             any
             part
             of
             thy
             bodie
             was
             framed
             ,
             before
             thy
             Soul
             was
             created
             :
             it
             was
             then
             wrought
             for
             thee
             without
             
             any
             endeavour
             or
             wish
             of
             thine
             :
             No
             more
             was
             required
             at
             thy
             hands
             for
             this
             work
             ,
             then
             was
             required
             of
             thee
             for
             thy
             creation
             .
             But
             there
             is
             
               A
               second
               part
               of
               thy
               Redemption
               ,
            
             of
             which
             that
             saying
             of
             
               A
               Father
            
             ,
             is
             true
             ,
             
               Qui
               fecit
               te
               sine
               te
               ,
               non
               salvabit
               te
               sine
               te
               ,
            
             He
             that
             made
             thee
             without
             any
             work
             or
             endeavour
             of
             thine
             ,
             will
             not
             save
             (
             wil
             not
             Redeem
             )
             thee
             ,
             without
             some
             ,
             endeavour
             at
             least
             ,
             on
             thy
             part
             .
          
           
             What
             then
             is
             
               the
               second
               part
               of
               the
               Redemption
               ,
            
             which
             wee
             expect
             that
             Christ
             should
             yet
             work
             in
             us
             and
             for
             us
             ?
             or
             what
             is
             the
             endeavour
             on
             our
             parts
             required
             that
             he
             should
             work
             it
             in
             us
             and
             for
             us
             ?
             
               The
               second
               part
               of
               our
               Redemption
               ,
            
             which
             is
             yet
             in
             most
             of
             us
             to
             be
             accomplished
             ,
             is
             ,
             
               The
               Mortification
               of
               our
               Bodies
            
             ,
             the
             diminishing
             the
             Reign
             of
             sin
             in
             them
             ;
             in
             a
             word
             ,
             our
             Sanctification
             or
             Ratification
             of
             our
             Election
             .
             These
             are
             wholly
             Christ's
             
             workes
             ,
             the
             sole
             works
             of
             God
             ,
             for
             
               it
               is
               He
               that
               works
               in
               us
               both
               the
               will
               and
               the
               Deed
               :
            
             and
             yet
             are
             we
             commanded
             to
             
               work
               out
               our
               own
               Salvation
               ;
               to
               make
               our
               Election
               sure
               .
            
             But
             how
             shall
             we
             do
             this
             ,
             which
             is
             wholly
             Gods
             work
             ?
             or
             what
             are
             we
             to
             do
             ,
             that
             these
             works
             may
             be
             wrought
             in
             us
             ?
             Besides
             the
             renewing
             of
             the
             Astipulation
             or
             answer
             of
             a
             Pure
             Conscience
             ,
             and
             Resumption
             of
             our
             BAPTISMAL
             VOW
             ,
             heretofore
             mentioned
             ;
             we
             are
             to
             humble
             our selves
             mightily
             before
             the
             Lord
             ,
             by
             a
             meek
             
             acknowledgement
             of
             our
             vilenesse
             ,
             and
             sincere
             confession
             of
             our
             sinnes
             .
             And
             if
             we
             so
             humble
             our selves
             ,
             
               Hee
               that
               giveth
               Grace
               to
               the
               humble
               will
               lift
               us
               up
               ;
               if
               we
               confesse
               our
               sinnes
               ,
               he
               is
               faithfull
               and
               just
               to
               forgive
               us
               our
               sinnes
               ,
               and
               to
               cleanse
               us
               from
               all
               unrighteousnesse
               :
            
             not
             only
             to
             remit
             and
             cover
             our
             iniquities
             ,
             but
             to
             purifie
             our
             hearts
             ,
             and
             renew
             our
             spirits
             and
             mindes
             ,
             that
             they
             shall
             bring
             forth
             fruits
             unto
             holinesse
             .
             We
             are
             to
             call
             upon
             God
             by
             the
             prayer
             of
             faith
             and
             perseverance
             :
             
               Turn
               thou
               us
               Good
               Lord
               ,
               and
               so
               shall
               we
               be
               turned
               ;
               Speak
               but
               Thou
               the
               word
               ,
               and
               Thy
               Servants
               shall
               be
               whole
               .
            
          
           
             17.
             
             Thus
             we
             may
             esteem
             of
             Christs
             love
             to
             us
             ,
             and
             yet
             not
             examin
             or
             judge
             our selves
             as
             wee
             ought
             before
             we
             eat
             This
             Bread
             and
             Drink
             this
             Cup.
             
             To
             examin
             and
             judge
             our selves
             aright
             ,
             requires
             these
             
               Two
               meditations
            
             ,
             or
             
               Two
               parts
               of
               one
               and
               the
               same
               meditation
               .
            
             First
             ,
             How
             farre
             wee
             are
             guilty
             of
             Christ's
             Death
             by
             our
             Sinnes
             .
             But
             this
             falles
             under
             the
             former
             Meditation
             ,
             That
             Christ
             Dyed
             for
             
               us
               all
            
             ,
             not
             onely
             all
             joyntly
             considered
             ,
             but
             for
             
               everie
               one
               in
               particular
            
             ,
             or
             as
             alone
             considered
             :
             and
             if
             he
             dyed
             for
             
               everie
               one
               in
               particular
            
             ,
             or
             as
             alone
             considered
             ,
             then
             everie
             one
             may
             and
             must
             thus
             judge
             ,
             
               Then
               were
               all
               dead
            
             ,
             and
             everie
             one
             in
             particular
             was
             a
             true
             cause
             of
             His
             Death
             .
             And
             this
             Meditation
             will
             make
             easie
             way
             to
             the
             Second
             ,
             or
             
               second
               part
               of
               the
               same
               Meditation
               ,
            
             which
             is
             This
             :
             Wherein
             ,
             or
             in
             what
             respects
             ,
             
               everie
               one
               of
               us
               doth
               wrong
               Christ
               Jesus
               more
               ,
            
             or
             may
             do
             him
             more
             wrong
             
               then
               they
               did
               ,
               which
               actually
               wrought
               his
               Death
               :
            
             that
             is
             ,
             then
             Annas
             and
             Caiaphas
             ,
             then
             the
             Scribes
             and
             Pharisees
             ,
             then
             the
             Priests
             and
             Elders
             that
             plotted
             and
             conspired
             it
             ,
             did
             .
          
           
             But
             ,
             doth
             any
             man
             which
             Professes
             Christianitie
             at
             this
             day
             ,
             wrong
             Him
             more
             then
             Annas
             and
             Caiaphas
             ,
             and
             their
             associats
             did
             ?
             Yes
             ,
             a
             great
             many
             !
             All
             that
             both
             daily
             and
             hourely
             do
             that
             which
             is
             more
             against
             
               his
               most
               Holie
               will
            
             ,
             then
             all
             that
             Annas
             and
             Caiaphas
             and
             the
             Roman
             Souldiers
             did
             unto
             Him
             ,
             wrong
             Him
             more
             then
             they
             did
             in
             putting
             Him
             to
             Death
             .
             
               The
               only
               Rule
               for
               measuring
               any
               personal
               wrong
               ,
               is
               the
               opposition
               which
               the
               Act
               or
               practise
               bears
               or
               includes
               unto
               the
               will
               or
               liking
               of
               the
               partie
               which
               is
               displeased
               or
               wronged
               .
            
          
           
             To
             apply
             this
             to
             our
             present
             purpose
             .
             Annas
             and
             Caiaphas
             and
             their
             complices
             ,
             did
             our
             Saviour
             more
             wrong
             ,
             then
             Cain
             did
             Abel
             his
             innocent
             Brother
             ,
             
             when
             he
             took
             away
             his
             life
             .
             For
             ,
             Death
             ,
             especially
             a
             violent
             death
             ,
             was
             as
             bitter
             unto
             Christ
             ,
             as
             man
             ,
             as
             it
             was
             to
             Abel
             .
             So
             were
             the
             revileings
             ,
             the
             slanders
             ,
             and
             the
             defamations
             ,
             which
             the
             people
             (
             by
             the
             instigation
             of
             the
             Priests
             ,
             Scribes
             ,
             and
             Pharisees
             )
             cast
             upon
             him
             ,
             most
             displeasing
             to
             His
             Humane
             Will.
             Yet
             were
             all
             these
             personal
             wrongs
             more
             unpleasant
             to
             his
             most
             Holy
             Will
             as
             he
             was
             
               The
               Son
               of
               God
            
             ,
             then
             unto
             his
             Humane
             Nature
             ,
             then
             unto
             his
             disposition
             or
             affection
             ,
             as
             
               He
               was
               the
               Son
               of
               David
               .
            
             And
             albeit
             he
             suffered
             nothing
             which
             his
             heavenly
             Father
             had
             not
             fore-determined
             ,
             yet
             he
             that
             would
             excuse
             his
             persecutors
             from
             doing
             him
             wrong
             ,
             were
             worse
             then
             an
             Infidel
             .
             Neither
             will
             this
             excuse
             us
             from
             doing
             him
             greater
             wrong
             then
             these
             his
             persecutors
             did
             ,
             if
             we
             do
             those
             things
             which
             are
             more
             displeasant
             to
             Him
             ,
             more
             contrarie
             ,
             not
             only
             to
             his
             Divine
             ,
             but
             even
             to
             
               His
               Humane
               Will
            
             and
             Nature
             now
             Glorified
             in
             Heaven
             ,
             then
             all
             the
             wrongs
             which
             Satan
             and
             his
             instruments
             did
             unto
             Him
             ,
             whilest
             He
             lived
             here
             on
             earth
             ,
             whilest
             He
             was
             partaker
             of
             mortalitie
             with
             us
             .
          
           
             18.
             
             But
             what
             do
             we
             ?
             or
             what
             can
             we
             do
             more
             displeasant
             to
             
               His
               Holie
               Will
            
             ,
             then
             what
             they
             did
             ,
             who
             maliciously
             accused
             Him
             ,
             who
             more
             maliciously
             sought
             his
             condemnation
             ,
             who
             after
             .
             His
             condemnation
             ,
             did
             more
             maliciously
             and
             Inhumanely
             treat
             and
             persecute
             Him
             ,
             then
             any
             Barbarian
             would
             do
             a
             Malefactor
             which
             had
             yeilded
             himself
             to
             a
             Legal
             Tryall
             ?
          
           
             Surely
             ,
             if
             we
             do
             those
             things
             which
             He
             is
             more
             unwilling
             we
             should
             do
             ,
             then
             He
             was
             to
             suffer
             all
             the
             indignities
             which
             the
             Scribes
             and
             Pharisees
             could
             put
             upon
             Him
             ,
             then
             all
             the
             torments
             which
             the
             Roman
             Laws
             could
             inflict
             upon
             Him
             ;
             we
             wrong
             Him
             much
             more
             ,
             then
             either
             the
             Jews
             or
             the
             Roman
             Souldiers
             did
             .
             For
             He
             did
             not
             suffer
             ,
             either
             the
             Torments
             which
             seazed
             upon
             Him
             whilest
             He
             was
             upon
             the
             Crosse
             ,
             or
             in
             the
             Garden
             ,
             because
             He
             could
             not
             avoid
             or
             resist
             them
             ,
             but
             because
             He
             was
             more
             willing
             to
             suffer
             all
             these
             ,
             then
             a
             greater
             inconvenience
             ,
             which
             should
             have
             befallen
             all
             and
             everie
             one
             of
             Us
             ,
             unlesse
             these
             mischiefs
             (
             as
             the
             world
             accounts
             them
             )
             had
             befallen
             Him.
             
               The
               inconveniences
               which
               He
               sought
               to
               prevent
               by
               voluntarie
               undergoing
               these
               Calamities
               ,
               were
               ,
               the
               Dominion
               or
               Reign
               of
               Sin
               in
               us
               ,
               and
               our
               Servitude
               unto
               Satan
               by
               this
               Reign
               of
               Sin.
               For
               ,
               for
               this
               purpose
               was
               the
               Son
               of
               God
               manifested
               ,
               that
               He
               might
               Dissolve
            
             or
             Destroy
             
               the
               works
               of
               the
               Divel
            
             :
             And
             His
             manifestation
             did
             contein
             ,
             not
             only
             His
             Incarnation
             ,
             but
             His
             Exemplarie
             persecution
             ,
             His
             Death
             and
             Passion
             ,
             which
             he
             was
             more
             willing
             to
             undergo
             ,
             then
             to
             suffer
             the
             works
             of
             Satan
             ,
             in
             any
             one
             of
             us
             ,
             to
             be
             undissolved
             .
             If
             we
             then
             shall
             hold
             on
             his
             side
             ,
             or
             seek
             to
             keep
             him
             in
             ,
             whom
             Christ
             came
             to
             cast
             out
             ;
             or
             shall
             build
             again
             that
             Babel
             which
             Christ
             came
             to
             destroy
             ;
             if
             we
             take
             part
             with
             Satan
             ,
             as
             all
             those
             do
             ,
             which
             do
             those
             things
             whereby
             the
             works
             of
             Satan
             may
             be
             maintained
             or
             augmented
             ,
             whereby
             the
             Reign
             or
             Soveraigntie
             of
             Satan
             may
             be
             confirmed
             or
             inlarged
             ,
             we
             do
             those
             things
             which
             are
             more
             displeasing
             to
             Christ
             ,
             then
             his
             Death
             and
             Passion
             was
             .
             And
             by
             doing
             such
             things
             (
             according
             to
             the
             former
             Rule
             )
             we
             wrong
             Him
             more
             then
             they
             did
             ,
             which
             did
             conspire
             or
             Complot
             His
             Death
             ,
             then
             they
             did
             ,
             which
             put
             Him
             to
             that
             most
             cruel
             ignominious
             Death
             :
             For
             He
             was
             more
             willing
             to
             suffer
             
               That
               Death
            
             ,
             to
             suffer
             all
             the
             indignities
             ,
             that
             the
             Divel
             or
             world
             could
             put
             upon
             Him
             ,
             then
             to
             suffer
             us
             ,
             any
             one
             of
             us
             ,
             to
             live
             and
             dye
             in
             our
             sins
             ,
             and
             in
             the
             servitude
             and
             power
             of
             Satan
             .
             Thus
             much
             by
             way
             of
             Application
             ,
             as
             relating
             to
             the
             
               First
               Generall
            
             ;
             Proceed
             we
             now
             to
             the
             
               Second
               General
               ;
               He
               —
               Dwelleth
               in
               mee
               ,
               and
               I
               in
               him
               .
            
          
           
           
             19.
             
             
               Dwelleth
               in
               Me
               ,
               and
               I
               in
               him
               :
            
             Or
             ,
             
               Abideth
               in
               Me
               ,
               and
               I
               in
               him
               .
            
          
           
             The
             word
             in
             the
             Original
             varies
             it's
             signification
             according
             to
             the
             Circumstances
             of
             matters
             handled
             .
             Somtimes
             it
             signifies
             no
             more
             then
             to
             
             abide
             or
             remain
             ,
             though
             but
             for
             an
             Houre
             or
             Two.
             Sometimes
             it
             necessarily
             imports
             as
             much
             as
             our
             English
             Expresseth
             in
             
               the
               Text
            
             ,
             that
             is
             ,
             
               A
               dwelling
               or
               mansion
            
             .
             From
             this
             real
             difference
             of
             the
             matter
             and
             circumstance
             ,
             
               the
               word
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             by
             our
             English
             one
             while
             exprest
             (
             as
             here
             it
             is
             )
             by
             Dwelling
             ,
             another
             while
             by
             Abiding
             or
             remaining
             ,
             within
             the
             compasse
             of
             one
             Period
             .
             For
             Example
             ;
             John
             1.
             ver
             .
             39.
             
             
               John's
               two
               Disciples
               ask
               our
               Saviour
               ,
               Rabbi
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               where
               dost
               thou
               dwell
               ?
               And
               he
               saith
               unto
               them
               ;
               Come
               and
               see
               .
               They
               came
               and
               saw
               where
               He
               dwelt
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               abode
               with
               Him
               that
               day
               .
            
             Though
             the
             word
             in
             the
             Original
             be
             in
             all
             
               three
               places
               the
               same
            
             ,
             and
             though
             the
             Translators
             had
             twice
             rendered
             it
             by
             Dwelling
             ,
             yet
             in
             the
             third
             place
             ,
             they
             do
             not
             say
             ,
             
               And
               they
               dwelt
            
             ,
             but
             ,
             they
             Abode
             
               with
               Him
               that
               day
            
             .
             Everie
             Dwelling
             includes
             an
             Abiding
             ,
             but
             every
             Abiding
             doth
             not
             include
             or
             implie
             a
             
               Dwelling
               .
               Dwelling
            
             implies
             a
             constant
             or
             frequent
             place
             of
             Abode
             ;
             and
             somewhat
             more
             then
             so
             ,
             a
             place
             of
             known
             or
             professed
             Abode
             ,
             no
             lurking-hole
             ,
             or
             sculking-place
             .
             All
             these
             circumstances
             concur
             to
             justifie
             the
             Translation
             of
             the
             Original
             word
             here
             ,
             rather
             by
             Dwelling
             ,
             than
             by
             Abiding
             .
             For
             
               Christs
               abiding
            
             in
             us
             (
             if
             we
             so
             eat
             his
             flesh
             and
             drink
             his
             blood
             as
             he
             prescribes
             )
             is
             constant
             ,
             is
             frequent
             ,
             and
             perpetual
             .
             And
             whilest
             he
             abides
             in
             us
             ,
             our
             abiding
             in
             him
             is
             not
             only
             constant
             and
             frequent
             ,
             but
             the
             known
             ,
             or
             professed
             place
             of
             our
             abode
             (
             and
             it
             is
             the
             best
             profession
             to
             be
             of
             his
             houshold
             )
             .
             It
             is
             he
             that
             feeds
             us
             in
             time
             of
             peace
             ,
             and
             he
             is
             our
             Tower
             of
             defence
             in
             time
             of
             War
             ,
             the
             Rock
             of
             our
             Salvation
             ,
             whilest
             we
             are
             beset
             with
             death
             and
             danger
             .
             
               Be
               thou
               to
               me
            
             ,
             saith
             the
             Psalmist
             ,
             Psal
             71.
             3.
             
               my
               strong
               habitation
               ,
               whereto
               I
               may
               continually
               resort
               ;
               thou
               hast
               given
               commandement
               to
               save
               me
               ,
               for
               thou
               art
               my
               Rock
               ,
               and
               my
               Fortresse
               .
            
          
           
             But
             that
             Christ
             is
             the
             Rock
             of
             our
             Salvation
             ,
             of
             our
             habitation
             in
             distresse
             ,
             is
             a
             point
             which
             needs
             no
             further
             proof
             ,
             no
             amplification
             .
             Yet
             seeing
             he
             is
             
               our
               dwelling
               place
            
             ,
             the
             Rock
             of
             our
             Habitation
             in
             whom
             we
             dwell
             :
             
             
               How
               can
               he
               be
               said
               to
               dwell
               in
               us
               ?
            
             An
             house
             may
             be
             said
             to
             be
             in
             the
             Citie
             ,
             but
             may
             we
             say
             that
             the
             Citie
             is
             in
             the
             house
             ?
             Men
             dwel
             in
             Houses
             or
             Tents
             ,
             but
             was
             it
             ever
             heard
             that
             Houses
             or
             Tents
             did
             dwell
             in
             men
             ,
             that
             are
             the
             Lords
             and
             owners
             of
             them
             ?
             The
             branch
             may
             abide
             in
             the
             Tree
             ;
             So
             may
             the
             Graft
             in
             the
             Stock
             ,
             but
             who
             would
             say
             ,
             That
             the
             Tree
             abideth
             in
             the
             Branch
             ,
             or
             the
             Stock
             in
             the
             Graft
             ?
             How
             then
             is
             it
             said
             ,
             That
             the
             Rock
             both
             of
             our
             Salvation
             and
             Habitation
             ,
             the
             Sanctuarie
             of
             our
             Souls
             in
             all
             distresse
             doth
             dwell
             in
             us
             ?
             How
             can
             He
             ,
             who
             is
             the
             Root
             of
             
               Jesse
               (
               the
               Root
               of
               David
            
             Revel
             .
             5.
             5.
             )
             The
             True
             Vine
             which
             Gods
             own
             Right-Hand
             hath
             planted
             ,
             abide
             in
             us
             ,
             who
             are
             but
             wild
             slips
             lately
             ingrafted
             into
             the
             Stem
             from
             which
             the
             natural
             Branches
             were
             broken
             off
             ?
          
           
             20.
             
             The
             Difficultie
             arising
             from
             this
             Doubled
             Comparison
             ,
             though
             really
             
             but
             One
             ,
             must
             be
             handled
             in
             Two.
             
          
           
             First
             ,
             
               How
               Christ
               may
               be
               said
               to
               dwell
               in
               us
               ,
               and
               we
               in
               Him.
               
            
          
           
             Secondly
             ,
             
               How
               He
               may
               be
               said
               to
               abide
               in
               us
               ,
               and
               not
               we
               in
               Him
               onely
               .
            
          
           
             This
             mutual
             Inhabitation
             and
             Reciprocal
             abode
             or
             In-Being
             ,
             is
             very
             mystical
             and
             admirable
             .
             Yet
             may
             our
             apprehension
             of
             it
             be
             facilitated
             ,
             by
             observing
             some
             resemblances
             thereof
             in
             other
             things
             ,
             far
             different
             .
             To
             name
             that
             First
             which
             is
             worst
             .
             That
             possession
             of
             the
             Bodie
             of
             man
             ,
             which
             evil
             
             Spirits
             did
             usurp
             ,
             in
             our
             Saviours
             time
             ,
             is
             in
             H.
             Scripture
             oft
             set
             down
             in
             terms
             denoting
             the
             Evil
             Spirits
             being
             in
             the
             man
             ,
             Matth.
             12.
             45.
             
             
               They
               enter
               in
               and
               dwell
               there
               .
            
             and
             Ch.
             8.
             31.
             
               if
               thou
               cast
               us
               out
               ,
               suffer
               us
               to
               go
               into
               the
               Herd
               of
               swine
               .
            
             And
             Acts.
             19.
             16.
             
             
               The
               man
               in
               whom
               the
               evil
               spirit
               was
               .
            
             Yet
             doth
             
               S.
               Mark
            
             ,
             Chapt.
             1.
             23.
             and
             Chapt.
             5.
             2.
             expresse
             this
             in
             the
             Original
             ,
             as
             if
             the
             man
             was
             in
             an
             Evil
             Spirit
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Logick
             and
             Philosophie
             tell
             us
             ,
             that
             
               The
               whole
            
             is
             in
             the
             parts
             ,
             and
             the
             parts
             in
             the
             whole
             ;
             whether
             it
             be
             a
             
               Totum
               potentiale
            
             ,
             or
             Universale
             .
             (
             as
             Genus
             ,
             which
             is
             in
             the
             Species
             ;
             &
             the
             Species
             likewise
             in
             the
             
               Genus
               :
            
             )
             or
             whether
             it
             be
             
               Totum
               Collectivum
            
             ;
             so
             the
             Citie
             is
             in
             the
             Several
             Families
             or
             Houshoulds
             ,
             and
             these
             again
             are
             in
             the
             Citie
             .
             Some
             Good
             Divines
             have
             taken
             notice
             of
             That
             Speech
             or
             expression
             ,
             
               Enter
               thou
               into
               thy
               Masters
               Joy
            
             ;
             as
             importing
             the
             wondrous
             amplitude
             thereof
             :
             it
             is
             such
             ,
             as
             cannot
             be
             comprehended
             or
             contained
             within
             him
             ,
             but
             he
             must
             enter
             into
             it
             .
             Yet
             sure
             ,
             that
             Joy
             doth
             both
             Satiate
             the
             Soul
             and
             Replenish
             the
             Bodie
             of
             him
             that
             enters
             into
             it
             .
             He
             is
             ,
             as
             if
             we
             could
             suppose
             a
             large
             Vessel
             of
             Chrystal
             or
             transparent
             Gold
             let
             down
             into
             a
             Sea
             of
             Nectar
             or
             living
             waters
             .
             But
             the
             expressions
             of
             Scripture
             about
             
               God
               the
               Father
               his
               being
               in
               Christ
               ,
               and
               Christ
               in
               Him
               ,
            
             
               and
               in
               us
               ,
               and
               of
               our
               Being
               in
               Him
               ;
               and
               of
            
             
             
               Christ
               &
               his
               Holy
               Spirit
               being
               in
               us
               ,
            
             is
             various
             ;
             Especially
             ,
             In
             S.
             John.
             Chap.
             14.
             verses
             10
             ,
             11
             ,
             16
             ,
             17
             ,
             20
             ,
             23.
             and
             perhaps
             more
             easie
             to
             be
             experimented
             by
             the
             Christian
             Union
             with
             God
             ,
             then
             to
             be
             explayned
             in
             words
             more
             easie
             then
             the
             texts
             themselves
             .
          
           
             21.
             
             To
             let
             these
             pass
             then
             ;
             
               The
               proposed
               Difficulties
            
             must
             have
             their
             
               proper
               Solutions
               :
               the
               former
            
             from
             the
             explication
             of
             that
             
               Great
               Attribute
               of
               Christ
            
             ,
             to
             wit
             ,
             that
             
               He
               is
               the
               Chief-corner
               stone
            
             &c.
             
             The
             
               other
               Difficultie
            
             referres
             to
             that
             Metaphor
             of
             the
             vine
             and
             the
             Branches
             ,
             or
             of
             the
             Stock
             and
             the
             Grafts
             .
          
           
             Christ
             is
             compared
             unto
             
               A
               stone
            
             or
             Rock
             ,
             and
             wee
             unto
             living
             Stones
             
             built
             upon
             it
             ,
             in
             respect
             of
             the
             strength
             and
             firmness
             of
             the
             foundation
             and
             structure
             of
             Gods
             House
             or
             Temple
             .
          
           
             He
             is
             ,
             again
             ,
             rightly
             compared
             to
             the
             vine
             ,
             to
             an
             Olive
             or
             other
             more
             fruitfull
             tree
             ,
             and
             we
             unto
             Branches
             or
             grafts
             (
             not
             springing
             from
             the
             Root
             ,
             but
             ingrafted
             into
             it
             )
             in
             respect
             of
             our
             growth
             in
             Him
             ,
             and
             of
             the
             Diffusion
             of
             His
             virtue
             into
             us
             and
             through
             us
             .
          
           
             That
             we
             are
             built
             upon
             Christ
             (
             as
             the
             Apostle
             saith
             Eph.
             2.
             20.
             
             )
             this
             doth
             argue
             that
             
               we
               dwell
               in
               him
            
             ,
             that
             Hee
             is
             the
             Rock
             of
             our
             habitation
             .
             In
             that
             we
             are
             built
             
               on
               him
            
             ,
             as
             on
             the
             Chief
             Corner-stone
             :
             not
             under
             Him
             onely
             ,
             as
             He
             is
             
               Summus
               angularis
               lapis
            
             ,
             the
             Chief
             Stone
             at
             the
             Topp
             ,
             
               but
               upon
               Him
            
             as
             
               Lapis
               imus
            
             ,
             the
             First-Foundation-stone
             too
             ,
             and
             that
             a
             
               Living
               stone
            
             ,
             which
             was
             cut
             out
             of
             the
             Mountain
             without
             Hands
             ,
             and
             which
             was
             to
             grow
             into
             a
             Mountain
             filling
             the
             whole
             earth
             ;
             This
             inferres
             ,
             
               That
               he
               must
               dwell
               in
               us
               .
            
             For
             the
             stone
             ,
             which
             Daniel
             speakes
             of
             ,
             did
             not
             become
             a
             great
             mountain
             ,
             so
             great
             a
             mountain
             as
             should
             fill
             all
             the
             earth
             ,
             by
             addition
             or
             by
             heaping
             ,
             or
             building
             one
             stone
             upon
             another
             ,
             but
             by
             the
             growth
             of
             life
             ;
             that
             is
             ,
             by
             increase
             or
             augmentation
             of
             the
             same
             stone
             .
             Did
             this
             stone
             then
             increase
             or
             grow
             from
             small
             beginings
             unto
             a
             mountain
             ,
             overspreading
             the
             whole
             earth
             ?
             If
             this
             wee
             say
             ,
             the
             rock
             of
             our
             salvation
             or
             habitation
             must
             receive
             increase
             of
             life
             ,
             and
             become
             a
             greater
             habitation
             or
             dwelling
             place
             in
             this
             last
             Age
             than
             he
             had
             been
             in
             any
             former
             .
             But
             how
             should
             this
             be
             true
             ?
             seeing
             he
             is
             ,
             and
             was
             the
             rock
             of
             ages
             ,
             the
             Rock
             on
             which
             the
             world
             it self
             is
             Founded
             ;
             the
             rock
             by
             which
             the
             earth
             it self
             which
             supporteth
             all
             other
             rocks
             ,
             is
             supported
             ,
             Heb.
             1.
             3.
             
          
           
           
             22.
             
             
               Such
               a
               Rock
               he
               was
               from
               eternitie
               as
               he
               is
               God
               ,
            
             not
             as
             he
             is
             man.
             
               As
               man
            
             ,
             he
             was
             first
             as
             a
             little
             stone
             ,
             yet
             a
             growing
             stone
             ,
             for
             
               he
               grew
               in
               wisdom
               ,
               and
               stature
               ,
               and
               favour
               with
               God
               and
               man
               ,
            
             Luke
             .
             2.
             52.
             
             As
             God
             he
             could
             not
             be
             the
             corner-stone
             which
             God
             had
             promised
             to
             lay
             in
             Sion
             .
             Yet
             was
             Christ
             ,
             who
             was
             both
             God
             and
             man
             ,
             
               That
               stone
               which
               was
               layd
               in
               Sion
               .
            
             And
             as
             he
             ,
             which
             was
             both
             God
             and
             man
             ,
             did
             suffer
             for
             us
             ,
             was
             raysed
             again
             the
             third
             day
             from
             the
             dead
             ,
             not
             according
             to
             his
             Godhead
             ,
             but
             according
             to
             his
             manhood
             :
             So
             was
             he
             (
             the
             same
             Christ
             ,
             which
             was
             both
             God
             and
             man
             )
             the
             stone
             layd
             in
             Sion
             ,
             not
             according
             to
             his
             Godhead
             ,
             but
             according
             to
             his
             manhood
             .
             This
             gives
             us
             the
             ordinary
             interpretation
             of
             the
             Prophet
             Esay
             Chapt.
             28.
             16.
             
             But
             
               A
               late
               Interpreter
            
             of
             prophecies
             or
             visions
             ,
             hath
             observed
             an
             Hypallage
             ,
             or
             inversion
             in
             these
             words
             ,
             not
             infrequent
             in
             the
             Prophets
             ,
             familiar
             (
             as
             he
             alledgeth
             )
             to
             the
             Hebrew
             writers
             ,
             such
             an
             inversion
             
             as
             Grammarians
             observe
             in
             that
             of
             the
             Poet
             ,
          
           
             
               In
               nova
               fert
               animus
               mutatas
               dicere
               formas
            
             
               
                 Corpora
                 —
              
               .
            
          
           
             That
             is
             ,
             
               Formes
               changed
               into
               new
               bodies
            
             ,
             for
             
               bodies
               changed
               into
               new
               formes
            
             .
             Thus
             saith
             
               this
               late
               Interpreter
            
             ,
             when
             the
             Prophet
             saith
             ,
             
               mitto
               lapidem
               in
               Sionem
               ,
               I
               lay
               or
               place
               a
               stone
               in
               Sion
               ,
            
             the
             meaning
             is
             ,
             as
             if
             he
             had
             said
             ,
             
               I
               lay
            
             
             
               or
               found
               Sion
               ,
               the
               spirituall
               Sion
               or
               new
               Jerusalem
               in
               a
               Stone
               ,
               or
               cheif
               corner
               stone
               elect
               and
               pretious
               .
            
             But
             whether
             this
             be
             the
             grammatical
             or
             literal
             sense
             of
             the
             prophet
             ,
             I
             leave
             for
             Criticks
             in
             the
             Hebrew
             dialect
             to
             determine
             .
             Both
             constructions
             ,
             the
             ordinary
             and
             this
             Critical
             ,
             are
             true
             ,
             and
             compatible
             ;
             both
             in
             respect
             of
             the
             matter
             ,
             are
             necessarie
             :
             Christ
             God
             and
             man
             was
             layd
             in
             Sion
             ,
             as
             a
             sure
             foundation
             stone
             ,
             as
             
               Imus
               angularis
               Lapis
            
             ,
             as
             the
             lowest
             corner
             stone
             ,
             unto
             which
             
               S.
               Peter
            
             ,
             for
             precedencie
             of
             time
             (
             so
             far
             wee
             yeild
             unto
             his
             primacie
             )
             was
             first
             annexed
             .
             Peter
             was
             the
             first
             living
             stone
             ,
             which
             was
             Built
             upon
             this
             foundation
             stone
             :
             the
             other
             Apostles
             were
             layd
             ,
             not
             upon
             Peter
             ,
             but
             upon
             the
             same
             foundation
             stone
             ,
             whether
             one
             after
             another
             or
             all
             together
             ,
             wee
             will
             not
             dspute
             .
             However
             ,
             all
             that
             beleive
             as
             Peter
             and
             the
             other
             Apostles
             did
             ,
             or
             shall
             so
             beleive
             unto
             the
             worlds
             end
             ,
             are
             immediately
             layd
             upon
             the
             same
             foundation
             stone
             ,
             not
             one
             upon
             another
             ,
             no
             one
             of
             them
             upon
             Peter
             ,
             or
             upon
             any
             other
             
               Apostle
               ;
               their
               union
               or
               annexion
               unto
               Christ
               ,
               is
               as
               immediate
               as
               Peters
               was
               ,
            
             and
             is
             or
             shal
             be
             ,
             as
             indissoluble
             as
             his
             was
             to
             Christ
             ,
             albeit
             ,
             their
             growth
             be
             not
             so
             great
             ,
             nor
             for
             qualitie
             so
             glorious
             .
             The
             best
             inscription
             of
             this
             edifice
             thus
             immediately
             erected
             upon
             the
             same
             stone
             ,
             would
             be
             that
             of
             the
             Poet
             ,
             
               Crescet
               crescentibus
               illis
            
             .
             As
             the
             number
             of
             living
             stones
             ,
             which
             are
             layd
             upon
             this
             foundation
             stone
             increase
             ,
             so
             the
             foundation
             or
             corner
             stone
             which
             God
             did
             promise
             to
             lay
             in
             Sion
             ,
             doth
             still
             increase
             .
             As
             every
             particular
             living
             stone
             increaseth
             or
             groweth
             from
             a
             stone
             into
             a
             pillar
             of
             this
             house
             of
             God
             ;
             from
             a
             pillar
             in
             the
             house
             of
             God
             ,
             unto
             a
             temple
             of
             God
             ;
             so
             this
             foundation
             stone
             ,
             that
             is
             ,
             Christ
             as
             man
             ,
             still
             groweth
             ,
             still
             increaseth
             ,
             not
             in
             himselfe
             ,
             but
             in
             them
             .
             For
             they
             grow
             by
             his
             growth
             in
             them
             ,
             or
             by
             diffusion
             of
             life
             from
             him
             into
             them
             .
          
           
             23.
             
             But
             though
             Christ
             be
             often
             called
             
               A
               stone
               ,
               a
               rock
               ,
               a
               living
               stone
               ,
            
             
             
               a
               living
               rock
            
             ,
             or
             a
             stone
             which
             being
             cut
             out
             of
             a
             mountain
             ,
             became
             a
             Mountain
             which
             filled
             all
             the
             earth
             ;
             yet
             
               the
               manner
               of
               his
               growth
               in
               us
               ,
            
             or
             the
             manner
             of
             his
             inlarged
             habitation
             through
             the
             Church
             ,
             may
             be
             best
             conceived
             by
             the
             manner
             of
             the
             soules
             growth
             or
             diffusion
             of
             his
             Vertue
             throughout
             Vegetable
             or
             sensible
             bodies
             ,
             that
             is
             ,
             through
             trees
             or
             plants
             ,
             or
             through
             the
             bodies
             of
             men
             ,
             of
             beasts
             ,
             or
             such
             as
             wee
             call
             living
             creatures
             .
             There
             is
             
             
               a
               vegetable
               soul
            
             in
             the
             Ake-corn
             when
             it
             is
             first
             set
             or
             planted
             ;
             and
             this
             soul
             we
             may
             truely
             say
             dwelleth
             or
             abideth
             in
             the
             Akorn
             ,
             and
             is
             the
             cause
             why
             the
             Akorn
             sprouteth
             into
             a
             rod
             :
             the
             same
             soul
             is
             the
             cause
             why
             the
             rod
             or
             twig
             groweth
             greater
             ,
             the
             true
             cause
             why
             this
             twig
             growes
             into
             a
             stemme
             ,
             why
             the
             stemme
             grown
             greater
             ,
             spreads
             it self
             into
             branches
             ,
             why
             every
             branch
             beareth
             leaf
             ,
             blossom
             ,
             or
             seed
             .
             Now
             the
             greater
             the
             stemme
             doth
             grow
             ,
             the
             further
             the
             vegetable
             soul
             doth
             spread
             it self
             ;
             The
             same
             vegetable
             soul
             which
             was
             in
             the
             Akorn
             diffuseth
             it self
             into
             the
             stemme
             ,
             into
             the
             branches
             ,
             into
             the
             leaf
             ,
             into
             the
             blossom
             ,
             into
             the
             Fruit
             or
             seed
             .
             None
             of
             these
             could
             thrive
             or
             prosper
             at
             all
             ,
             unlesse
             the
             vegetable
             soul
             did
             
               abide
               or
               dwell
            
             in
             them
             ,
             none
             of
             them
             can
             thrive
             or
             prosper
             any
             longer
             ,
             than
             the
             vegetable
             soul
             
               abideth
               or
               dwelleth
            
             in
             them
             .
             Thus
             was
             Christ
             the
             root
             out
             of
             which
             
               S.
               Peter
            
             
             sprouted
             ,
             the
             soul
             of
             Peter
             as
             he
             was
             a
             living
             or
             Spiritual
             man.
             He
             had
             no
             life
             but
             from
             Christ
             ,
             he
             grew
             by
             Christ
             dwelling
             or
             abiding
             in
             him
             .
             And
             as
             he
             did
             grow
             by
             Christ
             abiding
             in
             him
             ;
             So
             he
             bare
             fruit
             by
             Christs
             dwelling
             in
             him
             ,
             by
             the
             diffusion
             of
             life
             ,
             and
             vegetation
             from
             Christ
             .
             And
             so
             all
             they
             ,
             that
             abiding
             in
             Christ
             do
             grow
             in
             faith
             ,
             grow
             by
             Christ
             dwelling
             in
             them
             and
             spreading
             his
             vertue
             through
             them
             ,
             after
             such
             a
             manner
             as
             the
             vegetable
             soule
             doth
             diffuse
             it self
             throughout
             the
             Branches
             which
             spring
             from
             the
             root
             or
             stemme
             ,
             or
             through
             the
             branches
             which
             are
             ingrafted
             or
             inoculated
             into
             it
             .
             And
             this
             manner
             of
             the
             vegetable
             souls
             diffusion
             of
             it self
             (
             or
             of
             its
             vertue
             )
             into
             all
             the
             Branches
             which
             are
             ingrafted
             into
             the
             same
             stock
             or
             root
             ,
             doth
             better
             resemble
             the
             manner
             of
             Christs
             dwelling
             in
             us
             ,
             than
             the
             diffusion
             of
             life
             or
             vegetation
             from
             the
             root
             into
             the
             stemmes
             ,
             stovens
             or
             branches
             ,
             which
             without
             ingraffing
             or
             inoculation
             naturally
             spring
             from
             it
             .
          
           
             24.
             
             But
             this
             later
             similitude
             of
             the
             Stock
             and
             Grafts
             ,
             although
             it
             well
             expresse
             the
             manner
             of
             Christs
             abiding
             or
             growing
             ,
             not
             in
             himself
             ,
             but
             in
             us
             ,
             and
             the
             manner
             of
             our
             abiding
             or
             dwelling
             in
             him
             ;
             it
             may
             seem
             to
             fail
             in
             this
             ;
             That
             ordinarie
             Stocks
             ,
             howsoever
             the
             ingrafted
             branches
             be
             supported
             by
             them
             ,
             and
             receive
             life
             and
             nutriment
             from
             them
             ,
             yet
             do
             they
             not
             receive
             their
             specifical
             kind
             of
             life
             from
             the
             stocks
             into
             which
             they
             are
             ingrafted
             ,
             but
             still
             retain
             their
             own
             native
             qualitie
             .
             As
             a
             good
             Apple
             or
             Pear
             grafted
             into
             a
             Crab
             stock
             or
             Thorn
             ,
             doth
             not
             degenerate
             into
             a
             Crab
             or
             Thorn
             ,
             but
             reteins
             its
             native
             sweetnesse
             ,
             and
             bears
             the
             same
             fruit
             which
             it
             would
             have
             done
             ,
             although
             it
             had
             grown
             up
             into
             a
             Tree
             from
             its
             own
             root
             ,
             or
             from
             the
             root
             whereof
             it
             was
             a
             native
             Branch
             .
             It
             would
             be
             a
             Soloecism
             to
             say
             ,
             That
             any
             such
             stock
             doth
             remain
             or
             dwell
             in
             the
             Graft
             ,
             because
             it
             doth
             not
             diffuse
             its
             specifical
             qualitie
             into
             it
             .
             But
             Christ
             in
             this
             manner
             abideth
             or
             dwelleth
             in
             us
             .
             He
             is
             the
             Root
             and
             Stem
             ,
             and
             we
             the
             Grafts
             and
             inset
             branches
             ,
             and
             yet
             he
             is
             said
             as
             truely
             
               to
               dwell
               in
               us
               ,
               as
               we
               in
               him
               .
            
             This
             argues
             that
             the
             manner
             of
             our
             ingrafting
             and
             abiding
             in
             him
             is
             not
             natural
             ,
             because
             the
             Stock
             or
             Stem
             ,
             is
             for
             nature
             and
             qualitie
             much
             better
             than
             all
             the
             Branches
             or
             Grafts
             which
             are
             supported
             by
             it
             ,
             which
             receive
             life
             and
             nutriment
             by
             it
             .
             Hence
             saith
             the
             Apostle
             ,
             Rom.
             11.
             24.
             
             
               That
               we
               Gentiles
               were
               cut
               out
               of
               the
               Olive
               tree
               which
               was
               wild
               by
               nature
               ,
               and
               were
               grafted
               contrary
               to
               nature
               into
               a
               good
               Olive
               tree
               .
            
             This
             ingraftment
             is
             contrary
             unto
             nature
             
               two
               wayes
            
             ;
          
           
             First
             ,
             In
             that
             the
             Grafts
             being
             wild
             by
             nature
             ,
             without
             any
             root
             ,
             or
             fat
             ,
             or
             sweetness
             in
             themselves
             ,
             grow
             better
             qualified
             then
             they
             were
             ,
             by
             participation
             of
             the
             sweetness
             of
             the
             Stock
             .
          
           
             Secondly
             ,
             In
             that
             the
             Stock
             whereinto
             they
             are
             ingrafted
             ,
             is
             a
             good
             Olive
             ;
             whereas
             the
             Olive
             tree
             ,
             naturally
             admits
             no
             ingraftment
             ,
             or
             incision
             ,
             being
             
             by
             nature
             so
             fat
             ,
             that
             it
             seems
             to
             envie
             or
             scorn
             to
             participate
             his
             fatness
             unto
             any
             other
             Branches
             .
             
               In
               arbore
               pingui
               non
               vivunt
               insita
               ,
            
             Grafts
             do
             not
             thrive
             or
             prosper
             in
             any
             fat
             tree
             or
             stock
             ,
             saith
             
               A
               late
               Naturalist
            
             .
             And
             as
             an
             
               Hebrew
               Doctor
            
             hath
             Observed
             ,
             the
             Olive
             ,
             being
             the
             fattest
             of
             Trees
             ,
             will
             admit
             no
             incision
             ,
             nor
             ingraftment
             .
             Nor
             will
             any
             Olive
             Graft
             thrive
             or
             prosper
             ,
             unlesse
             it
             be
             ingrafted
             in
             an
             hungry
             stock
             .
             That
             fatnesse
             is
             as
             peculiar
             to
             the
             Olive
             ,
             as
             sweetness
             to
             the
             Fig
             or
             Vine
             ;
             besides
             experience
             ,
             we
             have
             the
             authoritie
             of
             Scripture
             ,
             Judg.
             9.
             ver
             .
             9.
             
             The
             trees
             went
             forth
             on
             a
             time
             to
             annoint
             a
             King
             over
             them
             ,
             and
             they
             said
             unto
             the
             Olive
             tree
             ,
             Reign
             thou
             over
             us
             ;
             But
             the
             Olive
             tree
             said
             unto
             them
             ,
             Should
             I
             leave
             my
             fatnesse
             wherewith
             by
             me
             they
             honour
             God
             and
             man
             ,
             and
             go
             to
             be
             promoted
             over
             the
             trees
             ?
             And
             the
             trees
             said
             unto
             the
             Fig
             tree
             ,
             Come
             thou
             and
             Reign
             over
             us
             ;
             But
             the
             Fig
             tree
             said
             unto
             them
             ,
             Should
             I
             forsake
             my
             sweetnesse
             and
             my
             good
             fruit
             ,
             &
             c
             ?
             Yet
             is
             Christ
             Jesus
             the
             True
             Olive
             Tree
             ,
             but
             left
             his
             fatnesse
             for
             a
             time
             ,
             that
             we
             ,
             being
             by
             nature
             wild
             Olives
             might
             be
             ingrafted
             into
             him
             ,
             and
             being
             ingrafted
             might
             participate
             of
             his
             fatnesse
             and
             sweetnesse
             ,
             which
             is
             no
             other
             ,
             then
             that
             whereof
             the
             natural
             Olive
             is
             the
             Embleme
             ,
             to
             wit
             ,
             Peace
             ,
             even
             the
             Peace
             of
             God
             which
             surpasseth
             all
             understanding
             .
             Peace
             was
             his
             Embassage
             ;
             as
             the
             Apostle
             saith
             ,
             
               He
               is
               our
               peace
               ,
               who
               hath
               made
               both
               one
               ,
               and
               hath
               broken
               down
               the
               middle
               wall
               of
               partition
               between
            
             
             
               us
               ,
               &c.
               
               And
               came
               and
               preached
               peace
               unto
               you
               ,
               which
               were
               afar
               off
               ,
               and
               to
               them
               that
               were
               nigh
               ,
            
             Eph.
             2.
             verses
             14.
             17.
             
          
        
         
           
             CHAP.
             V.
             
               The
               Great
               Attribute
               of
               Christ
            
             [
             His
             being
             the
             Chief
             Corner-Stone
             ]
             
               handled
               in
               the
               fore-going
               Chapter
               ,
               prosecuted
               more
               amply
               in
               this
               .
               Christ
               is
               the
            
             Foundation
             
               of
               the
               Apostles
               and
               Prophets
               .
               How
               Christians
               being
               built
               upon
               this
            
             Foundation
             ,
             
               do
               grow
               into
               an
               Holie
               Temple
               .
            
          
           
             
               Ephesians
               2.
               20
               ,
               21.
               
            
             
               And
               are
               built
               upon
               the
               foundation
               of
               the
               Apostles
               and
               Prophets
               ,
               Jesus
               Christ
               himself
               being
               the
               chief
               Corner-stone
               .
               In
               whom
               all
               the
               building
               fitly
               framed
               together
               ,
               groweth
               unto
               an
               holy
               Temple
               in
               the
               Lord.
               
            
          
           
             1.
             
             THe
             Sum
             of
             our
             Apostles
             speech
             in
             this
             Chapter
             ,
             (
             whereof
             these
             words
             are
             the
             Conclusion
             )
             
               is
               this
            
             ;
             
               That
               these
               Ephesians
               who
               were
               Gentiles
               by
               progenie
               ,
               far
               off
               from
               God
               ,
               and
               Aliens
               from
               the
               Common-wealth
               of
               Israel
               ,
               had
               now
               the
               priviledge
               of
               Gods
               Saints
               ,
               were
               fellow
               Citizens
               with
               them
               ,
               and
               of
               the
               houshold
               of
               God
               ,
               as
               it
               is
               ,
               ver
               .
               19.
               
               And
               to
               assure
               them
               of
               this
               Priviledge
               or
               perogative
               ,
            
             he
             adds
             ver
             .
             20.
             
             
               That
               they
               were
               built
               upon
               the
               foundation
               of
               the
               Apostles
               and
               Prophets
               ,
               Jesus
               Christ
               himself
               being
               the
               Chief
               Corner-stone
               .
               Jesus
               Christ
            
             was
             the
             Best
             Foundation
             ,
             the
             only
             foundation
             ,
             which
             could
             give
             this
             prerogative
             to
             the
             Apostles
             or
             Prophets
             ,
             to
             be
             either
             Saints
             or
             of
             the
             houshold
             of
             God.
             And
             he
             it
             is
             ,
             that
             gave
             to
             these
             Ephesians
             ,
             though
             by
             nature
             Gentiles
             ;
             and
             that
             gives
             to
             all
             ,
             whosoever
             are
             built
             upon
             this
             Corner-stone
             ,
             the
             like
             Priviledge
             ,
             a
             priviledge
             or
             prerogative
             
             to
             be
             native
             parts
             of
             that
             Holy
             Temple
             ,
             which
             
               Jesus
               Christ
            
             came
             down
             from
             heaven
             to
             build
             here
             on
             earth
             .
          
           
             2.
             
             
               The
               Points
               then
               to
               be
               discussed
               are
               Three
               .
            
          
           
             First
             ,
             
               What
               is
               meant
               by
               the
               Foundation
               of
               the
               Prophets
               and
               Apostles
               .
            
             
          
           
             Secondly
             ,
             
               In
               what
               manner
               Christ
               is
               said
               to
               be
               the
               chief
               Corner-stone
               .
            
          
           
             Thirdly
             ,
             
               The
               manner
               how
               we
               are
               built
               upon
               the
               foundation
               here
               meant
               ,
               or
               upon
               this
               Corner-stone
               ,
               with
               the
               manner
               of
               our
               growth
               into
               an
               Holy
               Temple
               .
            
          
           
             First
             ,
             Whatsoever
             be
             here
             meant
             by
             
               the
               Foundation
            
             ,
             it
             is
             not
             restrained
             to
             any
             one
             Prophet
             or
             Apostle
             .
             The
             meanest
             Prophet
             is
             not
             excluded
             ;
             Moses
             and
             Samuel
             are
             to
             be
             numbred
             amongst
             the
             Prophets
             here
             meant
             ,
             they
             were
             no
             foundations
             of
             the
             rest
             .
             Nor
             is
             Peter
             here
             included
             as
             the
             foundation
             of
             the
             other
             Apostles
             ,
             but
             as
             a
             joynt
             part
             of
             this
             Foundation
             ,
             or
             of
             the
             Building
             erected
             upon
             it
             ;
             whether
             we
             consider
             his
             Person
             or
             Doctrine
             .
             Many
             Interpreters
             of
             good
             note
             ,
             understand
             the
             Doctrine
             of
             the
             Apostles
             and
             Prophets
             ,
             so
             saith
             
               Hugo
               Cardinalis
               ,
               Super
               doctrinam
               Apostolorum
               &
               Prophetarum
               :
            
             But
             every
             Sound
             Doctrine
             must
             have
             a
             sure
             Foundation
             .
             What
             then
             is
             the
             Foundation
             of
             the
             Apostolick
             and
             Prophetical
             Doctrine
             ?
             That
             can
             be
             no
             other
             then
             the
             Corner-Stone
             here
             mentioned
             ;
             to
             wit
             ,
             
               Christ
               Jesus
               God
               and
               man.
            
             Are
             not
             the
             Apostles
             then
             true
             foundations
             of
             this
             building
             ?
             or
             will
             not
             Saint
             Johns
             words
             .
             Rev.
             21.
             14.
             infer
             thus
             much
             ?
             
               And
               the
               wall
               of
               the
               Citie
               had
               twelve
               foundations
               ,
               and
               in
               them
               the
               twelve
               Apostles
               of
               the
               Lamb.
            
             Surely
             neither
             his
             words
             ,
             nor
             the
             circumstance
             of
             the
             place
             ,
             will
             conclude
             that
             the
             twelve
             Apostles
             were
             
               the
               twelve
               Foundations
            
             ;
             but
             only
             that
             their
             names
             were
             inscribed
             in
             them
             .
             So
             were
             not
             ,
             for
             ought
             we
             read
             ,
             the
             names
             of
             the
             Prophets
             ;
             nor
             can
             it
             be
             concluded
             ,
             that
             S
             t
             John
             did
             mean
             the
             self
             same
             thing
             ,
             by
             the
             
               twelve
               foundations
            
             ,
             that
             Saint
             Paul
             here
             doth
             by
             
               the
               foundation
               of
               the
               Prophets
               and
               the
               Apostles
               .
            
             Saint
             John
             describes
             the
             new
             
               Jerusalem
               ,
               as
               a
               Citie
               lying
               four
               square
               ,
               with
               twelve
               Gates
               .
               Three
               on
               the
               East
               ,
               and
               three
               on
               the
               North
               ,
               three
               on
               the
               South
               ,
               and
               three
               on
               the
               West
               ,
               bearing
               the
               Inscription
               of
               the
               twelve
               Tribes
               of
               Israel
               :
            
             And
             having
             twelve
             Gates
             ,
             it
             must
             needs
             have
             
               twelve
               foundations
            
             ,
             that
             is
             ,
             the
             whole
             Foundation
             is
             divided
             into
             twelve
             parts
             .
             The
             Apostles
             were
             in
             no
             other
             sense
             the
             twelve
             foundations
             ,
             than
             the
             twelve
             Tribes
             of
             Israel
             were
             the
             twelve
             Gates
             .
             Yet
             foundations
             the
             Apostles
             might
             be
             said
             of
             this
             Citie
             ,
             in
             such
             a
             sense
             as
             Hesychius
             saith
             ,
             Saint
             Andrew
             was
             of
             Saint
             Peter
             ,
             because
             he
             brought
             him
             to
             Christ
             .
             Thus
             the
             whole
             Christian
             world
             ,
             was
             by
             the
             Apostles
             ,
             brought
             unto
             Christ
             as
             to
             the
             
               only
               sure
               foundation
            
             ,
             which
             God
             had
             promised
             to
             lay
             in
             Sion
             ,
             or
             (
             as
             the
             Hebraism
             imports
             )
             on
             which
             ,
             or
             
               in
               which
            
             .
             God
             had
             promised
             to
             build
             up
             Sion
             ,
             that
             is
             (
             in
             Saint
             Johns
             language
             )
             the
             
               new
               Jerusalem
            
             .
             Christ
             then
             was
             the
             
               chief
               Corner-Stone
            
             ,
             on
             which
             the
             Prophet
             foretold
             Sion
             should
             be
             Re-erected
             ;
             
               the
               foundation
            
             on
             which
             the
             Apostles
             themselves
             were
             laid
             :
             and
             we
             should
             no
             way
             swerve
             from
             the
             meaning
             of
             Saint
             Paul
             ,
             if
             by
             
               the
               foundation
               of
               the
               Prophets
               and
               Apostles
               ,
            
             we
             neither
             understand
             their
             persons
             nor
             their
             Doctrine
             ,
             or
             neither
             of
             these
             only
             or
             especially
             ,
             but
             the
             self
             same
             foundation
             upon
             which
             the
             Prophets
             and
             Apostles
             were
             built
             ,
             by
             whose
             vertue
             they
             grew
             to
             be
             living
             stones
             of
             this
             edifice
             :
             
               For
               other
               foundation
               then
               this
            
             Corner-stone
             
               can
               no
               man
               lay
            
             ;
             nor
             did
             Christ
             himself
             build
             upon
             any
             other
             foundation
             then
             upon
             himself
             .
             He
             is
             
               the
               only
               Foundation
            
             ,
             whether
             of
             the
             Apostles
             persons
             or
             Doctrine
             .
             I
             am
             the
             bolder
             to
             Commend
             
               this
               Interpretation
            
             
             unto
             you
             ,
             because
             I
             see
             it
             ingenuously
             acknowledged
             by
             a
             late
             Learned
             *
             Jesuite
             ,
             who
             (
             I
             think
             )
             learned
             it
             of
             
               Thomas
               Aquinas
            
             .
             Superaedificati
             supra
             fundamentum
             Apostolorum
             ;
             id
             est
             ,
             
               Christum
               ,
               qui
               est
               Fundamentum
               Apostolorum
               .
            
          
           
             3.
             
             But
             
               in
               what
               sense
               is
               Christ
               said
               to
               be
               the
               chief
               Corner-Stone
               ?
            
             In
             the
             
             interpretation
             of
             the
             Original
             word
             ,
             I
             find
             the
             Diversitie
             to
             be
             greater
             then
             the
             
               real
               difference
            
             .
             Some
             translate
             the
             Original
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
               Summo
               angulari
               lapide
               ,
               the
               highest
               or
               supreme
               Corner-Stone
               ,
            
             which
             couples
             or
             bindes
             the
             Building
             .
             Beza
             will
             have
             it
             
               [
               imo
               angulari
               lapide
               ,
               ]
               the
               lowest
               stone
               in
               the
               corner
               ,
            
             which
             we
             call
             ,
             
               the
               Foundation
               Stone
            
             ;
             and
             which
             in
             Buildings
             (
             especially
             consecrated
             to
             sacred
             use
             )
             is
             commonly
             laid
             with
             great
             Solemnitie
             ,
             and
             by
             the
             hands
             of
             some
             principal
             man
             ,
             or
             publick
             Officer
             .
             And
             Beza
             well
             observes
             ,
             that
             the
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             the
             epithite
             or
             title
             of
             the
             Corner-stone
             
             here
             in
             the
             Text
             ,
             doth
             signifie
             
               both
               extremes
            
             of
             any
             dimension
             ,
             as
             well
             the
             lowest
             ,
             as
             the
             highest
             ;
             and
             he
             gives
             this
             good
             Caveat
             withal
             ,
             that
             we
             are
             not
             to
             presse
             this
             comparison
             of
             Christ
             to
             a
             Corner-stone
             too
             far
             ;
             no
             further
             than
             our
             Apostle
             meant
             it
             :
             which
             was
             ,
             
               the
               joyning
               of
               two
               wals
               together
               ,
            
             which
             before
             had
             been
             distant
             ,
             and
             unsociable
             ;
             to
             wit
             ,
             the
             Jew
             and
             the
             Gentile
             .
          
           
             Now
             in
             everie
             compleat
             building
             ,
             there
             must
             be
             more
             then
             two
             walls
             ,
             four
             at
             the
             least
             ,
             and
             therefore
             four
             Corner-stones
             ,
             four
             
               imi
               angulares
               lapides
            
             ,
             four
             Foundation-stones
             ,
             and
             four
             
               Summi
               angulares
               lapides
            
             ,
             that
             is
             ,
             four
             Supreme
             ,
             or
             binding
             Corner-stones
             ;
             and
             all
             these
             corner-stones
             are
             said
             to
             be
             the
             chief
             in
             the
             building
             .
             It
             is
             evident
             ,
             that
             Christ
             is
             the
             
               First
               foundation-stone
            
             ,
             and
             yet
             may
             it
             not
             be
             denyed
             that
             he
             is
             also
             the
             chief
             Corner-stone
             which
             binds
             the
             building
             .
             For
             in
             this
             sense
             must
             that
             of
             the
             Psalmist
             ,
             Psal
             .
             118.
             22.
             be
             understood
             :
             
               The
               Stone
               which
               the
               Builders
               refused
               is
               become
               the
               Head-Stone
               of
               the
               corner
               .
            
             For
             if
             we
             respect
             the
             literal
             sense
             of
             this
             Prophesie
             ,
             or
             the
             ground
             of
             the
             
               metaphor
               ,
               the
               lowest
               or
               foundation
               stone
               ,
               being
               once
               refused
               by
               the
               builders
               ,
               cannot
               by
               the
               same
               builders
               be
               layed
               in
               the
               foundation
               again
               ,
            
             unless
             they
             will
             pull
             down
             what
             they
             have
             built
             :
             But
             whilest
             the
             foundation
             is
             in
             laying
             ,
             a
             stone
             may
             be
             rejected
             ,
             or
             laid
             aside
             by
             the
             builders
             ,
             as
             not
             so
             fitting
             to
             be
             laid
             in
             the
             Foundation
             (
             or
             to
             be
             any
             intermediate
             part
             of
             the
             edifice
             erected
             )
             and
             yet
             may
             come
             to
             be
             the
             fittest
             Stone
             for
             coupling
             or
             binding
             the
             building
             ;
             that
             is
             ,
             to
             be
             the
             supreme
             Corner-stone
             .
             The
             
               Author
               of
               the
               Scholastick
               Historie
            
             hath
             a
             Tradition
             ,
             for
             whose
             authoritie
             he
             (
             perhaps
             )
             could
             have
             produced
             better
             Warrant
             ,
             then
             we
             can
             take
             from
             him
             ,
             that
             in
             the
             building
             of
             the
             second
             Temple
             (
             at
             whose
             consecration
             ,
             in
             all
             probabilitie
             ,
             this
             118.
             
             Psalm
             was
             conceived
             )
             there
             was
             
               a
               peculiar
               Stone
            
             often
             layed
             aside
             by
             the
             builders
             ,
             as
             unfitting
             (
             in
             their
             judgement
             )
             to
             become
             any
             part
             of
             the
             foundation
             or
             intermediate
             building
             ,
             which
             yet
             afterwards
             proved
             the
             fittest
             Corner-stone
             for
             binding
             or
             coupling
             together
             the
             walls
             erected
             .
             And
             the
             extraordinarie
             unexpected
             fitnesse
             of
             this
             stone
             ,
             to
             finish
             that
             building
             ,
             for
             whose
             erection
             it
             was
             continually
             held
             unfit
             ,
             
               did
               minister
               hint
               or
               occasion
               unto
               the
               Psalmist
            
             to
             say
             ,
             
               This
               is
               the
               Lords
               doing
               ,
               and
               it
               is
               marvellous
               in
               our
               eyes
               .
            
          
           
           
             But
             leaving
             the
             truth
             or
             probabilitie
             of
             this
             Tradition
             to
             the
             search
             of
             Antiquaries
             or
             Criticks
             ,
             the
             literal
             or
             emblematicall
             sense
             which
             the
             author
             makes
             of
             the
             Psalmist
             ,
             doth
             well
             suit
             with
             the
             allegorical
             and
             mystical
             ,
             which
             the
             
               Apostles
               S.
               Paul
            
             here
             ,
             and
             
               S.
               Peter
            
             ,
             Act.
             4.
             11.
             from
             our
             Saviours
             mouth
             ,
             have
             made
             of
             the
             Psalmists
             parabolicall
             speech
             .
             For
             thus
             our
             Saviour
             Christ
             (
             whom
             God
             had
             presented
             and
             commended
             to
             the
             Master
             builders
             of
             his
             Temple
             ,
             that
             is
             ,
             to
             the
             Priests
             the
             Scribes
             and
             Pharisees
             ,
             to
             the
             elders
             and
             chief
             rulers
             of
             the
             Synagogue
             ,
             in
             the
             dayes
             of
             his
             humiliation
             here
             on
             earth
             ,
             )
             was
             by
             them
             rejected
             ,
             scoffed
             and
             spurned
             at
             ,
             and
             lastly
             buryed
             in
             the
             earth
             ,
             as
             altogether
             uselesse
             and
             unfit
             for
             Building
             .
             And
             yet
             ,
             after
             his
             resurrection
             ,
             He
             became
             not
             onely
             imus
             ,
             but
             
               summus
               angularis
               lapis
            
             ,
             not
             only
             the
             first
             firm
             Corner-stone
             or
             supporter
             ,
             but
             the
             chief
             and
             supreme
             Corner-stone
             too
             ;
             aswell
             the
             finishing
             as
             the
             Foundation
             of
             this
             spiritual
             Temple
             not
             made
             with
             hands
             .
             That
             Christ
             himselfe
             is
             both
             the
             Foundation
             and
             finisher
             ,
             that
             is
             ,
             both
             the
             highest
             perfection
             and
             lowest
             foundation
             in
             this
             building
             ,
             his
             owne
             interpretation
             of
             the
             Psalmists
             words
             ,
             Matth.
             21.
             42
             ,
             44.
             will
             necessarily
             inferre
             .
             
               Did
               you
               never
               read
            
             (
             saith
             he
             )
             
               in
               the
               Scriptures
               ,
               The
               stone
               which
               the
               Builders
               rejected
               ,
               the
               same
               is
               become
               the
               head
               of
               the
               corner
               ;
               this
               is
               the
               Lords
               doing
               ,
               and
               it
               is
               marvellous
               in
               our
               eyes
               ?
               And
               whosoever
               shall
               fall
               on
               this
               Stone
               shall
               be
               broken
               :
               but
               on
               whom
               soever
               it
               shall
               fall
               it
               shall
               grind
               him
               to
               powder
               .
            
             Fall
             upon
             this
             corner-stone
             they
             could
             not
             ,
             but
             as
             it
             was
             the
             lowest
             in
             the
             building
             .
             Their
             fall
             upon
             it
             could
             not
             be
             so
             grievous
             as
             to
             break
             their
             limbs
             ,
             unlesse
             it
             had
             been
             layd
             deeper
             or
             lower
             then
             ordinary
             foundations
             or
             corner-stones
             are
             usually
             layd
             .
             And
             the
             mystical
             sense
             of
             our
             Saviours
             words
             is
             ,
             that
             such
             as
             spurned
             and
             stumbled
             at
             him
             ,
             in
             his
             humilitie
             ,
             should
             as
             it
             were
             break
             their
             limbes
             ;
             But
             that
             this
             stone
             should
             fall
             upon
             any
             ,
             this
             in
             the
             literall
             sense
             supposeth
             ,
             that
             it
             should
             be
             higher
             than
             they
             were
             ,
             so
             high
             placed
             in
             this
             building
             ,
             that
             the
             fall
             of
             it
             should
             not
             bruise
             or
             break
             their
             limbes
             ,
             but
             grind
             their
             bones
             to
             powder
             .
             And
             thus
             was
             the
             
               Jewish
               nation
            
             broken
             or
             cut
             off
             from
             being
             Gods
             people
             for
             their
             contempt
             of
             Christ
             in
             his
             humilitie
             .
             And
             not
             onely
             they
             ,
             but
             all
             such
             as
             continue
             the
             like
             contempt
             of
             his
             passion
             and
             resurrection
             ,
             shall
             by
             his
             second
             coming
             (
             to
             Judgement
             )
             in
             glorie
             ,
             be
             ground
             to
             powder
             ;
             that
             is
             ,
             the
             paines
             of
             their
             first
             breaking
             by
             falling
             upon
             this
             corner-stone
             shall
             be
             multiplied
             without
             end
             or
             measure
             .
          
           
             To
             conclude
             this
             
               second
               Point
               ;
               Christ
               is
               both
               Lapis
               summus
               angularis
               ,
               lapis
               imus
               ,
               primus
               &
               latissimus
               angularis
               ,
            
             as
             Pineda
             saith
             
               in
               Chap.
            
             38.
             
             Job
             .
             vers
             .
             6.
             
             The
             highest
             and
             the
             lowest
             corner-stone
             in
             this
             building
             ,
             the
             center
             and
             
             circumference
             ,
             the
             whole
             strength
             of
             this
             citie
             and
             the
             walls
             about
             it
             ;
             so
             saith
             the
             Prophet
             Esay
             .
             26.
             1.
             
             
               Wee
               have
               a
               strong
               citie
               ,
               salvation
               will
               God
               appoint
               for
               walls
               ,
               and
               bulwarks
               .
               Open
               yee
               the
               gates
               that
               the
               righteous
               Nation
               ,
               which
               keepeth
               the
               truth
               ,
               may
               enter
               in
               .
            
             And
             again
             ver
             .
             4.
             
             
               Trust
               yee
               in
               the
               Lord
               for
               ever
               ,
               for
               in
               the
               Lord
               Jehovah
               is
               everlasting
               strength
               ,
            
             or
             (
             as
             the
             Hebrew
             )
             
               the
               rock
               of
               ages
            
             .
             As
             this
             Spiritual
             temple
             in
             the
             Text
             ,
             is
             a
             Temple
             not
             made
             with
             hands
             ,
             (
             for
             God
             dwelleth
             not
             in
             such
             Temples
             .
             Act.
             7.
             48.
             
             Heb.
             9.
             11
             ,
             24.
             )
             So
             Christ
             ,
             who
             is
             the
             chief
             corner-stone
             of
             it
             ,
             is
             that
             stone
             ,
             which
             Nebuchadnezzar
             saw
             in
             visions
             by
             night
             ,
             Dan.
             2.
             vers
             .
             34.
             
             A
             stone
             not
             cut
             out
             of
             any
             quarrie
             by
             hands
             ,
             yet
             
               a
               stone
               ,
               which
               smote
               the
               Image
               upon
               the
               feet
               ,
               which
               were
               of
               Iron
               and
               clay
               ,
               and
               broke
               not
               them
               onely
               ,
               but
               the
               whole
               Image
               ,
               aswell
               the
               brasse
               ,
               the
               Gold
               and
               Silver
               ,
               as
               the
               iron
               and
               clay
               unto
               peeces
               .
            
             And
             afterwards
             
               became
               a
               great
               mountain
               ,
               which
               filled
               the
               whole
               earth
               .
            
             But
             how
             or
             when
             this
             stone
             became
             a
             great
             mountain
             ,
             or
             in
             what
             manner
             wee
             are
             
             said
             to
             grow
             into
             an
             holy
             temple
             ,
             will
             better
             appear
             in
             discussing
             the
             
               third
               Point
            
             proposed
             ,
             which
             was
             ,
             
               Concerning
               the
               manner
               how
               these
               Ephesians
               or
               others
               are
               said
               to
               be
               built
               upon
               the
               foundation
               of
               the
               Prophets
               and
               the
               Apostles
               ,
               and
               upon
               Jesus
               Christ
               the
               chief
               Corner-stone
               ;
               and
               how
               they
               grow
               into
               an
               Holie
               Temple
               .
            
          
           
             4.
             
             When
             the
             Prophet
             saith
             that
             the
             stone
             cut
             without
             hands
             did
             become
             a
             
               Great
               Mountain
            
             ,
             he
             supposeth
             ,
             that
             it
             should
             be
             a
             living
             stone
             .
             And
             
             when
             our
             Apostle
             here
             saith
             that
             the
             whole
             building
             doth
             
               grow
               unto
               an
               holy
               temple
            
             ,
             it
             is
             included
             ,
             that
             every
             part
             of
             this
             temple
             should
             be
             a
             living
             stone
             .
             For
             growth
             ,
             (
             such
             growth
             as
             the
             Apostle
             speakes
             of
             )
             is
             an
             effect
             of
             life
             .
             Things
             inanimate
             or
             without
             life
             ,
             as
             materiall
             buildings
             ,
             stones
             of
             the
             quarrie
             ,
             or
             any
             heap
             or
             congest
             ,
             may
             become
             greater
             by
             addition
             of
             matter
             unto
             them
             :
             they
             cannot
             Grow
             unto
             greatnesse
             ,
             as
             wanting
             the
             facultie
             of
             vegetation
             or
             Nutrition
             .
             That
             onely
             is
             capable
             of
             growth
             ,
             which
             is
             capable
             of
             nutrition
             ,
             and
             nothing
             is
             capable
             of
             nutrition
             ,
             but
             that
             which
             is
             endowed
             with
             life
             .
             Hence
             saith
             
               S.
               Peter
            
             1.
             
             Ep.
             cap.
             2.
             vers
             .
             2.
             &c.
             
               As
               new
               born
               babes
               desire
               the
               Sincere
               milk
               of
               the
               word
               ,
               that
               yee
               may
               grow
               thereby
               ,
               if
               so
               be
               yee
               have
               tasted
               that
               the
               Lord
               is
               gracious
               .
            
             The
             Growth
             then
             of
             every
             Christian
             ,
             is
             more
             than
             the
             Growth
             of
             vegetables
             ;
             for
             it
             includeth
             the
             sense
             of
             tast
             ,
             wee
             must
             tast
             the
             graciousnesse
             of
             the
             Lord
             by
             faith
             ,
             and
             wee
             must
             come
             unto
             him
             by
             faith
             ,
             as
             unto
             a
             
               Living
               stone
               ,
               disallowed
               of
               men
               ,
               but
               chosen
               of
               God
               and
               pretaious
               ,
               and
               coming
               thus
               unto
               him
               ,
            
             As
             the
             Apostle
             adds
             ,
             vers
             .
             5.
             
               wee
               also
               become
               lively
               stones
               ,
               and
               are
               built
               up
               a
               spirituall
               house
               ,
               an
               holy
            
             Priesthood
             
               to
               offer
               up
               spirituall
               sacrifices
               acceptable
               to
               God
               through
               Jesus
               Christ
               .
               S.
               Peters
            
             inference
             in
             that
             place
             vers
             .
             6
             ,
             7
             ,
             &c.
             is
             the
             very
             same
             with
             our
             Apostle
             
               S.
               Pauls
            
             in
             this
             place
             ;
             and
             so
             is
             the
             
               Use
               or
               Application
            
             of
             it
             
               the
               very
               same
            
             with
             that
             ,
             which
             our
             Apostle
             makes
             in
             the
             later
             end
             of
             this
             Epistle
             .
             But
             
               of
               the
               Use
               hereafter
            
             .
          
           
             
               It
               will
               in
               the
               meane
               time
               be
               very
               Usefull
               for
               us
               to
               observe
               ,
               That
               neither
               
                 S.
                 Paul
              
               ,
               nor
               
                 S.
                 Peter
              
               ,
               when
               they
               purposely
               handled
               the
               building
               of
               the
               Gentiles
               upon
               this
               chief
               Corner-stone
               ,
               do
               mention
               or
               intimate
               any
               other
               Foundation
               ,
               on
               which
               wee
               are
               to
               be
               builded
               ,
               before
               we
               be
               builded
               on
               Christ
               :
               
                 Neither
                 of
                 them
              
               taught
               us
               to
               rely
               on
               themselves
               ,
               or
               on
               their
               
                 personal
                 faith
              
               ,
               or
               their
               successors
               Authoritie
               ,
               as
               upon
               
                 secondary
                 foundations
              
               ,
               by
               Union
               with
               whom
               (
               or
               relying
               upon
               whom
               )
               we
               might
               be
               grounded
               upon
               the
               
                 Prime
                 Foundation
              
               ,
               which
               is
               Christ
               .
            
             
               If
               this
               they
               had
               taught
               us
               ,
               they
               had
               taught
               us
               not
               to
               believe
               as
               they
               believed
               ,
            
             and
             not
             believing
             as
             they
             believed
             ,
             we
             could
             not
             possibly
             become
             such
             live
             stones
             of
             this
             spirituall
             edifice
             as
             they
             were
             .
          
           
             5.
             
             But
             if
             wee
             must
             beleeve
             as
             
               S.
               Peter
            
             believed
             ,
             must
             wee
             not
             beleive
             as
             the
             Church
             beleeves
             ?
             yes
             !
             Al
             that
             hope
             to
             be
             saved
             must
             believe
             as
             the
             true
             Church
             believes
             ;
             and
             they
             onely
             are
             the
             true
             Church
             which
             believe
             as
             
               S.
               Peter
            
             believed
             .
             The
             Question
             is
             ,
             
               Who
               they
               be
               that
               believe
               as
               S.
               Peter
               believed
               ?
            
             These
             (
             wee
             say
             )
             are
             
               the
               members
               of
               Reformed
               Churches
            
             ,
             or
             the
             Reformed
             Churches
             themselves
             .
             
               No
               member
               of
               the
               Romish
               Church
               can
               possibly
               believe
               as
               S.
               Peter
               did
               unlesse
               they
               will
               abandon
               the
               absolute
               infallibilitie
               of
               the
               visible
               Romish
               Church
               .
            
             For
             every
             one
             which
             beleeves
             as
             
               S.
               Peter
            
             did
             ,
             must
             have
             the
             same
             Object
             of
             Faith
             which
             
               S.
               Peter
            
             had
             .
             He
             may
             not
             believe
             any
             Article
             of
             faith
             which
             
               S.
               Peter
            
             did
             not
             believe
             :
             he
             may
             not
             seek
             ,
             he
             cannot
             hope
             to
             be
             built
             on
             the
             same
             Foundation
             on
             which
             Peter
             was
             built
             ,
             by
             relying
             upon
             any
             Authoritie
             
             upon
             which
             Peter
             himselfe
             did
             not
             rely
             .
             The
             manner
             of
             his
             union
             unto
             this
             Foundation
             must
             be
             the
             same
             that
             Peters
             was
             ,
             as
             immediate
             as
             Peters
             
             Union
             was
             .
             What
             then
             was
             the
             proper
             Object
             of
             Peters
             faith
             ?
             What
             was
             the
             
               Fundamental
               Rock
            
             on
             which
             Peter
             was
             by
             this
             faith
             immediately
             built
             ?
             
               That
               was
               only
               Christ
               ,
               the
               Son
               of
               man
               ,
               and
               the
               Son
               of
               the
               living
               God
               :
            
             
               And
               the
               Branches
               which
               naturally
               issue
               out
               of
               this
               Root
               (
               or
               living
               Rock
               )
               are
               :
               That
               Christ
               the
               Son
               of
               the
               living
               God
               ,
               the
               Son
               of
               God
               the
               Father
               ,
               was
               Conceived
               by
               the
               Holy
               Ghost
               ,
               was
               Born
               of
               the
               Virgin
               Mary
               ,
               did
               suffer
               under
               
                 Pontius
                 Pilate
              
               ,
               was
               Crucified
               ,
               dead
               ,
               and
               buried
               ,
               &c.
               
            
             Did
             S.
             Peter
             believe
             all
             or
             any
             of
             these
             Articles
             by
             believing
             his
             own
             Authoritie
             ?
             Was
             he
             founded
             on
             Christ
             by
             the
             intermediation
             ,
             or
             interposition
             of
             any
             other
             
               secondarie
               foundation
            
             ?
             Was
             he
             the
             foundation
             or
             Rock
             on
             which
             himself
             was
             built
             ?
             If
             we
             cannot
             believe
             these
             Articles
             ,
             but
             by
             believing
             S.
             Peter
             or
             his
             
               personal
               faith
            
             ,
             to
             be
             the
             Rock
             on
             which
             the
             Church
             is
             built
             ,
             then
             Peter
             ,
             or
             his
             
               personal
               faith
            
             ,
             must
             be
             to
             us
             as
             a
             
               second
               foundation
            
             .
             We
             cannot
             be
             united
             to
             Christ
             ,
             we
             cannot
             be
             builded
             on
             Christ
             ,
             unlesse
             we
             be
             first
             united
             unto
             ,
             and
             builded
             on
             Peter
             .
             But
             Peter
             was
             not
             builded
             upon
             himself
             ,
             or
             upon
             his
             own
             faith
             ;
             wherefore
             if
             we
             be
             builded
             upon
             Peter
             or
             upon
             Peters
             faith
             ,
             we
             have
             not
             the
             
               same
               Object
               of
               faith
            
             ,
             nor
             the
             same
             faith
             which
             Peter
             had
             ;
             for
             neither
             
               Peters
               person
            
             ,
             nor
             
               his
               faith
            
             ,
             were
             any
             part
             of
             the
             
               Object
               of
               his
               Faith.
            
             His
             Authoritie
             was
             no
             meanes
             of
             his
             Union
             with
             Christ
             .
          
           
             6.
             
             
               That
               the
               Object
               of
               Faith
               must
               be
               formally
               the
               very
               Same
               in
               all
               true
               Believers
               ,
               the
               present
               Romish
               Church
               (
               if
               this
               were
               the
               Question
               between
               her
               and
               us
               )
               could
               not
               deny
               .
            
             Her
             greatest
             Clerks
             do
             expressely
             teach
             and
             maintaine
             it
             
               as
               a
               principle
            
             of
             true
             Divinitie
             .
             And
             maintaining
             this
             truth
             ,
             they
             must
             confesse
             (
             unlesse
             they
             will
             contradict
             themselves
             )
             
               that
               we
               must
               be
               as
               immediately
               united
               to
               Christ
               by
               Faith
               ,
            
             as
             Peter
             was
             ;
             we
             must
             be
             as
             immediately
             builded
             on
             Christ
             by
             this
             faith
             ,
             as
             Peter
             was
             ;
             we
             must
             not
             be
             built
             on
             him
             ,
             by
             being
             built
             upon
             
               Petes
               Faith
            
             ,
             or
             upon
             his
             
               successors
               Infallible
               Authoritie
            
             .
             For
             so
             we
             should
             have
             another
             Object
             or
             
               Article
               of
               faith
            
             than
             Peter
             had
             ,
             or
             his
             successors
             have
             :
             We
             should
             have
             another
             foundation
             then
             Pete
             had
             ,
             as
             many
             more
             foundations
             as
             Peter
             hath
             successors
             .
             Our
             Union
             with
             them
             should
             be
             a
             part
             of
             our
             Union
             with
             Christ
             ;
             Our
             Belief
             of
             their
             Infallible
             Authoritie
             ,
             should
             be
             the
             chief
             Bond
             of
             this
             Union
             ,
             such
             a
             bond
             or
             stay
             of
             our
             edification
             upon
             Christ
             as
             the
             stones
             or
             cement
             in
             a
             material
             building
             ,
             is
             ,
             between
             the
             lowest
             foundation
             ,
             and
             the
             intermediate
             Rows
             of
             stone
             which
             are
             layed
             one
             upon
             another
             until
             the
             highest
             Row
             be
             finished
             .
             And
             to
             be
             thus
             united
             unto
             Christ
             ,
             were
             to
             make
             him
             no
             living
             stone
             ,
             which
             diffuseth
             life
             unto
             all
             that
             are
             built
             upon
             him
             ;
             but
             a
             dead
             stone
             ,
             or
             a
             stone
             only
             able
             to
             support
             the
             material
             or
             dead
             weight
             which
             is
             laid
             upon
             it
             ;
             there
             should
             be
             no
             growth
             in
             faith
             ,
             but
             an
             addition
             ,
             or
             cementing
             of
             one
             part
             unto
             another
             ,
             until
             the
             edifice
             were
             finished
             .
             Whereas
             our
             Apostles
             words
             are
             expresse
             ,
             
               that
               all
               the
               building
               is
               fitly
               framed
               together
               in
               Christ
               ,
               and
               so
               framed
               groweth
               up
               unto
               an
               holy
               Temple
               in
               the
               Lord.
            
             He
             saith
             not
             ,
             we
             are
             builded
             one
             upon
             another
             ,
             but
             
               builded
               together
            
             in
             Him
             
               for
               an
               habitation
               of
               God
               through
               the
               Spirit
               .
            
             This
             Spirit
             by
             which
             we
             are
             builded
             together
             in
             Christ
             ,
             or
             through
             which
             we
             become
             the
             habitation
             of
             God
             ,
             is
             not
             communicated
             and
             propagated
             unto
             us
             from
             S.
             Peter
             ,
             and
             his
             Successors
             ,
             as
             from
             intermediate
             Foundations
             or
             Roots
             .
             We
             ,
             and
             all
             true
             believers
             ,
             receive
             the
             influence
             of
             the
             Spirit
             ,
             as
             immediately
             from
             Christ
             ,
             or
             from
             God
             the
             Father
             and
             the
             Son
             ,
             in
             the
             
               same
               manner
            
             as
             Saint
             Peter
             did
             ,
             though
             not
             in
             the
             
               same
               measure
            
             .
             But
             the
             Difference
             of
             the
             measure
             in
             which
             we
             receive
             it
             ,
             or
             the
             difference
             of
             our
             growth
             in
             Christ
             ,
             doth
             not
             argue
             a
             different
             manner
             either
             of
             our
             receiving
             it
             ,
             or
             of
             growth
             by
             it
             .
          
           
           
             7.
             
             But
             is
             this
             the
             worst
             Practise
             of
             the
             Romish
             Church
             ,
             
               that
               she
               adds
               one
               Article
               more
               unto
               our
               Creed
               ,
            
             than
             Saint
             Peter
             knew
             ,
             or
             taught
             others
             to
             believe
             ;
             or
             that
             she
             makes
             Peters
             successors
             to
             have
             a
             Foundation
             which
             he
             had
             not
             ?
             If
             thus
             she
             did
             ,
             and
             no
             more
             ,
             this
             were
             enough
             to
             convince
             her
             of
             
               Grosse
               Heresie
            
             .
             But
             this
             one
             Article
             of
             faith
             ,
             or
             this
             
               second
               foundation
            
             of
             faith
             which
             she
             pretends
             ,
             is
             of
             such
             a
             transcendent
             nature
             ,
             that
             it
             devours
             all
             the
             rest
             ;
             and
             doth
             ,
             if
             not
             overthrow
             the
             First
             foundation
             of
             our
             faith
             ,
             yet
             ,
             which
             is
             all
             one
             ,
             it
             draws
             us
             from
             it
             .
             For
             as
             many
             successions
             as
             there
             be
             of
             Popes
             ,
             or
             of
             Peters
             pretended
             successors
             ,
             so
             many
             several
             foundations
             there
             be
             of
             their
             faith
             ,
             which
             successively
             adhere
             unto
             them
             .
             Nor
             are
             these
             several
             or
             successive
             foundations
             either
             immediately
             cemented
             ,
             or
             firmly
             united
             to
             the
             
               first
               Foundation
            
             ,
             which
             is
             Christ
             ,
             or
             one
             to
             another
             :
             They
             are
             as
             so
             many
             Rows
             or
             Piles
             of
             stone
             laid
             one
             upon
             another
             without
             any
             juncture
             or
             binding
             ,
             than
             loose
             sand
             .
             And
             all
             that
             absolutely
             unite
             themselves
             to
             the
             present
             Romish
             Church
             ,
             that
             is
             ,
             to
             Peters
             pretended
             successors
             ,
             must
             of
             necessity
             fall
             off
             from
             the
             
               First
               Foundation
            
             ,
             Christ
             God
             and
             man
             ,
             and
             flote
             with
             these
             
               secondarie
               foundations
            
             ,
             to
             wit
             ,
             Peters
             succcessors
             ,
             when
             the
             floods
             of
             temptations
             do
             arise
             .
          
           
             
               The
               point
            
             then
             to
             be
             proved
             is
             this
             ,
             
               That
               the
               present
               Romish
               Church
            
             ,
             to
             wit
             ,
             
               the
               present
               Pope
               ,
               or
               such
               as
               rely
               upon
               him
               ,
               as
               a
               second
               or
               intermediate
               foundation
               in
               this
               structure
               ,
               cannot
               possibly
               be
               built
               upon
               the
               foundation
               of
               the
               Apostles
               and
               Prophets
               ,
               they
               cannot
               grow
               up
               together
               as
               living
               stones
               firmly
               united
               in
               Christ
               Jesus
               ,
               as
               in
               the
               Corner-stone
               .
            
             Now
             the
             proof
             of
             this
             Point
             is
             clear
             ,
             because
             none
             can
             be
             built
             upon
             the
             Foundation
             of
             the
             Prophets
             and
             the
             Apostles
             ,
             unlesse
             they
             absolutely
             believe
             ,
             as
             they
             believed
             ,
             and
             firmly
             acknowledge
             that
             which
             they
             have
             commended
             unto
             us
             in
             their
             writings
             to
             have
             been
             delivered
             unto
             them
             by
             God
             himself
             ;
             for
             so
             they
             expressely
             teach
             us
             to
             believe
             .
             Believing
             then
             as
             they
             believed
             ,
             we
             must
             believe
             ,
             that
             albeit
             the
             Apostles
             and
             Prophets
             be
             not
             the
             Foundation
             here
             meant
             in
             the
             Text
             ,
             yet
             ,
             that
             they
             were
             Master
             Builders
             appointed
             by
             God
             for
             squaring
             and
             fitting
             all
             that
             lived
             with
             them
             ,
             or
             that
             succeeded
             them
             ,
             for
             this
             foundation
             ;
             and
             that
             the
             Rule
             by
             which
             ,
             as
             well
             the
             Pastors
             and
             Teachers
             ,
             as
             the
             people
             taught
             by
             them
             ,
             must
             be
             fitted
             and
             squared
             for
             this
             foundation
             ,
             is
             the
             doctrine
             of
             faith
             conteined
             in
             their
             Writings
             .
             Both
             these
             parts
             of
             truth
             ,
             to
             wit
             ,
             that
             the
             Books
             of
             the
             Old
             and
             New
             Testament
             are
             their
             Writings
             or
             Dictates
             ,
             and
             that
             in
             these
             Writings
             the
             Doctrine
             ,
             or
             Rule
             of
             Faith
             is
             contained
             ,
             must
             be
             absolutely
             believed
             ,
             and
             taken
             for
             unquestionable
             ,
             before
             any
             modern
             pastors
             in
             the
             Church
             ,
             can
             be
             fram'd
             or
             fashioned
             to
             be
             true
             stones
             in
             this
             building
             .
             
               But
               no
               man
               which
               absolutely
               believes
               the
               present
               Romish
               Church
               ,
               can
               have
               any
               absolute
               belief
               ,
               that
               the
               Old
               and
               New
               Testament
               ,
               or
               the
               Writings
               of
               the
               Apostles
               and
               Prophets
               are
               infallibly
               true
               or
               contain
               the
               Word
               of
               God.
               The
               best
               belief
               that
               any
               Romanist
               can
               have
               is
               but
               Conditional
               ,
               and
               the
               Condition
               is
               this
               ,
               
                 If
                 the
                 present
                 Romish
                 Church
              
               (
               to
               wit
               ,
               the
               Pope
               ,
               and
               such
               as
               rely
               upon
               his
               authoritie
               )
               
                 be
                 absolutely
                 infallible
              
               ,
               and
               cannot
               err
               in
               matter
               of
               faith
               .
            
          
           
             But
             it
             will
             be
             Replyed
             ;
             In
             as
             much
             as
             the
             Roman
             Catholicks
             take
             it
             as
             a
             Principle
             most
             unquestionable
             ,
             that
             
               their
               Church
               cannot
               erre
            
             ,
             they
             for
             this
             reason
             must
             beleeve
             the
             doctrine
             of
             the
             Apostles
             and
             Prophets
             concerning
             Christ
             to
             be
             infallible
             ,
             and
             the
             bookes
             of
             the
             Old
             and
             New
             Testament
             to
             conteyne
             the
             word
             of
             God
             ,
             because
             the
             Church
             their
             Mother
             ,
             which
             they
             firmely
             beleeve
             cannot
             erre
             ,
             doth
             tell
             them
             so
             ;
             or
             ,
             (
             as
             their
             owne
             writers
             speake
             )
             because
             the
             Church
             their
             mother
             doth
             
               Canonize
               these
               bookes
            
             
             
               for
               the
               bookes
               of
               God.
            
             This
             indeed
             is
             the
             chiefe
             advantage
             ,
             which
             they
             Presume
             their
             Lay-people
             have
             of
             ours
             ,
             in
             that
             they
             believe
             the
             Churches
             testimony
             concerning
             the
             bookes
             of
             God
             to
             be
             infallible
             ,
             and
             if
             they
             beleeve
             the
             Church
             to
             be
             in
             this
             point
             infallible
             ,
             they
             cannot
             doubt
             but
             that
             these
             bookes
             are
             the
             word
             of
             God.
             
          
           
             But
             if
             wee
             look
             more
             narrowly
             into
             this
             
               mysterie
               of
               iniquitie
            
             ,
             and
             take
             their
             full
             meaning
             with
             us
             ,
             it
             will
             further
             appear
             ,
             that
             this
             
               absolute
               belief
            
             of
             this
             present
             Churches
             absolute
             infallibilite
             doth
             overthrow
             or
             undermine
             the
             whole
             frame
             of
             faith
             .
             For
             they
             extend
             this
             supposed
             infallibilitie
             of
             the
             Romish
             Church
             so
             farre
             ,
             and
             make
             the
             belief
             of
             it
             so
             necessarie
             ,
             that
             without
             this
             
               fundamentall
               principle
            
             (
             as
             they
             say
             )
             wee
             cannot
             infallibly
             believe
             or
             know
             the
             bookes
             of
             the
             ,
             Old
             and
             New
             Testament
             ,
             to
             containe
             in
             them
             the
             word
             of
             God.
             And
             in
             avouching
             this
             ,
             it
             is
             evident
             that
             they
             leave
             both
             the
             Authoritie
             of
             the
             Apostolical
             and
             Prophetical
             writings
             ,
             and
             the
             Authoritie
             of
             the
             Present
             Church
             ,
             altogether
             uncertaine
             ,
             so
             uncertaine
             ,
             that
             nothing
             avouched
             by
             either
             of
             them
             can
             be
             (
             by
             their
             doctrine
             )
             so
             certain
             ,
             as
             to
             become
             any
             Foundation
             of
             their
             faith
             .
             If
             wee
             cannot
             infallibly
             believe
             the
             bookes
             of
             the
             Old
             and
             New
             Testament
             to
             be
             the
             bookes
             of
             God
             himselfe
             ,
             and
             of
             divine
             Authoritie
             ,
             otherwise
             then
             by
             believing
             the
             present
             Romish
             Church
             to
             be
             infallible
             ,
             let
             them
             tell
             us
             how
             they
             can
             possibly
             believe
             or
             prove
             ,
             that
             the
             Romish
             Church
             ,
             or
             any
             other
             Congregation
             of
             men
             ,
             hath
             any
             such
             infallible
             authoritie
             .
             This
             authoritie
             must
             be
             either
             believed
             ,
             or
             known
             by
             light
             of
             nature
             ,
             or
             by
             Divine
             Testimonie
             ,
             or
             Revelation
             .
             That
             the
             infallibilitie
             of
             their
             Church
             can
             be
             known
             by
             light
             of
             Nature
             ,
             they
             do
             not
             ,
             they
             dare
             not
             say
             .
             For
             that
             Peter
             ,
             on
             whom
             that
             Church
             (
             as
             they
             pretend
             )
             is
             founded
             ,
             was
             an
             Apostle
             of
             Christ
             ,
             cannot
             be
             known
             by
             light
             of
             Nature
             ,
             or
             by
             sense
             ;
             it
             cannot
             be
             infallibly
             believed
             ,
             but
             by
             Divine
             Authoritie
             ,
             Revelation
             ,
             or
             Testimonie
             .
             By
             what
             Divine
             Testimonie
             then
             do
             they
             know
             that
             Peter
             was
             an
             Apostle
             ,
             or
             that
             the
             Church
             was
             to
             be
             builded
             on
             him
             ,
             or
             on
             his
             successors
             ?
             You
             know
             they
             pretend
             that
             place
             of
             S.
             Matthew
             Chap.
             16.
             18.
             
             
               Thou
               art
               Peter
               ,
               and
               upon
               this
               rock
               will
               I
               build
               my
               Church
               :
            
             and
             that
             of
             S.
             Luke
             ,
             Chap.
             22.
             32.
             
             
               I
               have
               prayed
               for
               thee
               that
               thy
               faith
               shall
               not
               fail
            
             ;
             And
             yet
             they
             deny
             ,
             that
             we
             can
             possibly
             know
             these
             words
             to
             be
             the
             words
             of
             God
             ,
             or
             to
             have
             any
             such
             meaning
             as
             they
             make
             of
             them
             ,
             unlesse
             we
             will
             believe
             the
             Churches
             Authoritie
             ,
             in
             avouching
             them
             to
             be
             the
             words
             of
             God
             ,
             and
             her
             interpretation
             of
             them
             to
             be
             infallible
             .
          
           
             But
             leaving
             them
             wandring
             in
             this
             Round
             or
             Circle
             ,
             as
             we
             found
             them
             long
             agoe
             ,
             let
             us
             further
             consider
             the
             manner
             how
             we
             are
             built
             upon
             Christ
             
             the
             Chief
             Corner-stone
             ,
             and
             how
             we
             must
             grow
             unto
             an
             holy
             Temple
             in
             the
             Lord.
             
          
           
             9.
             
             Christ
             (
             as
             you
             heard
             before
             )
             is
             not
             the
             Corner-stone
             or
             Foundation
             only
             ,
             but
             the
             Temple
             of
             God
             :
             A
             Greater
             and
             more
             spacious
             Temple
             ,
             then
             all
             the
             building
             which
             is
             erected
             upon
             him
             ,
             which
             groweth
             up
             in
             him
             .
             We
             must
             be
             living
             stones
             ,
             we
             must
             be
             Pillars
             in
             the
             house
             of
             God
             ,
             we
             must
             be
             Temples
             of
             God
             ;
             that
             is
             ,
             an
             habitation
             of
             God
             
               through
               the
               Spirit
            
             ;
             but
             no
             Foundations
             ,
             no
             chief
             corner-stones
             ,
             these
             are
             
               Christs
               prerogatives
               ;
               Behold
               I
               have
               graven
               thee
            
             (
             to
             wit
             ,
             the
             Spiritual
             Sion
             ,
             saith
             the
             Prophet
             ,
             Isa
             .
             49.
             16.
             
             )
             
               upon
               the
               palms
               of
               my
               hands
               ,
               thy
               walls
               are
               continually
               before
               me
               :
            
             that
             is
             ,
             as
             a
             late
             Interpreter
             of
             the
             Romish
             Church
             saith
             ,
             
               I
               have
               pitched
               thy
            
             
             
               foundations
               in
               my
               hands
               by
               the
               wounds
               which
               I
               received
               in
               them
               .
            
             By
             whose
             
               diduction
               or
               rent
               ,
               a
               place
               was
               opened
               for
               this
               future
               edifice
               to
               be
               erected
               in
               him
               .
            
             
             And
             for
             this
             cause
             Christ
             (
             who
             is
             the
             Rock
             )
             
               was
               every
               way
               digged
               into
               ,
               in
               his
               side
               ,
               in
               his
               hands
               ,
               in
               his
               feet
               .
            
             The
             mysterie
             whereof
             is
             ,
             
               that
               he
               might
               exhibit
               a
               firm
               foundation
            
             out
             of
             which
             
               the
               fabrick
               of
               the
               Church
            
             should
             grow
             .
             That
             we
             then
             become
             living
             stones
             in
             this
             edifice
             ,
             it
             is
             from
             our
             
               immediate
               Union
            
             with
             this
             chief
             corner-stone
             ;
             being
             united
             to
             him
             ,
             he
             is
             fashioned
             in
             us
             :
             and
             by
             him
             fashioned
             in
             us
             ,
             we
             become
             living
             stones
             ,
             growing
             stones
             :
             we
             grow
             from
             living
             stones
             to
             living
             pillars
             ,
             from
             living
             pillars
             to
             living
             Temples
             ,
             or
             habitations
             for
             our
             God.
             That
             the
             children
             of
             God
             are
             not
             onely
             living
             stones
             ,
             but
             from
             living
             stones
             grow
             into
             pillars
             ,
             our
             Saviour
             himselfe
             hath
             taught
             us
             by
             
               S.
               John.
            
             Rev.
             3.
             12.
             
             
               Him
               that
               overcometh
               will
               I
               make
               A
               Pillar
               in
               the
               temple
               of
               my
               God
               ,
               and
               he
               shall
               go
               no
               more
               out
               ;
               and
            
             if
             wee
             be
             pillars
             in
             the
             temple
             of
             God
             ,
             we
             must
             be
             as
             immediately
             placed
             on
             the
             foundation
             or
             chief
             corner-stone
             as
             
               S.
               Peter
            
             or
             Christs
             other
             Apostles
             were
             :
             We
             must
             be
             as
             intire
             Temples
             as
             they
             were
             .
             And
             for
             this
             reason
             ,
             our
             Saviour
             adds
             ,
             
               upon
               every
               one
               whom
               he
               makes
               a
               pillar
               ,
               the
               name
               of
               God
               and
               the
               name
               of
               the
               City
               of
               God
               the
               new
               Jerusalem
               which
               cometh
               out
               of
               Heaven
               .
               Know
               ye
               not
               ,
            
             saith
             S.
             Paul
             ,
             1
             Cor.
             6.
             19.
             
             
               That
               your
               bodie
               is
               the
               temple
               of
               the
               Holy
               Ghost
               ?
            
             As
             wee
             say
             ,
             the
             Kings
             presence
             makes
             the
             Court
             ;
             So
             it
             is
             Gods
             Holy
             Spirits
             extraordinary
             presence
             in
             man
             which
             makes
             him
             his
             Temple
             .
             And
             the
             Reason
             why
             Christ
             is
             called
             
               The
               Temple
               of
               God
            
             ,
             is
             because
             
               the
               Godhead
               dwelleth
               in
               him
               bodily
               .
            
             And
             for
             the
             like
             reason
             every
             one
             in
             whom
             Christ
             dwelleth
             by
             faith
             ,
             is
             ,
             in
             a
             participated
             sense
             ,
             called
             ,
             
               The
               Temple
               of
               God.
            
             And
             as
             visible
             Cities
             consist
             of
             severall
             houses
             ,
             and
             as
             the
             beautie
             of
             every
             Citie
             consists
             in
             the
             Uniformitie
             of
             houses
             well
             built
             and
             joyned
             together
             ,
             so
             the
             heavenly
             Jerusalem
             consists
             of
             several
             Temples
             ,
             whose
             beautie
             or
             Uniformitie
             consists
             in
             this
             ,
             that
             Christ
             Jesus
             is
             the
             life
             and
             light
             of
             every
             severall
             Temple
             ,
             and
             that
             his
             spirit
             is
             uniformely
             diffused
             through
             all
             .
          
           
             10.
             
             Christ
             (
             as
             you
             have
             read
             before
             )
             Communicates
             his
             Titles
             unto
             his
             Saints
             ,
             but
             not
             the
             
               Reall
               Prerogative
               of
               his
               Titles
            
             .
             He
             is
             
               The
               Rock
            
             ,
             so
             was
             Peter
             a
             rock
             ,
             so
             are
             wee
             rocks
             ,
             but
             not
             
               The
               rock
            
             on
             which
             the
             Church
             is
             built
             .
             He
             is
             the
             
               Chiefe
               Corner-stone
            
             ,
             we
             are
             living
             stones
             ;
             he
             is
             the
             temple
             and
             the
             Priest
             of
             the
             most
             high
             God
             ;
             and
             he
             makes
             us
             both
             temples
             and
             Priests
             unto
             his
             God.
             So
             saith
             
               S.
               Peter
            
             .
             1.
             
             Ep.
             cap.
             2.
             vers
             .
             5.
             
             
               Yee
               all
               as
               lively
               stones
               are
               built
               up
               a
               spirituall
               house
               ,
               an
               holy
               Priest-hood
               to
               offer
               up
               Spirituall
               sacrifices
               acceptable
               to
               God
               through
               Jesus
               Christ
               .
            
             The
             Modell
             of
             this
             spirituall
             Temple
             and
             Priest-hood
             (
             that
             is
             ,
             of
             the
             new
             Jerusalem
             ,
             and
             the
             service
             of
             God
             performed
             in
             it
             )
             was
             exhibited
             by
             Moses
             Exod.
             24.
             4
             ,
             5.
             at
             the
             making
             of
             the
             first
             covenant
             .
             
               Moses
               wrote
               all
               the
               words
               of
               the
               Lord
               ,
               and
               rose
               up
               earely
               in
               the
               morning
               ,
               and
               builded
               an
               altar
               under
               the
               Hill
               ,
               and
               twelve
               pillars
               according
               to
               the
            
             12.
             
               tribes
               of
               Israel
               .
               And
               he
               sent
               yong-men
               of
               the
               Children
               of
               Israel
               ,
               which
               offered
               burnt
               offrings
               ,
               and
               sacrificed
               peace
               offerings
               of
               Oxen
               unto
               the
               Lord.
            
             Immediately
             ,
             after
             this
             ,
             Moses
             and
             
               Aaron
               ,
               Nadab
            
             and
             Abihu
             ,
             saw
             the
             God
             of
             Israel
             :
             and
             there
             was
             under
             his
             feete
             ,
             as
             it
             were
             a
             paved
             work
             of
             a
             saphire
             stone
             ,
             and
             as
             it
             were
             the
             bodie
             of
             Heaven
             in
             his
             clearnesse
             ,
             ver
             .
             9.
             
             The
             yong
             men
             which
             he
             sent
             to
             offer
             sacrifices
             (
             as
             the
             best
             interpreters
             observe
             )
             were
             the
             first-born
             of
             their
             families
             .
             For
             till
             that
             time
             ,
             and
             at
             that
             time
             ,
             which
             was
             before
             the
             consecration
             of
             Aaron
             and
             his
             sonnes
             ,
             it
             was
             Lawfull
             for
             the
             First
             born
             male
             of
             every
             family
             to
             execute
             the
             office
             of
             the
             Priest
             ;
             This
             was
             his
             dutie
             .
             So
             that
             every
             family
             was
             as
             a
             little
             parish-Church
             ,
             and
             had
             his
             Priest
             ,
             to
             performe
             this
             service
             of
             God.
             Now
             though
             all
             that
             are
             built
             
               upon
               the
               Foundation
               of
               the
               Prophets
               and
               Apostles
               ,
            
             are
             not
             admitted
             to
             be
             Architects
             or
             master-builders
             ,
             though
             all
             be
             not
             publick
             
             teachers
             or
             pastors
             ;
             yet
             all
             that
             are
             ,
             or
             hope
             to
             be
             parts
             of
             this
             building
             ,
             have
             the
             same
             Prerogative
             which
             the
             First-born
             males
             of
             Israel
             had
             before
             Aaron
             was
             consecrated
             ;
             All
             must
             be
             Priests
             to
             offer
             up
             
               Spiritual
               Sacrifices
            
             unto
             God.
             But
             seeing
             wee
             must
             grow
             unto
             an
             holy
             temple
             ;
             and
             growth
             (
             as
             was
             said
             before
             )
             supposeth
             nutrition
             ,
             let
             us
             now
             see
             what
             is
             the
             nourishment
             by
             which
             we
             must
             grow
             from
             living
             stones
             to
             be
             living
             pillars
             ,
             from
             pillars
             to
             be
             living
             Temples
             ,
             yea
             Kings
             and
             Priests
             unto
             our
             God.
             
          
           
             11.
             
             The
             nature
             and
             qualitie
             of
             the
             Nutriment
             by
             which
             wee
             must
             grow
             ,
             cannot
             in
             fewer
             words
             be
             more
             pithily
             exprest
             ,
             than
             it
             is
             by
             
               S.
               Peter
            
             ,
             1
             Pet.
             2.
             cap.
             vers
             .
             2.
             
             It
             is
             
               the
               sincere
               milk
               of
               the
               word
               :
            
             But
             how
             good
             soever
             the
             nutriment
             be
             ,
             it
             doth
             not
             kindly
             nourish
             unlesse
             wee
             have
             an
             appetite
             to
             it
             ;
             Therefore
             the
             same
             Apostle
             addes
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               desire
               ,
               or
               long
               after
               ,
               the
               sincere
               milk
               of
               the
               word
               .
            
             We
             must
             then
             desire
             to
             have
             the
             
               word
               dwell
               in
               us
               plentifully
            
             ,
             and
             wee
             must
             desire
             to
             have
             it
             sincere
             ,
             that
             is
             ,
             pure
             and
             unmingled
             .
             Now
             this
             milk
             may
             become
             unsincere
             or
             mingled
             ,
             sometimes
             by
             the
             default
             of
             the
             Pastor
             or
             teacher
             ,
             sometimes
             by
             the
             default
             of
             the
             hearers
             .
             The
             dutie
             which
             concernes
             us
             teachers
             is
             ,
             that
             wee
             do
             not
             mingle
             the
             word
             ,
             with
             the
             Traditions
             of
             men
             ,
             how
             ancient
             soever
             they
             be
             .
             This
             is
             the
             fault
             of
             the
             
               Romish
               Church
            
             ,
             which
             the
             Church
             our
             mother
             hath
             sufficiently
             prevented
             by
             publick
             edicts
             or
             decrees
             .
             But
             many
             otherwise
             averse
             enough
             from
             Traditions
             of
             the
             Romish
             or
             other
             ancient
             Church
             ,
             ofttimes
             corrupt
             it
             with
             their
             own
             Conceits
             or
             Phansies
             ,
             which
             will
             easily
             mingle
             themselves
             with
             the
             word
             ,
             unlesse
             we
             speak
             out
             of
             premeditation
             ,
             and
             have
             both
             art
             and
             leasure
             to
             revise
             and
             examine
             ,
             aswell
             our
             own
             meditations
             ,
             as
             the
             meditations
             or
             expositions
             of
             others
             whose
             help
             wee
             use
             .
             
               Since
               the
               ordinary
               Gifts
               of
               the
               Spirit
               did
               cease
               ,
               there
               is
               no
               facultie
               under
               the
               sun
               which
               more
               requires
               the
               help
               of
               art
               and
               study
               than
               the
               exposition
               of
               Scriptures
               doth
               .
               It
               requires
               a
               greater
               skill
               then
               the
               skill
               of
               Alchymie
               ,
               to
               extract
               the
               true
               sense
               and
               meaning
               of
               the
               holy
               Ghost
               ,
               from
               the
               plausible
               glosses
               or
               expositions
               which
               are
               dayly
               made
               upon
               them
               .
            
             But
             how
             sincerely
             soever
             the
             word
             may
             be
             delivered
             by
             the
             Pastor
             ,
             it
             may
             be
             corrupted
             by
             the
             hearer
             .
             Milk
             (
             as
             Physicians
             tell
             us
             )
             is
             turned
             into
             purer
             blood
             with
             greater
             facilitie
             ,
             than
             any
             other
             nutriment
             ,
             so
             the
             body
             which
             receives
             it
             ,
             be
             free
             from
             humors
             ;
             but
             if
             the
             stomack
             or
             other
             vitall
             parts
             ,
             be
             stuft
             with
             Phlegm
             ,
             opprest
             with
             Choler
             ,
             or
             other
             corruption
             ,
             there
             is
             no
             nutriment
             which
             is
             more
             easily
             corrupted
             ,
             or
             more
             apt
             to
             feed
             bad
             humors
             than
             milk
             ,
             how
             pure
             soever
             it
             be
             .
             Thus
             though
             the
             sincere
             milk
             of
             the
             word
             be
             not
             only
             the
             best
             ,
             but
             the
             onely
             nutriment
             of
             soules
             ,
             by
             which
             wee
             must
             grow
             up
             in
             faith
             :
             yet
             if
             the
             heart
             which
             receives
             it
             from
             the
             preachers
             mouth
             ,
             sincere
             ,
             be
             pestered
             with
             corrupt
             affections
             ,
             it
             doth
             not
             nourish
             ;
             if
             it
             do
             not
             purge
             or
             purifie
             the
             corrupt
             humours
             but
             mingle
             with
             them
             ,
             they
             malignifie
             one
             another
             .
             The
             speciall
             humours
             ,
             which
             on
             the
             hearers
             part
             ,
             corrupt
             the
             sincere
             milk
             of
             the
             word
             ,
             and
             of
             which
             every
             one
             that
             will
             be
             a
             diligent
             hearer
             ,
             must
             endeavour
             to
             purge
             his
             soule
             by
             repentance
             ,
             are
             set
             downe
             by
             
               S.
               Peter
            
             in
             the
             same
             Chapter
             ,
             vers
             .
             1.
             
             
               Wherefore
               laying
               aside
               all
               malice
               ,
               all
               guile
               ,
               and
               all
               hypocrisie
               ,
               and
               envies
               ,
               and
               evill-speakings
               ,
               as
               new
               born
               babes
               desire
               the
               sincere
               milk
               of
               the
               word
               .
            
             Wee
             must
             first
             ,
             (
             then
             )
             desire
             the
             word
             
               as
               Physick
            
             to
             purge
             our
             soules
             :
             That
             part
             of
             the
             word
             I
             mean
             ,
             which
             teacheth
             Repentance
             ,
             and
             denyall
             of
             all
             ungodliness
             ,
             before
             wee
             can
             hope
             to
             grow
             by
             the
             milk
             of
             it
             ,
             that
             is
             ,
             by
             the
             comfort
             of
             Gods
             promises
             .
             Unlesse
             our
             hearts
             be
             ,
             in
             good
             measure
             purified
             ,
             by
             obedience
             to
             the
             Generall
             precepts
             ,
             or
             morall
             duties
             ;
             how
             sincere
             soever
             the
             milk
             of
             the
             word
             preached
             be
             ,
             our
             desire
             of
             it
             
             cannot
             be
             sincere
             ;
             wee
             shall
             desire
             it
             ,
             or
             delight
             in
             it
             ,
             to
             maintain
             Faction
             ,
             or
             secret
             pride
             ,
             not
             to
             grow
             up
             thereby
             in
             sinceritie
             of
             mind
             and
             humblenesse
             of
             spirit
             ,
             which
             are
             the
             most
             proper
             effects
             of
             the
             
               milk
               of
               the
               word
            
             sincerely
             delivered
             and
             sincerely
             received
             .
          
        
      
       
         
           SECT
           .
           II.
           Of
           Christs
           Lordship
           or
           Dominion
           .
        
         
           
             Phil.
             2.
             11.
             
          
           
             
               That
               every
               Tongue
               should
               Confesse
               ,
               that
            
             Jesus
             Christ
             is
             
               LORD
               ,
               to
               the
               Glorie
               of
               God
               the
               Father
               .
            
          
           
             Acts
             2.
             36.
             
          
           
             
               Let
               all
               the
               House
               of
            
             Israel
             
               know
               assuredly
               ,
               that
               God
               hath
               made
               that
               same
               Jesus
               whom
               ye
               Crucified
               ,
               both
            
             Lord
             ,
             
               and
               Christ
            
             .
          
           
             Rev.
             5.
             13.
             
          
           
             
               Every
               Creature
               in
               heaven
               ,
               and
               earth
               ,
               and
               sea
               ,
               did
               say
               ,
               Blessing
               ,
               Honour
               ,
               Glorie
               and
               Power
               ,
               to
            
             Him
             that
             sitteth
             on
             the
             Throne
             ,
             
               and
               to
            
             The
             Lamb
             
               for
               ever
               &
               ever
            
             .
          
        
         
           The
           Degrees
           ,
           or
           Steps
           by
           which
           we
           must
           ascend
           before
           we
           enter
           this
           Beautiful
           Gate
           of
           the
           Lords
           House
           ,
           are
           Three
           ,
        
         
           First
           ,
           What
           it
           is
           to
           be
           a
           LORD
           .
        
         
           Second
           ,
           Upon
           what
           Grounds
           ,
           or
           in
           what
           respects
           ,
           Christ
           is
           ,
           by
           peculiar
           Title
           ,
           called
           THE
           LORD
           .
        
         
           Third
           ,
           How
           our
           Confession
           or
           acknowledgment
           of
           Christ
           to
           be
           
             The
             Lord
          
           ,
           doth
           redound
           to
           the
           Glorie
           of
           God
           the
           Father
           .
        
         
           
             CHAP.
             VI.
             
               What
               it
               is
               to
               be
               a
            
             Lord.
             
               Though
               there
               be
            
             many
             called
             Lords
             ,
             
               yet
               is
               there
               but
            
             One
             Absolute
             Lord.
             
          
           
             1.
             
             THe
             Title
             of
             Lord
             ,
             whether
             we
             take
             it
             in
             the
             Greek
             ,
             in
             the
             Latin
             ,
             or
             in
             our
             English
             ,
             is
             sometimes
             a
             
               Title
               only
               of
               Respect
            
             or
             courtesie
             :
             So
             strangers
             usually
             salute
             men
             of
             place
             or
             note
             ,
             by
             the
             name
             of
             Dominus
             ,
             or
             sometimes
             of
             Domination
             it self
             .
             And
             we
             usually
             instile
             the
             Eldest
             Sons
             of
             Earles
             by
             the
             title
             of
             Lords
             ;
             And
             all
             the
             Sons
             of
             Dukes
             ,
             even
             from
             their
             Cradles
             are
             so
             instiled
             .
             Not
             to
             vouchsafe
             them
             this
             Title
             ,
             when
             we
             mention
             them
             ,
             were
             ill
             manners
             or
             discourtesie
             .
             Howbeit
             ,
             even
             they
             which
             are
             bound
             to
             
             love
             them
             best
             ,
             the
             very
             parents
             of
             their
             bodies
             ,
             do
             not
             permit
             them
             to
             enjoy
             the
             Realities
             answering
             to
             these
             honourable
             Titles
             ,
             before
             their
             full
             age
             ;
             and
             for
             the
             most
             part
             till
             they
             themselves
             have
             surrendred
             them
             by
             death
             .
             The
             Realitie
             answering
             to
             this
             title
             of
             Lord
             is
             Dominion
             .
             Every
             one
             that
             hath
             Dominion
             is
             a
             Lord
             ,
             in
             respect
             of
             that
             over
             which
             he
             hath
             Dominion
             ;
             and
             whosoever
             really
             is
             a
             Lord
             ,
             is
             so
             instiled
             from
             some
             Dominion
             ,
             which
             he
             exerciseth
             .
             Dominus
             in
             Latin
             sometimes
             goes
             for
             no
             more
             then
             our
             English
             word
             
               [
               Owner
               :
            
             ]
             and
             this
             is
             the
             lowest
             or
             meanest
             signification
             of
             the
             word
             ,
             Lord.
             The
             full
             Extent
             or
             highest
             value
             of
             the
             word
             Dominus
             ,
             or
             Lord
             ,
             must
             be
             gathered
             from
             the
             several
             degrees
             ,
             or
             scale
             of
             Dominion
             ;
             as
             either
             from
             the
             Extent
             of
             the
             matter
             or
             subject
             over
             which
             Dominion
             is
             exercised
             ,
             or
             from
             the
             Soveraigntie
             of
             Title
             .
             Dominion
             ,
             as
             Lawyers
             define
             it
             ,
             is
             
               A
               Facultie
               or
               power
               ,
               fully
               to
               dispose
               of
               any
               corporal
               or
               bodily
               substance
               ,
               so
               far
               as
               they
               are
               not
               restrained
               by
               law
               .
            
             And
             by
             how
             much
             a
             mans
             power
             to
             dispose
             of
             what
             he
             hath
             ,
             is
             lesse
             restrained
             by
             law
             ,
             by
             so
             much
             his
             Dominion
             over
             it
             is
             the
             greater
             ;
             and
             he
             ,
             in
             respect
             of
             it
             ,
             is
             ,
             if
             not
             so
             much
             a
             
               greater
               Lord
            
             ,
             yet
             so
             much
             more
             
               properly
               a
               Lord.
            
             But
             fitting
             it
             is
             ,
             in
             regard
             of
             publick
             good
             ,
             or
             of
             posteritie
             ,
             that
             most
             mens
             power
             to
             dispose
             of
             that
             ,
             which
             otherwise
             by
             full
             right
             is
             their
             own
             ,
             should
             be
             in
             certain
             Cases
             restrained
             .
             Many
             are
             Lords
             of
             great
             Lands
             ,
             and
             may
             dispose
             of
             their
             annual
             profits
             as
             they
             please
             ;
             but
             yet
             cannot
             sell
             ,
             or
             alienate
             their
             perpetual
             inheritance
             .
          
           
             Others
             have
             a
             more
             full
             power
             to
             dispose
             of
             the
             houses
             wherein
             they
             dwell
             ,
             a
             power
             not
             only
             to
             let
             or
             set
             them
             for
             yeers
             ,
             but
             to
             sell
             or
             give
             away
             the
             perpetual
             inheritance
             ;
             who
             yet
             are
             by
             Law
             restrained
             utterly
             to
             demolish
             or
             set
             them
             on
             fire
             ,
             especially
             if
             they
             be
             inclosed
             by
             neighbour
             Lodgings
             .
             The
             Cases
             are
             many
             ,
             wherein
             
               Dominuim
               sub
               altiore
               dominio
               est
            
             .
             There
             is
             a
             sub
             ordination
             of
             Lordships
             or
             Dominions
             ;
             some
             are
             
               Mean
               Lords
            
             ,
             some
             are
             
               Chief
               Lords
            
             .
             Even
             
               meaner
               Lords
            
             or
             owners
             are
             not
             to
             be
             denyed
             the
             titles
             of
             Lords
             ,
             albeit
             they
             cannot
             alienate
             the
             soil
             ,
             whereof
             they
             are
             owners
             ,
             without
             licence
             of
             the
             
               Chief
               Lord
            
             ;
             much
             more
             are
             chief
             or
             
               higher
               Lords
            
             to
             be
             so
             reputed
             ,
             because
             their
             Dominion
             or
             power
             to
             dispose
             of
             their
             own
             Lands
             is
             lesse
             subordinate
             ;
             howbeit
             in
             some
             cases
             limited
             by
             the
             Rule
             of
             Law.
             And
             this
             restraint
             ,
             in
             how
             few
             cases
             soever
             it
             be
             ,
             hinders
             their
             greatnesse
             from
             growing
             into
             absolute
             
               Dominion
               :
               Lords
            
             they
             are
             ,
             but
             not
             
               absolute
               Lords
            
             .
             This
             is
             a
             Title
             peculiar
             to
             Kings
             or
             Monarches
             ,
             who
             are
             so
             called
             only
             in
             respect
             of
             their
             
               own
               subjects
            
             ,
             or
             of
             their
             
               own
               Lands
            
             .
             No
             meere
             mortal
             man
             since
             Adam
             was
             Lord
             of
             the
             whole
             earth
             ,
             or
             bare
             soveraigntie
             over
             all
             men
             or
             bodily
             substances
             .
             And
             the
             greatest
             of
             men
             have
             been
             subject
             or
             inferiour
             to
             Angels
             .
          
           
             2.
             
             To
             leave
             other
             divisions
             of
             Dominion
             to
             Lawyers
             ;
             All
             Dominion
             is
             either
             ,
             Jurisdictionis
             or
             Proprietatis
             ;
             A
             power
             of
             Jurisdiction
             ,
             or
             a
             right
             to
             the
             Propertie
             .
             The
             former
             branch
             of
             Dominion
             ,
             is
             exercised
             only
             over
             men
             or
             resonable
             creatures
             ,
             which
             only
             are
             capable
             of
             
               Jurisdiction
               passive
            
             ,
             or
             of
             Government
             .
             The
             later
             branch
             ,
             which
             we
             call
             
               Dominion
               of
               propertie
            
             ,
             for
             the
             most
             part
             respects
             things
             corporall
             .
             Howbeit
             ,
             even
             men
             or
             reasonable
             creatures
             are
             sometimes
             subject
             to
             
               both
               Branches
               of
               Dominion
            
             ,
             but
             in
             different
             measure
             ,
             according
             to
             the
             severall
             rites
             or
             customes
             of
             diverse
             
               ages
               ,
               nations
            
             ,
             or
             people
             .
             Such
             as
             the
             Latins
             call
             Servi
             or
             Servuli
             ,
             slaves
             (
             or
             servants
             properly
             so
             called
             )
             were
             
               in
               bonis
               Domini
            
             ;
             they
             were
             the
             goods
             or
             possession
             of
             their
             Masters
             .
             These
             bodily
             Lords
             had
             not
             only
             
               Dominion
               of
               Jurisdiction
               over
            
             ,
             
             but
             
               Dominion
               of
               propertie
               ,
               to
               their
               persons
               .
            
             No
             law
             did
             restrain
             their
             Masters
             from
             disposing
             of
             these
             servants
             as
             they
             pleased
             ;
             as
             either
             to
             exchange
             ,
             
             give
             away
             or
             sell
             ,
             them
             and
             their
             children
             .
             The
             poor
             servants
             did
             oftentimes
             
               mutare
               dominum
               ,
               non
               servitutem
            
             ,
             change
             their
             Lords
             ,
             without
             any
             exchange
             or
             alteration
             of
             their
             slaverie
             .
             Sometimes
             the
             Romans
             had
             ,
             and
             some
             other
             nations
             at
             this
             day
             have
             ,
             
               Dominium
               vitae
               &
               necis
            
             ,
             power
             or
             dominion
             to
             kill
             ,
             maim
             or
             wound
             their
             servants
             without
             any
             restraint
             or
             controll
             of
             law
             .
             But
             this
             absolute
             power
             to
             dispose
             of
             their
             slaves
             or
             servants
             was
             afterwards
             by
             the
             Romane
             Law
             inhibited
             .
             Lords
             and
             Masters
             of
             private
             servants
             were
             lyable
             to
             the
             sentence
             of
             publick
             Law
             ,
             if
             they
             did
             use
             intolerable
             crueltie
             or
             severitie
             towards
             their
             slaves
             .
             But
             ,
             by
             the
             Lawes
             or
             most
             
               Christian
               nations
            
             ,
             this
             
               absolute
               Dominion
               of
               Lords
            
             over
             their
             servants
             ,
             (
             and
             consequently
             this
             kind
             of
             subjection
             and
             slaverie
             )
             is
             taken
             away
             .
             For
             every
             Christian
             is
             an
             Israelite
             or
             Hebrew
             ,
             and
             somewhat
             more
             .
             All
             are
             in
             reputation
             
               the
               Sons
               of
               Abraham
            
             .
             Now
             the
             positive
             Law
             of
             God
             ,
             before
             our
             Saviours
             time
             ,
             did
             exempt
             the
             Sons
             of
             Abraham
             by
             the
             free
             woman
             from
             slaverie
             .
             The
             Kings
             of
             Judah
             might
             not
             make
             bondmen
             of
             their
             brethren
             the
             Sons
             of
             Jacob.
             
          
           
             3.
             
             Albeit
             we
             retein
             the
             name
             of
             Masters
             and
             Servants
             ,
             yet
             neither
             are
             the
             one
             sort
             properly
             called
             Domini
             ,
             nor
             the
             other
             Servi
             .
             A
             master
             with
             us
             is
             no
             more
             then
             
               Pater
               familias
            
             amongst
             the
             Latines
             ;
             and
             those
             whom
             we
             call
             servants
             ,
             are
             famuli
             .
             Every
             Father
             of
             a
             familie
             hath
             
               Dominium
               Jurisdictionis
            
             ,
             a
             right
             or
             power
             of
             Jurisdiction
             over
             his
             familie
             ,
             but
             not
             
               Dominium
               proprietatis
            
             ,
             not
             right
             ,
             or
             power
             of
             propertie
             in
             their
             persons
             .
             Howbeit
             ,
             even
             this
             power
             or
             Dominion
             of
             Jurisdiction
             is
             limited
             ,
             as
             well
             by
             the
             Lawes
             of
             God
             ,
             as
             of
             man.
             No
             father
             of
             his
             family
             may
             correct
             any
             of
             his
             familie
             as
             he
             pleaseth
             ,
             but
             in
             such
             cases
             ,
             and
             so
             far
             as
             the
             Law
             will
             permit
             ;
             And
             according
             to
             the
             different
             condition
             of
             the
             parties
             ,
             over
             whom
             the
             Father
             of
             the
             familie
             hath
             this
             power
             of
             Jurisdiction
             or
             correction
             ,
             must
             the
             exercise
             of
             it
             be
             alwayes
             tempered
             :
             No
             husband
             or
             Master
             of
             a
             familie
             may
             exercise
             the
             same
             power
             over
             his
             wife
             ,
             which
             he
             doth
             over
             his
             children
             .
             No
             man
             by
             the
             Law
             of
             nature
             ought
             to
             use
             his
             children
             ,
             as
             his
             servants
             ,
             or
             apprentices
             ;
             unlesse
             they
             be
             such
             by
             estate
             or
             condition
             of
             life
             .
             Nor
             can
             a
             Master
             of
             a
             familie
             ,
             which
             is
             of
             a
             more
             ingenuous
             or
             generous
             profession
             ,
             put
             his
             servants
             or
             apprentices
             ,
             which
             are
             of
             the
             same
             profession
             ,
             upon
             such
             services
             ,
             as
             a
             Master
             of
             some
             inferiour
             trade
             or
             profession
             may
             put
             his
             servants
             to
             .
             A
             Merchant
             may
             not
             imploy
             an
             apprentice
             to
             that
             profession
             ,
             in
             such
             workes
             and
             services
             ,
             as
             are
             proper
             to
             ,
             and
             well
             befitting
             a
             Tinker
             or
             Cobler
             ,
             or
             some
             other
             inferiour
             crafts-man
             ,
             or
             day
             labourer
             .
             Howbeit
             ,
             every
             Master
             of
             an
             apprentice
             or
             hired
             servant
             hath
             a
             right
             or
             power
             ,
             not
             only
             of
             Iurisdiction
             or
             of
             government
             ,
             but
             of
             propertie
             ,
             though
             not
             over
             his
             servants
             bodie
             or
             person
             ,
             yet
             over
             his
             
               bodily
               labours
            
             or
             imployments
             .
             Apprentices
             or
             servants
             ,
             which
             are
             as
             free
             born
             ,
             and
             of
             parentage
             as
             good
             ,
             perhaps
             better
             ,
             then
             their
             Masters
             ,
             have
             no
             power
             to
             dispose
             of
             their
             own
             Labours
             or
             imployments
             ,
             but
             must
             herein
             follow
             their
             Masters
             directions
             and
             appointment
             ;
             and
             in
             case
             they
             alienate
             their
             industrie
             from
             their
             Masters
             service
             ,
             though
             to
             their
             owne
             profit
             ,
             without
             his
             leave
             ,
             they
             are
             subject
             to
             his
             power
             or
             Jurisdiction
             ;
             he
             may
             authoritatively
             admonish
             ,
             chastise
             ,
             or
             otherwise
             require
             satisfaction
             for
             wronging
             him
             by
             mis-expense
             of
             time
             ,
             or
             in
             that
             power
             or
             interest
             which
             he
             hath
             
               by
               Covenant
            
             in
             their
             labours
             or
             imployments
             .
             Yet
             may
             not
             any
             master
             of
             a
             familie
             punish
             a
             servant
             as
             he
             pleaseth
             ,
             or
             as
             his
             passion
             shall
             suggest
             ,
             but
             so
             far
             only
             as
             the
             Law
             shall
             permit
             :
             For
             every
             master
             of
             a
             private
             familie
             is
             under
             the
             power
             or
             Dominion
             of
             the
             publick
             Magistrate
             ,
             and
             subject
             ,
             if
             he
             be
             a
             Christian
             ,
             
             
               to
               Ecclesiastick
               Censure
            
             ,
             in
             case
             he
             transgresse
             the
             manner
             or
             measure
             of
             the
             punishment
             ,
             which
             the
             Law
             of
             God
             or
             of
             man
             doth
             permit
             him
             to
             excercise
             only
             within
             his
             familie
             .
             Nor
             may
             any
             Master
             exact
             those
             services
             or
             bodily
             imployments
             of
             his
             servants
             or
             apprentices
             at
             all
             times
             ,
             or
             upon
             all
             dayes
             ,
             which
             at
             sometimes
             ,
             or
             upon
             most
             dayes
             ,
             he
             may
             .
             If
             a
             servant
             should
             refuse
             to
             labour
             in
             his
             ordinary
             vocation
             upon
             the
             
               Lords
               day
            
             ,
             though
             commanded
             so
             to
             do
             by
             his
             Master
             ,
             the
             Master
             hath
             no
             lawfull
             power
             of
             Iurisdiction
             over
             him
             ,
             no
             power
             to
             chastise
             him
             for
             such
             refusall
             ;
             because
             the
             Masters
             right
             or
             power
             to
             dispose
             either
             of
             his
             own
             ,
             or
             of
             his
             servants
             imployments
             ,
             for
             that
             day
             ,
             is
             inhibited
             by
             the
             Law
             of
             God
             ,
             and
             of
             his
             Church
             ,
             which
             hath
             
               Dominion
               of
               Iurisdiction
            
             in
             those
             Cases
             over
             Masters
             .
          
           
             4.
             
             The
             issue
             of
             these
             Generalities
             concerning
             Lordship
             or
             dominion
             ,
             is
             this
             .
             
               Though
               there
               be
               many
               which
               are
               called
               Lords
               and
               Masters
               ,
               (
               and
               many
               there
               be
               which
               really
               and
               indeed
               are
               such
               )
               yet
               is
               there
               in
               truth
               ,
               but
               
                 One
                 Absolute
                 Lord
              
               ,
               whether
               we
               speak
               of
               
                 the
                 Lordship
              
               or
               Dominion
               of
               proprietie
               ,
               or
               of
               Iurisdiction
               ,
               and
               that
               is
               God.
               
            
             For
             by
             right
             or
             title
             of
             Creation
             he
             hath
             more
             absolute
             power
             over
             all
             his
             creatures
             ,
             then
             any
             creature
             ,
             then
             absolute
             Kings
             and
             Monarchs
             (
             as
             we
             call
             them
             )
             then
             any
             
               chief
               Lord
            
             hath
             over
             his
             Lands
             or
             Goods
             ,
             over
             any
             thing
             which
             they
             can
             call
             theirs
             ;
             whether
             by
             gift
             ,
             purchase
             ,
             or
             inheritance
             .
             For
             whatsoever
             by
             these
             ,
             or
             any
             other
             means
             is
             theirs
             ,
             as
             money
             ,
             goods
             ,
             or
             any
             other
             bodily
             substance
             ,
             they
             did
             not
             make
             any
             parcel
             or
             matter
             of
             the
             substance
             of
             it
             ,
             but
             only
             acquired
             a
             right
             or
             title
             to
             it
             being
             made
             .
             As
             they
             cannot
             create
             or
             make
             any
             thing
             out
             of
             nothing
             ,
             so
             can
             they
             not
             utterly
             destroy
             or
             annihilate
             any
             thing
             created
             or
             made
             .
             The
             height
             of
             all
             created
             Power
             is
             only
             to
             amend
             or
             marre
             the
             fashion
             of
             things
             ,
             and
             this
             is
             but
             permitted
             ;
             yea
             even
             the
             permission
             it self
             presupposed
             ,
             this
             power
             is
             still
             subordinate
             in
             the
             exercise
             of
             it
             ,
             to
             an
             higher
             power
             .
             But
             God
             doth
             found
             his
             right
             of
             
               Dominion
               over
               all
               things
            
             ,
             or
             his
             power
             to
             dispose
             of
             them
             and
             of
             their
             appurtenances
             ,
             
               in
               their
               very
               radical
               Being
            
             .
             This
             is
             his
             sole
             Gift
             .
             Nor
             is
             His
             power
             or
             dominion
             only
             more
             Soveraign
             ,
             or
             intensively
             greater
             over
             the
             most
             noble
             bodily
             substance
             that
             is
             ,
             then
             any
             creature
             can
             have
             over
             the
             least
             thing
             that
             is
             ;
             but
             it
             extends
             also
             unto
             those
             substances
             ,
             which
             are
             not
             subject
             to
             man
             ,
             or
             any
             creatures
             dominion
             .
             He
             hath
             a
             more
             Soveraign
             Title
             of
             dominion
             over
             the
             souls
             and
             spirits
             of
             Kings
             and
             Monarchs
             ,
             over
             the
             blessed
             Angels
             under
             whose
             Guardianship
             the
             greatest
             Monarchs
             are
             ,
             then
             they
             have
             over
             their
             meanest
             Vassals
             .
          
           
             So
             that
             
               His
               dominion
            
             extends
             beyond
             the
             definition
             given
             by
             Lawyers
             ,
             which
             comprehends
             only
             
               things
               corporal
            
             ,
             but
             meddles
             not
             with
             
               coelestial
               substances
            
             ,
             or
             spiritual
             ,
             as
             Angels
             ,
             which
             are
             not
             subject
             to
             the
             Iurisdiction
             of
             Princes
             ,
             nor
             can
             they
             be
             imprisoned
             in
             their
             coffers
             .
             Men
             ,
             as
             they
             could
             not
             make
             themselves
             ,
             so
             neither
             can
             they
             by
             their
             valour
             ,
             wit
             ,
             or
             industrie
             ,
             gain
             or
             create
             a
             title
             to
             any
             thing
             ,
             which
             is
             not
             Gods
             ,
             and
             whereof
             he
             is
             not
             
               Absolute
               Lord
            
             before
             and
             after
             they
             come
             to
             be
             Lords
             ,
             and
             
               owners
               subordinate
            
             of
             it
             .
             They
             cannot
             move
             their
             bodies
             ,
             nor
             imploy
             their
             minds
             ,
             but
             by
             his
             free
             donation
             ;
             nor
             can
             they
             enjoy
             his
             freest
             gifts
             ,
             but
             by
             his
             concurse
             or
             Co-operation
             .
             He
             hath
             a
             
               Dominion
               of
               propertie
            
             over
             their
             souls
             ,
             yea
             an
             
               absolute
               dominion
            
             ,
             not
             of
             propertie
             only
             ,
             but
             of
             uncontrollable
             iurisdiction
             over
             their
             very
             thoughts
             ,
             as
             it
             is
             implyed
             ,
             Deut.
             8.
             17
             ,
             18.
             
             He
             doth
             not
             only
             give
             us
             the
             substance
             ,
             which
             we
             are
             enabled
             to
             get
             ,
             but
             gives
             us
             the
             very
             power
             ,
             wit
             ,
             and
             strength
             ,
             to
             get
             or
             gather
             it
             ;
             Not
             this
             power
             only
             ,
             whereby
             we
             gather
             substance
             ,
             
             but
             our
             very
             Being
             ,
             which
             supports
             this
             power
             ,
             is
             his
             gift
             ;
             and
             unlesse
             our
             Being
             be
             supported
             and
             strengthned
             hy
             
               his
               power
               sustentative
            
             ,
             we
             cannot
             so
             much
             as
             think
             of
             gathering
             wealth
             or
             getting
             necessaries
             ,
             much
             less
             can
             we
             dispose
             of
             our
             own
             endeavours
             for
             accomplishing
             our
             hopes
             ,
             desires
             ,
             or
             thoughts
             .
             To
             conclude
             then
             ,
             All
             we
             have
             ,
             even
             wee
             our selves
             are
             ,
             Gods
             by
             
               absolute
               Dominion
            
             ,
             as
             well
             of
             propertie
             as
             of
             Iurisdiction
             .
             There
             is
             no
             Law
             in
             heaven
             or
             earth
             ,
             that
             can
             inhibit
             or
             restrayne
             his
             
               absolute
               Power
            
             to
             dispose
             of
             all
             things
             as
             he
             pleaseth
             ;
             for
             he
             works
             all
             things
             by
             the
             
               Counsel
               of
               his
               Will
            
             ,
             and
             
               He
               only
               is
               Absolute
               Lord.
            
             
          
           
             But
             
               absolute
               Lordship
            
             or
             Dominion
             ,
             how
             far
             soever
             extended
             ,
             though
             over
             
               Angels
               ,
               Powers
               ,
               and
               Principalites
               ,
            
             from
             this
             ground
             or
             
               universal
               Title
               of
               Creation
            
             ,
             is
             intirely
             ,
             jointly
             ,
             and
             indivisibly
             common
             to
             the
             
               Blessed
               Trinitie
            
             .
             For
             so
             
               S.
               Athanasius
            
             teacheh
             us
             ;
             
               the
               Father
               is
            
             LORD
             ,
             
               the
               Son
               is
            
             LORD
             ,
             
               &
               the
               Holie
               Ghost
               is
            
             LORD
             ,
             
               (
               absolute
               Lord
            
             ,
             as
             well
             in
             respect
             of
             Dominion
             ,
             as
             of
             
               Jurisdiction
               )
               and
               yet
               not
               three
               Lords
               ,
               but
               one
               Lord
            
             ;
             and
             if
             but
             
               One
               Lord
            
             ,
             then
             the
             Lordship
             or
             dominion
             is
             One
             and
             the
             same
             ,
             alike
             absolute
             either
             for
             
               intensive
               Perfection
            
             ,
             or
             Extension
             ,
             in
             the
             Son
             as
             in
             the
             Father
             ,
             in
             the
             
               Holy
               Ghost
            
             as
             in
             the
             Son.
             Yet
             is
             it
             well
             observed
             by
             a
             judicious
             Commentator
             upon
             
               S.
               Pauls
               Epistles
            
             ,
             that
             to
             be
             LORD
             is
             
               the
               proper
               Title
            
             or
             Epitheton
             (
             in
             
               S.
               Pauls
            
             Language
             )
             of
             
               Christ
               the
               Son
               of
               God
            
             both
             God
             and
             Man
             ,
             and
             Emphatically
             ascribed
             to
             him
             even
             in
             those
             passages
             ,
             wherein
             he
             had
             occasion
             expressely
             to
             mention
             the
             
               distinction
               of
               Persons
            
             in
             the
             Trinitie
             .
             As
             where
             he
             saith
             ,
             
               The
               Grace
               of
               our
            
             Lord
             
               Iesus
               Christ
               ,
               the
               love
               of
               God
            
             (
             he
             doth
             not
             say
             ,
             of
             
               God
               the
               Lord
               )
               and
               the
               fellowship
               of
               the
               Holie
               Ghost
               ,
            
             (
             without
             addition
             of
             this
             title
             of
             
               Lord
               ,
               )
               be
               with
               you
               all
               .
            
             And
             so
             in
             our
             
               Apostles
               Creed
            
             we
             professe
             to
             
               Believe
               in
               God
               the
               Father
               Almightie
               ,
            
             without
             addition
             of
             the
             title
             [
             LORD
             ;
             ]
             and
             so
             in
             
               God
               the
               Holie
               Ghost
            
             ,
             not
             in
             the
             
               Lord
               the
               Holy
               Ghost
            
             ,
             but
             in
             
               Christ
               our
               Lord.
            
             Which
             leades
             to
             the
             
               Second
               Point
            
             proposed
             in
             the
             Entrance
             to
             this
             
               Second
               Section
            
             .
          
        
         
           
             CHAP.
             VII
             .
             In
             what
             respects
             ,
             
               or
               upon
               what
               grounds
            
             Christ
             
               is
               by
            
             peculiar
             Title
             called
             The
             Lord.
             
               And
               First
               ,
               of
               the
            
             Title
             
               it self
               .
               Secondly
               ,
               Of
               the
            
             Real
             grounds
             
               unto
               this
            
             Title
             .
          
           
             1.
             
             COncerning
             the
             name
             of
             Lord
             ,
             there
             is
             no
             verbal
             difference
             in
             the
             Greek
             ,
             or
             Latin
             ,
             whether
             this
             name
             or
             Title
             be
             attributed
             to
             
               God
               the
               Father
            
             (
             as
             oft
             it
             is
             )
             or
             to
             
               God
               the
               Holy
               Ghost
            
             ,
             unto
             the
             Blessed
             Trinitie
             ,
             or
             unto
             Christ
             God
             and
             Man.
             Yet
             in
             the
             Hebrew
             there
             is
             a
             difference
             in
             the
             very
             Names
             or
             words
             .
             The
             Name
             Jehovah
             ,
             which
             is
             usually
             rendred
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Dominus
             ,
             or
             Lord
             ,
             is
             alike
             common
             to
             every
             Person
             in
             the
             Holie
             Trinitie
             ,
             as
             expressing
             the
             Nature
             of
             the
             
               God-head
               [
               he
               that
               is
               being
               it self
               :
               ]
            
             Howbeit
             ,
             even
             
               this
               Name
            
             is
             sometimes
             in
             peculiar
             sort
             attributed
             unto
             Christ
             .
             But
             that
             Christ
             ,
             or
             the
             Son
             of
             God
             ,
             is
             in
             those
             places
             personally
             meant
             ,
             this
             must
             be
             gathered
             from
             the
             Subject
             ,
             or
             special
             Circumstances
             of
             the
             matter
             ,
             not
             from
             the
             Name
             or
             Title
             it self
             .
             But
             the
             name
             Adonai
             ,
             which
             properly
             signifies
             Lord
             or
             King
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Greek
             doth
             (
             implying
             as
             much
             as
             the
             Pillar
             ,
             or
             
               Foundation
               of
               the
               people
            
             )
             is
             the
             
               peculiar
               Title
            
             of
             the
             
               Son
               of
               God
            
             ,
             or
             of
             
             God
             incarnate
             .
             And
             for
             attributing
             
               this
               Title
            
             unto
             Christ
             as
             
               his
               peculiar
            
             ,
             the
             Apostle
             St.
             Paul
             had
             a
             good
             warrant
             out
             of
             the
             
               Prophetical
               Writings
            
             ,
             especially
             the
             Psalms
             ,
             which
             he
             questionlesse
             understood
             a
             great
             deal
             better
             then
             many
             great
             Divines
             ,
             and
             accurate
             Linguists
             have
             done
             his
             writings
             ,
             or
             the
             harmonie
             betwixt
             the
             Psalmists
             ,
             and
             his
             
               Evangelical
               Comments
            
             on
             them
             .
             This
             
               Title
               of
               Lord
               [
               Adonai
            
             ]
             is
             used
             most
             frequently
             in
             those
             Psalmes
             ,
             which
             contain
             the
             most
             pregnant
             Prophecies
             of
             Christ
             ,
             or
             the
             Messias
             his
             exaltation
             .
             Psal
             .
             2.
             2
             ,
             4.
             
             
               The
               Kings
               of
               the
               earth
               band
               themselves
               ,
               and
               the
               Princes
               are
               assembled
               together
               against
               the
               Lord
               ,
               and
               against
               his
               Christ
               .
               But
               he
               that
               dwelleth
               in
               the
               heavens
            
             (
             doubtlesse
             he
             means
             the
             same
             
               Jehovah
               )
               shall
               laugh
            
             .
             Yet
             he
             doth
             not
             say
             ,
             Jehovah
             ,
             but
             
               Adonai
               ,
               the
               Lord
               shall
               have
               them
               in
               derision
               .
            
          
           
             The
             
               Reality
               of
               Dominion
            
             answering
             to
             this
             Title
             of
             Lord
             ,
             whereunto
             the
             Messias
             ,
             against
             whom
             they
             conspired
             ,
             was
             exalted
             ,
             is
             more
             fully
             expressed
             in
             the
             same
             
               Psalm
               ,
               v.
            
             8
             ,
             9
             ,
             10.
             
             
               Ask
               of
               me
               ,
               and
               I
               will
               give
               thee
               the
               heathen
               for
               thine
               inheritance
               ,
               and
               the
               ends
               of
               the
               earth
               for
               thy
               possession
               .
               Thou
               shalt
               crush
               them
               with
               a
               Scepter
               of
               Iron
               ,
               and
               break
               them
               in
               pieces
               like
               a
               Potters
               vessel
               .
               Be
               wise
               now
               therefore
               ye
               Kings
               ,
               be
               learned
               ye
               Judges
               of
               the
               earth
               :
               serve
               the
               Lord
               in
               fear
               ,
               and
               rejoyce
               in
               trembling
               .
               Kisse
               the
               Son
            
             (
             the
             Son
             doubtlesse
             of
             
               Jehovah
               )
               lest
               he
               be
               angry
               ,
               and
               ye
               perish
               in
               the
               way
               ,
               when
               his
               wrath
               shall
               suddenly
               burn
               ;
               Blessed
               are
               all
               they
               that
               trust
               in
               him
               .
            
             And
             so
             again
             Psal
             .
             45.
             which
             is
             as
             it
             were
             the
             Epithalamium
             ,
             or
             marriage
             song
             of
             Christ
             and
             his
             Church
             :
             The
             Prophet
             exhorts
             the
             Spouse
             to
             do
             ,
             as
             Christ
             willed
             his
             Disciples
             to
             do
             ,
             and
             as
             Abraham
             had
             done
             at
             Gods
             Command
             ,
             
               Forget
               thine
               own
               people
               ,
               and
               thy
               Fathers
               house
               ,
               so
               shall
               the
               King
               have
               pleasure
               in
               thy
               beauty
               ,
               for
               he
               is
               the
               Lord
               ;
               reverence
               or
               worship
               him
               v.
            
             10
             ,
             11.
             
             And
             again
             ,
             Psal
             .
             110.
             wherein
             Christs
             everlasting
             Priesthood
             is
             confirmed
             by
             Oath
             ,
             it
             is
             said
             ,
             
               Jehovah
               said
               to
               my
               Lord
               [
               Adonai
               ]
               sit
               thou
               at
               my
               Right
               hand
               ,
               until
               I
               make
               thine
               enemies
               thy
               foot-stool
               .
            
             But
             may
             not
             the
             Jew
             thus
             Object
             ;
             that
             seeing
             our
             Christ
             or
             their
             expected
             Messias
             is
             enstyled
             Adonai
             ,
             not
             Jehovah
             ,
             in
             these
             very
             places
             ,
             wherein
             his
             Exaltation
             or
             supreme
             Dominion
             is
             foretold
             ;
             That
             therefore
             he
             is
             not
             truly
             God
             ,
             as
             Jehovah
             is
             ?
             To
             this
             Objection
             our
             
               Saviours
               Reply
            
             to
             the
             Jews
             (
             which
             had
             answer'd
             him
             rightly
             ,
             that
             the
             Messias
             was
             to
             be
             the
             
               Son
               of
               David
            
             )
             is
             unanswerable
             and
             most
             satisfactorie
             .
             If
             the
             expected
             Messias
             were
             not
             to
             be
             the
             
               Son
               of
               God
            
             ,
             and
             truly
             God
             the
             supreme
             Lord
             ,
             as
             well
             of
             the
             dead
             ,
             as
             of
             the
             living
             ,
             why
             did
             
               David
               in
               spirit
               call
               him
               Lord
               ,
            
             before
             he
             was
             
               the
               Son
               of
               David
            
             ?
             It
             is
             a
             point
             to
             be
             observed
             ,
             that
             the
             Iews
             in
             our
             Saviours
             time
             did
             not
             ,
             or
             could
             not
             deny
             ,
             that
             this
             Psalm
             was
             literally
             meant
             of
             their
             expected
             Messias
             ,
             albeit
             the
             later
             Iews
             seek
             to
             wrest
             it
             (
             but
             most
             ridiculously
             )
             some
             to
             Ezekiah
             ,
             some
             to
             Abraham
             .
          
           
             But
             that
             the
             word
             
               [
               Adonai
            
             ]
             is
             of
             no
             lesse
             value
             or
             importance
             then
             Iehovah
             ,
             but
             only
             imports
             
               Iehovah
               ,
               or
               God
               incarnate
            
             ,
             or
             the
             Messias
             his
             Exaltation
             to
             be
             
               Lord
               or
               King
            
             ,
             may
             be
             evinced
             against
             the
             Iew
             ;
             for
             that
             the
             same
             sacrifices
             of
             praise
             and
             thanksgiving
             ,
             which
             
               One
               Psalmist
            
             solemnly
             offers
             unto
             
               Iehovah
               ,
               Another
               Psalmist
            
             (
             or
             perhaps
             the
             same
             )
             doth
             alike
             solemnly
             offer
             up
             to
             
               [
               Adonai
            
             ]
             or
             to
             the
             expected
             Messias
             ,
             in
             another
             Psalm
             .
             As
             Psal
             .
             57.
             (
             which
             is
             a
             Prophetical
             Song
             of
             David
             ,
             and
             containes
             the
             Exaltation
             of
             his
             God
             and
             Lord
             ,
             )
             
               Exalt
               thy self
               O
               God
               above
               the
               heaven
               ,
               and
               let
               thy
               glory
               be
               upon
               all
               the
               earth
               ,
            
             ver
             .
             5
             ,
             11.
             
             This
             Prophecie
             was
             then
             punctually
             fulfilled
             ,
             and
             Davids
             prayer
             ,
             or
             request
             signed
             by
             the
             mouth
             of
             God
             ,
             when
             our
             Saviour
             after
             his
             Resurrection
             said
             ;
             
               All
               power
               is
               given
               to
               me
               in
               heaven
               and
               in
               earth
               ;
               go
               therefore
               ,
               and
               teach
               all
               nations
               ,
               baptizing
               them
               in
               the
               name
            
             
             
               of
               the
               Father
               ,
               of
               the
               Son
               ,
               and
               of
               the
               Holie
               Ghost
               ,
            
             Mat.
             28.
             18.
             
             Unto
             this
             Iehovah
             or
             God
             ,
             whose
             Exaltation
             he
             foresaw
             ,
             and
             heartily
             prayed
             for
             ,
             and
             unto
             whom
             he
             had
             directed
             his
             prayers
             ,
             ver
             .
             1.
             
             He
             offers
             the
             Sacrifice
             of
             
             praise
             ,
             ver
             .
             9.
             under
             the
             title
             of
             
               Adonai
               ;
               I
               will
               praise
               or
               confesse
               thee
               among
               the
               people
               ,
               O
               Lord
               ,
               I
               will
               sing
               unto
               thee
               among
               the
               Nations
               .
            
             The
             verie
             self-same
             sacrifice
             David
             offers
             unto
             the
             
               same
               God
            
             ,
             under
             the
             title
             of
             
               Iehovah
               ,
               Psal
            
             .
             108.
             1
             ,
             2
             ,
             3
             ,
             4
             ,
             5.
             
             
               O
               God
               mine
               heart
               is
               prepared
               ,
               so
               is
               my
               tongue
               .
               I
               will
               sing
               and
               give
               praise
               .
               Awake
               Viol
               and
               Harp
               ,
               I
               will
               awake
               early
               .
               I
               will
               praise
               thee
               O
               Lord
               ,
               among
               the
               people
               ,
               I
               will
               sing
               unto
               thee
               among
               the
               Nations
               .
               For
               thy
               mercie
               is
               great
               above
               the
               heavens
               ,
               and
               thy
               truth
               reacheth
               unto
               the
               clouds
               .
               Exalt
               thy self
               O
               God
               above
               the
               heavens
               ,
               and
               let
               thy
               glorie
               be
               upon
               all
               the
               earth
               :
            
             which
             last
             words
             ,
             were
             twice
             repeated
             in
             the
             57.
             
             Psam
             .
          
           
             2.
             
             
               These
               Fundamental
               Points
               of
               Faith
            
             are
             clear
             from
             this
             collation
             of
             Scripture
             .
             
             
               First
               ,
               That
               Adonai
               ,
               or
               Lord
               ,
               was
               the
               known
               Title
               of
               the
               Messias
               ,
            
             whom
             the
             Jews
             expected
             in
             our
             Saviours
             time
             ;
             and
             this
             was
             the
             reason
             that
             the
             Pharisces
             had
             not
             a
             word
             to
             answer
             or
             rejoyn
             unto
             our
             Saviour
             ,
             when
             he
             avouched
             ,
             that
             the
             Messias
             was
             to
             be
             
               The
               Son
               of
               God
            
             ,
             because
             
               David
               in
               Spirit
               called
               him
               [
               Adonai
               ]
               Lord
               ,
            
             Matth.
             22.
             45.
             
             
               The
               second
               ;
               That
               he
               that
               was
               Adonai
               ,
               or
               the
               Messias
               ,
               was
               likewise
            
             Jehovah
             ,
             
               truly
               God
            
             ,
             because
             David
             did
             not
             in
             spirit
             onely
             call
             him
             Lord
             ,
             but
             did
             in
             spirit
             worship
             him
             ,
             as
             
               his
               Lord
               and
               God
            
             ,
             with
             the
             best
             sacrifice
             that
             he
             could
             devise
             ,
             as
             appears
             from
             Psalm
             57.
             8.
             
          
           
             
               A
               great
               part
               of
               the
               
                 Book
                 of
                 Psalms
              
               ,
               even
               all
               those
               passages
               (
               if
               my
               observation
               fail
               me
               not
               )
               without
               exception
               ,
               which
               mention
               the
               extraordinary
               manifestation
               of
               Gods
               glory
               ,
               or
               his
               exaltation
               as
               King
               ,
               run
               the
               same
               way
               ,
               and
               as
               it
               were
               pay
               Tribute
               unto
               the
               infinite
               
                 Ocean
                 of
                 Gods
                 mercy
              
               ;
               first
               manifested
               in
               our
               
                 Saviours
                 Exaltation
              
               to
               the
               right
               hand
               of
               God.
               
            
             The
             more
             remarkable
             Passages
             are
             these
             .
             Psal
             .
             97.
             ver
             .
             1.
             
             
               Jehovah
               reigneth
               ,
               let
               the
               earth
               rejoice
               ,
               let
               the
               multitude
               of
               the
               Isles
               be
               glad
               .
            
             Whilest
             Jehovah
             was
             
             onely
             known
             in
             Jurie
             ,
             the
             multitude
             of
             the
             Isles
             or
             Nations
             ,
             had
             no
             special
             reason
             to
             be
             glad
             ,
             for
             
               Iudah
               was
               then
               his
               Sanctuary
               and
               Israel
               his
               dominion
            
             ;
             but
             after
             God
             had
             given
             our
             
               Saviour
               Christ
               the
               utmost
               parts
               of
               the
               earth
               for
               his
               possession
            
             ;
             that
             is
             ,
             after
             our
             
               Saviours
               Ascension
            
             into
             Heaven
             ,
             and
             the
             effusion
             of
             the
             Holy
             Ghost
             upon
             his
             Disciples
             ,
             enabling
             them
             to
             preach
             the
             Gospel
             of
             the
             Kingdom
             unto
             all
             Nations
             ,
             the
             
               multitude
               of
               the
               Isles
            
             ,
             the
             whole
             Earth
             had
             reason
             to
             rejoyce
             :
             Then
             was
             that
             fulfilled
             ,
             which
             followeth
             in
             that
             
               Psal
               .
               ver
            
             .
             6.
             
             
               The
               Heavens
               declare
               his
               righteousness
               ,
               and
               all
               the
               people
               saw
               his
               Glory
               .
            
             That
             this
             Psalm
             is
             literally
             meant
             of
             
               Christs
               Exaltation
               to
               be
               Lord
               of
               Lords
               ,
            
             and
             of
             his
             
               Inauguration
               to
               his
               everlasting
               Kingdom
            
             ;
             The
             Apostle
             St.
             
               Paul
               ,
               Heb.
            
             1.
             6.
             puts
             out
             of
             question
             amongst
             all
             Christians
             ;
             
               when
               he
               bringeth
               in
               his
               first
               begotten
               Son
               into
               the
               world
               ,
               he
               saith
               ,
               Let
               all
               the
               Angels
               of
               God
               worship
               him
            
             ;
             so
             the
             Psalmist
             had
             said
             in
             this
             97.
             
             
               Psal
               .
               ver
            
             .
             7.
             
             
               Confounded
               be
               all
               they
               that
               serve
               graven
               Images
               ,
               worship
               Him
               all
               ye
               Gods
            
             ;
             or
             as
             the
             Septuagint
             (
             upon
             which
             our
             Apostle
             often
             Paraphrased
             )
             
               Worship
               him
               all
               ye
               Angels
               of
               God.
            
             The
             matter
             or
             subject
             of
             
               this
               Psalm
            
             is
             almost
             the
             same
             with
             Psal
             .
             2.
             
             Both
             of
             them
             contain
             Prophesies
             concerning
             the
             Declaration
             of
             Christ
             to
             be
             the
             
               Son
               of
               God.
            
             And
             from
             this
             harmonie
             between
             this
             97.
             and
             the
             
               second
               Psalm
            
             ,
             and
             from
             the
             common
             Prenotion
             or
             Rule
             of
             interpreting
             Scriptures
             ,
             known
             to
             the
             Learned
             or
             unpartially
             observant
             in
             those
             days
             ,
             the
             Apostle
             adds
             that
             Preface
             unto
             his
             Testimonie
             ;
             
               when
               he
               bringeth
               in
               his
               onely
               begotten
               Son
               into
               the
               World
               :
            
             He
             supposeth
             that
             the
             Learned
             among
             his
             Countrie-men
             should
             or
             might
             have
             known
             that
             
             both
             these
             Prophecies
             were
             to
             be
             punctually
             fulfilled
             upon
             the
             
               Exaltation
               of
               the
               Messias
            
             ,
             or
             of
             those
             times
             ,
             wherein
             God
             should
             be
             manifested
             in
             the
             Flesh
             .
          
           
             3.
             
             Yet
             some
             conjecture
             that
             our
             
               Apostle
               ,
               Heb.
            
             1.
             6.
             hath
             reference
             rather
             to
             
             Deut.
             32.
             ver
             .
             43.
             in
             the
             Greek
             Translation
             ,
             then
             unto
             the
             97
             Psalm
             in
             the
             Hebrew
             .
             The
             words
             indeed
             in
             the
             Greek
             or
             Septuagint
             are
             the
             very
             same
             ,
             though
             in
             the
             Hebrew
             not
             the
             same
             by
             any
             Equivalencie
             of
             the
             literal
             sense
             .
             
               At
               nec
               sic
               quidem
               malè
            
             .
             There
             is
             a
             varietie
             of
             sense
             ,
             yet
             no
             discord
             ,
             but
             rather
             a
             full
             and
             perfect
             Consort
             between
             the
             Literal
             and
             Grammatical
             sense
             of
             the
             Hebrew
             ,
             and
             the
             mystical
             and
             real
             sense
             ,
             which
             the
             Greek
             or
             Septuagint
             in
             both
             places
             expresseth
             .
             First
             ,
             The
             97
             Psalm
             (
             as
             many
             others
             are
             )
             is
             a
             Poetical
             descant
             upon
             Moses
             his
             divine
             Prophetical
             Song
             ,
             Deut.
             32.
             
             And
             the
             70
             Interpreters
             (
             whether
             out
             of
             some
             Prenotion
             ,
             or
             out
             of
             the
             admirable
             Concord
             between
             that
             song
             of
             Moses
             and
             the
             97
             Psalm
             ,
             or
             out
             of
             a
             divine
             Instinct
             ,
             wherewith
             (
             as
             St.
             Augustine
             is
             of
             opinion
             )
             they
             were
             impelled
             sometimes
             to
             intersert
             a
             more
             express
             meaning
             of
             the
             Holie
             Ghost
             ,
             then
             an
             ordinary
             Commentator
             could
             out
             of
             the
             Hebrew
             have
             observed
             ;
             whether
             this
             way
             ,
             or
             that
             way
             moved
             ,
             they
             )
             have
             given
             the
             same
             Paraphrase
             upon
             Deut.
             32.
             ver
             .
             43.
             which
             our
             Apostle
             hath
             made
             upon
             Psal
             .
             97.
             ver
             .
             7.
             which
             is
             no
             other
             then
             the
             Septuagint
             had
             made
             before
             ,
             but
             literally
             more
             consonant
             to
             the
             Hebrew
             ,
             then
             their
             Paraphrase
             upon
             Deut.
             32.
             is
             .
          
           
             But
             more
             probable
             it
             is
             ,
             that
             our
             Apostle
             did
             aim
             at
             the
             97.
             
             Psal
             .
             then
             at
             the
             forecited
             place
             of
             Deut.
             because
             the
             other
             Testimonies
             following
             in
             that
             Hebr.
             1.
             8
             ,
             9.
             are
             evidently
             taken
             out
             of
             the
             Book
             of
             
               Psalmes
               :
               unto
               the
            
             SON
             ,
             
               he
               saith
            
             ;
             O
             GOD
             ,
             
               Thy
               throne
               is
               for
               ever
               and
               ever
               ,
               the
               Scepter
               of
               thy
               Kingdome
               is
               a
               Scepter
               of
               righteousness
               .
               Thou
               hast
               loved
               righteousness
               ,
               and
               hated
               iniquitie
               ,
               wherefore
               God
               ,
               even
               thy
               God
               ,
               hath
               anointed
               thee
               with
               the
               oyle
               of
               gladness
               above
               thy
               fellowes
               .
            
             This
             Testimonie
             is
             evident
             in
             the
             45.
             
             
               Psal
               .
               v.
            
             6
             ,
             7.
             
             So
             is
             that
             other
             Heb.
             1.
             10
             ,
             11
             ,
             12.
             expressely
             contained
             in
             Psal
             .
             102
             ,
             
               Thou
               Lord
               in
               the
               beginning
               hast
               established
               the
               earth
               ,
               and
               the
               heavens
               are
               the
               workes
               of
               thine
               hands
               ;
               They
               shall
               perish
               ,
               but
               thou
               dost
               remain
               ,
               and
               they
               all
               shall
               wax
               old
               ,
               as
               doth
               a
               garment
               ;
               And
               as
               a
               vesture
               shalt
               thou
               fold
               them
               up
               ,
               and
               they
               shall
               be
               changed
               ;
               But
               thou
               art
               the
               same
               ,
               and
               thy
               yeares
               shall
               not
               fail
               .
            
          
           
             The
             former
             testimonie
             is
             perhaps
             
               Typically
               Propheticall
            
             ,
             and
             may
             in
             some
             sort
             concern
             Salomon
             according
             to
             the
             literal
             sense
             ,
             but
             Salomon
             only
             as
             he
             was
             a
             Type
             of
             that
             
               Son
               of
               David
            
             ,
             who
             was
             likewise
             to
             be
             the
             
               Son
               of
               God.
            
             But
             the
             Character
             almost
             of
             every
             line
             in
             the
             hundred
             and
             second
             Psalm
             ,
             testifies
             ,
             that
             the
             Psalmist
             in
             this
             grievous
             complaint
             had
             more
             then
             a
             Typical
             representation
             ,
             such
             a
             distinct
             and
             clear
             vision
             of
             
               Christs
               Glorie
            
             and
             Exaltation
             as
             the
             Prophet
             
               Esay
               Chap.
            
             53.
             had
             of
             his
             humiliation
             in
             our
             flesh
             or
             humane
             nature
             .
             The
             Title
             of
             this
             Psalm
             is
             ,
             
               A
               prayer
               of
               the
               afflicted
               ,
               when
               he
               shall
               be
               in
               distress
               ,
               and
               powr
               forth
               his
               meditations
               before
               the
               Lord.
            
             And
             ,
             
               The
               only
               fountain
               of
               comfort
               to
               all
               afflicted
               in
               bodie
               or
               soul
               is
               the
               Exaltation
            
             
             
               of
               Christ
               the
               Son
               of
               God
               in
               our
               flesh
               or
               nature
               .
            
             That
             ,
             which
             must
             sweeten
             all
             our
             bodily
             sorrowes
             or
             afflictions
             ,
             even
             the
             bitterness
             of
             death
             it self
             ,
             whereof
             this
             Psalmist
             ,
             and
             the
             people
             of
             God
             in
             his
             time
             ,
             had
             tasted
             ,
             must
             be
             our
             meditation
             upon
             that
             ,
             and
             the
             like
             speeches
             of
             our
             Apostle
             ;
             
               If
               we
               suffer
               with
               Christ
               ,
               we
               shall
               also
               reign
               with
               him
               .
            
             And
             for
             your
             comfort
             in
             all
             distress
             ,
             I
             cannot
             commend
             any
             fitter
             matter
             of
             meditation
             to
             you
             ,
             then
             is
             contained
             in
             this
             102
             Psalm
             ,
             and
             in
             the
             2.
             4.
             and
             12.
             
             Chapters
             to
             the
             Hebrews
             .
             This
             
               Exaltation
               of
               Christ
               to
               be
               Lord
               ,
            
             is
             alike
             clearly
             fore-prophesied
             ,
             Psalm
             99.
             and
             Psalm
             145.
             as
             every
             observant
             Reader
             may
             of
             himself
             collect
             .
          
           
           
             4.
             
             The
             more
             extraordinary
             and
             more
             special
             Grounds
             or
             Bases
             whereupon
             this
             
               Title
               of
               Lord
               ,
               as
               it
               is
               peculiar
               to
               Christ
               ,
            
             is
             erected
             ,
             are
             these
             .
             First
             ,
             Christ
             is
             in
             peculiar
             sort
             called
             The
             LORD
             ,
             because
             it
             was
             
               God
               the
               Son
            
             ,
             not
             
             God
             the
             Father
             ,
             or
             God
             the
             Holie
             Ghost
             ,
             who
             did
             personally
             pay
             the
             ransom
             of
             our
             Sins
             ;
             and
             this
             he
             fully
             payed
             by
             offering
             up
             part
             of
             our
             nature
             ,
             made
             his
             own
             ,
             in
             a
             bloody
             Sacrifice
             to
             the
             Father
             .
             Servants
             we
             were
             by
             creation
             of
             our
             nature
             ,
             not
             onely
             to
             God
             the
             Son
             ,
             but
             to
             God
             the
             Father
             ,
             and
             to
             God
             the
             Holie
             Ghost
             ,
             to
             the
             Divine
             nature
             or
             blessed
             Trinity
             :
             But
             we
             had
             sold
             our selves
             ,
             for
             enjoying
             the
             pleasures
             of
             the
             flesh
             ,
             unto
             Gods
             adversary
             :
             And
             albeit
             we
             could
             not
             by
             any
             compact
             or
             Covenant
             ,
             whether
             implicit
             or
             express
             ,
             made
             with
             Satan
             by
             our
             first
             Parents
             ,
             or
             by
             our selves
             ,
             alienate
             our selves
             from
             Gods
             Dominion
             of
             Jurisdiction
             over
             us
             ;
             yet
             we
             did
             renounce
             his
             Service
             ,
             and
             that
             Interest
             which
             we
             had
             in
             his
             gracious
             protection
             as
             he
             was
             our
             Lord
             ,
             and
             alienate
             unto
             his
             enemy
             that
             property
             or
             disposal
             of
             our
             imployments
             ,
             which
             by
             right
             of
             creation
             intirely
             belong'd
             to
             God.
             God
             ,
             after
             our
             first
             Parents
             Fall
             ,
             was
             no
             otherwise
             our
             Lord
             ,
             then
             any
             King
             is
             Lord
             over
             Rebels
             ,
             Traytors
             ,
             Murtherers
             ;
             or
             of
             others
             ,
             who
             by
             their
             misdemeanors
             may
             alienate
             their
             allegeance
             from
             him
             ,
             and
             exempt
             themselves
             from
             his
             gracious
             protection
             ,
             but
             not
             from
             his
             power
             or
             
               Dominion
               of
               Jurisdiction
               ;
               for
               he
               is
               the
               minister
               of
               God
               ,
               for
               executing
               vengeance
               upon
               such
               .
            
             Our
             first
             Parents
             had
             declared
             themselves
             to
             be
             Traytors
             ,
             and
             we
             had
             continued
             a
             race
             of
             Rebels
             against
             our
             God
             and
             Creator
             ,
             without
             all
             hope
             of
             being
             restored
             unto
             Gods
             favor
             and
             service
             ,
             unless
             satisfaction
             were
             made
             for
             our
             transgression
             ,
             and
             means
             purchased
             for
             establishing
             us
             in
             a
             better
             estate
             ,
             then
             the
             estate
             of
             Servants
             ,
             which
             we
             had
             by
             the
             gift
             of
             Creation
             .
             Now
             ,
             not
             onely
             our
             redemption
             from
             the
             estate
             of
             Slaverie
             unto
             Satan
             ,
             but
             all
             the
             means
             for
             our
             further
             advancement
             (
             after
             our
             ransom
             was
             paid
             )
             were
             purchased
             by
             
               the
               Son
               of
               God
            
             :
             And
             that
             ,
             which
             most
             advanceth
             the
             
               peculiar
               Title
               of
               Christs
               Dominion
               and
               Lordship
            
             over
             us
             ,
             was
             the
             price
             which
             he
             gave
             for
             us
             :
             
               For
               we
               were
               not
               redeemed
               with
               corruptible
               things
               ,
               as
               with
               silver
               and
               gold
            
             (
             though
             men
             with
             these
             ,
             and
             things
             more
             corruptible
             then
             these
             ,
             do
             purchase
             the
             real
             title
             of
             Lords
             ,
             and
             exercise
             the
             dominion
             of
             Lords
             over
             Lands
             or
             Servants
             so
             purchased
             )
             
               but
               we
               were
               redeemed
               by
               the
               precious
               blood
               of
               Christ
               ,
               as
               of
               a
               Lamb
               undefiled
               and
               without
               spot
               ,
            
             1
             Pet.
             1.
             18
             ,
             19.
             
             Blood
             is
             the
             most
             precious
             and
             dearest
             part
             of
             mans
             bodie
             ,
             and
             greater
             love
             we
             cannot
             testifie
             unto
             our
             dearest
             friends
             ,
             then
             by
             spending
             our
             blood
             for
             them
             .
             Losses
             we
             value
             none
             so
             deeply
             as
             forgetfulness
             ,
             ungrateful
             neglects
             ,
             or
             contempt
             from
             them
             for
             whose
             sakes
             and
             credit
             we
             have
             been
             content
             (
             specially
             out
             of
             sinceritie
             of
             love
             and
             sober
             resolution
             )
             to
             shed
             our
             blood
             :
             Never
             was
             any
             blood
             either
             so
             copiously
             shed
             ,
             or
             out
             of
             the
             like
             sinceritie
             of
             love
             ,
             or
             sobriety
             of
             resolution
             ,
             as
             Christs
             blood
             was
             shed
             for
             all
             and
             every
             one
             of
             us
             ;
             This
             blood
             did
             immediatly
             issue
             from
             his
             Man-hood
             ,
             whereof
             it
             was
             a
             true
             and
             lively
             part
             ;
             yet
             was
             it
             the
             
               blood
               not
               of
               Man
               onely
               ,
               but
               of
               God
               :
            
             whence
             if
             we
             consider
             either
             
               our
               own
               miserable
               estate
            
             ,
             being
             then
             the
             enemies
             of
             God
             ,
             or
             
               his
               dignitie
            
             that
             made
             Attonement
             for
             us
             ;
             What
             real
             portion
             ,
             branch
             ,
             or
             degree
             of
             service
             can
             we
             imagin
             answerable
             to
             this
             
               Soveraign
               Title
               of
               Lord
            
             ,
             which
             Christ
             hath
             not
             more
             then
             fully
             purchased
             over
             all
             that
             are
             partakers
             of
             flesh
             and
             blood
             ?
          
           
             5.
             
             Yet
             ,
             Besides
             
               this
               Ground
               or
               Title
               of
               Christs
               peculiar
               Lordship
               ,
            
             or
             dominion
             
             over
             us
             ,
             there
             is
             another
             ,
             more
             forcible
             to
             command
             our
             most
             chearful
             service
             ,
             unless
             our
             hope
             be
             quite
             dead
             ,
             or
             the
             affection
             of
             love
             utterly
             extinguished
             in
             us
             :
             For
             ,
             Christ
             by
             his
             precious
             blood
             did
             not
             onely
             purchase
             
             our
             Freedom
             from
             the
             Slavery
             of
             Satan
             ;
             but
             ,
             being
             set
             free
             ,
             doth
             by
             the
             everlasting
             efficacie
             of
             this
             blood
             once
             shed
             ,
             both
             wash
             and
             nourish
             us
             ,
             not
             as
             his
             Servants
             ,
             but
             as
             the
             Sons
             of
             his
             and
             our
             heavenly
             Father
             .
             Sin
             and
             slaverie
             was
             the
             
               Terminus
               a
               quo
            
             ,
             the
             condition
             or
             state
             from
             which
             he
             redeemed
             us
             ;
             but
             the
             end
             of
             our
             redemption
             from
             these
             ,
             was
             to
             invest
             us
             
               in
               the
               libertie
               of
               the
               Sons
               of
               God.
            
             The
             height
             of
             all
             our
             hopes
             in
             the
             life
             to
             come
             ,
             is
             ,
             to
             be
             
               Kings
               and
               Priests
            
             as
             he
             is
             ;
             but
             in
             the
             mean
             time
             we
             are
             or
             may
             be
             ,
             live
             members
             of
             
               his
               Glorious
               Body
            
             ;
             and
             being
             such
             ,
             he
             hath
             a
             more
             
               peculiar
               right
               of
               Dominion
            
             over
             us
             ,
             over
             all
             that
             pertain
             unto
             his
             Church
             ,
             then
             by
             right
             of
             Creation
             he
             hath
             as
             God
             ,
             then
             by
             right
             of
             Redemption
             or
             Attonement
             he
             hath
             as
             
               God
               and
               Man
            
             :
             For
             ,
             That
             part
             of
             our
             nature
             ,
             that
             flesh
             and
             blood
             which
             he
             took
             of
             his
             Mother
             ,
             was
             his
             by
             a
             more
             
               peculiar
               Title
            
             and
             real
             property
             ,
             then
             it
             was
             God
             the
             Fathers
             or
             the
             Holie
             Ghosts
             ;
             and
             we
             by
             mystical
             and
             spiritual
             union
             with
             that
             part
             of
             the
             humane
             nature
             ,
             which
             he
             assum'd
             into
             the
             Unitie
             of
             his
             Divine
             Person
             ,
             are
             His
             ,
             at
             least
             He
             by
             this
             union
             is
             our
             
               Head
               and
               Lord
            
             ,
             by
             a
             more
             strict
             and
             proper
             Title
             ,
             then
             God
             the
             Father
             or
             God
             the
             Holie
             Ghost
             is
             :
             By
             the
             former
             
               Title
               of
               Redemption
            
             or
             satisfaction
             made
             for
             us
             ,
             he
             is
             our
             Lord
             ,
             and
             we
             his
             servants
             :
             By
             this
             
               Title
               of
               mystical
               Union
            
             with
             him
             ,
             he
             is
             the
             Bridegroom
             or
             Head
             ,
             the
             Church
             is
             his
             Spouse
             ;
             and
             being
             Head
             of
             the
             Church
             ,
             every
             member
             of
             it
             is
             bound
             (
             as
             God
             by
             the
             Psalmist
             exhorts
             the
             Spouse
             ,
             Psal
             .
             45.
             )
             
               to
               worship
               him
               as
               our
               Lord
               and
               God
               ,
            
             for
             the
             husband
             is
             Lord
             of
             the
             wife
             .
             He
             bought
             all
             our
             souls
             being
             in
             the
             state
             of
             Aliens
             or
             bond-servants
             ,
             and
             after
             cleansed
             and
             purified
             them
             ,
             that
             they
             might
             be
             espoused
             to
             him
             ,
             and
             finally
             presented
             to
             his
             Father
             :
             He
             hath
             
               purchased
               the
               Church
               of
               God
            
             (
             saith
             St.
             
               Paul
               )
               with
               his
               own
               blood
               ,
            
             Acts
             20.
             28.
             
             And
             again
             ,
             Eph.
             5.
             
             
               Christ
               gave
               himself
               for
               the
               Church
               ,
               that
               he
               might
               Sanctifie
               it
               ,
               and
               cleanse
               it
               by
               the
               washing
               of
               water
               through
               the
               word
               :
               That
               he
               might
               make
               it
               unto
               himself
               a
               glorious
               Church
               ,
            
             &c.
             ver
             .
             25
             ,
             26
             ,
             27.
             
          
        
         
           
             CHAP.
             VIII
             .
             
               What
               our
            
             Confession
             of
             Christ
             
               to
               be
            
             The
             Lord
             ,
             
               importeth
               ,
               and
               how
               it
               redounds
               to
               the
            
             Glory
             of
             God
             the
             Father
             .
          
           
             1.
             
             
               EVery
               tongue
            
             must
             
               confess
               that
               Jesus
               Christ
               is
               Lord
               ,
               Our
               Lord
               ,
               by
               a
               peculiar
            
             
             
               real
               Title
            
             .
             To
             this
             Confession
             every
             Son
             of
             Adam
             ,
             to
             whom
             God
             hath
             given
             the
             use
             of
             the
             tongue
             ,
             is
             bound
             
               de
               Iure
            
             ;
             but
             many
             sons
             of
             Adam
             ,
             to
             whom
             God
             hath
             given
             the
             use
             of
             the
             tongue
             ,
             do
             not
             confess
             so
             much
             
               de
               Facto
            
             :
             The
             Jews
             with
             their
             tongues
             flatly
             deny
             him
             to
             be
             
               the
               Lord
            
             ,
             or
             their
             promised
             Messias
             :
             The
             Turks
             and
             Mahumetans
             confess
             him
             to
             be
             a
             
               Lord
               of
               Christians
            
             ,
             but
             deny
             him
             to
             be
             
               The
               Lord
               ,
               The
               chief
               Lord
               under
               God
               the
               Father
            
             ;
             This
             title
             of
             
               Chief
               Lord
            
             they
             ascribe
             to
             Mahomet
             ,
             and
             under
             his
             right
             they
             pretend
             a
             title
             of
             dominion
             over
             Christendom
             .
             The
             Heathens
             ,
             which
             know
             not
             God
             ,
             do
             not
             so
             much
             as
             question
             whether
             he
             be
             a
             Lord
             ,
             or
             whether
             He
             or
             Mahomet
             be
             under
             
               God
               the
               chief
               Lord.
            
             But
             as
             for
             us
             Christians
             ,
             we
             all
             ,
             to
             whom
             God
             hath
             given
             the
             use
             of
             the
             tongue
             ,
             do
             
               confess
               him
               to
               be
               The
               Lord
               :
            
             As
             for
             those
             ,
             to
             whom
             the
             use
             of
             the
             tongue
             is
             by
             the
             course
             of
             nature
             ,
             and
             Gods
             ordinarie
             providence
             denyed
             ,
             others
             for
             them
             do
             ingage
             
             themselves
             at
             Sacred
             Baptisme
             ,
             that
             they
             ,
             when
             God
             shall
             grant
             them
             a
             heart
             to
             understand
             and
             a
             tongue
             to
             speak
             ,
             shall
             confess
             him
             to
             be
             
               the
               Lord
            
             ;
             and
             to
             be
             unto
             them
             
               their
               Lord.
            
             And
             in
             case
             they
             dye
             before
             they
             come
             to
             possesse
             the
             use
             of
             their
             hearts
             or
             of
             their
             tongues
             ,
             the
             Church
             or
             parish
             ,
             wherein
             this
             profession
             of
             faith
             was
             made
             on
             their
             behalfs
             ,
             are
             bound
             to
             profess
             thus
             much
             for
             them
             .
             And
             as
             God
             (
             no
             doubt
             )
             accepts
             the
             prayers
             of
             the
             Church
             wherein
             they
             are
             baptized
             ,
             for
             them
             ,
             which
             cannot
             so
             much
             as
             speak
             to
             men
             ,
             much
             less
             pray
             to
             God
             or
             to
             
               Christ
               ,
               That
               they
               may
               be
               admitted
               into
               his
               visible
               Church
               ,
               and
               be
               reputed
               as
               members
               of
               his
               mystical
               bodie
               :
            
             so
             doubtless
             he
             will
             accept
             the
             prayers
             of
             the
             Church
             ,
             and
             of
             every
             faithfull
             member
             of
             the
             Church
             wherein
             they
             live
             and
             dye
             ,
             that
             they
             may
             be
             accepted
             into
             the
             Church
             Triumphant
             ,
             and
             to
             us
             invisible
             :
             albeit
             they
             never
             attained
             unto
             the
             use
             of
             the
             tongue
             ;
             or
             ,
             when
             as
             the
             Lord
             ,
             which
             gave
             others
             this
             blessing
             ,
             hath
             taken
             it
             from
             them
             :
             For
             even
             of
             the
             tongue
             ,
             or
             of
             the
             use
             of
             the
             tongue
             ,
             that
             of
             Iob
             is
             most
             true
             ,
             and
             to
             be
             resumed
             by
             all
             ,
             as
             well
             by
             the
             dying
             as
             by
             the
             living
             :
             by
             him
             for
             his
             owne
             part
             ;
             and
             by
             the
             living
             on
             his
             behalfe
             :
             
               the
               Lord
               hath
               given
               ,
               and
               the
               Lord
               hath
               taken
               away
               ,
               blessed
               be
               the
               name
               of
               the
               Lord
               ,
            
             Job
             1.
             21.
             
          
           
             2.
             
             Thus
             every
             tongue
             is
             bound
             
               de
               Jure
            
             to
             confess
             that
             
               Jesus
               Christ
               is
               the
               Lord
               ;
               that
               Lord
               ,
            
             whom
             Job
             so
             long
             before
             did
             confess
             .
             But
             though
             every
             tongue
             of
             men
             throughout
             the
             world
             ,
             every
             tongue
             of
             Christians
             ,
             of
             Jewes
             ,
             of
             Mahumetans
             or
             Infidels
             should
             from
             their
             birth
             confess
             thus
             much
             ;
             would
             this
             be
             enough
             for
             that
             acknowledment
             ,
             which
             here
             is
             required
             ,
             that
             
               Jesus
               Christ
               is
               the
               Lord
            
             ?
             or
             would
             such
             acknowledgement
             of
             every
             tongue
             be
             sufficient
             to
             pay
             that
             tribute
             ,
             which
             is
             due
             unto
             the
             
               Glorie
               of
               God
               the
               Father
            
             ,
             from
             this
             Confession
             ,
             which
             is
             here
             required
             ,
             that
             
               Jesus
               Christ
               is
               the
               Lord
            
             ?
             No
             ,
             it
             is
             not
             the
             Confession
             of
             every
             tongue
             that
             will
             suffice
             ,
             albeit
             the
             acknowledgment
             or
             Confession
             of
             every
             tongue
             be
             
               de
               jure
            
             required
             .
             In
             this
             speech
             ,
             
               [
               Every
               tongue
               must
               confess
            
             &c.
             ]
             there
             is
             a
             Twofold
             
             Universalitie
             included
             .
             The
             
               One
               ,
               of
               the
               Parties
               thus
               confessing
            
             or
             aknowledging
             ,
             The
             
               Other
               ,
               of
               the
               Duties
            
             or
             services
             to
             be
             performed
             by
             everie
             party
             thus
             acknowledging
             
               Christ
               to
               be
               the
               Lord.
            
             
          
           
             To
             begin
             with
             
               the
               Former
            
             :
             when
             the
             Apostle
             saith
             ,
             
               That
               every
               tongue
               must
               Confesse
               that
               Jesus
               Christ
               is
            
             THE
             LORD
             ;
             You
             must
             take
             this
             
               Universal
               note
            
             to
             be
             equivalent
             to
             that
             phrase
             so
             often
             used
             (
             in
             the
             Book
             of
             the
             Revelation
             )
             by
             the
             Evangelist
             and
             
               Apostle
               ;
               [
               all
               nations
               and
               Kindreds
               ,
               all
               people
               and
               Tongues
               ]
               every
               one
               ,
               of
               all
               Sorts
               ,
               of
               the
               Sons
               of
               Adam
               ,
               are
               bound
               ,
            
             de
             Jure
             ,
             
               to
               confesse
            
             ,
             
               That
               Jesus
               Christ
               the
               son
               of
               God
               ,
               and
               the
               son
               of
               man
               ,
               conceived
               by
               the
               Holy
               Ghost
               ,
               born
               of
               the
               virgin
               Marie
               ,
               is
               THE
               LORD
               ,
               of
               the
               Dying
               and
               of
               the
               Living
               ,
               of
               the
               Quick
               and
               of
               the
               Dead
               .
            
             As
             for
             all
             such
             as
             do
             not
             either
             in
             heart
             or
             tongue
             ,
             or
             in
             both
             ,
             either
             by
             themselves
             or
             by
             others
             for
             them
             ,
             truly
             acknowledge
             Him
             in
             this
             life
             to
             be
             
               such
               a
               Lord
            
             ,
             they
             shall
             acknowledge
             Him
             to
             be
             
               such
               A
               Lord
            
             after
             their
             Resurrection
             from
             death
             ,
             of
             which
             likewise
             
               He
               is
               Lord.
            
             
          
           
             3.
             
             But
             the
             acknowledgment
             of
             
               Every
               Tongue
            
             ,
             or
             of
             every
             one
             ,
             to
             whom
             God
             hath
             vouchsafed
             either
             a
             tongue
             or
             the
             use
             of
             the
             tongue
             ,
             will
             not
             suffice
             to
             find
             him
             
               a
               Gracious
               Lord
            
             at
             the
             resurrection
             from
             the
             dead
             ,
             and
             at
             the
             day
             of
             finall
             Judgment
             .
             There
             must
             be
             ,
             (
             as
             is
             said
             )
             an
             Universalitie
             as
             well
             
               of
               duties
            
             and
             services
             to
             be
             performed
             by
             every
             particular
             person
             to
             whom
             God
             hath
             given
             an
             heart
             to
             understand
             ,
             as
             an
             
               universalitie
               of
               tongues
            
             or
             lips
             ,
             which
             are
             to
             make
             this
             confession
             .
             The
             
               real
               language
               of
               every
               heart
            
             will
             be
             sufficient
             for
             every
             one
             in
             particular
             ,
             whom
             God
             hath
             deprived
             or
             denied
             
             the
             use
             of
             the
             tongue
             .
             But
             unto
             him
             ,
             to
             whom
             God
             hath
             given
             an
             understanding
             heart
             ,
             and
             the
             use
             of
             the
             tongue
             also
             ,
             the
             hearty
             prayers
             and
             gracious
             words
             of
             others
             in
             his
             behalfe
             will
             not
             suffice
             ,
             unless
             God
             by
             their
             praiers
             do
             frame
             his
             heart
             to
             beleive
             ,
             and
             move
             his
             tongue
             (
             if
             God
             have
             given
             him
             the
             use
             of
             the
             tongue
             )
             to
             
               Confess
               that
               Iesus
               Christ
               is
               the
               Lord.
            
             Corde
             creditur
             ad
             justitiam
             ,
             ore
             fit
             confessio
             ad
             salutem
             .
             
               If
               thou
               shalt
               confess
               ,
               with
               thy
               mouth
               the
               Lord
               Jesus
               ,
               and
               shalt
               beleive
               in
               thine
               heart
               ,
               that
               God
               hath
               raised
               him
               from
               the
               dead
               ,
               thou
               shalt
               be
               saved
               .
               For
               with
               the
               heart
               man
               beleiveth
               unto
               righteousnes
               ,
               and
               with
               the
               mouth
               confession
               is
               made
               unto
               Salvation
               .
            
             Rom.
             10.
             9
             ,
             10.
             
          
           
             The
             Universalitie
             or
             extent
             of
             this
             Belief
             or
             Confession
             ,
             in
             respect
             of
             the
             parties
             whom
             it
             concernes
             ,
             is
             most
             fully
             exprest
             in
             the
             verse
             following
             .
             For
             the
             Scripture
             saith
             ,
             Esa
             .
             28.
             16.
             
             
               Whosoever
               believeth
               on
               him
               shall
            
             (
             not
             make
             haste
             ,
             or
             )
             
               not
               be
               ashamed
            
             .
             And
             again
             Joel
             2.
             32.
             
             
               Whosoever
               calleth
               on
               the
               name
               of
               the
               Lord
            
             (
             whether
             he
             be
             Jew
             or
             Gentile
             )
             
               shall
               be
               saved
            
             .
             Thus
             you
             see
             ,
             that
             there
             is
             an
             
               universalitie
               of
               the
               parties
            
             or
             persons
             ,
             which
             are
             bound
             
               de
               Jure
            
             to
             make
             this
             Confession
             ,
             and
             an
             Universalitie
             of
             comfortable
             promises
             unto
             all
             such
             as
             make
             it
             as
             they
             ought
             ;
             that
             is
             ,
             not
             in
             tongue
             only
             ,
             but
             with
             the
             Heart
             ;
             not
             in
             heart
             only
             ,
             if
             God
             have
             given
             them
             the
             use
             of
             the
             heart
             and
             of
             the
             tongue
             ,
             or
             his
             blessings
             of
             memory
             and
             understanding
             .
          
           
             4.
             
             That
             (
             besides
             this
             
               universality
               of
               persons
               confessing
               Christ
            
             with
             their
             tongues
             to
             be
             
               the
               Lord
            
             )
             there
             is
             an
             
               Universalitie
               or
               Totality
               of
               duties
            
             to
             be
             performed
             by
             every
             one
             that
             
               confesseth
               Christ
               to
               be
               the
               Lord
               ,
            
             is
             evident
             from
             
               Iesus
               Christ
               our
               Lords
               own
               mouth
               ,
            
             Luke
             6.
             46.
             
             
               Why
               call
               ye
               me
               Lord
               ,
               Lord
               ,
               and
               do
               not
               the
               things
               ,
               which
               I
               say
               ?
            
             
               This
               speech
               infers
               thus
               much
               at
               least
               ,
               That
               though
               all
               other
               ,
               both
               Jews
               &
               Gentiles
               ;
               even
               every
               tongue
               throughout
               the
               world
               ,
               had
               confessed
               as
               much
               as
               these
               his
               present
               Disciples
               (
               of
               which
               some
               were
               temporary
               ,
               some
               perpetual
               Professors
               )
               did
               ;
               yet
               this
               would
               not
               suffice
               to
               make
               them
               capable
               of
               the
               reward
               universally
               promised
               to
               his
               
                 true
                 Disciples
              
               and
               servants
               :
               That
               this
               confession
               ,
               though
               made
               by
               
                 every
                 tongue
                 besides
              
               ,
               was
               not
               sufficient
               to
               make
               
                 any
                 particular
                 man
              
               capable
               of
               the
               reward
               (
               promised
               to
               all
               his
               true
               servants
               ,
               that
               are
               capable
               of
               his
               words
               and
               sayings
               )
               which
               was
               not
               ready
               and
               willing
               to
               do
               them
               .
            
             That
             every
             one
             ,
             which
             heard
             his
             sayings
             ,
             and
             was
             willing
             to
             do
             them
             ,
             was
             truly
             capable
             of
             all
             the
             blessings
             ,
             which
             he
             promised
             ,
             is
             clear
             from
             his
             words
             following
             ,
             ver
             .
             47
             ,
             48
             ,
             49.
             
             
               Who
               so
               cometh
               to
               me
               ,
               and
               heareth
               my
               sayings
               ,
               and
               doth
               them
               ,
               I
               will
               shew
               you
               to
               whom
               he
               is
               like
               :
               He
               is
               like
               a
               man
               which
               built
               an
               house
               ,
               and
               digged
               deep
               ,
               and
               laid
               the
               foundation
               on
               a
               Rock
               :
               And
               when
               the
               flood
               arose
               the
               stream
               brake
               violently
               upon
               that
               house
               ,
               and
               could
               not
               shake
               it
               ,
               for
               it
               was
               founded
               upon
               a
               Rock
               .
               But
               he
               that
               heareth
               and
               doth
               not
               ,
               is
               like
               unto
               a
               man
               ,
               that
               without
               a
               foundation
               built
               an
               house
               upon
               the
               earth
               ,
               against
               which
               the
               stream
               did
               beat
               vehemently
               ,
               and
               immediately
               it
               fell
               ,
               and
               the
               ruine
               of
               that
               house
               was
               great
               .
            
             But
             our
             Lord
             and
             Saviours
             mind
             is
             by
             himself
             more
             fully
             exprest
             to
             this
             purpose
             ,
             Math.
             7.
             21.
             
             
               Not
               every
               one
               that
               saith
               unto
               me
               ,
               Lord
               ,
               Lord
               ,
               shall
               enter
               into
               the
               Kingdom
               of
               Heaven
               ,
               But
               he
               that
               doth
               the
               will
               of
               my
               Father
               ,
               which
               is
               in
               heaven
               .
            
             
               The
               limitation
               of
               these
               words
               ,
               as
               well
               for
               their
               
                 negative
                 as
                 affirmative
                 extent
              
               ,
               is
               this
               :
               That
               neither
               every
               one
               ,
               nor
               any
               one
               of
               them
               ,
               which
               shall
               
                 confess
                 onely
                 with
                 their
                 tongues
              
               that
               he
               is
               the
               Lord
               ,
               shall
               enter
               into
               the
               Kingdome
               of
               Heaven
               .
            
             This
             limitation
             of
             the
             Negative
             ,
             or
             rather
             our
             
               Assurance
               of
               Faith
            
             ,
             that
             this
             negative
             is
             thus
             far
             to
             be
             extended
             ,
             is
             manifest
             from
             the
             verse
             following
             .
             For
             to
             prophesie
             in
             the
             Name
             of
             Christ
             ,
             is
             more
             than
             to
             confesse
             with
             the
             tongue
             only
             that
             
               Christ
               is
               Lord.
            
             To
             cast
             out
             Divels
             in
             the
             Name
             of
             Christ
             
             is
             more
             then
             to
             prophecie
             in
             his
             Name
             :
             To
             do
             many
             works
             of
             wonder
             in
             Christs
             Name
             is
             more
             than
             to
             cast
             out
             Devils
             in
             his
             Name
             .
             For
             to
             cast
             out
             Divels
             indeed
             is
             a
             wonderful
             work
             ,
             and
             yet
             but
             One
             of
             those
             wonderful
             works
             ,
             which
             then
             and
             for
             many
             years
             after
             were
             done
             in
             Christs
             Name
             ,
             by
             such
             as
             (
             although
             they
             did
             call
             
               Christ
               ,
               Lord
               ,
               Lord
            
             ,
             as
             he
             truly
             is
             
               the
               Lord
               of
               all
            
             )
             were
             not
             Christs
             true
             servants
             ,
             not
             such
             as
             Christ
             will
             take
             notice
             of
             or
             approve
             as
             better
             ,
             but
             rather
             reject
             as
             worse
             then
             Infidels
             ,
             in
             that
             last
             and
             dreadful
             day
             ,
             when
             he
             shall
             call
             his
             servants
             (
             whether
             
               de
               jure
            
             ,
             or
             
               de
               facto
            
             )
             to
             a
             final
             account
             .
             For
             so
             it
             is
             expressed
             in
             the
             words
             following
             ,
             ver
             .
             23
             ,
             23.
             
             
               Many
               will
               say
               unto
               me
               in
               that
               day
            
             (
             and
             the
             more
             the
             better
             ,
             so
             their
             plea
             were
             good
             )
             
               Lord
               ,
               Lord
               ,
               have
               we
               not
               prophesied
               in
               thy
               name
               ,
               and
               in
               thy
               name
               have
               cast
               out
               devils
               ,
               and
               in
               thy
               name
               have
               done
               many
               wonderful
               works
               ?
               And
               then
               will
               I
               professe
               unto
               them
               ,
               I
               never
               knew
               you
            
             ;
             that
             is
             ,
             I
             never
             approved
             of
             you
             ,
             but
             rather
             disapproved
             you
             and
             your
             works
             ,
             as
             worse
             then
             the
             works
             of
             heathens
             ,
             or
             heathenish
             workers
             .
             For
             unto
             the
             Heathens
             ,
             as
             Heathens
             ,
             he
             hath
             not
             said
             ,
             that
             he
             will
             say
             in
             the
             last
             day
             ,
             
               Depart
               from
               me
               Ye
               Workers
               of
               iniquity
               .
            
             That
             the
             Affirmative
             extent
             of
             his
             words
             ,
             to
             such
             as
             shall
             not
             only
             with
             their
             tongues
             confess
             ,
             but
             in
             heart
             and
             practice
             acknowledge
             him
             to
             be
             
               the
               Lord
            
             ,
             is
             as
             large
             and
             ample
             as
             his
             former
             threatnings
             to
             such
             as
             either
             indeed
             and
             facts
             deny
             him
             ,
             or
             with
             their
             tongues
             and
             lips
             do
             not
             confess
             him
             to
             be
             
               the
               Lord
            
             ;
             his
             promise
             in
             the
             next
             words
             ,
             ver
             .
             24.
             will
             give
             us
             full
             assurance
             .
             
               Therefore
               whosoever
               heareth
               these
               sayings
               of
               mine
               ,
               and
               doth
               them
               ,
               I
               will
               liken
               him
               unto
               a
               wise
               man
               ,
               which
               built
               his
               house
               upon
               a
               rock
               .
            
             
               And
               thus
               you
               see
               ,
               The
               words
               of
               our
               Lord
               and
               Savior
               (
               confirmed
               by
               the
               mouthes
               of
               two
               Authentick
               witnesses
               ,
               St.
               Matthew
               and
               St.
               Luke
               )
               do
               warrant
               the
               truth
               of
               these
               two
               Universals
               ,
               That
               never
               a
               one
               of
               such
               ,
               as
               onely
               with
               the
               tongue
               confess
               him
               to
               be
               the
               Lord
               ,
               shall
               enter
               into
               the
               Kingdom
               of
               Heaven
               :
               That
               every
               one
               ,
               which
               in
               heart
               confesseth
               him
               ,
               though
               with
               tongue
               he
               cannot
               confess
               him
               to
               be
               the
               Lord
               ,
               shall
               enter
               into
               the
               Kingdom
               of
               heaven
               :
            
             For
             every
             one
             which
             doth
             the
             will
             of
             his
             Father
             which
             is
             in
             heaven
             (
             and
             the
             doing
             of
             this
             his
             heavenly
             Fathers
             will
             here
             ,
             is
             not
             an
             act
             of
             the
             Tongue
             ,
             but
             of
             the
             heart
             ,
             and
             of
             the
             affections
             )
             shall
             enter
             into
             the
             Kingdom
             of
             Heaven
             ,
             which
             is
             the
             place
             and
             seat
             appointed
             for
             all
             Christs
             true
             Servants
             ,
             and
             onely
             for
             them
             .
             The
             onely
             question
             then
             remaining
             ,
             is
             ,
             
               What
               this
               Will
               of
               his
               heavenly
               Father
               is
               ?
               what
               it
               is
               to
               do
               it
               ?
            
          
           
             5.
             
             
               This
               will
               of
               His
               heavenly
               Father
            
             is
             either
             General
             ,
             whatsoever
             is
             expressed
             in
             the
             Ten
             Commandements
             ,
             in
             the
             moral
             Law
             ,
             or
             in
             the
             Prophets
             ;
             or
             more
             Special
             ,
             as
             it
             is
             revealed
             in
             Christ
             or
             by
             Christ
             :
             Did
             Christ
             then
             give
             us
             a
             
               New
               Law
            
             ,
             or
             other
             precepts
             ,
             then
             God
             by
             Moses
             had
             done
             ?
             Or
             did
             he
             give
             us
             (
             as
             the
             Church
             of
             Rome
             saith
             )
             
               Evangelical
               Counsels
               as
               Additionals
               unto
               the
               Law
               ?
            
             In
             no
             wise
             :
             Christ
             taught
             no
             other
             things
             ,
             then
             his
             Apostles
             after
             his
             resurrection
             did
             preach
             ;
             and
             his
             Apostles
             taught
             no
             other
             things
             then
             Moses
             and
             the
             Prophets
             had
             taught
             ,
             Acts
             26.
             22.
             
             But
             these
             they
             taught
             after
             
             
               another
               maner
            
             ,
             then
             the
             Scribes
             and
             Pharisees
             did
             ,
             then
             the
             ordinary
             Expositors
             of
             the
             Law
             and
             the
             Prophesies
             had
             done
             .
          
           
             So
             that
             
               Gods
               will
            
             concerning
             man
             ,
             was
             more
             fully
             declared
             by
             Christ
             ,
             then
             it
             was
             by
             Moses
             or
             by
             the
             Prophets
             ;
             the
             very
             true
             meaning
             of
             Moses
             himself
             and
             of
             the
             Prophets
             was
             more
             fully
             revealed
             and
             clearly
             manifested
             unto
             mankinde
             in
             Christ
             ,
             then
             it
             was
             to
             Moses
             himself
             or
             to
             the
             
               Prophets
               :
               Unto
               me
            
             (
             saith
             our
             
               Apostle
               ,
               Ephes
            
             .
             3.
             8
             ,
             9
             ,
             10.
             )
             
               who
               am
               less
               then
               the
               least
               of
               all
               Saints
               ,
               is
               this
               grace
               given
               ,
               that
               I
               should
               preach
               among
               the
               Gentiles
               the
               unsearchable
               riches
               of
               Christ
               :
               And
               to
               make
               all
               men
               see
               what
               is
               the
            
             
             
               fellowship
               of
               the
               mysterie
               ,
               which
               from
               the
               beginning
               of
               the
               world
               hath
               been
               hid
               in
               God
               ,
               who
               created
               all
               things
               by
               Jesus
               Christ
               :
               To
               the
               intent
               that
               now
               unto
               the
               Principalities
               and
               Powers
               in
               Heavenly
               places
               might
               be
               known
               by
               the
               Church
               the
               manifold
               wisdom
               of
               God.
            
             And
             by
             this
             more
             full
             declaration
             of
             
               Gods
               Will
            
             in
             Christ
             ,
             we
             Christians
             are
             tyed
             unto
             more
             strict
             observance
             of
             His
             Will
             known
             ,
             then
             men
             were
             tyed
             unto
             before
             Christ
             was
             declared
             to
             be
             
               the
               Lord
            
             ;
             Admitting
             the
             Services
             to
             be
             the
             
               very
               same
            
             ,
             yet
             the
             same
             services
             are
             now
             due
             under
             a
             
               double
               Title
            
             :
             They
             are
             due
             to
             God
             the
             Father
             by
             right
             of
             Creation
             ,
             and
             due
             to
             Christ
             as
             he
             is
             Lord
             ;
             For
             God
             the
             Father
             is
             to
             be
             honored
             not
             onely
             in
             himself
             ,
             but
             in
             Christ
             .
          
           
             6.
             
             God
             ,
             when
             he
             gave
             the
             moral
             Law
             to
             Israel
             ,
             useth
             this
             Preface
             ,
             
               I
               am
               the
               Lord
               thy
               God
               ,
               which
               brought
               thee
               out
               of
               the
               Land
               of
               Egypt
               :
            
             This
             was
             his
             
             peculiar
             right
             or
             Title
             unto
             Israel
             ,
             and
             the
             Precept
             grounded
             upon
             this
             Title
             follows
             ,
             
               Thou
               shalt
               have
               no
               other
               Gods
               but
               me
               .
            
             But
             you
             may
             remember
             how
             it
             was
             foretold
             by
             the
             Prophet
             Jeremie
             ,
             Jer.
             23.
             7
             ,
             8.
             
             
               That
               it
               should
               no
               more
               be
               said
               ,
               the
               Lord
               liveth
               ,
               which
               brought
               the
               children
               of
            
             Israel
             
               out
               of
            
             Egypt
             ;
             
               But
               the
               Lord
               liveth
               ,
               which
               brought
               up
               the
               seed
               of
               the
               house
               of
            
             Israel
             
               out
               of
               the
               North
               Land
            
             :
             Or
             (
             according
             to
             the
             prime
             Grammatical
             sense
             of
             the
             word
             principally
             intended
             by
             the
             Holie
             Ghost
             )
             
               out
               of
               the
               Land
               of
               darkness
            
             ;
             and
             This
             was
             fulfilled
             
               onely
               in
               Christ
            
             :
             So
             that
             He
             ,
             who
             was
             
               the
               Lord
               of
               Israel
            
             by
             right
             of
             redemption
             from
             Egyptian
             bondage
             ,
             is
             now
             become
             
               the
               Lord
            
             of
             every
             Language
             ,
             of
             every
             Nation
             and
             Kindred
             by
             a
             more
             peculiar
             Title
             ,
             by
             right
             of
             
               redemption
               from
               the
               Powers
               of
               darkness
               ,
            
             and
             from
             Hell
             it self
             .
             
             Hence
             saith
             our
             Apostle
             ,
             1.
             
             Cor.
             8.
             5
             ,
             6.
             
             
               Though
               there
               be
               that
               are
               called
               Gods
               ,
               whether
               in
               heaven
               or
               in
               earth
               (
               as
               there
               are
               Gods
               many
               and
               Lords
               many
               )
               But
               to
               us
               there
               is
               but
               one
               God
               ,
               the
               Father
               ,
               of
               whom
               are
               all
               things
               ,
               and
               we
               in
               him
               ;
               and
               one
               Lord
               Jesus
               Christ
               ,
               by
               whom
               are
               all
               things
               ,
               and
               we
               by
               him
               :
            
             As
             the
             Israelites
             are
             forbid
             to
             have
             any
             other
             God
             ,
             besides
             
               the
               Lord
            
             ,
             which
             brought
             them
             out
             of
             the
             Land
             of
             Egypt
             ;
             so
             are
             we
             Christians
             forbid
             to
             have
             any
             Lords
             or
             Masters
             besides
             Christ
             :
             So
             saith
             our
             Saviour
             ,
             Matth.
             23.
             8
             ,
             9
             ,
             10.
             
             
               Be
               not
               ye
               called
               Rabbi
               ,
               for
               one
               is
               your
               Master
               ,
               even
               Christ
               ;
               call
               no
               man
               your
               father
               upon
               the
               Earth
               ,
               for
               one
               is
               your
               Father
               which
               is
               in
               heaven
               :
            
             And
             he
             repeats
             the
             former
             
               Caveat
               ,
               Neither
               be
               ye
               called
               Masters
               ,
               for
               one
               is
               your
               Master
               ,
               even
               Christ
               .
            
             He
             that
             forbids
             them
             to
             be
             called
             Masters
             over
             others
             ,
             doth
             likewise
             forbid
             them
             to
             be
             servants
             to
             other
             Masters
             besides
             himself
             :
             And
             this
             Duty
             is
             more
             fully
             exprest
             by
             our
             Apostle
             ,
             1
             Cor.
             7.
             23.
             
             
               Ye
               are
               bought
               with
               a
               price
               ,
               be
               not
               ye
               the
               servants
               of
               men
               .
            
             He
             no
             way
             forbids
             bodily
             service
             ,
             but
             rather
             injoyns
             such
             as
             were
             servants
             (
             properly
             so
             called
             ,
             that
             is
             slaves
             or
             bond-men
             )
             to
             continue
             in
             their
             calling
             ,
             ver
             .
             20
             ,
             21.
             as
             knowing
             bodily
             servitude
             not
             to
             be
             incompatible
             with
             Christian
             liberty
             ,
             no
             not
             with
             the
             Liberty
             of
             the
             Sons
             of
             God
             :
             
               He
               that
               is
               called
               in
               the
               Lord
               ,
               being
               a
               servant
               ,
               is
               the
               Lords
               free-man
               ;
               likewise
               he
               that
               is
               called
               ,
               being
               a
               Free-man
               ,
               is
               Christs
               servant
               :
            
             What
             service
             of
             men
             then
             doth
             Christ
             or
             his
             Apostles
             forbid
             ?
             
               The
               vassalage
               of
               our
               reason
               or
               understanding
               ,
               or
               the
               submission
               of
               our
               consciences
               to
               the
               pleasures
               or
               services
               of
               men
               ,
               or
               of
               the
               corrupt
               times
               wherein
               we
               live
               :
               
               Thus
               to
               alienate
               our
               service
               from
               Christ
               to
               any
               mortal
               men
               ,
               is
               (
               whether
               you
               list
               to
               call
               it
               )
               a
               branch
               of
               Sacriledge
               or
               Idolatry
               ,
               if
               not
               more
               gross
               ,
               yet
               certainly
               more
               deadly
               in
               all
               such
               as
               confess
               Christ
               to
               be
               their
               Lord
               ,
               then
               the
               worshipping
               of
               stocks
               and
               stones
               was
               either
               in
               the
               Heathen
               ,
               or
               in
               the
               Israelites
               themselves
               ,
               before
               Christ
               was
               declared
               to
               be
               the
               Son
               of
               God
               ,
               and
               solemnly
               proclaimed
               to
               be
               the
               Lord.
               
            
             To
             give
             you
             another
             Instance
             how
             Gods
             Will
             is
             more
             exactly
             done
             by
             Real
             Confession
             of
             Christ
             to
             be
             THE
             LORD
             .
          
           
           
             7.
             
             
               This
               is
               the
               will
               of
               God
               ,
            
             saith
             the
             Apostle
             ,
             1
             Thess
             .
             4.
             3.
             
             
               Even
               your
               sanctification
               ,
               that
               you
               should
               abstain
               from
               fornication
               ,
               that
               every
               one
               of
               you
               should
               know
               how
               to
               possess
               his
               vessel
               in
               sanctification
               and
               honor
               ;
               not
               in
               the
               lust
               of
               concupiscence
               ,
               even
               as
               the
               Gentiles
               ,
               which
               know
               not
               God.
            
             To
             this
             duty
             the
             Israelites
             
             were
             as
             truly
             tyed
             as
             we
             Christians
             are
             :
             It
             was
             (
             as
             the
             Apostle
             intimates
             )
             a
             necessary
             branch
             or
             fruit
             of
             the
             true
             knowledge
             of
             God
             ,
             a
             service
             due
             unto
             him
             ,
             as
             he
             was
             the
             Creator
             ;
             But
             unto
             this
             same
             duty
             ,
             the
             Israelites
             were
             not
             bound
             by
             so
             many
             ties
             ,
             as
             we
             Christians
             are
             :
             It
             is
             required
             of
             us
             by
             a
             
               strict
               peculiar
               Title
            
             ,
             not
             onely
             by
             our
             knowledge
             of
             God
             as
             our
             Creator
             ,
             nor
             by
             our
             acknowledgement
             of
             Christ
             to
             be
             
               the
               Lord
            
             ,
             as
             this
             Title
             of
             Lord
             hath
             relation
             onely
             unto
             servants
             ;
             he
             may
             and
             doth
             exact
             this
             duty
             at
             our
             hands
             ,
             not
             onely
             by
             right
             of
             Redemption
             ,
             or
             by
             paying
             the
             ransom
             for
             our
             sins
             upon
             the
             Cross
             ,
             but
             by
             right
             of
             Espousals
             ,
             or
             by
             Title
             of
             Lord
             ,
             as
             he
             is
             the
             Head
             and
             Husband
             of
             his
             Spouse
             ,
             the
             Church
             :
             No
             motive
             can
             be
             so
             forcible
             to
             deter
             men
             from
             transgressing
             this
             
               negative
               Commandment
            
             ,
             or
             for
             incouraging
             them
             to
             do
             
               Gods
               Will
            
             in
             the
             
               affirmative
               part
            
             of
             the
             former
             Commandment
             ;
             as
             that
             of
             our
             Apostle
             ,
             1
             Cor.
             6.
             13.
             14
             ,
             15.
             
             
               Now
               the
               body
               is
               not
               for
               fornication
               ,
               but
               for
               the
               Lord
               ,
               and
               the
               Lord
               for
               the
               body
               :
               And
               God
               hath
               both
               raised
               up
               the
               Lord
               ,
               and
               will
               also
               raise
               up
               us
               by
               his
               own
               power
               :
               Know
               ye
               not
               that
               your
               bodies
               are
               the
               members
               of
               Christ
               ?
               shall
               I
               then
               take
               the
               members
               of
               Christ
               and
               make
               them
               the
               members
               of
               an
               harlot
               ?
               God
               forbid
               :
            
             And
             again
             ,
             ver
             .
             20.
             
             
               Ye
               are
               bought
               with
               a
               price
               ,
               therefore
               glorifie
               God
               in
               your
               body
               ,
               and
               in
               your
               spirit
               ,
               which
               are
               Gods.
               
            
          
           
             8.
             
             It
             was
             well
             observed
             long
             ago
             by
             Occolampadius
             ,
             that
             children
             were
             
             taught
             amiss
             to
             know
             the
             nature
             of
             God
             ,
             or
             of
             his
             Enemy
             ,
             by
             vulgar
             Pictures
             or
             Representations
             .
             For
             so
             the
             fashion
             was
             long
             before
             ,
             and
             continued
             till
             his
             time
             ,
             to
             picture
             God
             ,
             or
             the
             
               blessed
               Trinity
            
             ,
             in
             some
             fair
             and
             beautiful
             form
             ,
             and
             to
             paint
             the
             divel
             in
             some
             foul
             ,
             loathsom
             ,
             or
             ugly
             shape
             .
             And
             this
             good
             Writer
             to
             correct
             their
             error
             ,
             well
             admonished
             ,
             as
             well
             the
             parents
             as
             their
             children
             ,
             
               That
               if
               they
               would
               learn
               to
               know
               what
               God
               was
               ,
               they
               must
               first
               be
               taught
               to
               know
               what
            
             Goodness
             
               is
               ,
               what
            
             Justice
             
               is
               ,
               what
            
             Mercy
             
               is
               ,
               what
            
             Bounty
             
               or
               loving
               kindness
               is
            
             :
             And
             if
             they
             desire
             to
             know
             what
             maner
             of
             creature
             the
             divel
             is
             ,
             who
             is
             the
             chief
             enemy
             of
             God
             ,
             they
             should
             first
             be
             taught
             to
             know
             what
             malice
             is
             ,
             what
             filthiness
             is
             ,
             what
             loathsomness
             is
             ,
             what
             villany
             or
             treachery
             is
             .
             For
             Satan
             is
             but
             a
             Compost
             of
             these
             ,
             or
             an
             extract
             of
             all
             that
             children
             or
             their
             parents
             acknowledge
             for
             evil
             :
             Howbeit
             ,
             if
             either
             children
             or
             parents
             could
             be
             taught
             to
             know
             what
             Iustice
             is
             ,
             what
             
               Mercy
               is
            
             ,
             what
             loving
             kindness
             is
             ;
             or
             if
             they
             could
             be
             taught
             to
             know
             that
             God
             is
             ,
             what
             all
             these
             are
             ,
             even
             
               Iustice
               it self
            
             ,
             even
             
               mercy
               it self
            
             ,
             loving
             kindness
             it self
             ,
             wisdom
             it self
             ;
             or
             Wisdom
             ,
             Justice
             ,
             Mercy
             ,
             and
             loving
             kindness
             it self
             truly
             infinite
             ;
             yet
             his
             wisdom
             ,
             his
             mercy
             ,
             and
             loving
             kindness
             would
             be
             to
             us
             incomprehensible
             ,
             unapprehensible
             ,
             even
             in
             that
             these
             Attributes
             in
             him
             are
             infinite
             :
             We
             could
             have
             no
             true
             or
             lively
             apprehension
             ,
             either
             speculative
             to
             inform
             our
             understandings
             what
             were
             good
             and
             ought
             to
             be
             followed
             ;
             or
             moral
             ,
             to
             enable
             and
             qualifie
             our
             hearts
             and
             affections
             to
             imitate
             or
             express
             that
             patern
             of
             goodness
             ,
             or
             so
             much
             of
             it
             as
             we
             apprehend
             in
             God
             ,
             if
             we
             should
             look
             upon
             these
             Attributes
             as
             they
             are
             in
             God
             the
             Father
             only
             ,
             or
             in
             the
             Divine
             nature
             :
             But
             as
             he
             that
             cannot
             look
             upon
             the
             Sun
             in
             its
             strength
             or
             brightness
             ,
             or
             at
             the
             noon
             day
             ,
             may
             take
             the
             model
             of
             it
             in
             the
             water
             ,
             or
             in
             the
             Moon
             at
             full
             ;
             So
             we
             that
             cannot
             behold
             the
             glory
             of
             Divine
             Majesty
             in
             the
             Godhead
             ,
             may
             safely
             behold
             the
             Map
             or
             Model
             of
             his
             incomprehensible
             Goodness
             in
             
               the
               Man
               Christ
               Iesus
            
             :
             All
             His
             actions
             and
             endeavors
             were
             with
             such
             wisdom
             set
             and
             bent
             upon
             mercy
             ,
             on
             goodness
             ,
             on
             
             loving
             kindness
             ,
             that
             every
             one
             which
             saw
             ,
             and
             duly
             considered
             his
             maner
             and
             course
             of
             life
             here
             on
             Earth
             ,
             might
             collect
             that
             he
             truly
             was
             (
             as
             himself
             avouched
             )
             more
             then
             the
             
               Son
               of
               man
            
             ,
             the
             very
             
               Son
               of
               God
            
             himself
             ,
             who
             is
             good
             and
             gracious
             to
             all
             :
             For
             Christ
             as
             Man
             ,
             
               went
               about
               doing
               good
               to
               all
               ,
            
             doing
             hurt
             to
             none
             .
             Now
             (
             as
             the
             Son
             of
             Syrach
             saith
             ,
             Ecclus.
             22.
             3.
             )
             
               That
               an
               evil
               son
               is
               the
               dishonor
               of
               his
               father
               :
            
             So
             it
             will
             follow
             by
             
               the
               Rule
               of
               Contraries
            
             ;
             That
             a
             wise
             or
             good
             son
             is
             the
             honor
             of
             his
             father
             :
             So
             Solomon
             hath
             said
             in
             express
             terms
             ,
             Prov.
             10.
             1.
             
             
               A
               wise
               son
               maketh
               a
               glad
               father
               ,
               but
               a
               foolish
               son
               is
               the
               heaviness
               of
               his
               mother
               :
            
             Now
             Christ
             ,
             as
             we
             know
             ,
             is
             called
             ,
             
               The
               Wisdom
            
             of
             the
             onely
             wise
             immortal
             God
             ,
             
               his
               beloved
               Son
               ,
               in
               whom
               he
               is
               well
               pleased
               :
            
             And
             well
             pleased
             with
             him
             he
             is
             ,
             for
             that
             he
             is
             
               the
               honor
               of
               his
               Father
            
             :
             And
             as
             Christ
             by
             
               confessing
               God
            
             ,
             and
             by
             real
             expression
             of
             his
             Goodness
             in
             his
             life
             and
             actions
             ,
             did
             truly
             glorifie
             his
             Father
             ,
             as
             he
             himself
             expresly
             avoucheth
             ,
             John
             17.
             
             
               So
               all
               that
               really
               confess
               Christ
               to
               be
               the
               Lord
            
             ;
             that
             is
             ,
             
               all
               which
               throughly
               express
               the
               Map
               or
               Model
               of
               his
               Goodness
               in
               their
               lives
               and
               conversations
               ,
               do
               truly
               glorifie
               God
               the
               Father
               .
            
          
           
             9.
             
             Briefly
             then
             ,
             
               Every
               tongue
               truly
               and
               rightly
               confesseth
               Christ
               to
               be
               the
               Lord
            
             ;
             that
             observes
             his
             Commandments
             ,
             or
             that
             observes
             the
             Commandments
             of
             God
             more
             strictly
             and
             more
             religiously
             then
             others
             do
             ,
             who
             although
             they
             profess
             they
             honor
             God
             ,
             yet
             do
             not
             honor
             him
             as
             
               the
               Father
               of
               our
               Lord
               Jesus
               Christ
               ,
            
             or
             do
             not
             honor
             
               Jesus
               Christ
               as
               his
               only
               Son
               :
            
             This
             is
             that
             
               special
               Will
            
             of
             the
             Father
             which
             is
             in
             heaven
             ,
             and
             that
             which
             must
             be
             done
             by
             all
             which
             mean
             to
             enter
             into
             Heaven
             ,
             that
             every
             one
             which
             
               honoreth
               the
               Father
               ,
               should
               also
               honor
               the
               Son
               ,
            
             Joh.
             5.
             23.
             
             
               Honor
               the
               Son
            
             they
             must
             ,
             not
             
               in
               words
            
             or
             title
             only
             ,
             but
             by
             performance
             of
             
               real
               Service
            
             :
             Every
             one
             that
             thus
             honoreth
             the
             Son
             ,
             doth
             hereby
             glorifie
             God
             the
             Father
             :
             Hence
             saith
             our
             Savior
             ,
             Matth.
             5.
             16.
             
             
               Let
               your
               light
               so
               shine
               before
               men
               ,
               that
               they
               may
               see
               your
               good
               works
               ;
               and
               glorifie
               your
               Father
               which
               is
               in
               heaven
               .
            
             And
             again
             ,
             Ioh.
             15.
             1.
             
             Our
             Savior
             compares
             himself
             to
             the
             Vine
             ,
             and
             his
             Father
             unto
             
               a
               Husbandman
            
             ,
             which
             expects
             the
             fruit
             of
             his
             vineyard
             :
             So
             that
             the
             end
             why
             the
             Son
             of
             God
             did
             descend
             from
             heaven
             ,
             why
             he
             was
             planted
             and
             took
             root
             here
             on
             earth
             ,
             was
             that
             the
             sons
             of
             Adam
             ,
             or
             Abraham
             ,
             might
             be
             ingrafted
             
               in
               him
            
             ;
             and
             the
             End
             of
             our
             ingrafting
             
               in
               him
            
             was
             ,
             that
             we
             might
             bring
             forth
             fruit
             unto
             his
             *
             Father
             .
          
           
             But
             
               What
               comfort
            
             is
             it
             to
             have
             Christ
             
               Our
               Lord
            
             ,
             if
             by
             
               Allegeance
               to
               him
            
             ,
             we
             be
             more
             strictly
             bound
             to
             do
             
               the
               will
               of
               God
            
             ,
             then
             those
             which
             do
             not
             acknowledge
             
             
               Him
               their
               Lord
            
             ?
             I
             Answer
             :
             1.
             
             It
             is
             a
             credit
             (
             by
             consent
             of
             Nations
             ,
             and
             repute
             of
             men
             naturally
             wise
             ,
             if
             not
             A
             Real
             Comfort
             ,
             to
             have
             him
             
               Our
               Lord
            
             ,
             who
             governs
             his
             people
             by
             the
             
               most
               excellent
               and
               equitable
               Laws
            
             :
             Such
             were
             those
             which
             the
             Son
             of
             God
             gave
             the
             
               Jews
               :
               What
               are
               these
               now
               refined
               in
               the
               Gospel
               ?
            
             All
             men
             naturally
             desire
             happiness
             :
             As
             by
             those
             Laws
             
             God
             directed
             the
             Jews
             ,
             so
             by
             these
             he
             disciplines
             Us
             ,
             
               for
               our
               Good
            
             ;
             seeking
             occasion
             or
             Title
             in
             our
             obedience
             ,
             to
             exercise
             his
             bounty
             ,
             by
             rewarding
             us
             for
             doing
             good
             to
             our selves
             and
             others
             at
             his
             command
             :
             
               He
               that
               sins
               against
               the
               laws
               of
               Christ
            
             (
             doth
             it
             ,
             
               in
               Sui
               damnum
               )
               sins
               against
               his
               own
               soul
            
             ;
             and
             by
             straying
             from
             them
             ,
             goes
             out
             of
             that
             way
             which
             only
             can
             lead
             him
             to
             the
             happiness
             he
             desireth
             .
             2.
             
             
               It
               is
               comfort
            
             that
             
               our
               Lord
            
             rules
             not
             with
             rigor
             ,
             but
             masters
             
             his
             Dominion
             with
             Equity
             :
             
               Novit
               figmentum
               nostrum
            
             ,
             having
             Himself
             been
             compassed
             with
             the
             infirmities
             of
             mans
             nature
             
               (
               all
               but
               such
               as
               did
               proceed
               from
               sin
               ,
               or
               lead
               unto
               sin
               )
            
             he
             can
             ,
             by
             acquaintance
             and
             experience
             of
             them
             ,
             tell
             ,
             both
             how
             willing
             the
             spirit
             ,
             and
             how
             weak
             the
             flesh
             of
             miserable
             Mortals
             be
             ,
             and
             ready
             is
             he
             to
             give
             allowance
             accordingly
             .
             But
             Thirdly
             ,
             Here
             is
             
               comfort
               indeed
            
             ,
             That
             as
             JESUS
             CHRIST
             the
             
             Righteous
             is
             our
             Lord
             ;
             so
             He
             is
             
               The
               Lord
               our
               Righteousness
            
             ;
             so
             is
             He
             
               our
               Sollicitor
               ,
               our
               Advocate
            
             ,
             our
             most
             compassionate
             High-Priest
             ,
             who
             ,
             
               ex
               officio
            
             ,
             negotiates
             on
             our
             behalf
             ,
             by
             mediation
             and
             intercession
             with
             the
             Father
             ,
             for
             pardon
             of
             all
             our
             transgressions
             ,
             negligences
             ,
             ignorances
             ;
             both
             of
             all
             sins
             committed
             ,
             and
             duties
             omitted
             ,
             or
             performed
             untowardly
             and
             amiss
             :
             He
             made
             
               One
               Propitiation
            
             by
             his
             death
             ,
             and
             he
             lives
             for
             ever
             to
             make
             intercession
             for
             us
             .
             Yea
             ,
             so
             gracious
             is
             This
             our
             Lord
             ,
             that
             he
             seems
             ,
             in
             a
             manner
             (
             during
             this
             Acceptable
             Day
             ,
             or
             time
             of
             Grace
             )
             to
             lay
             aside
             The
             Title
             and
             Dignity
             of
             Lord
             ,
             and
             to
             put
             on
             The
             Affection
             of
             a
             Priest
             ,
             perpetually
             to
             make
             intercession
             on
             our
             behalf
             ,
             
               for
               Remission
               of
               sins
               past
            
             ,
             (
             Rom.
             3.
             26.
             
             )
             and
             for
             Grace
             ,
             whereby
             for
             the
             future
             
               we
               may
               serve
               God
               acceptably
               ,
               with
               reverence
               and
               godly
               fear
               :
            
             Seeing
             then
             we
             have
             so
             great
             an
             High
             Priest
             ,
             
               Let
               us
               hold
               fast
               our
               Profession
               —
            
             And
             
               let
               us
               come
               boldly
               to
               the
               Throne
               of
               Grace
               ,
               that
               we
               may
               obtain
               mercy
               ,
               and
               finde
               grace
               to
               help
               in
               time
               of
               need
               .
            
          
           
             
               
                 Worthy
                 is
              
               THE
               LAMB
               
                 that
                 was
                 slain
                 ,
                 to
                 receive
                 Power
                 ,
                 and
                 Riches
                 ,
                 and
                 Wisdom
                 ,
                 and
                 Strength
                 ,
                 and
                 Honor
                 ,
                 and
                 Glory
                 ,
                 and
                 Blessing
                 ,
              
            
             
               Revel
               .
               5.
               12.
               
            
             
               And
               THE
               LAMB
               
                 shall
                 overcome
                 them
                 ,
                 for
                 He
                 is
              
               LORD
               OF
               LORDS
               ,
               and
               KING
               OF
               KINGS
               ,
            
             
               Rev.
               17.
               14.
               
            
          
        
      
       
         
         
           SECTION
           III.
           
             Of
             Christs
             coming
             to
             Judgement
          
           .
        
         
           
             2
             Cor.
             5.
             10.
             
          
           
             For
             we
             must
             all
             appear
             before
             the
             Judgement
             Seat
             of
             Christ
             ;
             That
             every
             one
             may
             receive
             the
             things
             done
             in
             his
             body
             ,
             according
             to
             that
             he
             hath
             done
             ,
             whether
             it
             be
             good
             or
             bad
             .
          
           
             
               Acts
               17.
               30.
               
            
             But
             now
             ,
             God
             commandeth
             all
             men
             every
             where
             to
             repent
             ;
             because
             he
             hath
             appointed
             a
             day
             in
             which
             he
             will
             judge
             the
             world
             in
             righteousness
             ,
             by
             that
             man
             whom
             he
             hath
             ordained
             ,
             whereof
             he
             hath
             given
             all
             men
             assurance
             ,
             in
             that
             he
             raised
             him
             from
             the
             dead
             .
          
           
             Daniel
             .
             7.
             9.
             
          
           
             
               Rom.
               14.
               9.
               
            
             
               To
               this
               end
               Christ
               both
               died
               ,
               and
               rose
               ,
               and
               revived
               ,
               that
               he
               might
               be
            
             Lord
             
               both
               of
               the
               dead
               and
               of
               the
               living
               .
               —
               We
               shal
            
             All
             
               stand
               before
               the
               Judgement
               Seat
               of
               Christ
               .
               —
               Every
               knee
               shall
               bow
               to
               me
               ,
               and
               every
               tongue
               shall
               confess
               to
               God.
               
            
          
           
             Revel
             .
             20.
             12.
             
          
        
         
           
             CHAP.
             IX
             .
          
           
             THe
             
               First
               Words
            
             contain
             an
             undoubted
             Maxim
             ,
             or
             
               principal
               Article
               of
               our
               Faith
            
             ;
             yea
             ,
             such
             a
             
               Plurality
               of
               Articles
               of
               Christian
               Belief
               ,
            
             that
             I
             could
             not
             choose
             fitter
             ,
             for
             continuation
             of
             my
             former
             Argument
             ,
             concerning
             
               Christs
               Lordship
               or
               Dominion
            
             :
             And
             
               His
               Dominion
            
             (
             as
             was
             said
             before
             )
             was
             
               A
               Dominion
            
             both
             of
             Property
             and
             of
             Jurisdiction
             :
             We
             are
             his
             servants
             ,
             not
             our
             own
             Men
             (
             as
             we
             say
             )
             we
             may
             not
             dispose
             of
             our
             own
             souls
             ,
             or
             bodies
             ,
             much
             less
             of
             our
             bodily
             imployments
             or
             endeavours
             ,
             as
             We
             please
             ,
             but
             as
             He
             pleases
             :
             Or
             in
             case
             we
             wrong
             him
             ,
             by
             alienating
             the
             imployments
             of
             our
             bodies
             ,
             or
             of
             our
             souls
             from
             his
             service
             ,
             who
             hath
             the
             full
             Dominion
             of
             Propertie
             ;
             we
             cannot
             exempt
             our selves
             from
             his
             Dominion
             of
             Jurisdiction
             ,
             to
             which
             all
             flesh
             
             is
             lyable
             without
             Appeal
             .
             Now
             of
             his
             Dominion
             of
             Jurisdiction
             ,
             or
             of
             his
             Royal
             Power
             over
             us
             ,
             the
             Exercise
             of
             Final
             Judgment
             ,
             is
             the
             Principal
             Part
             :
             And
             of
             this
             Judgment
             the
             general
             Sum
             or
             Abstract
             is
             contained
             in
             2
             Cor.
             5.
             10.
             
          
           
             
               Before
               I
               enter
               upon
               the
               Particulars
               therein
               contained
               ,
               I
               am
               in
               General
               to
               advertise
               ,
               That
               albeit
               the
               Scripture
               be
               such
               A
               Compleat
               Rule
               of
               Christian
               
               Faith
               ,
               That
               neither
               those
               which
               are
               appointed
               to
               interpret
               the
               Scriptures
               ought
               to
               propose
               or
               commend
               any
               point
               or
               doctrine
               as
               an
               Article
               of
               Faith
               ,
               unto
               others
               ;
               nor
               are
               others
               bound
               to
               believe
               any
               thing
               as
               a
               Point
               of
               Faith
               ,
               unless
               it
               be
               either
               expresly
               contained
               in
               the
               Scriptures
               ,
               or
               may
               out
               of
               the
               express
               testimonies
               of
               them
               ,
               be
               deduced
               by
               infallible
               Rules
               of
               Reason
               and
               Art
               :
               Yet
               
                 in
                 the
                 things
                 believed
                 ,
                 because
                 contained
                 in
                 Scripture
                 ,
                 there
                 is
                 a
                 Difference
              
               to
               be
               observed
               .
               Some
               things
               we
               believe
               without
               any
               Ground
               at
               all
               besides
               the
               meer
               Authority
               of
               Scriptures
               :
               Other
               things
               we
               beleive
               from
               the
               Authority
               of
               Scriptures
               too
               ;
               yet
               so
               ,
               as
               we
               have
               the
               truth
               ,
               which
               the
               Scriptures
               teach
               concerning
               them
               ,
               ensealed
               unto
               us
               by
               Experiments
               answering
               to
               the
               Rules
               of
               Scriptures
               .
            
             And
             these
             Experiments
             be
             
             of
             two
             sorts
             ;
             Either
             Observable
             in
             the
             general
             Book
             of
             Nature
             ,
             and
             course
             of
             times
             ;
             or
             Observable
             in
             our selves
             .
             Of
             this
             later
             rank
             are
             the
             Articles
             of
             the
             Godhead
             ,
             of
             the
             Creation
             ,
             of
             Divine
             Providence
             ,
             of
             Original
             Sin
             ,
             of
             Final
             judgment
             ,
             and
             of
             Life
             and
             Death
             everlasting
             .
          
           
             The
             Being
             of
             a
             Godhead
             or
             Divine
             Power
             ,
             the
             very
             Heathens
             ,
             which
             knew
             not
             Scriptures
             ,
             did
             in
             some
             sort
             believe
             :
             of
             Gods
             Providence
             ,
             and
             of
             Judgment
             after
             this
             life
             ,
             the
             Heathens
             likewise
             had
             divers
             Notions
             ,
             which
             were
             as
             rude
             materials
             or
             stuffe
             unwrought
             .
             The
             frame
             or
             fashioning
             of
             which
             Notions
             into
             true
             and
             Christian
             Belief
             ,
             cannot
             otherwise
             be
             effected
             then
             by
             the
             Rules
             of
             Scripture
             ,
             which
             are
             The
             Lines
             ,
             by
             which
             the
             structure
             or
             edifice
             of
             Faith
             must
             be
             squared
             or
             wrought
             .
             Now
             whatsoever
             the
             Heathens
             without
             the
             help
             of
             Scriptures
             ,
             or
             Divine
             Revelations
             ,
             did
             believe
             or
             conceive
             concerning
             the
             Points
             mentioned
             ,
             Every
             Christian
             man
             ,
             which
             doth
             believe
             the
             Scriptures
             ,
             though
             but
             by
             an
             historical
             Faith
             ,
             may
             much
             better
             believe
             and
             conceive
             by
             the
             help
             of
             Scriptures
             ,
             albeit
             his
             affections
             be
             not
             as
             yet
             sanctified
             by
             the
             Spirit
             of
             Grace
             ;
             although
             he
             be
             but
             in
             the
             Estate
             of
             a
             meer
             Moral
             or
             Natural
             man
             ;
             so
             he
             be
             not
             delivered
             up
             unto
             a
             Reprobate
             sense
             .
          
           
             The
             
               Branches
               then
               of
               my
               Meditations
               ,
               concerning
               this
               Grand
               Article
               of
               Christs
               coming
               to
               Judgment
               ,
               shall
               be
               in
               general
               These
               .
            
          
           
             First
             ,
             
               Of
               the
               Natural
               Notions
               ,
               which
               the
               Heathens
               had
               ,
               and
               which
               every
               natural
               man
               (
               so
               his
               Conscience
               be
               not
               seared
               )
               may
               have
               Experienced
               in
               himself
               ,
            
             
             
               of
               a
               Final
               Judgment
               after
               this
               life
               ,
               or
               of
               a
               Recompence
               according
               to
               his
               wayes
               or
               works
               .
            
          
           
             The
             Second
             ,
             
               By
               what
               Authoritie
               of
               Scriptures
               ,
               the
               Exercise
               of
               this
               Final
               Iudgment
               is
               appropriated
               to
               Christ
               .
            
          
           
             The
             Third
             ,
             
               The
               manner
               of
               Christs
               coming
               to
               Iudgment
               .
            
          
           
             The
             Fourth
             ,
             
               The
               parties
               that
               are
               to
               be
               Iudged
               ,
               to
               wit
               ,
               the
               Quick
               and
               the
               Dead
               .
            
          
           
             The
             Fifth
             ,
             
               The
               Sentence
               or
               Award
               of
               this
               great
               Iudge
               ;
               and
               that
               is
               ,
               Everlasting
               Life
               ,
               or
               Everlasting
               Death
               .
            
          
           
             Thus
             you
             see
             ,
             
               Three
               Principal
               Articles
               of
               Our
               Creed
               ,
            
             to
             wit
             ,
             
               This
               ,
               of
               Christs
               coming
               to
               Iudge
               the
               quick
               and
               the
               dead
            
             ;
             and
             the
             Two
             last
             ,
             viz.
             
               The
               Resurrection
               of
               the
               body
            
             ,
             and
             
               The
               life
               everlasting
            
             ,
             are
             so
             link't
             together
             ,
             that
             they
             cannot
             be
             so
             commodiously
             explained
             in
             several
             ,
             as
             they
             may
             be
             in
             this
             proposed
             Link
             or
             Chain
             .
          
        
         
           
           
             CHAP.
             X.
             
               Of
               the
            
             Natural
             Notions
             ,
             
               which
               the
            
             Heathens
             
               had
               ,
               and
               the
            
             Internal
             Experiments
             ,
             
               which
               every
               true
            
             Christian
             
               may
               have
               ,
               answering
               to
               these
            
             Notions
             
               of
               a
            
             Final
             Judgment
             .
          
           
             1.
             
             THe
             Notions
             ,
             which
             the
             Heathens
             had
             of
             a
             Iudgment
             to
             passe
             upon
             them
             after
             this
             life
             ,
             were
             of
             Two
             Sorts
             ;
             Either
             Implicite
             and
             Indirect
             ;
             
             such
             ●s
             give
             better
             Testimony
             to
             us
             ,
             then
             they
             made
             of
             it
             to
             themselves
             ;
             or
             Direct
             and
             Express
             ,
             though
             indefinite
             and
             imperfect
             ,
             and
             mingled
             for
             the
             most
             part
             with
             some
             errour
             .
             And
             these
             Later
             are
             most
             frequent
             in
             the
             ancient
             heathen
             Poets
             ;
             Many
             of
             whose
             Testimonies
             to
             this
             purpose
             are
             so
             Express
             and
             direct
             ,
             that
             they
             may
             well
             seem
             to
             have
             been
             taken
             from
             some
             scattered
             Traditions
             of
             that
             truth
             ,
             which
             God
             had
             revealed
             unto
             the
             Patriarchs
             before
             the
             Law
             was
             written
             ,
             or
             from
             the
             written
             Law
             it self
             ,
             which
             it
             is
             probable
             Plato
             with
             some
             other
             Philosophers
             and
             Poets
             had
             read
             ,
             at
             the
             least
             received
             at
             the
             second
             hand
             .
             
               However
               ,
               unless
               the
               truth
               concerning
               this
               point
               delivered
               in
               Scriptures
               had
               been
               imperfectly
               implanted
               in
               mens
               hearts
               by
               nature
               ,
               these
               meer
               natural
               men
               could
               not
               have
               submitted
               their
               Assent
               or
               Opinions
               unto
               it
               .
            
          
           
             That
             not
             the
             ancient
             Poets
             onely
             ,
             but
             the
             ancient
             Philosophers
             had
             an
             express
             Notion
             of
             pains
             or
             torments
             ,
             which
             the
             wicked
             after
             this
             life
             were
             to
             
             suffer
             ,
             we
             may
             gather
             from
             
               Aristotle
               ,
               Poster
               .
               lib.
            
             2.
             cap.
             11.
             
             For
             so
             he
             tels
             us
             ,
             that
             the
             Pythagoreans
             did
             assign
             this
             
               final
               cause
               of
               thunder
               ,
               namely
               ,
               to
               terrifie
               such
               as
               were
               reserved
               in
               infernal
               prisons
               .
            
             And
             in
             assigning
             this
             Final
             Cause
             of
             thunder
             ,
             whose
             Material
             and
             Efficient
             Cause
             with
             its
             properties
             they
             were
             not
             ignorant
             of
             ;
             they
             did
             acknowledge
             an
             Higher
             Guide
             or
             Governor
             of
             these
             natural
             Effects
             then
             nature
             her self
             .
             We
             may
             perhaps
             rectifie
             this
             Notion
             by
             saying
             ,
             
               The
               thunder
               was
               created
               by
               this
               Guide
               or
               Governour
               of
               Nature
               ,
               rather
               to
               terrifie
               such
               as
               live
               here
               on
               earth
               ,
               that
               they
               come
               not
               into
               these
               infernal
               prisons
               .
            
             And
             to
             avoid
             or
             prevent
             their
             coming
             into
             them
             ,
             Nature
             her self
             ,
             which
             taught
             Pythagoras
             this
             Philosophy
             ,
             might
             teach
             all
             ,
             
               That
               there
               can
               be
               no
               means
               so
               safe
               or
               so
               compendious
               ,
               as
               the
               making
               of
               our
               peace
               with
               that
               divine
               Power
               ,
               who
               speaks
               to
               men
               in
               this
               terrible
               language
               .
            
             
               The
               thunder
               of
               his
               power
            
             (
             saith
             Iob
             ,
             cap.
             26.
             14.
             )
             
               Who
               can
               understand
            
             ?
             But
             the
             less
             we
             understand
             It
             in
             Particular
             ,
             the
             better
             we
             understand
             Him
             to
             be
             a
             Terrible
             Judge
             .
             That
             this
             Notion
             ,
             which
             the
             thunder
             did
             suggest
             to
             the
             
               Pythagorean
               Philosophers
            
             of
             the
             Divine
             Power
             ,
             as
             avenger
             of
             Evil
             ,
             was
             not
             a
             Philosophical
             Phancie
             ,
             but
             
               implanted
               by
               Nature
               in
               the
               heart
               ,
            
             may
             be
             further
             evinced
             ;
             for
             that
             the
             thunder
             did
             imprint
             the
             like
             fear
             in
             such
             as
             in
             words
             or
             opinion
             did
             deny
             the
             Divine
             Providence
             ,
             or
             sought
             to
             shake
             off
             all
             conceit
             of
             future
             Judgment
             .
             Witness
             the
             Emperor
             Caligula
             ,
             who
             so
             demeaned
             himself
             in
             his
             Empire
             and
             tyrannie
             over
             others
             ,
             as
             if
             he
             never
             looked
             to
             be
             called
             to
             any
             account
             for
             his
             Regencie
             ;
             and
             yet
             this
             man
             (
             as
             Suetonius
             tels
             us
             )
             would
             rise
             from
             the
             table
             ,
             when
             it
             thundred
             ,
             and
             oft
             times
             for
             fear
             run
             under
             his
             Bed
             ;
             He
             knew
             himself
             exempt
             from
             the
             censure
             or
             controll
             of
             man
             ,
             and
             had
             enough
             about
             him
             to
             instruct
             him
             in
             the
             natural
             causes
             of
             thunder
             ;
             and
             yet
             by
             this
             strange
             fear
             he
             did
             acknowledge
             a
             superior
             Judge
             ,
             from
             whose
             presence
             or
             apprehension
             he
             sought
             to
             hide
             himself
             ,
             as
             Malefactors
             do
             themselves
             from
             the
             eyes
             or
             hands
             of
             earthly
             Judges
             ,
             or
             from
             the
             ministers
             of
             civil
             Justice
             .
          
           
           
             2.
             
             But
             might
             not
             this
             strange
             fear
             arise
             rather
             from
             some
             peculiar
             disposition
             in
             Caligula
             ,
             then
             from
             any
             
               instinct
               of
               nature
            
             ,
             universal
             to
             all
             such
             as
             he
             was
             ,
             upon
             the
             like
             or
             equivalent
             Summons
             or
             admonitions
             ?
             From
             whatsoever
             disposition
             we
             can
             imagine
             this
             servile
             or
             slavish
             fear
             should
             proceed
             ,
             it
             was
             a
             timorous
             disposition
             ,
             and
             could
             not
             have
             wrought
             or
             inclined
             such
             men
             ,
             as
             he
             was
             ,
             unto
             such
             manifest
             documents
             of
             imminent
             fear
             ,
             but
             from
             a
             feeling
             consciousness
             of
             a
             foul
             and
             beastly
             life
             :
             For
             he
             was
             a
             man
             that
             in
             other
             cases
             had
             gotten
             as
             full
             a
             
               Conquest
               over
               his
               Conscience
            
             ,
             as
             any
             Man
             ,
             Prince
             or
             Subject
             ,
             in
             this
             life
             can
             possibly
             get
             .
             He
             had
             with
             much
             care
             and
             cost
             lull'd
             his
             conscience
             with
             varietie
             of
             all
             pleasures
             incident
             to
             sense
             or
             earthly
             affections
             ,
             into
             so
             dead
             a
             sleep
             ,
             that
             no
             voice
             of
             man
             ,
             though
             Embassador
             from
             God
             ;
             no
             voice
             of
             God
             (
             known
             to
             men
             )
             besides
             this
             terrible
             voice
             of
             his
             thunder
             ,
             could
             have
             awaked
             it
             .
             But
             amongst
             ten
             thousand
             such
             as
             he
             was
             ,
             that
             is
             ,
             of
             such
             as
             for
             the
             most
             part
             have
             lived
             as
             beasts
             ,
             and
             for
             this
             reason
             could
             desire
             to
             dye
             like
             beasts
             ,
             without
             any
             account
             or
             reckoning
             how
             they
             had
             spent
             their
             Lives
             ;
             it
             will
             be
             hard
             to
             find
             one
             ,
             that
             in
             some
             or
             other
             particular
             did
             not
             give
             
               A
               true
               Crisis
               or
               proof
               of
               this
               Truth
               ,
            
             which
             now
             we
             teach
             (
             that
             is
             ,
             of
             a
             Iudgement
             after
             this
             life
             )
             
               by
               nature
               implanted
               in
               their
               hearts
            
             ;
             albeit
             most
             of
             them
             in
             words
             would
             not
             confess
             it
             :
             albeit
             many
             of
             them
             used
             their
             own
             and
             their
             Parasites
             wits
             by
             natural
             reasons
             to
             overthrow
             or
             enervate
             the
             force
             of
             it
             .
             But
             as
             in
             Cases
             of
             civil
             Justice
             ,
             the
             unwitting
             acknowledgement
             of
             some
             material
             or
             pertinent
             Circumstances
             ,
             drawn
             from
             such
             ,
             as
             otherwise
             seek
             to
             conceal
             or
             smother
             the
             Main
             truth
             (
             upon
             which
             they
             are
             directly
             examined
             )
             is
             with
             intelligent
             Judges
             ,
             of
             more
             force
             ,
             then
             one
             or
             two
             voluntary
             testimonies
             of
             men
             suspected
             to
             be
             Accessaries
             in
             the
             business
             ,
             or
             partial
             favourers
             of
             the
             principal
             Actor
             :
             So
             in
             this
             controversie
             betwixt
             God
             and
             our
             own
             Consciences
             ,
             The
             unwitting
             practises
             (
             or
             passionate
             expressions
             made
             in
             some
             extremitie
             )
             of
             such
             heathens
             ,
             as
             either
             denied
             or
             knew
             not
             the
             truth
             of
             a
             
               Final
               Iudgment
            
             ,
             do
             give
             more
             powerful
             and
             more
             authentick
             testimonies
             for
             it
             ,
             then
             either
             the
             authoritie
             or
             express
             testimonie
             of
             other
             heathens
             ,
             which
             did
             expresly
             or
             directly
             affirm
             it
             (
             save
             onely
             so
             farre
             ,
             as
             their
             testimony
             was
             grounded
             upon
             the
             like
             instinct
             of
             nature
             ,
             or
             implanted
             Notion
             ,
             which
             did
             move
             the
             others
             to
             confess
             it
             indirectly
             or
             in
             practise
             ,
             although
             in
             words
             they
             did
             deny
             it
             ,
             or
             not
             confess
             it
             )
             do
             for
             it
             ;
             or
             then
             the
             avowed
             denials
             of
             any
             more
             debauched
             Heathens
             in
             their
             Jollity
             do
             against
             it
             .
          
           
             3.
             
             
               In
               many
               Cases
               as
               well
               natural
               and
               moral
               as
               divine
               ,
               there
               may
               be
               a
               real
               and
               solid
               truth
               ,
               or
               ground
               of
               truth
               in
               the
               practise
               ,
               without
               any
               apprehension
               of
               it
               in
               the
               practitioner
               ;
               oft
               times
               with
               opposition
               to
               it
               in
               his
               Conceipt
               or
               Opinion
               .
            
             Most
             men
             ,
             when
             they
             desire
             to
             call
             things
             forgotten
             to
             mind
             ,
             will
             rub
             or
             scratch
             the
             
               back
               part
            
             of
             their
             head
             .
             The
             Ground
             or
             Reason
             of
             their
             Practise
             is
             from
             Nature
             her self
             ,
             which
             hath
             placed
             the
             facultie
             of
             memory
             in
             that
             part
             of
             the
             brain
             ,
             or
             at
             least
             in
             some
             other
             part
             ,
             betwixt
             which
             and
             that
             which
             they
             so
             handle
             ,
             there
             is
             special
             intercourse
             .
             Howbeit
             most
             men
             observe
             this
             practise
             or
             custom
             by
             meer
             instinct
             of
             nature
             ,
             without
             so
             much
             as
             once
             questioning
             or
             thinking
             whether
             their
             faculty
             of
             memory
             be
             seated
             in
             the
             brain
             or
             in
             the
             brest
             .
             And
             some
             perhaps
             do
             use
             this
             custom
             ,
             being
             of
             a
             contrary
             opinion
             ,
             viz.
             
               That
               the
               memory
               is
               seated
               in
               the
               fore-part
               of
               the
               Brain
               .
            
             But
             their
             manifest
             conformity
             to
             others
             in
             this
             custom
             ,
             will
             in
             any
             indifferent
             Moderators
             Judgement
             prevailingly
             prescribe
             against
             their
             Opinion
             .
             Few
             there
             be
             again
             so
             destitute
             of
             natural
             reason
             ,
             but
             would
             be
             able
             as
             occasion
             requires
             ,
             or
             exigents
             impel
             ,
             to
             give
             warmth
             to
             some
             things
             that
             were
             cold
             ,
             and
             to
             cool
             other
             things
             that
             be
             hot
             ,
             by
             blowing
             or
             breathing
             upon
             them
             .
             Yet
             this
             custom
             
             is
             practised
             by
             most
             out
             of
             meer
             instinct
             of
             nature
             ,
             without
             thought
             or
             question
             ,
             how
             such
             two
             contrarie
             effects
             ,
             as
             heat
             and
             cold
             ,
             could
             possibly
             issue
             from
             one
             and
             the
             same
             mouth
             or
             breath
             .
             There
             is
             a
             true
             and
             real
             cause
             of
             this
             diversity
             or
             contrariety
             in
             the
             effects
             ,
             and
             a
             true
             reason
             in
             nature
             ,
             how
             they
             are
             wrought
             ,
             albeit
             this
             cause
             or
             reason
             be
             ,
             neither
             in
             whole
             nor
             in
             part
             ,
             apprehended
             by
             such
             as
             practise
             it
             with
             success
             .
             Yea
             of
             such
             as
             have
             their
             senses
             exercised
             in
             the
             study
             of
             Philosophie
             ,
             scarce
             one
             of
             five
             there
             is
             ,
             but
             if
             he
             should
             on
             the
             suddain
             be
             put
             thus
             to
             practise
             by
             rule
             of
             Art
             ,
             would
             fail
             of
             his
             purpose
             ,
             more
             ,
             then
             such
             as
             thus
             practise
             by
             meer
             
               instinct
               of
               nature
            
             ;
             or
             would
             be
             as
             far
             to
             seek
             ,
             if
             he
             were
             put
             to
             give
             the
             true
             reason
             of
             it
             ,
             as
             the
             poor
             Pilgrim
             in
             the
             Fable
             was
             ,
             who
             being
             kindly
             entertained
             by
             a
             Satyr
             ,
             which
             had
             found
             him
             blowing
             his
             fingers
             for
             extremity
             of
             cold
             in
             the
             woods
             ,
             was
             unkindly
             thrust
             out
             of
             his
             house
             ,
             only
             for
             seeking
             to
             cool
             his
             broth
             with
             the
             same
             breath
             ,
             wherewith
             he
             had
             warmed
             his
             fingers
             .
          
           
             4.
             
             But
             in
             what
             practises
             or
             resolutions
             in
             the
             heathen
             was
             this
             divine
             truth
             of
             a
             Judgment
             after
             this
             life
             necessarily
             included
             ?
             
               The
               particulars
               are
               many
            
             ,
             but
             most
             of
             them
             may
             be
             reduced
             unto
             
               this
               General
               .
               As
               many
               of
               the
               heathens
               as
               either
               esteemed
               the
               love
               of
               virtue
               ,
               honestie
               ,
               or
               godliness
               more
               dear
               then
               this
               mortal
               life
               with
               its
               appurtenances
               temporal
               ;
               or
               as
               many
               of
               them
               as
               did
               abhorre
               the
               practise
               of
               any
               villani
               or
               impietie
               more
               than
               death
               ;
               whatsoever
               they
               themselves
               did
               expresly
               say
               or
               think
               concerning
               this
               Article
               of
               Final
               Judgment
               in
               particular
               ,
               did
               by
               these
               practises
               or
               resolutions
               give
               authentick
               testimony
               unto
               it
               .
            
             Now
             that
             virtue
             or
             honesty
             were
             to
             be
             more
             esteemed
             then
             this
             mortal
             life
             ,
             with
             all
             the
             commodities
             of
             it
             ,
             the
             most
             part
             of
             heathen
             Philosophers
             (
             besides
             the
             Sect
             of
             Epicures
             )
             did
             grant
             and
             maintain
             .
             The
             Stoicks
             went
             further
             in
             the
             esteem
             of
             moral
             virtue
             ,
             then
             any
             
               wise
               Christian
            
             will
             do
             in
             practise
             ,
             then
             any
             
               good
               Christian
            
             ought
             to
             do
             in
             opinion
             :
             (
             but
             of
             their
             errors
             or
             Hyperboles
             anon
             .
             )
             Aristotle
             the
             Prince
             of
             Philosophers
             grants
             ,
             that
             there
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             that
             some
             things
             be
             
               absolutely
               good
            
             ,
             so
             good
             that
             a
             man
             ought
             to
             love
             them
             more
             than
             life
             ,
             or
             rather
             to
             abandon
             life
             than
             their
             practise
             .
             Some
             things
             again
             he
             grants
             
               absolutely
               evil
            
             ;
             So
             evil
             ,
             that
             a
             man
             ought
             rather
             to
             chuse
             death
             then
             adventure
             upon
             them
             ;
             such
             are
             Treason
             against
             our
             native
             Country
             ,
             Incest
             ,
             Perjury
             ,
             &c.
             
             This
             great
             Philosopher
             ,
             in
             expresly
             granting
             thus
             much
             ,
             is
             necessarily
             concluded
             by
             his
             own
             Principles
             to
             grant
             
               a
               life
               after
               this
               life
               ended
               much
               better
               then
               this
            
             ;
             and
             a
             death
             ,
             or
             an
             estate
             of
             life
             much
             worse
             than
             death
             ,
             to
             such
             as
             have
             lived
             and
             died
             dishonestly
             .
             Nor
             is
             he
             thus
             far
             concluded
             onely
             by
             his
             own
             Principles
             ,
             but
             by
             the
             very
             Principles
             of
             Nature
             ,
             whose
             chief
             Secretary
             he
             was
             .
             For
             every
             thing
             that
             hath
             Being
             ,
             doth
             by
             an
             indispensable
             Law
             of
             nature
             desire
             the
             continuance
             of
             such
             Being
             as
             it
             hath
             ;
             but
             most
             of
             all
             of
             its
             Well-being
             or
             bettering
             of
             its
             present
             estate
             .
             Now
             if
             mans
             hopes
             or
             fears
             were
             terminated
             in
             this
             life
             (
             as
             needs
             they
             must
             with
             this
             life
             be
             terminated
             ,
             unless
             we
             grant
             a
             Judgment
             after
             death
             ,
             or
             an
             award
             of
             the
             evils
             which
             men
             fear
             ,
             or
             of
             the
             good
             things
             which
             they
             hope
             )
             every
             man
             were
             bound
             in
             reason
             and
             by
             nature
             to
             seek
             the
             preservation
             or
             continuance
             of
             his
             own
             life
             before
             all
             things
             in
             the
             world
             besides
             .
             Nothing
             were
             to
             be
             esteemed
             worse
             then
             a
             bodily
             death
             ,
             nothing
             so
             good
             as
             continuation
             of
             bodily
             life
             with
             health
             and
             competency
             .
             Much
             better
             it
             were
             to
             be
             a
             part
             of
             this
             visible
             world
             ,
             then
             utterly
             not
             to
             Be.
             To
             avoid
             or
             put
             off
             this
             
               utter
               not-Being
            
             ,
             so
             long
             as
             were
             possible
             ,
             no
             devise
             could
             be
             dishonest
             ,
             no
             practise
             amiss
             .
             We
             do
             not
             blame
             bruit
             beasts
             for
             making
             what
             shift
             they
             can
             for
             maintaining
             or
             saving
             their
             lives
             ;
             no
             means
             ,
             which
             they
             can
             use
             to
             this
             end
             onely
             ,
             are
             by
             us
             accounted
             foul
             ;
             for
             as
             we
             say
             ,
             
               they
               do
               but
               follow
               kind
            
             ,
             or
             do
             as
             nature
             directs
             
             them
             :
             But
             what
             is
             the
             reason
             why
             in
             thus
             doing
             they
             do
             not
             amiss
             ,
             nor
             deserve
             blame
             ?
             Because
             nothing
             can
             be
             so
             ill
             to
             them
             as
             death
             ,
             nothing
             so
             good
             as
             life
             :
             But
             for
             a
             Man
             to
             transform
             himself
             into
             a
             Beast
             ,
             or
             to
             continue
             beastly
             or
             filthy
             practices
             ,
             for
             continuance
             or
             preservation
             of
             his
             bodily
             life
             ;
             this
             the
             very
             Heathens
             did
             detest
             as
             unnatural
             ,
             base
             ,
             and
             odious
             :
             What
             was
             the
             reason
             ?
             they
             saw
             by
             light
             of
             nature
             ,
             that
             man
             had
             better
             hopes
             then
             beasts
             are
             capable
             of
             ,
             as
             it
             were
             wrapped
             up
             for
             him
             in
             the
             constant
             practice
             of
             honesty
             and
             vertue
             ,
             and
             was
             capable
             withal
             ,
             of
             greater
             evil
             which
             might
             accrew
             from
             a
             dishonest
             and
             filthy
             life
             ,
             then
             any
             evil
             that
             is
             incident
             to
             the
             nature
             of
             beasts
             ;
             yet
             did
             not
             that
             Good
             which
             good
             men
             did
             aim
             at
             ,
             either
             in
             practice
             of
             virtue
             ,
             or
             by
             declining
             vice
             ,
             always
             betide
             them
             in
             this
             life
             ,
             in
             the
             Judgement
             of
             most
             Heathen
             .
          
           
             5.
             
             Two
             things
             there
             were
             ,
             which
             most
             later
             Heathens
             (
             not
             the
             Stoicks
             onely
             )
             did
             highly
             extol
             in
             Regulus
             ;
             the
             one
             ,
             That
             he
             
               did
               prefer
               the
               love
               of
               his
               Countrie
               ,
               before
               the
               contentments
               of
               this
               life
               ,
            
             which
             he
             might
             have
             enjoyed
             in
             plenteous
             manner
             .
             The
             other
             ,
             
               That
               he
               did
               prefer
               a
               lingring
               and
               cruel
               death
               ,
               before
               the
               stain
               or
               guilt
               of
               perjury
               :
            
             For
             being
             in
             hold
             or
             durance
             amongst
             the
             Carthaginians
             ,
             he
             was
             remitted
             to
             Rome
             ,
             upon
             oath
             ,
             That
             if
             he
             did
             not
             effect
             what
             they
             had
             given
             him
             in
             charge
             to
             treat
             for
             ,
             he
             should
             return
             again
             to
             Carthage
             ,
             and
             undergo
             such
             punishment
             as
             they
             should
             think
             fit
             to
             inflict
             :
             It
             was
             in
             his
             power
             to
             have
             effected
             with
             the
             Romans
             that
             ,
             which
             the
             Carthaginians
             did
             desire
             ;
             but
             he
             would
             not
             use
             his
             power
             to
             perswade
             ,
             but
             rather
             to
             disswade
             the
             Romans
             from
             condescending
             to
             their
             enemies
             desire
             ,
             because
             he
             saw
             it
             would
             be
             prejudicial
             to
             their
             Commonweal
             and
             posterity
             ,
             though
             advantageous
             to
             him
             in
             particular
             :
             But
             he
             accounted
             it
             rather
             loss
             then
             gain
             ,
             as
             well
             to
             himself
             as
             to
             the
             Roman
             State
             ,
             to
             save
             the
             life
             ,
             though
             of
             some
             worthy
             Peer
             as
             he
             was
             ,
             by
             breach
             of
             Oath
             or
             Perjury
             ;
             and
             in
             this
             resolution
             he
             returned
             unto
             the
             Carthaginians
             ,
             although
             he
             knew
             they
             resolved
             to
             put
             him
             to
             cruel
             and
             lingring
             torture
             .
             The
             Observation
             upon
             this
             resolution
             of
             Regulus
             (
             which
             will
             generally
             serve
             for
             all
             the
             like
             ,
             by
             what
             Heathen
             soever
             practised
             or
             commended
             )
             is
             briefly
             
               This
               :
               No
               humane
               practise
               or
               resolution
               can
               be
               truly
               commendable
               ,
               but
               onely
               so
               far
               as
               it
               helps
               to
               make
               the
               Practitioner
               a
               better
               man
               then
               he
               was
               before
               ,
               or
               could
               continue
               to
               be
               ,
               without
               such
               practise
               .
            
             Was
             Regulus
             then
             a
             better
             man
             by
             this
             practise
             ,
             then
             without
             it
             he
             could
             have
             been
             ?
             Or
             did
             it
             truly
             propagate
             or
             continue
             that
             goodness
             which
             before
             he
             had
             ?
             If
             he
             by
             doing
             this
             did
             not
             continue
             his
             former
             goodness
             ,
             or
             become
             a
             better
             man
             ,
             his
             commendations
             are
             unjust
             ;
             the
             Fact
             it self
             was
             not
             truly
             commendable
             ,
             was
             no
             argument
             either
             of
             reason
             or
             wit
             in
             the
             Practiser
             ,
             or
             of
             honesty
             in
             the
             Resolution
             :
             If
             by
             this
             Resolution
             he
             became
             a
             better
             man
             then
             before
             he
             was
             ,
             or
             without
             it
             could
             have
             been
             ,
             somewhat
             of
             Regulus
             ,
             did
             ,
             after
             the
             accomplishment
             of
             this
             fact
             ,
             remain
             to
             receive
             the
             due
             reward
             of
             this
             Resolution
             ,
             as
             either
             his
             soul
             ,
             his
             body
             ,
             or
             both
             :
             For
             every
             
               real
               Accident
            
             or
             Attribute
             ,
             necessarily
             supposeth
             a
             
               real
               subject
            
             to
             support
             it
             ;
             and
             if
             no
             better
             doom
             had
             been
             reserved
             for
             Regulus
             ,
             then
             that
             which
             the
             Carthaginians
             ,
             his
             chief
             Judges
             on
             earth
             ,
             did
             award
             him
             ,
             he
             could
             not
             possibly
             either
             have
             continued
             or
             bettered
             his
             well-being
             by
             undertaking
             it
             ;
             it
             was
             altogether
             impossible
             for
             him
             to
             become
             a
             better
             man
             by
             this
             practise
             ,
             by
             which
             he
             doth
             utterly
             cease
             to
             be
             a
             man
             ,
             if
             his
             hopes
             had
             been
             terminated
             with
             this
             mortal
             life
             ,
             or
             if
             he
             had
             not
             remained
             capable
             of
             reward
             or
             punishment
             after
             death
             .
          
           
             That
             very
             thing
             was
             ,
             even
             by
             the
             verdict
             of
             the
             Heathen
             ,
             highly
             magnified
             in
             Regulus
             (
             a
             wise
             States-man
             and
             good
             Patriot
             )
             which
             in
             a
             bruit
             Beast
             ,
             
             of
             what
             kinde
             soever
             would
             have
             been
             accounted
             ,
             and
             that
             justly
             ,
             more
             then
             unreasonableness
             ,
             a
             very
             madness
             :
             For
             no
             beast
             ,
             unless
             it
             be
             altogether
             mad
             ,
             will
             evidently
             expose
             it self
             to
             death
             .
             That
             which
             exempts
             Regulus
             his
             witting
             exposing
             of
             himself
             to
             a
             more
             cruel
             death
             then
             any
             sober
             man
             could
             finde
             in
             his
             heart
             to
             put
             a
             dumb
             beast
             unto
             ,
             from
             censure
             of
             Folly
             ,
             was
             ,
             The
             managing
             of
             his
             undertakings
             by
             Resolution
             and
             Reason
             :
             And
             all
             the
             reason
             that
             he
             had
             thus
             to
             resolve
             ,
             was
             ,
             That
             he
             hoped
             not
             utterly
             to
             perish
             as
             beasts
             do
             ,
             although
             certain
             he
             was
             to
             die
             .
             Beasts
             ,
             which
             run
             upon
             their
             own
             deaths
             ,
             are
             therefore
             accounted
             mad
             ,
             because
             by
             death
             they
             utterly
             cease
             from
             being
             what
             they
             were
             :
             For
             them
             to
             desire
             death
             ,
             is
             to
             desire
             their
             utter
             destruction
             ,
             which
             they
             could
             not
             desire
             ,
             but
             seek
             by
             all
             means
             possible
             to
             avoid
             ,
             unless
             they
             had
             first
             put
             of
             all
             common
             sense
             ,
             wherein
             the
             height
             of
             their
             madness
             consists
             :
             Regulus
             was
             therefore
             accounted
             
               manly
               resolute
            
             ,
             and
             
               resolutely
               wise
            
             ,
             for
             that
             in
             choosing
             rather
             to
             die
             ,
             then
             to
             live
             with
             stain
             of
             perjury
             ,
             or
             taint
             his
             soul
             with
             breach
             of
             oath
             ;
             he
             did
             not
             desire
             his
             own
             destruction
             ,
             but
             the
             continuation
             of
             his
             well-being
             ,
             or
             bettering
             his
             own
             or
             his
             Countries
             estate
             :
             And
             this
             his
             desire
             or
             resolution
             (
             which
             supposeth
             another
             sentence
             after
             this
             life
             ended
             )
             the
             Heathens
             which
             so
             highly
             magnified
             his
             resolution
             did
             subscribe
             unto
             as
             good
             ,
             and
             fit
             to
             be
             imitated
             by
             all
             honest
             men
             and
             true
             Patriots
             ,
             albeit
             perhaps
             most
             of
             them
             were
             unwilling
             to
             be
             his
             seconds
             in
             like
             attempts
             ,
             when
             the
             matter
             came
             to
             the
             tryal
             .
          
           
             6.
             
             Nor
             did
             the
             Romans
             onely
             commend
             this
             Resolution
             in
             Regulus
             ,
             whose
             Memory
             for
             well
             deserving
             of
             that
             Commonweal
             ,
             they
             had
             in
             perpetual
             Reverence
             :
             But
             other
             Heathens
             which
             did
             detest
             the
             very
             name
             of
             Christians
             ,
             and
             eagerly
             sought
             the
             extirpation
             of
             Christs
             Church
             on
             earth
             ,
             did
             as
             much
             admire
             and
             commend
             the
             like
             in
             
               Christian
               Bishops
               :
               Two
               memorable
               stories
            
             very
             apposite
             to
             this
             purpose
             ,
             come
             to
             my
             minde
             ;
             the
             one
             related
             by
             St.
             
               Gregory
               Nazianzen
            
             ,
             the
             other
             by
             St.
             
               Austin
               .
               Nazianzens
            
             story
             is
             of
             Bishop
             Marcus
             
             Arethusus
             ,
             who
             was
             sentenced
             to
             a
             cruel
             death
             and
             torture
             by
             Julian
             the
             Emperor
             ,
             unless
             he
             would
             at
             his
             own
             cost
             and
             charges
             build
             up
             an
             Idol
             Temple
             ,
             which
             he
             had
             caused
             to
             be
             pulled
             down
             :
             After
             that
             his
             persecutors
             had
             brought
             the
             damages
             required
             at
             his
             hands
             so
             low
             ,
             that
             if
             he
             would
             be
             content
             to
             give
             but
             an
             Angel
             (
             or
             some
             small
             piece
             of
             Gold
             currant
             in
             those
             times
             )
             to
             the
             re-edifying
             of
             the
             Temple
             which
             he
             had
             destroyed
             ,
             he
             should
             live
             ;
             yet
             he
             persevered
             so
             constantly
             in
             his
             former
             Resolution
             (
             which
             was
             not
             to
             give
             so
             much
             as
             a
             peny
             by
             way
             of
             Contribution
             for
             building
             up
             any
             house
             of
             Iniquity
             )
             that
             his
             Persecutors
             were
             ashamed
             to
             take
             life
             from
             him
             .
          
           
             Saint
             Augustine
             (
             in
             his
             Tract
             against
             Lying
             )
             tells
             us
             of
             Bishop
             Firmus
             ,
             
             who
             ,
             being
             pressed
             to
             bewray
             another
             Christian
             Brother
             (
             whose
             death
             (
             or
             Turning
             )
             the
             Heathens
             earnestly
             sought
             ,
             having
             strong
             presumptions
             that
             
               This
               good
               Bishop
            
             knew
             where
             he
             was
             )
             after
             many
             torments
             ,
             and
             threats
             of
             more
             ,
             with
             great
             constancy
             refused
             :
             All
             the
             words
             that
             they
             could
             wrest
             
             from
             him
             ,
             were
             these
             ,
             
               Mentiri
               non
               possum
               ,
               I
               cannot
               lie
            
             ;
             (
             and
             yet
             he
             must
             haue
             lyed
             ,
             if
             he
             had
             denyed
             that
             he
             knew
             where
             
               the
               Party
               was
            
             whose
             life
             they
             sought
             :
             )
             
               But
               as
               I
               cannot
               lie
               ,
               so
               I
               cannot
               become
               a
               Traytor
               or
               Bewrayer
               of
               my
               Brother
               ;
               do
               what
               you
               will
               or
               can
               unto
               me
               .
            
          
           
             This
             constant
             Resolution
             ,
             as
             Saint
             Austine
             testifies
             ,
             did
             so
             turn
             the
             edge
             of
             his
             Persecutors
             malice
             into
             admiration
             and
             reverence
             of
             his
             integrity
             ,
             that
             they
             dismist
             him
             with
             honor
             :
             Howbeit
             ,
             there
             had
             been
             no
             wit
             or
             praise-worthiness
             in
             the
             practise
             ,
             unless
             the
             Practiser
             had
             expected
             some
             beter
             Sentence
             after
             Death
             (
             to
             which
             he
             did
             thus
             constantly
             expose
             himself
             )
             then
             the
             applause
             of
             these
             Heathens
             ,
             which
             he
             could
             not
             hope
             for
             ,
             
             which
             he
             did
             not
             expect
             .
             And
             the
             heathens
             in
             commending
             and
             admiring
             his
             constancy
             and
             integrity
             ,
             did
             ,
             though
             
               faintly
               or
               unwittingly
            
             ,
             yet
             necessarily
             subscribe
             unto
             the
             truth
             of
             his
             hopes
             or
             belief
             of
             a
             
               Iudgment
               after
               death
            
             ;
             as
             also
             unto
             that
             Oracle
             of
             God
             delivered
             by
             his
             Apostle
             ,
             that
             
               seeing
               Christ
               hath
               laid
               down
               his
               life
               for
               us
               ,
               we
               ought
               to
               lay
               down
               our
               lives
               for
               the
               brethren
               .
            
             1
             Iohn
             3.
             16.
             
             At
             least
             we
             ought
             to
             expose
             our selves
             to
             bodily
             death
             ,
             rather
             then
             suffer
             them
             to
             be
             put
             upon
             the
             hazard
             of
             death
             eternal
             :
             As
             it
             is
             likely
             
               this
               Good
               Bishop
            
             feared
             ,
             lest
             he
             should
             hazard
             this
             poor
             Christian
             soul
             ,
             whose
             death
             or
             Turning
             the
             Heathens
             sought
             ,
             being
             not
             so
             certain
             of
             his
             Resolution
             as
             of
             his
             own
             ,
             but
             doubtful
             whether
             he
             would
             not
             deny
             Christ
             ,
             or
             renounce
             the
             
               Christian
               Faith
            
             ,
             rather
             then
             suffer
             such
             tortures
             ,
             as
             he
             now
             felt
             ,
             or
             expose
             himself
             to
             such
             a
             violent
             and
             cruel
             death
             ,
             as
             they
             threatned
             him
             with
             .
          
           
             7.
             
             Again
             ,
             The
             most
             wise
             and
             learned
             among
             the
             heathen
             Philosophers
             did
             place
             Felicity
             or
             true
             happiness
             in
             the
             
               constant
               practise
               of
               Virtue
            
             ,
             as
             in
             Temperance
             ,
             Justice
             ,
             Wisdom
             ,
             &c.
             
             The
             Stoicks
             were
             so
             wedded
             to
             this
             Opinion
             ,
             
             that
             they
             held
             
               virtue
               to
               be
               a
               sufficient
               recompence
               to
               it self
               ,
            
             at
             what
             rate
             soever
             it
             was
             purchased
             or
             maintained
             ;
             though
             with
             the
             loss
             of
             life
             ,
             and
             limbs
             ,
             with
             the
             most
             exquisite
             and
             lingring
             tortures
             ,
             that
             our
             senses
             are
             capable
             of
             .
             They
             esteemed
             Regulus
             more
             happy
             even
             in
             the
             middest
             of
             his
             torments
             ,
             then
             his
             persecutors
             were
             or
             could
             be
             in
             the
             height
             of
             their
             mirth
             and
             prosperity
             ,
             or
             in
             the
             perfect
             fruition
             of
             their
             health
             ,
             or
             best
             contentments
             of
             their
             senses
             or
             understandings
             ;
             Yea
             so
             far
             they
             went
             ,
             that
             they
             judged
             Regulus
             to
             perpetual
             happiness
             ,
             albeit
             he
             had
             been
             perpetually
             or
             everlastingly
             so
             tormented
             as
             for
             a
             time
             he
             was
             .
             But
             
               This
               〈…〉
            
             (
             as
             was
             formerly
             intimated
             )
             
               then
               any
               good
               Christian
               is
               bound
               to
               believe
            
             〈…〉
             ,
             we
             are
             bound
             to
             believe
             the
             contrary
             .
             For
             so
             
               St.
               Paul
            
             (
             who
             was
             more
             virtuously
             constant
             then
             Regulus
             was
             in
             his
             profession
             ;
             more
             then
             virtuously
             ,
             Religiously
             constant
             in
             all
             the
             wayes
             of
             Godliness
             )
             tels
             us
             ,
             1
             Cor.
             15.
             19.
             
             
               That
               if
               in
               this
               life
               only
               we
               had
               hope
            
             (
             that
             is
             ,
             were
             quite
             without
             hopes
             of
             a
             better
             life
             ,
             then
             this
             present
             is
             )
             we
             (
             Christians
             ,
             such
             good
             Christians
             as
             he
             himself
             was
             )
             
               were
               of
               all
               men
               the
               most
               miserable
               .
            
             The
             Heathen
             then
             (
             the
             Stoicks
             especially
             )
             did
             well
             and
             wisely
             in
             acknowledging
             
             Felicity
             to
             consist
             in
             Virtue
             ;
             in
             acknowleding
             Virtue
             to
             be
             a
             full
             recompence
             to
             it self
             ,
             in
             respect
             of
             any
             temporary
             evil
             or
             punishment
             ,
             that
             could
             be
             opposed
             unto
             it
             .
             They
             wisely
             resolved
             in
             holding
             them
             more
             happy
             which
             did
             suffer
             torments
             for
             a
             good
             Cause
             ,
             then
             they
             which
             made
             it
             a
             part
             of
             their
             pleasure
             or
             happiness
             to
             torment
             them
             :
             Yet
             it
             is
             not
             possible
             that
             the
             entire
             and
             uninterrupted
             possession
             ,
             or
             the
             undisinheritable
             tenor
             of
             virtue
             compleat
             ,
             should
             alwayes
             in
             this
             life
             ,
             be
             a
             sufficient
             recompence
             to
             it self
             ,
             or
             able
             to
             countervail
             all
             the
             costs
             or
             grievances
             wherewith
             the
             most
             virtuous
             ,
             or
             most
             Godly
             men
             that
             live
             ,
             may
             in
             this
             life
             be
             charged
             .
             Virtue
             then
             or
             Godliness
             is
             in
             this
             life
             a
             sufficient
             recompence
             to
             it self
             spe
             only
             ,
             not
             re
             ;
             so
             far
             as
             it
             is
             the
             
               only
               Way
            
             to
             our
             union
             with
             God
             or
             with
             Christ
             ,
             who
             is
             to
             all
             the
             sons
             of
             Abraham
             (
             as
             he
             professed
             himself
             to
             
               Abraham
               Gen.
            
             15.
             1.
             
             )
             their
             
               exceeding
               great
               reward
            
             .
             Nor
             could
             true
             Happiness
             consist
             in
             Virtue
             ,
             if
             our
             hopes
             or
             fruition
             of
             it
             might
             be
             terminated
             with
             this
             life
             .
             In
             what
             sense
             then
             is
             Felicity
             said
             to
             consist
             in
             Virtue
             ?
             Only
             so
             far
             as
             our
             assured
             hope
             of
             a
             better
             life
             after
             death
             is
             unseparably
             annexed
             ,
             and
             indissolubly
             wedded
             unto
             the
             constant
             practice
             of
             Virtue
             and
             Godliness
             in
             this
             life
             .
             Without
             Assurance
             of
             
               this
               hope
            
             ,
             that
             
               Magnificent
               Confidence
            
             ,
             which
             the
             Stoicks
             put
             in
             Virtue
             ,
             was
             but
             
               a
               vain
               imagination
            
             in
             respect
             of
             themselves
             :
             And
             for
             this
             reason
             ,
             albeit
             all
             of
             them
             were
             more
             then
             Christians
             ,
             Hyperbolical
             Christians
             in
             their
             speculative
             commendations
             of
             Virtue
             ,
             yet
             many
             of
             them
             were
             in
             practice
             as
             cowardly
             ,
             
             as
             other
             heathen
             .
             And
             no
             marvel
             ,
             seeing
             it
             is
             
               This
               Hope
            
             which
             must
             strengthen
             other
             Graces
             of
             God
             in
             us
             ,
             &
             enable
             our
             spirits
             to
             countersway
             the
             contrary
             inclinations
             of
             natural
             fear
             of
             death
             ,
             or
             torments
             in
             the
             day
             of
             tryal
             .
             
               Cast
               not
               away
               your
               confidence
            
             (
             saith
             the
             
               Apostle
               )
               Heb.
            
             10.
             35
             ,
             36
             
               Which
               hath
               great
               recompence
               of
               reward
               .
               For
               ye
               have
               need
               of
               patience
               ,
               that
               after
               ye
               have
               done
               the
               Will
               of
               God
               ,
               ye
               might
               receive
               the
               promise
               .
            
             And
             again
             Hebr.
             12.
             ver
             .
             1
             ,
             2.
             
             
               Let
               us
               lay
               aside
               every
               weight
               ,
               and
               the
               Sin
               which
               doth
               so
               easily
               be
               et
               us
               ;
               and
               let
               us
               run
               with
               patience
               the
               race
               that
               is
               set
               before
               us
               ;
               looking
               unto
               Iesus
               the
               Author
               and
               finisher
               of
               our
               faith
               ;
               who
               for
               the
               Ioy
               that
               was
               set
               before
               him
               endured
               the
               crosse
               ,
               despising
               the
               shame
               ,
               and
               is
               set
               down
               at
               the
               right
               hand
               of
               the
               throne
               of
               God.
            
             As
             to
             encourage
             our selves
             to
             do
             well
             with
             hope
             or
             conceit
             of
             meriting
             any
             thing
             at
             Gods
             hand
             ,
             is
             pride
             and
             presumption
             (
             a
             natural
             branch
             of
             Popish
             Superstition
             :
             )
             So
             not
             to
             strengthen
             our selves
             ,
             or
             quicken
             our
             patience
             in
             the
             suffering
             of
             any
             bodily
             evils
             that
             for
             Christ's
             Cause
             can
             befal
             us
             ,
             with
             
               Hope
               of
               Reward
            
             ,
             or
             certain
             expectance
             of
             a
             better
             Sentence
             to
             be
             pronounced
             by
             a
             supreme
             Judge
             ,
             is
             but
             a
             branch
             of
             the
             blind
             Stoicks
             Affection
             ,
             or
             of
             his
             forced
             and
             affected
             Zeal
             to
             Virtue
             .
             And
             it
             is
             no
             better
             then
             a
             
               Stoical
               Doctrine
            
             or
             error
             ,
             which
             some
             have
             taught
             ,
             that
             we
             are
             to
             do
             good
             meerly
             for
             goodness
             sake
             ,
             
               sine
               intuitu
               mercedis
            
             ,
             without
             any
             eye
             or
             respect
             to
             our
             reward
             or
             recompence
             .
             It
             is
             an
             error
             ,
             if
             it
             be
             persisted
             in
             ,
             so
             much
             more
             dangerously
             heretical
             in
             Divinity
             ,
             then
             theirs
             was
             in
             Philosophy
             ;
             by
             how
             much
             we
             are
             more
             deeply
             bound
             ,
             then
             they
             were
             ,
             not
             to
             sever
             those
             things
             ,
             by
             
               Nicities
               or
               speculative
               Distinctions
            
             ,
             which
             God
             hath
             indissolubly
             conjoyned
             ,
             
             and
             whose
             conjunction
             
               the
               Son
               of
               God
            
             himself
             ,
             whilest
             he
             lived
             on
             earth
             ,
             hath
             by
             his
             practice
             and
             example
             ratified
             unto
             us
             .
             And
             
               St.
               Paul
            
             delivers
             it
             as
             a
             point
             of
             useful
             doctrine
             to
             the
             Thessalonians
             ,
             1
             Thes
             .
             4.
             13.
             to
             
               comfort
               themselves
            
             against
             the
             terrors
             and
             assaults
             of
             death
             (
             whether
             made
             upon
             themselves
             ,
             or
             upon
             their
             friends
             )
             with
             
               hope
               of
               a
               resurrection
            
             to
             a
             better
             life
             .
             Now
             it
             were
             impossible
             for
             any
             man
             to
             comfort
             himself
             with
             
               this
               hope
            
             ,
             without
             intuition
             or
             respect
             
               unto
               this
               great
               reward
            
             ,
             that
             God
             hath
             to
             bestow
             on
             men
             .
             For
             greater
             reward
             he
             hath
             none
             to
             bestow
             then
             
               Life
               eternal
            
             ;
             nor
             is
             man
             capable
             of
             any
             like
             unto
             it
             .
             But
             of
             this
             Point
             more
             fully
             ,
             when
             we
             come
             to
             the
             last
             point
             proposed
             ,
             to
             wit
             ,
             
               The
               Sentence
            
             or
             
               Award
               of
               this
               Final
               Judgement
            
             .
          
           
             8.
             
             But
             now
             to
             shut
             up
             
               the
               First
               Point
            
             ,
             concerning
             the
             
               natural
               Notions
            
             which
             the
             heathens
             had
             (
             and
             The
             internal
             Experiments
             ,
             which
             every
             true
             Christian
             may
             have
             answering
             to
             these
             
               Notions
               )
               of
               a
               Final
               Judgment
               .
            
             The
             sum
             of
             all
             is
             compriz'd
             by
             our
             Apostle
             ,
             Rom.
             2.
             14
             ,
             15
             ,
             16.
             whose
             words
             are
             a
             full
             confirmation
             of
             what
             hath
             been
             before
             observed
             concerning
             the
             Heathens
             .
             
               (
               —
               When
               the
               Gentiles
               ,
               which
               have
               not
               the
               Law
               ,
               do
               by
               nature
               the
               things
               contained
               in
               the
               Law
               ;
               these
               ,
               having
               not
               the
               Law
               ,
               are
               a
               Law
               unto
               themselves
               ,
               which
               shew
               the
               work
               of
               the
               Law
               written
               in
               their
               hearts
               ;
               their
               consciences
               also
               bearing
               witness
               ,
               and
               their
               thoughts
               the
               mean
               while
               ,
               accusing
               ,
               or
               else
               excusing
               one
               another
               )
               In
               the
               day
               when
               God
               shall
               Judge
               the
               secrets
               of
               men
               by
               Jesus
               Christ
               according
               to
               my
               Gospel
               .
            
             It
             was
             no
             part
             of
             our
             Apostles
             meaning
             ,
             that
             the
             Consciences
             of
             these
             heathens
             should
             not
             give
             in
             their
             Evidence
             or
             accusations
             until
             the
             day
             of
             
               Final
               Iudgment
            
             ?
             No
             :
             their
             Evidence
             shall
             in
             that
             day
             appear
             more
             full
             and
             publick
             ,
             
               when
               God
               shall
               Iudge
               the
               secrets
               of
               the
               heart
               ,
            
             but
             even
             in
             
               this
               secrecie
               of
               the
               heart
            
             ,
             there
             was
             an
             Evidence
             ,
             though
             private
             ,
             yet
             full
             enough
             to
             themselves
             ,
             of
             a
             Judgment
             to
             come
             .
             The
             Apostles
             speech
             is
             distributively
             universal
             :
             every
             mans
             thoughts
             do
             accuse
             or
             excuse
             
             him
             for
             all
             his
             own
             deeds
             respectively
             .
             
               And
               no
               marvel
               ,
               seeing
               the
               
               
                 Notions
                 of
                 good
                 and
                 evil
                 are
                 as
                 naturally
                 implanted
                 in
                 our
                 souls
                 ,
                 as
                 the
                 Notions
                 of
                 truth
                 and
                 falshood
              
               ;
               And
               children
               (
               so
               such
               as
               have
               the
               Tuition
               of
               them
               would
               be
               careful
               ,
               so
               their
               parents
               were
               not
               more
               delighted
               to
               ripen
               their
               wits
               ,
               then
               to
               ripen
               the
               seeds
               of
               morality
               )
               might
               as
               soon
               be
               taught
               
                 to
                 put
                 a
                 difference
                 betwixt
                 things
                 sacred
                 and
                 prophane
                 ,
              
               as
               between
               the
               right
               hand
               and
               the
               left
               .
            
             But
             this
             is
             our
             miserie
             ,
             that
             these
             
               Notions
               of
               good
               or
               evil
            
             are
             sooner
             
             corrupted
             and
             choked
             ,
             then
             our
             
               Notions
               of
               truth
               and
               falshood
            
             .
             Yet
             however
             ,
             The
             working
             of
             Conscience
             cannot
             utterly
             be
             choked
             or
             deaded
             in
             any
             ,
             although
             the
             voice
             of
             it
             be
             oft
             times
             unheard
             ,
             although
             most
             men
             seek
             to
             stifle
             it
             .
          
           
             9.
             
             The
             Internal
             Experiments
             which
             certifie
             the
             Christian
             of
             a
             Judgment
             to
             come
             ,
             be
             so
             frequent
             and
             forcible
             ,
             that
             pains
             will
             be
             better
             spent
             in
             perswading
             men
             to
             take
             notice
             of
             them
             ,
             then
             in
             a
             long
             discourse
             of
             them
             .
             It
             is
             the
             chief
             wisdom
             of
             a
             Christian
             ,
             the
             very
             life
             of
             Christian
             Sobriety
             ,
             not
             to
             exceed
             so
             much
             in
             mirth
             ,
             though
             honest
             ,
             harmless
             and
             in
             season
             ;
             nor
             in
             the
             frequency
             of
             any
             business
             ,
             though
             indifferent
             and
             lawful
             ;
             as
             not
             to
             allot
             
               the
               secrets
               of
               our
               hearts
            
             and
             consciences
             some
             set
             hours
             and
             
               times
               for
               Audience
            
             .
             Multiplicitie
             of
             business
             without
             interposition
             of
             vacancies
             to
             this
             purpose
             ,
             is
             but
             like
             perpetual
             noise
             and
             clamor
             in
             a
             Court
             of
             Justice
             ;
             and
             not
             to
             use
             some
             retired
             Interims
             for
             examination
             of
             our
             souls
             ,
             is
             but
             as
             if
             men
             should
             continually
             laugh
             or
             brawl
             ,
             whilest
             the
             Officers
             of
             the
             Court
             injoyn
             peace
             or
             silence
             .
             
               So
               often
               then
               as
               we
               shall
               perceive
               our
               Conscience
               either
               expresly
               to
               check
               us
               ,
               or
               inwardly
               to
            
             
             
               work
               ,
               let
               us
               still
               call
               to
               mind
               ,
               that
               it
               now
               is
            
             in
             Executione
             Officii
             ;
             
               and
               its
               Office
               is
               ,
               to
               be
               our
               Remembrancer
               of
               that
               which
               our
               Apostle
               admonisheth
               us
               ,
            
             1
             Cor.
             11.
             31.
             
             
               If
               we
               would
               judge
               our selves
               ,
               we
               should
               not
               be
               judged
               .
            
             In
             this
             Judgment
             or
             examination
             of
             our selves
             ,
             Nature
             her self
             would
             teach
             us
             thus
             much
             ,
             so
             we
             would
             be
             observant
             of
             the
             Process
             ;
             That
             seeing
             
               Conscience
               is
               not
               onely
               the
               Lamp
               of
               the
               Lord
               ,
               but
               also
               a
               part
               of
               our selves
               ,
               a
               principal
               Ray
               or
               beam
               of
               our
            
             
             souls
             ,
             it
             could
             not
             be
             so
             suspitious
             of
             our
             actions
             ,
             or
             so
             inquisitive
             after
             every
             circumstance
             that
             may
             make
             against
             us
             when
             we
             do
             evil
             ,
             unless
             it
             were
             
               deputed
               by
               a
               supreme
               Judge
            
             to
             bring
             us
             to
             a
             Judgment
             ,
             and
             either
             in
             this
             life
             to
             acquit
             us
             ,
             by
             perswading
             us
             to
             judge
             our selves
             ,
             or
             in
             that
             last
             day
             to
             accuse
             and
             condemn
             us
             .
             It
             would
             teach
             us
             again
             ,
             That
             albeit
             there
             be
             a
             
               General
               day
               for
               final
               Judgment
            
             appointed
             ,
             wherein
             Christ
             himself
             shall
             sit
             as
             Judge
             ;
             yet
             he
             every
             day
             holds
             or
             cals
             ,
             
               A
               private
               Sessions
            
             within
             our
             brests
             ,
             wherein
             
               Conscience
               sits
               his
               Atturney
               or
               Deputy
               .
            
             Again
             ,
             let
             us
             still
             remember
             ,
             that
             albeit
             the
             work
             of
             the
             Law
             be
             written
             in
             our
             hearts
             (
             so
             it
             was
             in
             the
             hearts
             of
             the
             very
             heathens
             :
             )
             that
             albeit
             we
             give
             Conscience
             
               full
               Audience
            
             and
             leave
             to
             examine
             us
             by
             the
             Law
             of
             God
             ,
             whether
             written
             in
             our
             hearts
             ,
             or
             in
             the
             sacred
             Book
             ;
             yet
             is
             it
             but
             a
             small
             part
             of
             our
             accounts
             ,
             which
             we
             shall
             be
             able
             to
             read
             in
             the
             Register
             of
             our
             own
             Consciences
             ,
             in
             respect
             of
             what
             is
             to
             be
             found
             written
             in
             that
             Book
             or
             Scrowl
             ,
             which
             shall
             be
             opened
             and
             unfolded
             in
             the
             day
             of
             
               final
               Iudgement
               ,
               Rev.
            
             20.
             12.
             
             Howbeit
             ,
             even
             
               so
               much
            
             ,
             as
             every
             man
             (
             which
             will
             diligently
             hearken
             to
             his
             own
             Conscience
             )
             shall
             in
             this
             life
             be
             able
             to
             read
             and
             hear
             distinctly
             ,
             will
             make
             deep
             impression
             in
             his
             heart
             ,
             and
             wound
             his
             very
             spirit
             .
             And
             (
             as
             Solomon
             speaks
             )
             
               a
               wounded
               Spirit
               ,
               who
               can
               bear
               ?
            
             rather
             ,
             
               who
               can
               heal
               it
            
             ?
             None
             but
             he
             that
             shall
             be
             our
             Judge
             .
             Yet
             may
             we
             not
             look
             that
             when
             he
             shall
             come
             to
             judge
             all
             ,
             he
             will
             vouchsafe
             to
             heal
             any
             .
             He
             
               healeth
               all
               our
               infirmities
            
             ,
             as
             he
             is
             our
             High-Priest
             ,
             not
             as
             he
             is
             our
             Judge
             ;
             And
             so
             healed
             by
             him
             our
             Consciences
             must
             be
             in
             this
             life
             ;
             otherwise
             the
             wound
             will
             prove
             deadly
             and
             incurable
             in
             that
             last
             day
             .
             
               Nothing
               besides
               the
               wounds
               of
               Christ
               can
               cure
               the
               wounds
               and
            
             
             
               sores
               of
               our
               spirits
               and
               consciences
            
             ;
             Therefore
             was
             he
             smitten
             and
             bruised
             ,
             therefore
             was
             he
             wounded
             unto
             death
             ,
             that
             his
             blood
             poured
             forth
             might
             be
             as
             a
             Fountain
             of
             Oyl
             or
             Balm
             to
             cure
             and
             heal
             the
             broken
             hearted
             :
             For
             ,
             
               The
               broken
               hearted
               onely
               are
               his
               true
               Patients
               :
            
             All
             of
             us
             one
             time
             or
             other
             must
             feel
             the
             sting
             of
             Serpents
             ,
             more
             fiery
             then
             such
             as
             stung
             the
             Israelites
             in
             the
             wilderness
             ,
             even
             the
             sting
             of
             death
             ,
             and
             of
             that
             
               old
               Serpent
            
             (
             which
             ,
             in
             our
             first
             Parents
             ,
             envenomed
             our
             nature
             )
             before
             we
             can
             thirst
             after
             this
             fountain
             of
             life
             ,
             with
             that
             fervencie
             of
             spirit
             ,
             which
             he
             requireth
             in
             his
             Patients
             ;
             without
             this
             thirst
             thus
             occasioned
             by
             this
             sting
             of
             conscience
             ,
             and
             poyson
             of
             sin
             in
             some
             measure
             apprehended
             by
             us
             ,
             we
             cannot
             drink
             the
             water
             of
             life
             ,
             or
             suck
             in
             the
             balm
             of
             health
             and
             salvation
             ,
             which
             issued
             out
             of
             Christs
             wounds
             in
             such
             a
             plentiful
             measure
             ,
             as
             may
             cure
             the
             festered
             wounds
             of
             our
             souls
             and
             consciences
             ,
             and
             purge
             us
             from
             that
             corruption
             ,
             which
             we
             and
             our
             Fathers
             have
             sucked
             from
             our
             first
             Parents
             ,
             or
             contracted
             by
             the
             incessant
             overflow
             of
             our
             actual
             and
             daily
             sins
             .
          
           
             10.
             
             Yet
             is
             not
             this
             apprehension
             of
             our
             actual
             and
             daily
             sins
             ,
             or
             the
             smart
             or
             sting
             of
             conscience
             so
             perpetually
             uncessant
             in
             any
             one
             of
             us
             ,
             but
             that
             we
             may
             feel
             or
             perceive
             some
             interposed
             gleams
             of
             joy
             and
             comfort
             ,
             
             
               some
               Gratulations
            
             of
             our
             Consciences
             for
             businesses
             sincerely
             managed
             by
             us
             ,
             or
             for
             those
             particular
             actions
             ,
             or
             good
             deeds
             ,
             which
             in
             respect
             of
             some
             one
             or
             other
             circumstance
             ,
             we
             have
             done
             amiss
             ;
             but
             for
             their
             substance
             ,
             well
             and
             with
             a
             good
             intention
             ,
             and
             without
             a
             sinister
             respect
             to
             our
             own
             private
             temporal
             ends
             ,
             or
             to
             the
             prejudice
             of
             others
             with
             whom
             we
             live
             .
             So
             that
             no
             man
             ,
             unless
             he
             be
             much
             wanting
             to
             himself
             ,
             can
             want
             undoubted
             Experiments
             in
             himself
             of
             a
             future
             and
             
               Final
               Judgement
            
             ;
             or
             of
             the
             
               Two-fold
               sentence
            
             ,
             which
             in
             it
             shall
             be
             awarded
             to
             all
             ,
             according
             to
             the
             diversity
             of
             their
             ways
             :
             As
             often
             then
             as
             any
             of
             us
             shall
             feel
             the
             sting
             ,
             or
             perceive
             the
             check
             of
             our
             consciences
             for
             the
             evils
             we
             have
             done
             ,
             let
             us
             take
             this
             irksomness
             or
             indisposition
             of
             our
             minds
             and
             souls
             ,
             not
             for
             a
             meer
             effect
             of
             natural
             Melancholie
             (
             though
             that
             perhaps
             may
             concur
             as
             a
             cause
             to
             increase
             our
             heaviness
             )
             but
             rather
             take
             all
             together
             ,
             as
             a
             Crisis
             of
             that
             disease
             growing
             upon
             our
             souls
             ;
             which
             unless
             it
             be
             cured
             by
             our
             heavenly
             Physician
             in
             this
             life
             ,
             will
             prove
             incurable
             in
             that
             last
             and
             dreadful
             day
             ,
             and
             will
             bring
             upon
             us
             perpetual
             
               weeping
               ,
               and
               wailing
               ,
               and
               gnashing
               of
               teeth
               :
            
             If
             our
             Consciences
             again
             at
             any
             time
             shall
             Congratulate
             us
             for
             well
             doing
             ,
             we
             may
             take
             these
             Congratulations
             or
             Applauses
             of
             our
             souls
             and
             spirits
             ,
             as
             so
             many
             undoubted
             pledges
             or
             earnests
             of
             that
             unspeakable
             and
             uncessant
             joy
             ,
             which
             the
             supream
             Iudge
             shall
             award
             to
             all
             ,
             that
             by
             constancy
             in
             well-doing
             acknowledge
             him
             for
             their
             
               Soveraign
               Lord
            
             ,
             and
             expect
             him
             as
             their
             
               supream
               Iudge
            
             :
             If
             we
             cease
             not
             to
             continue
             these
             good
             actions
             or
             performances
             ,
             he
             will
             not
             cease
             to
             renew
             the
             undoubted
             pledges
             or
             earnests
             of
             eternal
             Joy
             unto
             us
             daily
             :
             For
             so
             
               S.
               Paul
            
             saith
             ,
             
               He
               will
               render
               to
               every
               man
               according
               to
               his
               deeds
               :
               To
               them
               ,
               who
               by
               patient
               continuance
            
             
             
               in
               well
               doing
               seek
               for
               glory
               ,
               and
               honor
               ,
               and
               immortalitie
               ,
               eternal
               life
               :
               But
               unto
               them
               that
               are
               contentious
               ,
               indignation
               ,
               and
               wrath
               ,
               tribulation
               &
               anguish
            
             &c.
             
          
           
             11.
             
             The
             best
             use
             which
             the
             Heathens
             
               (
               as
               meer
               Heathens
            
             )
             made
             of
             such
             Notions
             ,
             as
             nature
             had
             implanted
             in
             them
             of
             a
             future
             Judgement
             ;
             or
             rather
             their
             misapplications
             of
             what
             nature
             did
             rightly
             suggest
             unto
             them
             ,
             to
             this
             purpose
             ,
             
             cannot
             better
             be
             resembled
             then
             by
             the
             use
             or
             applications
             which
             men
             naturally
             make
             of
             Dreams
             :
             Now
             of
             Dreams
             ,
             some
             are
             vain
             and
             idle
             ,
             as
             arising
             onely
             from
             the
             
               Garboils
               of
               the
               Phantasie
            
             (
             most
             frequent
             in
             men
             sick
             or
             distempered
             )
             or
             from
             such
             thoughts
             ,
             discourses
             ,
             or
             speeches
             ,
             as
             we
             have
             entertained
             by
             day
             ,
             or
             been
             entertained
             with
             for
             some
             short
             time
             before
             :
             Of
             
             these
             Dreams
             ,
             and
             of
             their
             serious
             observation
             ,
             that
             of
             
               The
               Son
               of
               Sirach
               ,
               Eccl.
            
             34.
             1
             ,
             2
             ,
             3.
             is
             most
             true
             .
             
               The
               hopes
               of
               a
               man
               void
               of
               understanding
               are
               vain
               and
               false
               ;
               and
               dreams
               lift
               up
               fools
               .
               Who
               so
               regardeth
               dreams
               is
               like
               him
               ,
               that
               catcheth
               at
               a
               shadow
               ,
               and
               followeth
               after
               the
               wind
               .
               The
               vision
               of
               dreams
               is
               like
               the
               resemblance
               of
               one
               thing
               to
               another
               ,
               even
               as
               the
               likeness
               of
               a
               face
               to
               a
               face
               .
            
             Howbeit
             ,
             even
             such
             Dreams
             may
             be
             resolved
             into
             some
             natural
             Causes
             precedent
             .
             Nor
             do
             men
             fail
             in
             the
             apprehension
             of
             particulars
             represented
             (
             which
             is
             alwayes
             more
             lively
             by
             night
             ,
             then
             by
             day
             )
             but
             in
             the
             application
             or
             composition
             of
             such
             representations
             whilest
             they
             dream
             :
             This
             commonly
             is
             as
             imperfect
             or
             monstrous
             ,
             as
             if
             one
             should
             be
             able
             to
             name
             his
             Letters
             right
             ,
             but
             not
             able
             to
             spell
             or
             make
             a
             syllable
             otherwise
             then
             by
             rote
             or
             guess
             ;
             or
             apt
             to
             put
             those
             syllables
             ill-favouredly
             together
             ,
             which
             he
             had
             severally
             spelled
             not
             much
             amiss
             .
          
           
             Like
             to
             mens
             apprehensions
             of
             these
             Dreams
             were
             most
             speculations
             of
             the
             Heathens
             concerning
             the
             truth
             ,
             or
             manner
             of
             a
             
               final
               Iudgment
            
             ,
             or
             
               future
               Resurrection
            
             ;
             whose
             indefinite
             Notions
             Nature
             had
             implanted
             in
             their
             hearts
             .
             So
             vain
             and
             idle
             they
             were
             for
             the
             most
             part
             in
             their
             Collections
             or
             applications
             of
             what
             they
             conceived
             ,
             that
             no
             more
             credence
             was
             to
             be
             given
             unto
             their
             particular
             speculations
             or
             doctrine
             ,
             then
             unto
             a
             sick
             mans
             apprehensions
             of
             his
             present
             Dream
             .
             But
             however
             many
             of
             them
             did
             write
             and
             speak
             of
             a
             future
             Iudgment
             ,
             more
             out
             of
             Art
             and
             imitation
             of
             others
             ,
             then
             out
             of
             any
             solid
             Experiments
             ;
             yet
             was
             it
             not
             possible
             that
             the
             wits
             of
             all
             or
             most
             of
             them
             ,
             of
             the
             Antients
             especially
             ,
             should
             have
             been
             set
             a
             working
             in
             this
             Argument
             ,
             without
             some
             undoubted
             and
             experienced
             impulsions
             of
             nature
             seeking
             to
             lead
             or
             drive
             them
             upon
             that
             Truth
             ,
             which
             we
             Christians
             are
             expresly
             taught
             by
             a
             
               Better
               Master
            
             then
             Nature
             .
          
           
             12.
             
             Other
             Dreams
             there
             be
             ,
             which
             are
             reputed
             natural
             ,
             whose
             observation
             is
             very
             useful
             ;
             because
             they
             have
             real
             Causes
             in
             nature
             ,
             and
             alwayes
             exhibit
             
             either
             a
             true
             Crisis
             or
             notice
             of
             mens
             present
             estate
             of
             body
             ,
             or
             some
             right
             Prognosticks
             of
             some
             disease
             growing
             upon
             them
             ,
             whose
             original
             or
             progress
             is
             to
             their
             waking
             thoughts
             unsensible
             or
             unapprehended
             ,
             Howbeit
             ,
             the
             right
             interpretation
             or
             signification
             of
             such
             suggestions
             or
             intimations
             ,
             as
             nature
             gives
             to
             men
             in
             Dreams
             ,
             is
             usually
             unknown
             ,
             or
             much
             mistaken
             for
             the
             present
             ,
             by
             the
             parties
             ,
             to
             whom
             they
             are
             immediately
             made
             by
             nature
             ;
             They
             must
             be
             expounded
             or
             Judged
             of
             by
             the
             Physician
             ,
             or
             Philosopher
             .
             Some
             men
             ,
             no
             way
             distempered
             nor
             disquieted
             in
             thought
             ,
             have
             dreamed
             ,
             that
             some
             part
             of
             their
             Legs
             or
             Arms
             have
             been
             turned
             into
             a
             stone
             ,
             or
             into
             an
             Icie
             substance
             .
             The
             apprehension
             or
             composition
             was
             vain
             and
             false
             ;
             yet
             not
             without
             a
             true
             and
             observable
             Cause
             .
             The
             Physician
             did
             by
             the
             relation
             of
             the
             circumstances
             perceive
             (
             as
             the
             Event
             did
             prove
             )
             a
             cold
             humor
             beginning
             to
             settle
             in
             that
             part
             of
             the
             body
             ,
             whose
             transformation
             was
             represented
             in
             the
             Dream
             ;
             and
             gather'd
             withall
             ,
             that
             the
             humor
             not
             thence
             removed
             would
             breed
             a
             numness
             or
             oppression
             of
             the
             nerves
             in
             that
             part
             .
             Others
             oft
             times
             dream
             (
             not
             from
             any
             thoughts
             or
             discourses
             to
             that
             purpose
             )
             that
             they
             are
             flying
             in
             the
             air
             ,
             or
             can
             jump
             from
             one
             place
             to
             another
             ,
             further
             distant
             then
             any
             man
             can
             conceive
             it
             possible
             for
             himself
             ,
             or
             other
             terrestrial
             creatures
             to
             leap
             or
             skip
             .
             The
             
               Philosopher
               or
               Physician
            
             knows
             this
             ,
             or
             the
             like
             representation
             made
             in
             sleep
             ,
             not
             occasioned
             from
             any
             late
             waking
             thoughts
             ,
             to
             be
             a
             token
             of
             a
             clean
             stomack
             ,
             of
             pure
             blood
             ,
             or
             lively
             spirits
             .
             Others
             ,
             I
             have
             heard
             of
             ,
             in
             the
             midst
             of
             their
             quiet
             sleep
             ,
             have
             suddenly
             cryed
             out
             as
             if
             they
             had
             been
             stabbed
             under
             the
             ribs
             .
             Themselves
             after
             they
             awaked
             ,
             and
             such
             as
             heard
             them
             before
             they
             were
             awakt
             ,
             knew
             the
             conceit
             or
             apprehension
             to
             be
             altogether
             false
             ,
             yet
             
             not
             vain
             or
             idle
             
               in
               respect
               of
               the
               Cause
            
             or
             observation
             .
             The
             skilful
             Physician
             ,
             from
             this
             their
             mis-apprehension
             ,
             rightly
             apprehended
             a
             salt
             humor
             violently
             distilling
             upon
             the
             lungs
             ,
             ready
             to
             breed
             a
             dangerous
             Consumption
             ,
             whose
             removal
             would
             have
             been
             more
             difficult
             ,
             had
             not
             Nature
             given
             this
             imperfect
             advice
             or
             forewarning
             for
             the
             speedy
             prevention
             of
             it
             :
             This
             secret
             advice
             ,
             or
             forewarning
             of
             Nature
             ,
             was
             so
             much
             the
             more
             to
             be
             credited
             ,
             because
             no
             occasion
             of
             any
             quarrel
             ,
             no
             thought
             or
             discourse
             tending
             to
             the
             representation
             of
             any
             such
             fear
             ,
             had
             presented
             it self
             to
             the
             waking
             thoughts
             of
             the
             party
             thus
             dreaming
             for
             a
             long
             time
             before
             :
             Every
             real
             occasion
             of
             joy
             or
             fear
             ,
             the
             very
             least
             annoyance
             or
             pleasance
             ,
             that
             can
             befall
             our
             bodies
             in
             night-sleep
             or
             slumber
             (
             as
             the
             Philosopher
             long
             ago
             observed
             )
             is
             apt
             to
             misinform
             our
             
               Common
               sense
            
             (
             or
             Judicative
             faculty
             )
             being
             now
             surprised
             by
             sleep
             ,
             with
             representations
             or
             conceipts
             of
             the
             greatest
             delight
             or
             fear
             that
             is
             of
             the
             same
             kinde
             with
             that
             which
             is
             really
             represented
             ;
             as
             if
             a
             drop
             of
             sweet
             flegm
             do
             distil
             upon
             the
             swallowing
             place
             ,
             it
             raiseth
             an
             apprehension
             of
             honey
             ,
             or
             other
             sweet
             meat
             ,
             to
             which
             the
             tast
             of
             the
             party
             thus
             dreaming
             hath
             been
             accustomed
             ;
             and
             from
             this
             Original
             ,
             hungry
             men
             in
             their
             sleep
             feed
             their
             Phantasies
             with
             apprehension
             of
             pleasant
             Banquets
             .
             Abundance
             of
             choler
             oft-times
             raiseth
             an
             apprehension
             of
             some
             great
             fire
             :
             And
             nothing
             more
             common
             then
             for
             men
             ,
             troubled
             with
             flux
             of
             Rheum
             from
             the
             brain
             ,
             to
             dream
             of
             drowning
             ,
             or
             danger
             by
             floods
             or
             water
             :
             The
             least
             oppression
             of
             the
             motive
             faculty
             ,
             will
             occasion
             the
             Ephialtes
             or
             Gigas
             ,
             that
             affection
             which
             we
             commonly
             call
             
               The
               Mare
            
             .
             In
             all
             these
             and
             the
             like
             affections
             ,
             
               Nature
               doth
               her
               part
            
             ,
             however
             
               the
               Parties
            
             to
             whom
             she
             secretly
             suggests
             these
             signs
             or
             tokens
             of
             their
             bodily
             estate
             or
             constitution
             ,
             do
             for
             the
             most
             part
             grosly
             erre
             in
             their
             constructions
             of
             them
             ,
             until
             they
             be
             rectified
             or
             better
             instructed
             by
             the
             Physician
             or
             Philosopher
             ,
             who
             onely
             know
             the
             natural
             causes
             of
             such
             representations
             by
             sleep
             ,
             which
             is
             as
             a
             false
             glass
             ,
             wherein
             every
             thing
             appears
             much
             greater
             to
             the
             Phantasie
             ,
             then
             in
             nature
             it
             is
             ,
             or
             would
             appear
             to
             our
             vigilant
             senses
             .
          
           
             13.
             
             In
             like
             manner
             the
             best
             apprehensions
             or
             collections
             which
             the
             Heathens
             made
             of
             those
             Real
             Notions
             ,
             which
             are
             by
             nature
             implanted
             (
             of
             a
             
               Final
               Judgement
            
             )
             were
             erroneous
             ;
             their
             Doctrinal
             speculations
             or
             expressions
             ,
             were
             no
             better
             then
             an
             ignorant
             mans
             apprehension
             of
             his
             natural
             Dreams
             ;
             howbeit
             ,
             even
             the
             speculations
             of
             such
             Heathens
             ,
             as
             did
             most
             erre
             in
             particular
             ,
             do
             minister
             much
             matter
             of
             true
             and
             useful
             Contemplation
             unto
             the
             
               Christian
               Divine
            
             ,
             part
             of
             whose
             office
             it
             is
             ,
             or
             should
             be
             ,
             to
             search
             the
             original
             of
             others
             errors
             ,
             whose
             rectification
             must
             be
             made
             by
             the
             Scripture
             ,
             
             which
             is
             the
             Rule
             of
             Life
             ;
             without
             whose
             Aphorisms
             or
             directions
             ,
             the
             apprehension
             of
             natural
             Notions
             or
             Suggestions
             (
             even
             when
             they
             work
             most
             strongly
             )
             would
             lead
             or
             push
             
               the
               Physicians
               of
               souls
               themselves
            
             into
             Heresie
             .
          
           
             Of
             all
             the
             Sects
             of
             
               Heathen
               Philosophers
            
             the
             Sect
             of
             Epicures
             did
             seek
             most
             earnestly
             to
             exempt
             themselves
             from
             the
             Jurisdiction
             ,
             and
             their
             actions
             from
             the
             Cognizance
             of
             
               A
               divine
               Providence
            
             ;
             yet
             could
             they
             not
             so
             dead
             the
             working
             of
             the
             
               Notion
               of
               it
            
             in
             themselves
             ,
             or
             hood-wink
             their
             own
             understandings
             so
             close
             ,
             as
             not
             to
             apprehend
             or
             observe
             the
             working
             of
             it
             in
             others
             .
             Epicurus
             himself
             ,
             albeit
             he
             placed
             felicity
             in
             the
             moderate
             pleasures
             
             of
             this
             life
             (
             though
             not
             in
             bodily
             pleasures
             onely
             ,
             for
             he
             was
             not
             so
             gross
             as
             to
             exclude
             the
             delights
             or
             pleasures
             of
             the
             soul
             or
             minde
             ,
             but
             rather
             required
             a
             competency
             of
             bodily
             pleasures
             for
             the
             fruition
             of
             this
             delight
             :
             )
             yet
             ,
             however
             he
             failed
             in
             his
             apprehensions
             of
             felicity
             ;
             or
             in
             his
             application
             of
             those
             
             good
             Lessons
             ,
             which
             Nature
             did
             suggest
             unto
             him
             ,
             he
             found
             himself
             tyed
             by
             bond
             of
             Conscience
             to
             observe
             the
             
               Law
               of
               Nature
            
             :
             The
             Original
             of
             his
             positive
             error
             ,
             was
             an
             ignorance
             or
             blindness
             common
             to
             him
             and
             most
             Heathen
             in
             some
             degree
             or
             other
             ,
             in
             not
             being
             able
             to
             discern
             the
             
               corruption
               of
               nature
            
             from
             
               Nature
               her self
            
             ;
             or
             to
             distinguish
             between
             the
             suggestions
             or
             intimations
             of
             Nature
             ,
             as
             it
             sometimes
             was
             ,
             and
             universally
             might
             have
             continued
             ;
             and
             the
             particular
             suggestions
             or
             longings
             of
             
               Nature
               ,
               as
               it
               was
               corrupted
            
             or
             tainted
             in
             himself
             or
             others
             ,
             more
             or
             less
             in
             all
             .
             It
             was
             a
             Principle
             of
             his
             Doctrine
             ,
             as
             Seneca
             tells
             us
             ,
             
               That
               Nature
            
             (
             which
             he
             profest
             to
             follow
             as
             his
             guide
             )
             
               did
               abhor
               all
               vice
               or
               wickedness
               :
            
             It
             seems
             ,
             he
             held
             those
             courses
             or
             habits
             of
             life
             onely
             vicious
             ,
             which
             we
             Christians
             account
             unnatural
             or
             prodigious
             vices
             ;
             as
             Tyranny
             ,
             Cruelty
             ,
             or
             excessive
             Luxury
             .
             And
             
               such
               vices
               as
               these
            
             ,
             the
             most
             Heathens
             (
             whom
             corruption
             of
             Nature
             did
             lead
             blindfold
             into
             many
             grievous
             sins
             ,
             and
             cast
             such
             a
             mist
             before
             their
             eyes
             ,
             as
             made
             unlawful
             pleasures
             appear
             unto
             them
             as
             parts
             of
             true
             happiness
             )
             did
             by
             the
             light
             of
             Nature
             detest
             ,
             as
             contrary
             to
             the
             unapprehended
             Remnants
             or
             Reliques
             of
             Gods
             Image
             yet
             inherent
             in
             them
             ,
             though
             mingled
             with
             Corruption
             ,
             or
             much
             defaced
             with
             the
             Image
             of
             Satan
             .
          
           
             But
             from
             what
             
               Grounds
               of
               Nature
            
             or
             Experiments
             did
             this
             Author
             or
             first
             Founder
             of
             the
             Sect
             of
             Epicures
             collect
             ,
             that
             Nature
             did
             detest
             all
             wickedness
             :
             
               Thus
               he
               did
               reason
               and
               collect
               :
               
                 Quia
                 sceleratis
                 etiam
                 inter
                 tuta
                 timor
                 est
                 :
              
               
               Because
               he
               saw
               such
               as
               had
               polluted
               their
               Consciences
               with
               wicked
               and
               prodigious
               practises
               ,
               to
               live
               in
               fear
               ,
               even
               whilest
               they
               seemed
               to
               have
               
                 safety
                 her self
                 for
                 their
                 guard
              
               against
               all
               external
               Occurrences
               ,
               whose
               probable
               assaults
               or
               annoyances
               ,
               humane
               Policy
               could
               possibly
               forecast
               :
            
             And
             none
             more
             subject
             to
             this
             
               slavish
               fear
            
             ,
             which
             their
             Consciences
             did
             inwardly
             suggest
             ,
             then
             such
             as
             for
             their
             greatness
             and
             confidence
             in
             Tyranny
             and
             Cruelty
             were
             most
             terrible
             to
             others
             .
             What
             was
             it
             then
             ,
             which
             these
             men
             did
             so
             
             much
             fear
             ?
             No
             other
             men
             ,
             nor
             any
             revenge
             that
             man
             could
             attempt
             upon
             them
             :
             What
             then
             ?
             
               The
               company
               of
               themselves
               ,
               or
               solitary
               conference
               with
               their
               own
               Consciences
               :
            
             Yet
             no
             mans
             conscience
             can
             make
             his
             heart
             afraid
             ,
             unless
             the
             conscience
             it self
             be
             first
             affrighted
             :
             What
             is
             it
             then
             which
             the
             consciences
             of
             supream
             earthly
             Judges
             ,
             or
             Monarchs
             absolute
             by
             right
             of
             Conquest
             ,
             can
             so
             much
             fear
             in
             the
             height
             of
             their
             temporal
             security
             ?
             The
             Censure
             (
             doubtless
             )
             
               or
               check
               of
               some
               superior
               Judge
               :
            
             If
             this
             fear
             had
             been
             vain
             ,
             or
             but
             a
             speculative
             Phansie
             ,
             it
             could
             not
             have
             been
             uinversal
             or
             general
             in
             all
             or
             most
             wicked
             men
             ,
             specially
             in
             such
             as
             were
             by
             nature
             terrible
             and
             stout
             ,
             and
             wary
             withal
             to
             prevent
             all
             probabilities
             of
             danger
             from
             men
             .
             Yet
             was
             this
             
               check
               of
               Conscience
            
             ,
             or
             this
             unknown
             Doom
             or
             Censure
             (
             which
             
             Conscience
             ,
             whilest
             it
             checkt
             the
             hearts
             of
             wicked
             men
             ,
             did
             so
             much
             fear
             )
             so
             universal
             and
             constant
             ,
             that
             Epicurus
             ,
             a
             man
             of
             no
             scrupulous
             Conscience
             ,
             did
             observe
             it
             to
             be
             implanted
             by
             nature
             in
             all
             ;
             and
             upon
             this
             observation
             did
             ground
             his
             former
             general
             Principle
             ,
             
               That
               nature
               her self
               did
               abhor
               or
               detest
               wickedness
               :
            
             The
             suggestion
             then
             or
             intimation
             of
             a
             future
             Judgement
             was
             natural
             ;
             but
             the
             apprehension
             or
             construction
             which
             Epicurus
             made
             of
             these
             suggestions
             ,
             was
             but
             such
             as
             ordinary
             men
             make
             of
             representations
             in
             natural
             Dreams
             ,
             before
             they
             be
             throughly
             awaked
             ,
             or
             before
             they
             consult
             the
             Philosopher
             or
             Physician
             .
             The
             
               Christian
               Truth
            
             ,
             which
             nature
             in
             these
             Heathens
             (
             being
             in
             respect
             of
             any
             supernatural
             use
             or
             end
             of
             her
             own
             suggestions
             ,
             altogether
             dumb
             )
             did
             seek
             by
             these
             signs
             or
             intimations
             to
             express
             ,
             was
             
               that
               Lesson
            
             which
             the
             
               Author
               of
               nature
            
             ,
             &
             great
             
               Physician
               of
               our
               souls
            
             hath
             expresly
             taught
             us
             ,
             
               Fear
               not
               them
               ,
               which
               after
               they
               have
               killed
               the
               body
               ,
               can
               do
               no
               more
               ;
               but
               fear
            
             
             
               him
               who
               is
               able
               to
               cast
               both
               body
               and
               soul
               into
               Hell
               fire
               ;
               yea
               ,
               I
               say
               unto
               you
               ,
               fear
               him
               ,
            
             Matth.
             10.
             28.
             
             Luke
             12.
             4.
             
          
           
             14.
             
             As
             the
             wicked
             amongst
             the
             Heathens
             could
             not
             by
             any
             earthly
             Guard
             or
             greatness
             ,
             exempt
             themselves
             from
             that
             
               Dread
               or
               Fear
            
             ,
             which
             their
             corrupt
             Consciences
             did
             internally
             suggest
             :
             So
             that
             
               confident
               Boldness
            
             ,
             which
             the
             integrity
             of
             conscience
             doth
             naturally
             suggest
             unto
             every
             man
             in
             his
             laudable
             actions
             ,
             was
             sometimes
             represented
             by
             the
             more
             civil
             and
             sober
             sort
             of
             Heathens
             ,
             after
             a
             manner
             more
             magnificent
             ,
             and
             in
             a
             measure
             more
             ample
             ,
             then
             it
             usually
             is
             by
             most
             Christians
             :
             Their
             expressions
             or
             conceipts
             of
             such
             confidence
             ,
             as
             integrity
             of
             conscience
             doth
             arm
             men
             withal
             ,
             did
             as
             far
             exceed
             our
             ordinary
             apprehensions
             of
             it
             ,
             as
             the
             representations
             of
             natural
             Causes
             working
             within
             us
             ,
             which
             are
             made
             unto
             us
             in
             sleep
             or
             dreams
             ,
             do
             our
             waking
             apprehensions
             of
             the
             like
             workings
             or
             suggestions
             of
             nature
             .
             
               Si
               Fractus
               illabatur
               orbis
            
             ,
             (
             saith
             Horace
             ,
             a
             profest
             Disciple
             of
             Epicurus
             ,
             Carm.
             Lib.
             3.
             
             Ode
             3.
             )
             
               impavidum
               ferient
               ruinae
               :
               Albeit
               the
               Heavens
               should
               rend
               assunder
            
             
             
               above
               his
               head
               ,
               and
               this
               inferior
               world
               break
               in
               pieces
               about
               his
               ears
               ,
               yet
               a
               man
               of
               an
               intire
               and
               sound
               conscience
               would
               stand
               unmoved
               ,
               unaffrighted
               ,
               like
               a
            
             
             
               pillar
               of
               brass
               or
               marble
               ,
               when
               the
               roof
               which
               it
               supporteth
               were
               blown
               away
               or
               fallen
               from
               it
               :
            
             This
             Hyperbolical
             expression
             of
             that
             Confidence
             ,
             which
             integrity
             of
             Conscience
             in
             some
             measure
             always
             affords
             ,
             was
             in
             this
             Heathen
             (
             if
             he
             had
             been
             put
             upon
             the
             tryal
             )
             but
             as
             the
             representation
             of
             a
             mans
             bodily
             estate
             made
             in
             a
             Dream
             ,
             whose
             true
             cause
             is
             unknown
             unto
             the
             Dreamer
             .
             As
             in
             men
             that
             dream
             ,
             so
             in
             this
             
               Heathen
               Poet
            
             ,
             the
             apprehension
             of
             that
             which
             Nature
             did
             truly
             and
             really
             suggest
             ,
             is
             most
             full
             and
             lively
             ;
             but
             full
             and
             lively
             in
             both
             ,
             without
             Judgement
             ,
             without
             true
             use
             or
             right
             application
             :
             That
             Confidence
             then
             is
             the
             
               companion
               of
               a
               good
               Conscience
            
             ,
             is
             a
             truth
             implanted
             by
             Nature
             ,
             and
             freely
             acknowledged
             by
             the
             oppugners
             
               of
               Divine
               Providence
            
             .
             But
             
               from
               what
               original
            
             or
             fountain
             this
             truth
             should
             issue
             ,
             or
             
               to
               what
               comfortable
               Use
            
             it
             might
             serve
             ,
             were
             points
             which
             Nature
             could
             not
             distinctly
             teach
             ;
             or
             points
             at
             least
             ,
             which
             the
             meer
             natural
             man
             without
             help
             of
             Scriptures
             ,
             or
             instructions
             from
             those
             Heavenly
             Physicians
             of
             the
             soul
             ,
             whom
             God
             hath
             appointed
             Interpreters
             of
             this
             Book
             of
             life
             ,
             could
             not
             learn
             :
             
               But
               we
               Christians
               know
               and
               believe
               ,
               that
               when
               the
               Heavens
               shall
               be
               gathered
               as
               a
               Scroul
               ,
               when
               the
               Elements
               shall
               melt
               with
               heat
               ,
               and
               when
               the
               earth
               shall
               be
               removed
               out
               of
               his
            
             
             
               place
               ;
               that
               even
               in
               the
               midst
               of
               these
               terrible
               spectacles
               ,
            
             such
             as
             have
             their
             Consciences
             purified
             by
             Faith
             ,
             
               shall
               lift
               up
               their
               heads
               for
               joy
               ,
               as
               knowing
               these
               and
               the
               like
               to
               be
               undoubted
            
             Prognosticks
             
               or
               fore-running
               signs
               of
               their
            
             Redemption
             drawing
             nigh
             
               unto
               them
            
             .
             A
             Crisis
             (
             rather
             a
             kinde
             of
             First-fruits
             )
             of
             this
             
               Holy
               Confidence
            
             ,
             was
             most
             remarkably
             attested
             to
             have
             been
             in
             the
             Primitive
             Christians
             .
             So
             Antoninus
             the
             Emperor
             (
             as
             in
             our
             1.
             
             
               Book
               ,
               chap.
            
             24.
             out
             of
             Eusebius
             his
             4.
             
             Book
             of
             
               Hist
               .
               Eccles
               .
               chap.
            
             13.
             we
             did
             observe
             )
             did
             report
             of
             Them
             to
             the
             Asiaticks
             ,
             who
             slandered
             and
             persecuted
             
               them
               :
               Take
               notice
               ,
               saith
               he
               ,
               of
               the
               late
               and
               daily
               Earthquakes
               ,
               compare
               our
               estate
               with
               theirs
               ;
               They
            
             (
             he
             means
             Christians
             )
             
               have
               more
               confidence
               to
               God-ward
               then
               you
               have
               .
            
          
           
             15.
             
             This
             was
             
               The
               solid
               Truth
            
             ,
             whose
             liveless
             Lineaments
             ,
             or
             obscure
             Picture
             ,
             nature
             had
             drawn
             unto
             the
             Heathen
             in
             the
             former
             indefinite
             Notions
             or
             Suggestions
             :
             
               The
               best
               fruits
               of
               a
               good
               conscience
               ,
               the
               principal
               end
               why
               we
               are
               to
               study
               and
               labor
               for
               the
               preservation
               of
               our
               Consciences
               void
               of
               offence
               towards
               God
               and
               man
               ,
               throughout
               the
               whole
               course
               of
               our
               life
               ,
               is
               ,
               that
               we
               may
               be
               enabled
               in
               that
               last
               day
               to
               stand
               without
               horror
               or
               confusion
               before
               the
               Son
               of
               Man.
            
             As
             peace
             of
             conscience
             breedeth
             confidence
             ;
             so
             
               the
               onely
               Fountain
               whence
               this
               peace
               of
               conscience
               can
               issue
               ,
               must
               be
               our
               reconciliation
               to
               that
               supreme
               Judge
               ,
            
             
             whose
             doom
             or
             Censure
             the
             Consciences
             of
             meer
             natural
             men
             ,
             implicitly
             or
             by
             instinct
             of
             Nature
             dread
             ;
             albeit
             they
             cannot
             apprehend
             the
             express
             manner
             of
             the
             Judgement
             to
             come
             ,
             or
             who
             it
             is
             that
             shall
             be
             Judge
             :
             Both
             these
             ,
             and
             all
             like
             points
             which
             are
             necessary
             unto
             true
             Christian
             Faith
             ,
             must
             be
             learned
             out
             of
             the
             Book
             of
             Life
             .
          
           
             Thus
             much
             of
             the
             
               First
               General
            
             ,
             viz.
             Heathen
             Notions
             of
             a
             Judgement
             to
             come
             ,
             &c.
             we
             proceed
             to
             the
             second
             ,
             according
             to
             the
             method
             proposed
             in
             the
             9
             th
             Chapter
             .
          
        
         
           
             CHAP.
             XI
             .
             
               By
               what
               authority
               of
               Scripture
            
             the
             Exercise
             of
             this
             Final
             Judgement
             
               is
               appropriated
            
             unto
             our
             Lord
             Jesus
             Christ
             .
          
           
             1.
             
             THat
             there
             was
             to
             be
             a
             
               Judgement
               general
               to
               all
            
             ,
             but
             most
             terrible
             to
             the
             
             wicked
             and
             ungodly
             ,
             was
             a
             Truth
             revealed
             before
             any
             part
             of
             the
             
               sacred
               Books
            
             now
             extant
             were
             written
             :
             But
             if
             it
             be
             a
             Revelation
             more
             ancient
             then
             the
             written
             Canon
             ,
             what
             warrant
             can
             we
             have
             to
             believe
             it
             besides
             Tradition
             ?
             Is
             then
             Tradition
             a
             sufficient
             warrant
             for
             us
             to
             believe
             unwritten
             verities
             ,
             or
             Revelations
             made
             to
             Gods
             Saints
             for
             many
             thousand
             years
             ago
             ?
             It
             is
             not
             ,
             unless
             the
             Tradition
             be
             expresly
             avouched
             by
             some
             
               Canonical
               Writer
            
             ;
             But
             then
             it
             ,
             or
             rather
             
               the
               Vouchers
               authority
            
             concerning
             the
             truth
             of
             the
             Tradition
             ,
             is
             to
             be
             believed
             :
             So
             that
             our
             Belief
             in
             this
             Point
             ,
             must
             be
             resolved
             into
             a
             
               written
               verity
            
             ,
             or
             a
             parcel
             of
             
               Canonical
               Scripture
            
             .
          
           
             The
             Revelation
             concerning
             the
             final
             Judgement
             ,
             whereof
             we
             now
             speak
             ,
             was
             made
             to
             Enoch
             before
             the
             Flood
             :
             The
             Avoucher
             of
             this
             Revelation
             is
             
               St.
               Jude
               .
               ver
            
             .
             14
             ,
             15.
             
             
               And
               Enoch
               also
               the
               seventh
               from
            
             Adam
             ,
             
               prophesied
               of
            
             
             
               these
               ,
               saying
               ,
               Behold
               ,
               the
               Lord
               cometh
               with
               ten
               thousand
               of
               his
               Saints
               ;
               To
               execute
               Judgement
               upon
               all
               ,
               and
               to
               convince
               all
               that
               are
               ungodly
               among
               them
               ,
               of
               all
               their
               ungodly
               deeds
               ,
               which
               they
               have
               ungodly
               committed
               ,
               and
               of
               all
               their
               hard
               speeches
               ,
               which
               ungodly
               sinners
               have
               spoken
               against
               him
               :
            
             Besides
             the
             authority
             of
             
               St.
               Jude
            
             ,
             which
             makes
             this
             Tradition
             to
             be
             no
             more
             a
             meer
             Tradition
             ,
             but
             
               Canonical
               Scripture
            
             ;
             we
             have
             other
             more
             
               special
               Grounds
            
             to
             believe
             that
             Enoch
             did
             thus
             Prophesie
             ,
             then
             we
             have
             to
             believe
             any
             other
             pretended
             Revelations
             ,
             which
             are
             not
             contained
             in
             Scripture
             .
          
           
             The
             truth
             and
             certainty
             of
             this
             Judgment
             denounced
             by
             Enoch
             was
             so
             publickly
             and
             notoriously
             known
             ,
             that
             the
             Hebrew
             Church
             before
             our
             Saviours
             incarnation
             ,
             did
             begin
             the
             
               Writ
               or
               Instrument
               of
               their
               Great
               and
               terrible
               Excommunication
            
             with
             the
             first
             words
             of
             Enochs
             Prophesie
             ,
             
               Dominus
               veniet
            
             ,
             the
             Lord
             
             shall
             come
             .
             As
             if
             they
             meant
             to
             bind
             the
             party
             whom
             they
             excommunicated
             (
             besides
             all
             other
             punishments
             or
             infamies
             )
             over
             to
             
               this
               Grand
               Assize
            
             .
             But
             is
             there
             in
             this
             Prophecie
             any
             particular
             character
             of
             Christ
             ?
             Any
             pregnant
             intimation
             that
             this
             
               Great
               Judge
            
             of
             the
             world
             should
             be
             the
             
               Second
               Person
               in
               the
               Trinity
            
             ,
             rather
             then
             
               The
               First
            
             ?
             In
             the
             words
             themselves
             there
             is
             
               no
               peculiar
               Character
               of
               Christ
            
             ,
             save
             only
             in
             
               The
               Title
            
             LORD
             ;
             which
             (
             as
             we
             said
             before
             )
             
               is
               peculiar
               to
               Christ
               ;
               whether
               it
               be
               in
               the
               Original
               exprest
               by
               the
               word
            
             Jehovah
             ,
             or
             Adonai
             ;
             
               whensoever
               Judgment
               ,
               or
               visible
               exercise
               of
               Jurisdiction
               Regal
               ,
               is
               the
               subject
               or
               matter
               of
               the
               prophetical
               discourse
               ,
            
             as
             in
             this
             Prophecy
             
             of
             Enoch
             it
             is
             .
             Besides
             this
             Character
             in
             the
             words
             of
             the
             prophecie
             ,
             the
             Prophet
             himself
             ,
             Enoch
             ,
             was
             a
             lively
             Type
             of
             Christ
             the
             great
             Prophet
             ,
             in
             the
             very
             ground
             of
             his
             Title
             to
             Lordship
             and
             
               Jurisdiction
               .
               Enoch
               was
            
             
             
               translated
               that
               he
               should
               not
               see
               death
               ;
               but
               before
               his
               translation
               had
               this
               testimony
               ,
               that
               he
            
             Pleased
             God
             ;
             Hebr.
             11.
             5.
             
             Before
             his
             Translation
             he
             denounced
             this
             Wo
             or
             Curse
             against
             all
             ,
             that
             continue
             in
             ungodliness
             ,
             fore
             warning
             the
             world
             withal
             ,
             that
             the
             
               Lord
               himself
            
             ,
             whose
             Embassador
             he
             was
             ,
             should
             come
             to
             put
             his
             Embassage
             in
             execution
             .
             
               The
               congruity
               of
               the
               Fact
               or
               Type
               with
               the
               Body
               fore-shadowed
               ,
               implies
               ,
               that
               this
               Propheeie
               was
               then
               to
               be
               fulfilled
               ,
               after
               the
               Prince
               of
               Prophets
               had
               been
               translated
               ,
               as
            
             Enoch
             
               was
               from
               earth
            
             (
             but
             in
             a
             higher
             degree
             then
             Enoch
             was
             )
             
               into
               heaven
               it self
            
             .
             And
             albeit
             before
             his
             translation
             he
             had
             a
             more
             ample
             Testimony
             then
             Enoch
             had
             
               (
               this
               is
               my
               Beloved
               Son
               in
               whom
               I
               am
               well
               pleased
               )
            
             yet
             was
             he
             not
             made
             
               Lord
               ,
               and
               King
               ,
               and
               Judge
               ,
            
             till
             after
             his
             Resurrection
             and
             Translation
             .
             From
             
               that
               time
            
             ,
             the
             Angels
             ,
             and
             Principalities
             ,
             and
             Powers
             ,
             even
             all
             the
             Hoast
             of
             Heaven
             intimated
             by
             Enoch
             ,
             became
             (
             by
             that
             Title
             )
             subject
             unto
             him
             .
             That
             Christ
             is
             that
             very
             Lord
             ,
             against
             whom
             those
             ungodly
             men
             whom
             Enoch
             mentions
             ,
             did
             speak
             such
             bitter
             words
             ;
             our
             
               Apostle
               St.
               Paul
            
             ,
             though
             obscurely
             ,
             yet
             fully
             implies
             ,
             in
             the
             conclusion
             of
             his
             first
             Epistle
             to
             the
             
               Corinthians
               ,
               chapt
            
             .
             16.
             22.
             
             
               If
               any
               man
               love
               not
               the
               Lord
               Jesus
               ,
               let
               him
               be
            
             Anathema
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             Let
             him
             be
             accursed
             or
             excommunicated
             with
             that
             
               Great
               and
               terrible
               Excommunication
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             that
             is
             ,
             
               the
               Lord
               shall
               come
            
             ;
             for
             so
             they
             call
             their
             Excommunication
             ,
             as
             we
             do
             Writs
             ,
             by
             the
             first
             words
             of
             the
             Writ
             or
             Instrument
             ;
             and
             these
             were
             the
             first
             words
             of
             Enochs
             Prophecie
             ;
             
               Veniet
               Dominus
               ,
               The
               Lord
               shall
               come
               .
            
             The
             full
             meaning
             or
             implication
             of
             the
             Apostle
             is
             ;
             That
             
               whosoever
               doth
               not
               love
               the
               Lord
               Jesus
               ,
               shall
               be
               liable
               to
               all
               the
               Iudgments
               or
               Woes
               denounced
               by
            
             Enoch
             
               against
               the
               hard
               speeches
               of
               ungodly
               Sinners
               ,
               which
               they
               have
               spoken
               against
               their
               Lord
               and
               Iudge
               .
            
          
           
             2.
             
             That
             God
             is
             Judge
             of
             all
             the
             Earth
             ,
             that
             there
             shall
             be
             a
             
               final
               Judgment
            
             generally
             awarded
             to
             all
             the
             Inhabitants
             of
             the
             Earth
             by
             God
             himself
             ;
             the
             
             places
             of
             the
             old
             Testament
             are
             infinite
             .
             I
             shall
             only
             touch
             the
             principal
             or
             more
             pregnant
             testimonies
             to
             this
             purpose
             .
             To
             begin
             with
             the
             First
             .
             Gen.
             18.
             22.
             
             
               When
               the
               men
               turned
               their
               faces
               from
               thence
               ,
               and
               went
               towards
            
             Sodom
             ,
             Abraham
             
               stood
               yet
               before
            
             The
             Lord
             ,
             
               and
               drawing
               neer
               ,
               he
               said
               ;
               wilt
               thou
               also
               destroy
               the
               righteous
               with
               the
               wicked
               ?
               ver
               .
            
             23.
             
             And
             again
             ver
             .
             25.
             
             
               To
               slay
               the
               righteous
               with
               the
               wicked
               ,
               and
               ,
               that
               the
               righteous
               should
               be
               as
               the
               wicked
               ,
               that
               be
               far
               from
               thee
               ;
               Shall
               not
            
             The
             Judge
             of
             all
             the
             Earth
             
               do
               right
            
             ?
             Thus
             he
             spake
             in
             the
             case
             of
             Sodom
             ,
             whose
             Judgment
             this
             Lord
             and
             Judge
             of
             all
             the
             earth
             was
             then
             ready
             to
             put
             in
             execution
             .
             Now
             this
             Judgment
             of
             Sodom
             was
             but
             as
             a
             Private
             or
             Particular
             Sessions
             to
             give
             the
             world
             an
             undoubted
             pledge
             of
             that
             General
             and
             Terrible
             Judgment
             ,
             which
             must
             be
             given
             upon
             all
             such
             as
             they
             were
             ,
             by
             the
             same
             Lord
             's
             visible
             appearance
             ,
             before
             whom
             Abraham
             did
             now
             appear
             as
             Advocate
             or
             Intercessor
             for
             these
             men
             of
             Sodom
             .
             So
             
               St.
               Iude
            
             instructs
             us
             ,
             Ver.
             6
             ,
             7.
             
             
               And
               the
               Angels
               which
               kept
               not
               their
               first
               estate
               ,
               but
               left
               their
               own
               habitation
               ,
               he
               hath
               reserved
               in
               everlasting
               chains
               under
               darkness
               unto
               the
               Judgment
               of
               the
               great
               day
               .
               Even
               as
            
             Sodom
             and
             Gomorrah
             
               and
               the
               Cities
               about
               them
               ,
               in
               like
               manner
               ,
               giving
               themselves
               over
               to
               fornication
               ,
               and
               going
               after
               strange
               flesh
               ,
               are
               set
               forth
               for
               an
               example
               ,
               suffering
               the
               vengeance
               of
               eternal
               fire
               .
            
             There
             were
             Three
             in
             number
             which
             then
             appeared
             unto
             Abraham
             under
             the
             shape
             and
             likeness
             of
             men
             ;
             yet
             to
             his
             apprehension
             more
             then
             Men
             ,
             Angels
             of
             the
             Lord
             ,
             or
             the
             Lord
             Himself
             in
             a
             Trinity
             of
             Angels
             representing
             the
             Blessed
             Trinity
             ;
             in
             which
             ,
             as
             Athanasius
             tels
             us
             ,
             there
             are
             
             
               not
               three
               Lords
               ,
               but
               one
               Lord
            
             ;
             Yet
             ,
             though
             there
             be
             but
             
               one
               Lord
               Iehovah
            
             ,
             and
             though
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             be
             This
             One
             Lord
             ;
             yet
             (
             as
             we
             said
             ,
             Chap.
             6.
             7.
             )
             The
             Son
             of
             God
             is
             Adonai
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               Lord
               or
               Judge
               by
               peculiar
               Title
            
             ;
             and
             by
             such
             personal
             Right
             ,
             as
             God
             the
             Father
             ,
             and
             God
             
             the
             Holy
             Ghost
             is
             not
             Lord
             and
             Judge
             :
             And
             for
             this
             reason
             ,
             albeit
             there
             were
             Three
             that
             appeared
             to
             Abraham
             ,
             yet
             Abraham
             directs
             his
             speech
             unto
             One
             ,
             as
             unto
             his
             Lord
             ;
             &
             this
             Lord
             did
             vouchsafe
             his
             answer
             unto
             Abraham
             after
             the
             men
             which
             appeared
             unto
             him
             turned
             their
             faces
             thence
             ,
             and
             went
             towards
             Sodom
             .
          
           
             Other
             Testimonies
             to
             this
             purpose
             are
             most
             frequent
             in
             the
             book
             of
             
               Psalms
               ,
               Psal
            
             .
             50.
             1
             ,
             2
             ,
             3.
             
             
               The
               mighty
               God
               ,
               even
               the
               Lord
               ,
               hath
               spoken
               ,
               and
               called
               the
               Earth
               from
               the
               rising
               of
               the
               Sun
               unto
               the
               going
               down
               of
               the
               same
               .
               Out
               of
            
             Sion
             
               the
               perfection
               of
               beauty
               God
               hath
               shined
               .
               Our
               God
               shall
               come
               ,
               and
               shall
               not
               keep
               silence
               :
               a
               fire
               shall
               devour
               before
               him
               ,
               and
               it
               shall
               be
               very
               tempestuous
               round
               about
               him
               .
            
             And
             ver
             .
             6.
             
             
               And
               the
               heavens
               shall
               declare
               his
               righteousness
               ,
               for
               God
               is
               Judge
               himself
               .
            
             Psal
             .
             93.
             1
             ,
             2.
             
             
               The
               Lord
               reigneth
               ,
               he
               is
               clothed
               with
               Majesty
               ,
               the
               Lord
               is
               cloathed
               with
               strength
               ,
               wherewith
               he
               hath
               girded
               himself
               :
               The
               world
               also
               is
               established
               ,
               that
               it
               cannot
               be
               moved
               .
               Thy
               Throne
               is
               established
               of
               old
               ,
               thou
               art
               from
               everlasting
               .
            
             Every
             Throne
             or
             Tribunal
             is
             established
             for
             execution
             of
             Judgment
             :
             But
             this
             Throne
             ,
             though
             established
             of
             old
             or
             from
             Eternity
             ,
             yet
             was
             not
             the
             Judgment
             ,
             for
             which
             this
             Throne
             was
             established
             ,
             executed
             from
             eternity
             ,
             or
             so
             executed
             at
             any
             time
             before
             the
             Date
             of
             this
             Psalm
             ,
             as
             the
             Psalmist
             expected
             in
             due
             time
             ,
             or
             at
             the
             end
             of
             time
             it
             would
             be
             .
             And
             the
             Author
             of
             the
             next
             Psalm
             (
             whether
             the
             same
             or
             some
             other
             )
             conceives
             a
             solemn
             prayer
             for
             the
             speedy
             execution
             of
             that
             Judgment
             ,
             which
             was
             to
             proceed
             from
             the
             former
             Throne
             ,
             which
             had
             been
             established
             from
             everlasting
             ,
             and
             to
             be
             executed
             by
             that
             God
             ,
             to
             whose
             honor
             the
             former
             Psalm
             was
             consecrated
             .
             
               O
               Lord
               God
            
             (
             saith
             the
             Psalmist
             ,
             Psal
             .
             94.
             1
             ,
             2
             ,
             3
             ,
             4.
             )
             
               to
               whom
               vengeance
               belongeth
               ,
               O
               God
               ,
               to
               whom
               vengeance
               belongeth
               shew
               thy self
               ;
               lift
               up
               thy self
               ,
               thou
               Judge
               of
               the
               Earth
               ;
               render
               a
               reward
               to
               the
               proud
               .
               Lord
               ,
               how
               long
               shall
               the
               wicked
               ,
               how
               long
               shall
               the
               wicked
               triumph
               ?
               how
               long
               shall
               they
               utter
               and
               speak
               hard
               things
               ?
               and
               all
               the
               workers
               of
               iniquity
               boast
               themselves
               ?
            
             To
             omit
             other
             testimonies
             to
             the
             like
             purpose
             ;
             
               This
               one
               Observation
               is
               general
               to
               all
               ;
               As
               the
               Messias
               ,
               who
               was
               first
               promised
               ,
               and
               but
               Promised
               only
               ,
               to
               Adam
               ,
               was
               afterwards
               Promised
               by
               Oath
               to
               Abraham
               ,
               
               and
               to
               David
               ,
               and
               by
               them
               to
               all
               mankind
               ;
               So
               this
               future
               general
               Judgement
               ,
               which
               was
               first
               revealed
               ,
               for
               ought
               we
               read
               ,
               to
               Enoch
               ,
               afterwards
               known
               to
               Abraham
               ,
               and
               to
               David
               ,
               and
               to
               the
               Psalmists
               (
               were
               they
               one
               or
               more
               )
               was
               afterwards
               confirmed
               by
               the
               Oath
               of
               God
               himself
               unto
               the
               Prophet
               
                 Esay
                 ,
                 Cap.
              
               45.
               ver
               .
               22
               ,
               23.
               
            
             
               Look
               unto
               me
               ,
               and
               be
               ye
               saved
               ,
               all
               ye
               ends
               of
               the
               earth
               ;
               for
               I
               am
               God
               ,
               and
               there
               is
               none
               else
               .
               I
               have
               sworn
               by
               my self
               ,
               the
               word
               is
               gone
               out
               of
               my
               mouth
               in
               righteousness
               ,
               and
               shall
               not
               return
               ;
               that
               unto
               me
               every
               knee
               shall
               bow
               ,
               every
               tongue
               shall
               swear
               .
            
          
           
             3.
             
             All
             these
             Testimonies
             are
             Concludent
             ,
             that
             God
             is
             Judge
             of
             all
             the
             earth
             ,
             and
             that
             there
             shall
             be
             A
             final
             Judgment
             executed
             by
             God
             himself
             .
             But
             the
             Point
             wherein
             the
             Reader
             (
             as
             I
             suppose
             )
             expects
             satisfaction
             ,
             is
             ,
             From
             what
             authentick
             Testimony
             of
             Scripture
             it
             is
             ,
             or
             may
             be
             made
             as
             clear
             and
             evident
             ,
             that
             
               This
               final
               Iudgment
               shall
               be
               personally
               executed
               by
               the
               Son
               of
               God
               ,
               or
               by
               the
               Man
               Christ
               Jesus
               .
            
             As
             much
             as
             to
             this
             purpose
             can
             be
             required
             is
             avouched
             by
             our
             Apostle
             
               St.
               Paul
               ,
               Rom.
            
             14.
             11.
             
             
               It
               is
               written
               ;
               as
               I
               live
               (
               saith
               the
               Lord
               )
               Every
               knee
               shall
               bow
               to
               me
               ,
               and
               every
               tongue
               shall
               confess
               to
               God.
            
             The
             written
             Testimony
             which
             he
             avoucheth
             ,
             is
             That
             before
             last
             cited
             ,
             Esay
             45.
             23.
             
             And
             from
             this
             Testimony
             he
             infers
             these
             Two
             Conclusions
             ,
             the
             Former
             ,
             
             ver
             .
             10.
             (
             which
             is
             the
             same
             with
             2
             Cor.
             5.
             10.
             )
             
               We
               shall
               all
               stand
               before
               the
               Iudgment
               seat
               of
               Christ
            
             ;
             The
             Later
             ,
             ver
             .
             12.
             
             
               So
               then
               every
               one
               of
               us
               shall
               give
               an
               account
               of
               himself
               to
               God.
            
             The
             Issue
             or
             Corollary
             of
             both
             
             Conclusions
             is
             ,
             That
             
               Iesus
               Christ
               is
               that
               Lord
               and
               God
               which
               had
               interposed
               his
               Oath
               unto
               the
               Prophet
            
             Esay
             ,
             
               that
               every
               knee
               should
               bow
               unto
               him
               .
            
             This
             Issue
             of
             both
             Conclusions
             ,
             Rom.
             14.
             is
             more
             fully
             exprest
             ,
             Phil.
             2.
             9
             ,
             10
             ,
             11.
             
             
               Wherefore
               God
               also
               hath
               highly
               exalted
               him
               ,
               and
               given
               him
               a
               Name
               ,
               which
               is
               above
               every
               name
               ,
               that
               at
               the
               name
               of
            
             JESUS
             
               every
               knee
               should
               bow
               ,
               of
               things
               in
               heaven
               ,
               and
               things
               on
               the
               earth
               ,
               and
               things
               under
               the
               earth
               :
               and
               that
               every
               tongue
               should
               confess
               that
               Iesus
               Christ
               is
               Lord
               to
               the
               glory
               of
               God
               the
               Father
               .
            
          
           
             
               But
               for
               more
               full
               satisfaction
               ,
               some
               here
               may
               justly
               Demand
               :
               Whether
               
                 St.
                 Paul
              
               did
               make
               this
               interpretation
               of
               the
               Prophet
               Esay
               by
               some
               new
               Revelation
               of
               the
               Spirit
               made
               in
               particular
               to
               him
               ,
               unknown
               to
               most
               others
               before
               that
               time
               ?
               Or
               whether
               the
               interpretation
               of
               the
               Prophet
               Esay
               ,
               and
               of
               other
               like
               prophecies
               which
               he
               made
               ,
               were
               literally
               and
               really
               included
               in
               the
               prophecies
               themselves
               ,
               and
               ratified
               by
               the
               General
               Analogie
               of
               Faith
               ,
               or
               by
               the
               Common
               Rule
               of
               interpretation
               in
               those
               times
               sufficiently
               known
               to
               the
               learned
               ,
               whose
               eyes
               were
               not
               blinded
               with
               passion
               ,
               nor
               prejudiced
               with
               partiality
               to
               their
               own
               Sects
               or
               Factions
               ?
            
          
           
             To
             this
             we
             Answer
             ,
             that
             St.
             Paul's
             Interpretation
             of
             the
             Prophet
             was
             really
             included
             in
             the
             literal
             sense
             of
             the
             Prophecie
             ,
             and
             the
             literal
             sense
             or
             construction
             ,
             which
             he
             made
             of
             the
             fore-cited
             passage
             in
             the
             Prophet
             Esay
             ,
             and
             other
             Prophets
             ,
             was
             warrantable
             by
             the
             Common
             Rule
             of
             Interpretation
             sufficiently
             known
             in
             those
             times
             .
          
           
             
               The
               Rule
               is
               General
               ;
               That
               all
               those
               places
               of
               the
               old
               Testament
               ,
               which
               
               intimate
               either
               a
               new
               manner
               of
               Gods
               governing
               the
               world
               ,
               or
               a
               beginning
               of
               his
               reign
               over
               all
               Nations
               ,
               or
               of
               being
               made
               Lord
               and
               King
               ,
               or
               of
               arising
               to
               Judge
               the
               earth
               ,
               must
               be
               meant
               of
               God
               incarnate
               ,
               that
               is
               ,
               of
               the
               Son
               of
               God
               begotten
               before
               all
               worlds
               ,
               and
               begotten
               again
               from
               the
               dead
               .
            
             For
             as
             the
             Son
             of
             God
             by
             his
             death
             and
             resurrection
             became
             our
             Lord
             by
             a
             peculiar
             Title
             ;
             So
             he
             was
             from
             the
             ground
             of
             the
             same
             Title
             appointed
             Judge
             of
             quick
             and
             dead
             by
             a
             peculiar
             and
             personal
             right
             .
             This
             is
             more
             often
             and
             more
             Emphatically
             intimated
             by
             our
             Saviour
             Christ
             ,
             and
             by
             his
             Apostles
             ,
             then
             observed
             by
             many
             of
             their
             profest
             Interpreters
             .
             First
             by
             
               St.
               Peter
            
             ,
             Acts
             10.
             40
             ,
             41
             ,
             42.
             
             
               Him
               God
               raised
               up
               the
               third
               day
               ,
               and
               shewed
               him
               openly
               ,
               not
               unto
               all
               the
               people
               ,
               but
               unto
               witnesses
               chosen
               before
               of
               God
               ,
               even
               to
               us
               ,
               who
               did
               eat
               and
               drink
               with
               him
               after
               he
               rose
               from
               the
               dead
               .
               And
               he
               commanded
               us
               to
               preach
               to
               the
               people
               ,
               and
               to
               testifie
               ,
               that
               it
               is
               he
               ,
               which
               was
               ordained
               of
               God
               to
               be
               the
               Judge
               of
               the
               quick
               and
               the
               dead
               .
            
             And
             again
             by
             
               St.
               Paul
            
             ,
             Acts
             17.
             30
             ,
             31.
             
             
               And
               the
               times
               of
               this
               ignorance
               God
               winked
               at
               ,
               but
               now
               commandeth
               all
               men
               every
               where
               to
               repent
               :
               because
               he
               hath
               appointed
               a
               day
               ,
               in
               the
               which
               he
               will
               Judge
               the
               world
               in
               righteousness
               ,
               by
               that
               man
               ,
               whom
               he
               hath
               ordained
               ;
               whereof
               he
               hath
               given
               assurance
               unto
               all
               men
               in
               that
               he
               hath
               raised
               him
               from
               the
               dead
               .
            
             But
             more
             fully
             by
             the
             same
             
               St.
               Paul
            
             ,
             Rom.
             14.
             9.
             
             
               To
               this
               end
               Christ
               both
               died
               ,
               and
               rose
               ,
               and
               revived
               ,
               that
               he
               might
               he
               Lord
               both
               of
               the
               dead
               and
               living
               .
            
             In
             this
             Collection
             from
             the
             Prophet
             Esay
             he
             saith
             no
             more
             ,
             then
             our
             Saviour
             hath
             done
             ,
             Iohn
             5.
             21
             ,
             22.
             
             
               For
               as
               the
               Father
               raiseth
               up
               the
               dead
               ,
               and
               quickeneth
               them
               ,
               even
               so
               the
               Son
               quickeneth
               whom
               he
               will.
               For
               the
               Father
               Iudgeth
               no
               man
               ,
               but
               hath
               committed
               all
               Judgment
               unto
               the
               Son.
               
            
          
           
             4.
             
             But
             the
             Former
             Question
             still
             revolves
             upon
             the
             same
             Center
             that
             it
             
             did
             before
             .
             The
             Point
             or
             Center
             is
             This
             ;
             
               Whether
               St.
               Peter
               ,
               or
               St.
               Paul
               ,
               or
               whether
               our
               Saviour
               himself
               did
               deliver
               the
               doctrine
               fore-cited
               from
               that
               authority
               only
               ,
               which
               was
               delegated
               to
               them
               from
               God
               ,
               within
               that
               compass
               of
               time
               ,
               wherein
               they
               did
               converse
               with
               men
               here
               on
               earth
               ?
            
             
               or
               whether
               the
               doctrine
               ,
               which
               they
               then
               delivered
               ,
               were
               fully
               ratified
               by
               Divine
               Authority
               revealed
               and
               written
               before
               ?
            
             
               To
               this
               we
               Answer
               ,
               that
               our
               Saviour
               Himself
               in
               all
               his
               
               Answers
               to
               the
               Jews
               did
               but
               Comment
               upon
               ,
               or
               expound
               those
               Texts
               of
               holy
               Scripture
               ,
               which
               he
               had
               put
               into
               his
               Prophets
               mouthes
               long
               before
               he
               himself
               had
               spoken
               with
               the
               mouth
               of
               man.
               
            
             
               One
               of
               the
               most
               pregnant
               Texts
               of
               the
               Old
               Testament
               is
               Psal
               .
               82.
               1
               ,
               2.
               
               God
               standeth
               in
               the
               congregation
               of
               the
               mighty
               ,
               he
               judgeth
               among
               the
               Gods
               :
               How
               long
               will
               ye
               Judge
               unjustly
               ,
               and
               accept
               the
               persons
               of
               the
               wicked
               ?
               I
               have
               said
               ye
               are
               Gods
               ;
               and
               all
               of
               you
               are
               children
               of
               the
               most
               High
               ;
               but
               ye
               shall
               die
               like
               men
               ,
               and
               fall
               like
               one
               of
               the
               Princes
               :
               that
               is
               ,
               like
               any
               Princes
               amongst
               the
               Heathen
               :
            
             And
             dying
             and
             falling
             thus
             ,
             they
             could
             not
             expect
             that
             they
             were
             to
             rise
             again
             to
             Judge
             others
             ,
             but
             rather
             to
             be
             Judged
             by
             God
             himself
             ,
             or
             by
             him
             that
             was
             the
             
               Son
               of
               the
               most
               High
               in
               another
               manner
               then
               they
               were
               :
            
             who
             though
             he
             were
             to
             die
             as
             man
             ,
             yet
             did
             he
             not
             cease
             to
             be
             the
             Son
             of
             God
             by
             his
             death
             :
             Yea
             ,
             He
             was
             declared
             to
             be
             The
             only
             Son
             of
             God
             with
             Power
             ,
             by
             His
             Resurrection
             from
             the
             Dead
             .
             And
             out
             of
             this
             hope
             of
             his
             future
             resurrection
             ,
             the
             Psalmist
             for
             Conclusion
             ,
             being
             as
             it
             seems
             opprest
             with
             corruption
             of
             Judgment
             ,
             appeals
             unto
             the
             supreme
             Judge
             as
             well
             of
             the
             dead
             as
             of
             the
             living
             .
             
               Arise
               O
               God
               ,
               Iudge
               the
               earth
               for
               thou
               shalt
               inherit
               all
               Nations
               ,
            
             ver
             .
             8.
             
             He
             doth
             not
             say
             ,
             Thou
             dost
             inherit
             all
             Nations
             ,
             or
             thou
             
               art
               already
            
             set
             in
             Judgment
             ;
             but
             
               arise
               O
               God
               to
               Iudge
               the
               earth
               ,
               for
               thou
               shalt
               inherit
               all
               Nations
               .
            
             
               So
               that
               the
               ground
               or
               Title
               of
               his
               universal
               Jurisdiction
               or
               judicature
               is
               his
               Inheritance
               of
               all
               Nations
               ,
               and
               his
               Title
               of
               Inheritance
               over
               all
               Nations
               bears
               date
               ,
               or
               began
               to
               be
               
                 in
                 Esse
              
               from
               the
               day
               of
               his
               Resurrection
               ;
            
             as
             you
             heard
             before
             out
             of
             
               St
               Paul
               ,
               Rom.
            
             14.
             
             
               And
               was
               before
               him
               expresly
               foretold
               by
               the
               Prophet
               
                 David
                 ,
                 Psal
              
               .
               2.
               7
               ,
               8
               ,
               9.
               
               I
               will
               declare
               the
               Decree
               ;
               the
               Lord
               hath
               said
               unto
               me
               ,
               Thou
               art
               my
               Son
               ;
               This
               day
               have
               I
               begotten
               thee
               .
               Ask
               of
               me
               ,
               and
               I
               will
               give
               thee
               the
               heathen
               for
               thine
               inheritance
               ,
               and
               the
               uttermost
               parts
               of
               the
               earth
               for
               thy
               possession
               ,
               Thou
               shalt
               break
               them
               with
               a
               rod
               of
               Iron
               ;
               thou
               shalt
               dash
               them
               in
               pieces
               like
               a
               potters
               vessel
               .
            
             This
             Decree
             was
             executed
             ,
             this
             promise
             performed
             ,
             when
             ,
             All
             Power
             in
             Heaven
             and
             Earth
             was
             given
             unto
             Christ
             :
             Matth.
             28.
             18.
             
          
           
             5.
             
             To
             omit
             all
             further
             variety
             of
             Testimonies
             ;
             No
             other
             Article
             in
             our
             Creed
             is
             ,
             or
             can
             be
             so
             authentickly
             testified
             ,
             as
             This
             One
             Article
             of
             Christs
             coming
             to
             Judgment
             is
             .
             Besides
             that
             it
             was
             expresly
             and
             distinctly
             foretold
             by
             the
             Prophets
             ,
             and
             the
             fulfilling
             of
             their
             prophecies
             expresly
             avouched
             by
             the
             Evangelists
             and
             the
             Apostles
             ,
             the
             Truth
             of
             it
             was
             in
             special
             manner
             sealed
             by
             the
             blood
             of
             this
             Great
             Judge
             himself
             .
             The
             only
             matter
             of
             death
             ,
             which
             the
             malicious
             wit
             of
             his
             enemies
             could
             invent
             or
             pretend
             against
             him
             ,
             
             was
             from
             his
             voluntary
             Confession
             of
             this
             Article
             ,
             in
             the
             same
             Form
             or
             Terms
             wherein
             we
             profess
             our
             Belief
             of
             it
             .
             For
             ,
             as
             you
             may
             read
             Matth.
             26.
             59.
             
             After
             the
             High-Priest
             and
             Elders
             had
             found
             ,
             that
             the
             Witnesses
             suborned
             against
             him
             did
             not
             agree
             in
             their
             testimonies
             ,
             or
             else
             (
             which
             is
             more
             probable
             )
             that
             their
             testimonies
             ,
             though
             well
             agreeing
             ,
             did
             not
             amount
             to
             any
             matter
             Capital
             :
             the
             High-Priest
             seeks
             to
             intangle
             him
             in
             his
             own
             Answers
             to
             This
             Interrogatory
             :
             
               I
               adjure
               thee
               by
               the
               living
               God
               ,
               that
               thou
               tell
               us
               ,
               whether
               thou
               be
               The
               Christ
               ,
               the
               Son
               of
               God
               ,
            
             ver
             .
             63.
             
             Our
             Saviour
             confesseth
             the
             Article
             or
             Interrogatory
             ;
             For
             so
             much
             is
             answered
             ,
             at
             least
             in
             the
             next
             words
             ,
             
             
               Thou
               hast
               said
               it
               ,
               Nevertheless
               I
               say
               unto
               you
               ,
               Hereafter
               shall
               you
               see
               the
               Son
               of
               Man
               sitting
               on
               the
               right
               hand
               of
               Power
               ,
               and
               coming
               in
               the
               Clouds
               of
               Heaven
               .
            
          
           
             This
             Adversative
             Particle
             
               [
               Nevertheless
            
             ]
             hath
             much
             troubled
             some
             Interpreters
             ;
             and
             some
             ,
             to
             ease
             themselves
             of
             further
             trouble
             ,
             would
             have
             it
             
             to
             be
             no
             Adversative
             ,
             but
             an
             Affirmative
             :
             As
             to
             their
             apprehensions
             the
             
               Hebrew
               Ac
            
             (
             whereof
             the
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             this
             place
             is
             the
             expression
             )
             in
             many
             places
             of
             the
             Old
             Testament
             ,
             is
             an
             Affirmative
             ,
             no
             Adversative
             Particle
             .
          
           
             But
             it
             were
             easie
             to
             shew
             them
             wherein
             their
             Observations
             fail
             .
             The
             difficulty
             of
             the
             Construction
             in
             this
             place
             may
             be
             Two
             wayes
             salved
             ;
             either
             1.
             by
             filling
             up
             this
             Hiatus
             or
             chink
             in
             
               St.
               Matthew
            
             ,
             with
             the
             words
             of
             our
             Saviours
             answer
             ,
             which
             
               St.
               Luke
            
             relates
             :
             Or
             2.
             by
             borrowing
             this
             Adversative
             Particle
             from
             
               St.
               Matthew
            
             ,
             and
             adding
             it
             unto
             St.
             Luke's
             Relation
             .
          
           
             Unto
             the
             former
             Question
             ;
             
               Art
               Thou
               The
               Christ
            
             ?
             Our
             Saviour
             in
             the
             morning
             answered
             ,
             
               If
               I
               tell
               you
               ,
               you
               will
               not
               believe
               ,
            
             Luke
             22.
             67.
             
             And
             it
             is
             probable
             our
             Saviours
             words
             related
             by
             
               St.
               Matthew
               ;
               thou
               sayest
               it
               ,
            
             include
             as
             much
             ,
             as
             if
             he
             had
             said
             ;
             
               Thy
               Conscience
               tels
               thee
               ,
               though
               thou
               wilt
               not
               hearken
               to
               it
               ,
               nor
               believe
               it
               ,
               that
               I
               am
               Christ
               the
               Son
               of
               God
               ;
               but
               howsoever
               you
               will
               not
               now
               believe
               it
               ,
               nevertheless
               hereafter
               you
               shall
               be
               inforced
               to
               acknowledge
               it
               .
               Hereafter
               shall
               ye
               see
               the
               Son
               of
               man
               sitting
               on
               the
               right
               hand
               of
               power
               ,
               and
               coming
               in
               the
               Clouds
               of
               Heaven
               .
               Then
               the
               High
               Priest
               rent
               his
               clothes
               ,
               saying
               ;
               he
               hath
               spoken
               blasphemy
               ;
               what
               further
               need
               have
               we
               of
               witnesses
               ?
            
             Indeed
             if
             the
             matter
             which
             he
             confessed
             had
             been
             truly
             Capital
             ,
             his
             own
             confession
             ,
             being
             made
             before
             a
             competent
             Judge
             ,
             had
             been
             a
             sufficient
             and
             full
             conviction
             without
             any
             further
             witness
             .
             But
             there
             was
             nothing
             in
             his
             Answer
             which
             ,
             according
             to
             these
             High-Priests
             Rules
             or
             Principles
             ,
             could
             bear
             so
             much
             as
             the
             least
             colour
             or
             appearance
             of
             any
             Crime
             ,
             much
             less
             of
             Blasphemy
             ;
             unlesse
             their
             hearts
             had
             been
             infected
             with
             malice
             against
             his
             Person
             .
          
           
             They
             now
             condemn
             him
             of
             Blasphemy
             in
             their
             own
             Court
             ,
             And
             yet
             immediately
             after
             they
             accuse
             him
             of
             Treason
             in
             the
             Roman
             Court
             ,
             for
             saying
             
             he
             was
             the
             
               King
               of
               the
               Iews
            
             :
             Their
             accusation
             in
             both
             was
             so
             grosly
             malicious
             ,
             that
             it
             did
             plainly
             reverberate
             or
             reflect
             upon
             themselves
             ;
             For
             if
             to
             be
             
               King
               of
               the
               Iews
            
             were
             Treason
             against
             the
             Roman
             State
             ,
             then
             the
             High-Priests
             and
             Elders
             with
             all
             their
             complices
             were
             traytors
             ;
             because
             they
             expected
             their
             Messias
             to
             be
             a
             temporal
             King
             ,
             greater
             then
             Caesar
             .
             But
             such
             is
             their
             malice
             against
             
               Jesus
               of
               Nazareth
            
             ,
             that
             rather
             then
             he
             should
             be
             acknowledged
             for
             their
             Messias
             ,
             they
             would
             make
             their
             Messias
             a
             traytor
             ,
             &
             their
             own
             doctrine
             concerning
             him
             to
             be
             treason
             .
             Rather
             then
             they
             will
             acknowledge
             
               Iesus
               of
               Nazareth
            
             to
             be
             the
             Son
             of
             God
             ,
             or
             the
             
               Son
               of
               man
               ,
               appointed
               to
               be
               the
               Iudge
               of
               quick
               &
               dead
               ,
            
             they
             will
             make
             their
             Messias
             to
             be
             a
             Blasphemer
             ,
             &
             the
             Prophets
             doctrine
             concerning
             his
             Personal
             Office
             to
             be
             blasphemy
             :
             for
             if
             the
             vail
             of
             malice
             had
             been
             removed
             from
             their
             hearts
             ,
             or
             if
             they
             had
             not
             looked
             upon
             our
             
               Saviours
               Answer
            
             through
             it
             ,
             there
             is
             no
             branch
             or
             part
             of
             this
             Answer
             ,
             which
             was
             not
             distinctly
             and
             expresly
             foretold
             by
             the
             Prophets
             .
             As
             ,
             
               That
               their
               expected
               Messias
               should
               be
               both
               the
               Son
               of
               God
               ,
               and
               the
               Son
               of
               Man
               ,
               and
               the
               Judge
               of
               all
               the
               earth
            
             ;
             First
             ,
             David
             had
             said
             of
             their
             
               Messias
               ;
               Sit
               thou
               on
               my
               right
               hand
               ,
               until
               I
               make
               thine
               enemies
               thy
               footstool
               ,
               Psal
               .
            
             110.
             1.
             
             Here
             was
             the
             Seat
             of
             his
             Judgment
             prepared
             at
             the
             right
             hand
             of
             Power
             .
             His
             Coming
             likewise
             in
             the
             clouds
             as
             
               the
               Son
               of
               Man
               to
               the
               Antient
               of
               dayes
            
             to
             receive
             this
             Power
             and
             Jurisdiction
             is
             expresly
             foretold
             by
             Daniel
             ,
             Chap.
             7.
             ver
             .
             13.
             
             And
             was
             
             it
             not
             now
             full
             time
             that
             God
             ,
             as
             the
             Psalmist
             before
             had
             prayed
             ,
             Psal
             .
             82.
             8.
             should
             
               arise
               to
               Iudge
               the
               earth
            
             ,
             when
             as
             malice
             had
             so
             far
             perverted
             the
             Judgement
             of
             the
             children
             of
             God
             ,
             of
             Moses
             and
             Aarons
             Successors
             ,
             that
             they
             had
             adjudged
             the
             
               Son
               of
               God
            
             to
             death
             for
             avouching
             himself
             to
             be
             the
             
               Judge
               of
               the
               quick
               and
               the
               dead
               .
            
          
           
             6.
             
             The
             Particular
             Duties
             ,
             whereunto
             the
             Belief
             of
             this
             Article
             doth
             unpartially
             
             bind
             all
             ,
             may
             be
             prest
             upon
             the
             soul
             of
             the
             Reader
             with
             better
             opportunity
             ,
             when
             we
             come
             unto
             the
             later
             
               General
               branches
            
             proposed
             ;
             viz.
             the
             Process
             or
             Sentence
             .
             The
             most
             general
             fruit
             which
             this
             Second
             Branch
             affords
             ,
             is
             Comfort
             in
             oppression
             ,
             or
             when
             Judgment
             either
             publickly
             ,
             or
             in
             our
             own
             particular
             is
             perverted
             .
          
           
             Tully
             ,
             that
             famous
             Orator
             and
             great
             States-man
             ,
             seeing
             his
             Country
             laws
             and
             priviledges
             overthrown
             ,
             and
             his
             Country
             brought
             into
             Slavery
             by
             Augustus
             ,
             writes
             unto
             the
             Emperor
             ,
             that
             he
             for
             his
             part
             would
             leave
             this
             world
             ,
             and
             prefer
             a
             complaint
             against
             him
             unto
             the
             Decii
             and
             Curii
             ,
             Antient
             Romans
             which
             had
             laid
             down
             their
             lives
             for
             the
             Liberty
             of
             their
             Country
             long
             before
             .
             Thus
             to
             desire
             rather
             to
             die
             ,
             then
             to
             behold
             the
             evil
             ,
             which
             was
             likely
             to
             befal
             that
             goodly
             and
             flourishing
             Common-weal
             ,
             was
             not
             amiss
             ,
             not
             (
             in
             it self
             )
             unchristian
             .
             For
             so
             God
             in
             mercy
             takes
             away
             good
             and
             merciful
             men
             before
             he
             begin
             to
             execute
             his
             severe
             and
             publick
             Judgments
             upon
             any
             
             Land
             ,
             lest
             they
             should
             see
             the
             evil
             to
             come
             .
             And
             out
             of
             the
             strength
             of
             this
             good
             desire
             perhaps
             it
             was
             ,
             that
             Tully
             ,
             albeit
             he
             had
             been
             noted
             for
             timorousness
             in
             his
             prosperity
             ,
             did
             entertain
             a
             violent
             death
             with
             manly
             and
             Christian-like
             Courage
             .
             But
             alas
             ,
             what
             a
             miserable
             comfort
             was
             it
             ,
             which
             he
             could
             hope
             for
             from
             Decius
             or
             Curius
             ,
             or
             from
             any
             of
             his
             deceased
             Predecessors
             ,
             whom
             he
             knew
             not
             where
             ,
             or
             in
             what
             estate
             to
             find
             ?
             With
             what
             constancie
             and
             patience
             would
             this
             man
             have
             maintained
             a
             just
             Cause
             ,
             specially
             his
             Countries
             right
             ,
             whether
             by
             living
             or
             dying
             ,
             if
             his
             heart
             had
             been
             fraught
             with
             Belief
             or
             hopes
             of
             finding
             
               so
               wise
               ,
               so
               gracious
               ,
               so
               upright
               and
               powerful
               a
               Judge
               ,
               as
               we
               acknowledge
               Christ
               Jesus
               the
               Son
               of
               God
               to
               be
               .
            
             If
             he
             be
             for
             us
             ,
             what
             can
             be
             against
             us
             ?
             If
             he
             be
             pleased
             to
             heal
             us
             ,
             what
             wounds
             can
             hurt
             us
             ?
             If
             he
             acquits
             us
             ,
             what
             Sentence
             or
             condemnation
             can
             prejudice
             us
             ?
             The
             
               Heathen
               Poet
            
             and
             
               Epicurean
               Philosopher
            
             had
             observed
             ;
          
           
             
               
                 Integer
                 vitae
                 scelerisque
                 purus
                 ,
                 Horace
                 Carm
                 lib.
                 
              
            
             
               
                 Non
                 eget
                 Mauri
                 jaculis
                 ,
                 nec
                 arcu
                 :
                 &c.
              
               1.
               
               Ode
               .
               22.
               
            
          
           
             That
             there
             could
             be
             no
             weapons
             ,
             whether
             offensive
             or
             defensive
             ,
             so
             useful
             ,
             as
             integrity
             of
             life
             ,
             and
             soundness
             of
             Conscience
             .
             
               He
               that
               was
               thus
               armed
               ,
               needed
               no
               other
               armour
               or
               weapons
               .
            
             This
             was
             but
             a
             dreaming
             apprehension
             of
             that
             Confidence
             ,
             which
             our
             Apostle
             deduceth
             from
             its
             true
             original
             ,
             Rom.
             8.
             ver
             .
             31.
             to
             37.
             
             
               In
               all
               these
               things
               we
               are
               more
               then
               Conquerors
               .
            
             I
             do
             not
             herein
             dissent
             from
             them
             :
             And
             I
             could
             wish
             they
             would
             not
             herein
             dissent
             from
             me
             ;
          
           
             7.
             
             I
             know
             a
             great
             many
             ready
             to
             derive
             this
             Confidence
             from
             the
             doctrine
             of
             Election
             or
             Predestination
             .
             
               but
               think
               ,
               that
               their
               perswasions
               of
               their
               own
               Election
               and
               Predestination
               are
               but
               vain
               and
               meerly
               Jewish
               ,
               unless
               in
               all
               their
               troubles
               and
               oppressions
               they
               become
               like
               unto
               their
               supream
               Judge
               in
               these
               Two
               Points
               :
               First
               in
               the
               Integrity
               or
               uprightness
               of
               the
               Cause
               ,
               for
               which
               they
               suffer
               oppressions
               or
               grievances
               ;
               Secondly
               in
               suffering
               grievances
               though
               openly
               wrongful
               with
               Meekness
               and
               
               Patience
               .
            
             A
             Lesson
             most
             necessary
             for
             these
             times
             ,
             though
             hard
             to
             learn
             in
             this
             and
             neighbour
             places
             ;
             Many
             (
             I
             dare
             not
             say
             all
             ,
             or
             most
             part
             )
             of
             whose
             Inhabitants
             are
             of
             that
             disposition
             and
             education
             ,
             that
             they
             neither
             know
             how
             
             to
             entertain
             wholesom
             Justice
             or
             Government
             ,
             with
             that
             obedience
             and
             respect
             which
             they
             owe
             unto
             it
             ;
             nor
             can
             brook
             any
             injustice
             or
             error
             in
             judgement
             ,
             though
             executed
             by
             their
             lawful
             Magistrates
             or
             Superiors
             ,
             without
             intemperate
             speeches
             ,
             undecent
             opposition
             ,
             or
             unmannerly
             Censure
             .
             Yet
             let
             me
             tell
             them
             ,
             that
             this
             proneness
             to
             
               speak
               evil
               of
               Dignities
            
             and
             Dominions
             ,
             whether
             Ecclesiastick
             or
             Temporal
             ,
             is
             one
             of
             those
             grievous
             sins
             ,
             whereof
             ,
             as
             
               St.
               Iude
            
             intimates
             ,
             the
             
               supream
               Iudge
            
             will
             take
             special
             notice
             in
             that
             day
             ;
             and
             the
             harborers
             of
             it
             ,
             without
             repentance
             ,
             shall
             have
             a
             large
             portion
             of
             the
             wo
             or
             curse
             denounced
             by
             Enoch
             :
             There
             is
             no
             sin
             ,
             for
             its
             quality
             ,
             more
             opposite
             to
             Iustice
             ,
             or
             that
             can
             more
             provoke
             a
             just
             &
             gracious
             Iudge
             ,
             then
             intrusion
             into
             his
             Office
             without
             Warrant
             or
             Commission
             ;
             and
             yet
             so
             they
             all
             do
             ,
             that
             without
             warrant
             will
             become
             Magistrates
             ,
             or
             Censurers
             ,
             or
             Judges
             of
             others
             .
             Such
             as
             affect
             the
             name
             of
             
               Zealous
               Professors
            
             in
             our
             times
             ,
             cannot
             more
             directly
             impeach
             themselves
             of
             
               gross
               Hypocrisie
            
             ,
             then
             by
             nursing
             this
             
               censuring
               humor
            
             in
             themselves
             ,
             orr
             applauding
             it
             in
             others
             ,
             whilest
             they
             profess
             to
             believe
             
               this
               Article
            
             ,
             of
             appearing
             before
             the
             Judgement
             seat
             of
             Christ
             :
             The
             Belief
             whereof
             ,
             were
             it
             true
             or
             sound
             ,
             would
             not
             suffer
             
               this
               censorious
               humour
            
             ,
             of
             all
             others
             whatsoever
             ,
             to
             lodge
             in
             the
             same
             brest
             with
             it
             ,
             as
             being
             most
             directly
             opposite
             unto
             it
             ,
             most
             incompatible
             with
             it
             .
          
           
             Nor
             did
             our
             Apostle
             
               St.
               Paul
            
             himself
             know
             any
             other
             Medicine
             or
             possible
             cure
             of
             this
             Malady
             ,
             then
             the
             pressing
             
               this
               Article
            
             upon
             such
             as
             were
             tainted
             with
             it
             :
             
               Who
               art
               thou
            
             (
             saith
             he
             ,
             Rom.
             14.
             4.
             
             )
             
               that
               judgest
               another
               mans
               servant
               ?
               to
               his
               own
               Master
               he
               standeth
               or
               falleth
               :
            
             What
             more
             would
             you
             have
             said
             (
             or
             have
             left
             un-said
             )
             to
             such
             ,
             as
             take
             upon
             them
             to
             judge
             or
             censure
             their
             lawful
             Magistrates
             and
             Pastors
             ?
             And
             again
             ,
             ver
             .
             10.
             
             
               Why
               dost
               thou
               judge
               thy
               brother
               ?
               or
               why
               dost
               thou
               set
               at
               nought
               thy
               brother
               ?
               seeing
               we
               shall
               all
               stand
               before
               the
               Iudgement
               seat
               of
               Christ
            
             ;
             and
             ver
             .
             12.
             
             
               So
               then
               every
               one
               of
               us
               shall
               give
               an
               account
               of
               himself
               to
               God
               :
            
             As
             for
             the
             Magistrate
             ,
             or
             such
             as
             have
             taken
             the
             charge
             of
             souls
             upon
             them
             ,
             they
             must
             give
             an
             account
             to
             God
             ,
             not
             of
             themselves
             onely
             ,
             but
             of
             others
             committed
             to
             their
             charge
             ;
             but
             their
             flock
             or
             inferiors
             are
             not
             bound
             to
             give
             account
             of
             them
             ;
             and
             for
             this
             reason
             ,
             should
             in
             conscience
             be
             more
             ready
             to
             be
             directed
             or
             censured
             by
             them
             ,
             then
             to
             direct
             or
             judge
             their
             Actions
             .
          
           
             8.
             
             The
             
               former
               Point
            
             might
             pass
             without
             further
             Addition
             or
             Annotation
             ,
             were
             it
             not
             that
             a
             late
             Divine
             of
             deserved
             note
             ,
             seems
             to
             deny
             the
             place
             avouched
             ,
             Dan.
             7.
             13.
             to
             be
             
               literally
               meant
               of
               a
               final
               Judgement
            
             ;
             of
             which
             ,
             if
             it
             were
             not
             literally
             meant
             ,
             our
             
               Saviors
               Allegation
            
             of
             it
             was
             not
             concludent
             ;
             
             nor
             should
             the
             conviction
             of
             the
             High
             Priest
             ,
             for
             giving
             wrong
             Judgement
             upon
             our
             Savior
             ,
             be
             so
             notorious
             and
             manifest
             as
             we
             suppose
             it
             to
             be
             ,
             and
             at
             the
             last
             day
             it
             will
             appear
             :
             The
             prejudice
             of
             one
             modern
             Divines
             authority
             in
             a
             Negative
             of
             this
             nature
             cannot
             be
             great
             ,
             especially
             seeing
             this
             Negation
             is
             grounded
             onely
             upon
             an
             inconsiderate
             or
             careless
             
               Inference
               :
               This
               place
               of
               Daniel
            
             (
             saith
             he
             )
             
               is
               literally
               meant
               of
               Christs
               ascending
               to
               his
               Father
               ,
               and
               of
               his
               investiture
               in
               the
               Kingdom
               of
               Heaven
               :
            
             This
             no
             man
             denies
             .
             And
             necessary
             it
             was
             that
             he
             should
             ascend
             into
             Heaven
             ,
             and
             be
             established
             in
             his
             Throne
             ,
             before
             he
             came
             to
             the
             accomplishment
             of
             
               Jurisdiction
               Royal
            
             ;
             such
             is
             the
             exercise
             or
             execution
             of
             
               final
               Judgement
            
             :
             The
             Argument
             then
             will
             hold
             much
             better
             Affirmatively
             ,
             then
             Negatively
             :
             The
             forecited
             place
             of
             Daniel
             is
             literally
             meant
             of
             
               Christs
               Ascension
            
             and
             Enthronization
             ;
             Ergo
             ,
             it
             is
             principally
             meant
             of
             the
             execution
             of
             
               final
               Judgement
            
             ,
             of
             such
             a
             Judgement
             as
             is
             to
             reverse
             or
             rectifie
             whatsoever
             hath
             been
             wrongfully
             done
             or
             adjudged
             by
             the
             most
             potent
             Monarchs
             or
             supream
             Tribunals
             of
             the
             
             earth
             :
             So
             it
             is
             expresly
             foretold
             ,
             Dan.
             2.
             44
             ,
             45.
             
             That
             this
             Kingdom
             ,
             whereof
             the
             
               Son
               of
               Man
            
             did
             take
             possession
             ,
             should
             destroy
             or
             break
             in
             pieces
             the
             Babylonian
             ,
             the
             Persian
             ,
             the
             Macedonian
             ,
             and
             the
             
               Roman
               Monarchy
            
             ,
             with
             all
             their
             appurtenances
             and
             attendances
             ,
             or
             reliques
             :
             
               And
               in
               the
               days
               of
               these
               Kings
               shall
               the
               God
               of
               Heaven
               set
               up
               a
               Kingdom
               ,
               which
               shall
               never
               be
               destroyed
               ,
               and
               the
               Kingdom
               shall
               not
               be
               left
               to
               other
               people
               ,
               but
               it
               shall
               break
               in
               pieces
               and
               consume
               all
               these
               Kingdoms
               ,
               and
               it
               shall
               stand
               for
               ever
               :
               Forasmuch
               as
               thou
               sawest
               that
               the
               stone
               was
               cut
               out
               of
               the
               mountain
               without
               hands
               ,
               and
               that
               it
               brake
               in
               pieces
               the
               Iron
               ,
               the
               brass
               ,
               the
               clay
               ,
               the
               silver
               and
               gold
               ;
               the
               great
               God
               hath
               made
               known
               to
               the
               King
               what
               shall
               come
               to
               pass
               hereafter
               ,
               and
               the
               dream
               is
               certain
               ,
               and
               the
               interpretation
               thereof
               sure
               .
            
          
           
             To
             omit
             all
             Question
             ,
             how
             Christs
             Kingdom
             here
             foretold
             ,
             being
             not
             erected
             till
             the
             
               Roman
               Monarchy
            
             was
             at
             the
             height
             ,
             should
             destroy
             the
             Babylonian
             ,
             the
             Persian
             ,
             or
             the
             Macedonian
             Monarchy
             ,
             all
             which
             three
             were
             in
             the
             wane
             before
             the
             Roman
             was
             Crescent
             ;
             Certain
             it
             is
             ,
             that
             the
             Roman
             Monarchy
             being
             at
             the
             height
             when
             Christ
             ascended
             ,
             was
             to
             be
             destroyed
             by
             him
             ,
             yet
             not
             destroyed
             at
             his
             Ascension
             .
             The
             Case
             then
             is
             clear
             ,
             that
             the
             forementioned
             Prophecie
             of
             Daniel
             cannot
             be
             terminated
             by
             the
             time
             of
             our
             Saviours
             Ascension
             ,
             but
             is
             to
             be
             extended
             to
             all
             succeding
             ages
             ,
             yea
             after
             time
             shall
             be
             no
             more
             .
             If
             the
             Kingdom
             ,
             whereof
             Christ
             at
             his
             Ascension
             took
             possession
             ,
             be
             for
             duration
             everlasting
             ,
             for
             power
             most
             Soveraign
             ;
             so
             absolute
             and
             independent
             ,
             that
             all
             other
             Kingdoms
             which
             have
             been
             ,
             are
             ,
             or
             shal
             be
             ,
             depend
             on
             it
             ,
             and
             are
             responsible
             to
             it
             ;
             the
             execution
             of
             all
             Judgement
             ,
             whether
             past
             or
             to
             come
             ,
             whether
             temporal
             or
             eternal
             ,
             must
             either
             be
             ratified
             or
             reverst
             ,
             or
             immediately
             awarded
             by
             
               This
               everlasting
               King.
            
             
          
           
             Polanus
             himself
             ,
             (
             the
             principal
             Author
             or
             Abettor
             of
             the
             former
             Opinion
             ,
             
             
               viz.
               That
               the
               place
               of
            
             Dan.
             7.
             13.
             
               is
               not
               literally
               meant
               of
               Christs
               coming
               to
               Judgement
               )
            
             grants
             ,
             That
             the
             Kingdom
             ,
             whereof
             Christ
             at
             his
             Ascension
             took
             possession
             ,
             shall
             be
             
               consummate
               in
               the
               life
               to
               come
               ,
               and
               not
               before
            
             ;
             And
             in
             granting
             thus
             much
             ,
             he
             is
             concluded
             to
             grant
             withal
             ,
             that
             the
             former
             places
             are
             
               principally
               or
               consummatly
            
             meant
             
               of
               Christs
               coming
               to
               Iudge
               the
               World
               ,
            
             and
             to
             translate
             the
             Kingdom
             of
             God
             begun
             here
             on
             earth
             ,
             into
             the
             Heaven
             of
             Heavens
             ;
             in
             which
             ,
             so
             translated
             ,
             all
             shall
             be
             Kings
             ,
             all
             shall
             be
             Judges
             ,
             all
             shall
             be
             perpetual
             Laws
             unto
             themselves
             ;
             there
             shall
             be
             no
             place
             for
             after
             Judgement
             ,
             especially
             for
             any
             sentence
             of
             condemnation
             .
          
           
             9.
             
             To
             let
             the
             former
             mis-interpretation
             of
             the
             Prophet
             Daniel
             pass
             as
             a
             private
             error
             ,
             or
             oversight
             rather
             ,
             which
             wants
             the
             general
             consent
             ,
             as
             well
             of
             the
             Roman
             Church
             ,
             as
             of
             the
             Reformed
             ;
             it
             is
             now
             (
             God
             be
             praised
             )
             on
             all
             hands
             agreed
             on
             ,
             and
             acknowledged
             by
             the
             best
             learned
             of
             both
             Churches
             ,
             that
             
               many
               places
               of
               the
               Old
               Testament
               are
               literally
               and
               truly
               meant
               both
               of
               Christs
               first
               coming
               in
               humility
               to
               be
               judged
               of
               men
               ,
               and
               of
               his
               second
               coming
               in
               glory
            
             
             
               to
               give
               Iudgement
               upon
               the
               world
               :
            
             And
             not
             of
             these
             two
             Periods
             of
             times
             onely
             ,
             but
             of
             all
             the
             times
             intermediate
             or
             interjacent
             :
             Howbeit
             ,
             of
             these
             times
             onely
             
               Inchoativè
               ;
               consummately
            
             ,
             finally
             ,
             or
             punctually
             of
             the
             life
             to
             come
             ,
             which
             takes
             beginning
             from
             the
             
               last
               Iudgement
            
             .
             That
             this
             place
             of
             Dan.
             7.
             is
             Inchoativè
             meant
             of
             
               Christs
               first
               coming
            
             ;
             that
             is
             ,
             that
             it
             first
             began
             literally
             to
             be
             verified
             then
             ,
             but
             shall
             not
             be
             consummated
             or
             fulfilled
             until
             the
             last
             Judgement
             ,
             or
             in
             the
             life
             to
             come
             ,
             is
             acknowledged
             and
             well
             observed
             by
             a
             late
             learned
             Jesuit
             :
             And
             this
             Interpretation
             being
             proffered
             by
             a
             man
             of
             that
             profession
             ,
             I
             entertain
             the
             rather
             ,
             because
             it
             affords
             us
             a
             facile
             and
             commodious
             interpretation
             of
             all
             or
             most
             of
             those
             places
             (
             whether
             in
             the
             Old
             Testament
             or
             in
             the
             New
             )
             which
             the
             Romish
             Church
             ,
             the
             Iesuits
             in
             special
             
             insist
             upon
             ,
             for
             the
             glorious
             Prerogatives
             of
             the
             
               visible
               Church
            
             ,
             and
             of
             the
             visible
             Roman
             Church
             above
             all
             Churches
             visible
             .
          
           
             How
             many
             instances
             soever
             or
             places
             they
             bring
             ,
             whether
             general
             for
             the
             visible
             or
             militant
             Church
             ,
             or
             for
             the
             glory
             of
             the
             Roman
             Church
             in
             special
             ;
             this
             
               One
               Answer
            
             will
             give
             satisfaction
             to
             all
             :
             
               They
               are
               meant
               of
               the
               visible
               or
               militant
               Church
               Inchoativè
               ,
               but
               of
               the
               Church
               triumphant
               ,
               Consummativè
               :
               
               They
               are
               meant
               of
               the
               visible
               or
               militant
               Church
               indefinitely
               ;
               that
               is
               ,
               some
               particular
               members
               of
               the
               visible
               Church
               ,
               have
               undoubted
               pledges
               or
               earnests
               of
               those
               glorious
               promises
               in
               this
               life
               ,
               which
               notwithstanding
               shall
               not
               be
               either
               universally
               ,
               punctually
               ,
               or
               solidly
               accomplished
               ,
               save
               onely
               in
               the
               members
               of
               the
               Church
               triumphant
               .
            
          
           
             
               Christs
               Church
            
             (
             whether
             we
             consider
             it
             as
             militant
             or
             triumphant
             )
             is
             an
             essential
             or
             integral
             part
             of
             his
             Kingdom
             ;
             and
             as
             his
             Kingdom
             ,
             so
             his
             Church
             ,
             hath
             its
             first
             plantation
             or
             beginning
             here
             on
             earth
             :
             Both
             have
             a
             right
             or
             interest
             in
             the
             glorious
             promises
             made
             to
             the
             Church
             universal
             ;
             neither
             Church
             nor
             Kingdom
             here
             on
             earth
             can
             have
             entire
             possession
             of
             the
             blessings
             or
             prerogatives
             promised
             ,
             until
             it
             be
             given
             them
             by
             the
             
               Great
               King
            
             at
             the
             day
             of
             
               Final
               Judgment
            
             .
             Of
             this
             rank
             is
             that
             prophecie
             ,
             Jer.
             31.
             34.
             
             
               And
               they
               shall
               teach
               no
               more
               every
               man
               his
               neighbor
               ,
               and
               every
               man
               his
               brother
               ,
               saying
               ,
               know
               the
               Lord
               ;
               for
               they
               shall
               all
               know
               me
               from
               the
               least
               of
               them
               unto
               the
               greatest
               of
            
             
             
               them
               ,
               saith
               the
               Lord
               ;
               for
               I
               will
               forgive
               their
               iniquity
               ,
               and
               I
               will
               remember
               their
               sin
               no
               more
               .
            
             This
             Place
             (
             no
             man
             denies
             )
             was
             literally
             verified
             in
             the
             Effusion
             of
             the
             
               Holy
               Ghost
            
             upon
             our
             
               Saviours
               Ascension
            
             ;
             But
             shall
             not
             be
             punctually
             and
             solidly
             fulfilled
             until
             the
             day
             of
             Judgment
             be
             past
             :
             Then
             the
             true
             members
             of
             Christs
             Church
             shall
             neither
             need
             Tradition
             ,
             nor
             the
             written
             Word
             ,
             they
             shall
             be
             all
             immediately
             taught
             of
             God
             ,
             and
             have
             his
             Laws
             most
             perfectly
             and
             indeliblely
             written
             in
             their
             hearts
             .
             
               The
               gates
               of
               hell
               shall
               not
               ,
            
             then
             ,
             in
             any
             wise
             
               prevail
               against
               them
            
             ,
             not
             so
             far
             as
             to
             annoy
             their
             bodies
             or
             interrupt
             their
             peace
             and
             happiness
             .
             Of
             this
             intire
             happiness
             and
             perfection
             ,
             the
             Church
             Militant
             had
             a
             pledge
             or
             earnest
             in
             the
             effusion
             of
             the
             Holy
             Ghost
             ,
             and
             all
             that
             be
             true
             Members
             of
             Christs
             Church
             ,
             have
             a
             superficial
             draught
             or
             picture
             of
             this
             entire
             happiness
             in
             their
             hearts
             .
             But
             Christ
             at
             his
             Ascension
             was
             so
             far
             from
             annulling
             the
             use
             of
             preaching
             ,
             or
             teaching
             one
             another
             ,
             that
             ,
             as
             the
             Apostle
             tels
             us
             ,
             Eph.
             4.
             11
             ,
             12
             ,
             13.
             
             
               He
               gave
               some
               Apostles
               ,
               and
               some
               Prophets
               ,
               and
               some
               Evangelists
               ,
               and
               some
               Pastors
               and
               Teachers
               ,
            
             (
             more
             extraordinary
             ,
             then
             any
             had
             been
             during
             the
             time
             of
             the
             Law
             )
             
               for
               the
               perfecting
               of
               the
               Saints
               ,
               for
               the
               work
               of
               the
               Ministry
               ,
               for
               the
               edifying
               of
               the
               body
               of
               Christ
               ,
               till
               we
               all
               come
               in
               the
               unity
               of
               faith
               ,
               &c.
               
            
          
           
             10.
             
             Thus
             to
             interpret
             the
             prophecies
             of
             the
             Old
             Testament
             concerning
             the
             Church
             indefinitely
             taken
             ,
             can
             be
             no
             Paradox
             ,
             seeing
             the
             predictions
             of
             our
             Saviour
             himself
             concerning
             his
             Kingdom
             must
             of
             necessity
             be
             thus
             interpreted
             ;
             witness
             that
             Prediction
             (
             to
             omit
             others
             )
             Matth.
             16.
             27
             ,
             28.
             
             
               The
               Son
               of
               man
               shall
               come
               in
               the
               Glory
               of
               his
               Father
               with
               his
               Angels
               ,
               and
               then
               he
               shall
               reward
               every
               man
               according
               to
               his
               works
               .
               Verily
               I
               say
               unto
               you
               ,
               there
               be
               some
               standing
               here
               ,
               that
               shall
               not
               tast
               of
               death
               till
               they
               see
               the
               Son
               of
               Man
               coming
               in
               his
               Kingdom
               .
            
          
           
             The
             later
             part
             of
             this
             Prediction
             ,
             or
             the
             Experiment
             answering
             unto
             it
             ,
             was
             exemplified
             in
             
               Peter
               ,
               Iames
            
             and
             John
             ,
             within
             seven
             dayes
             after
             :
             For
             these
             Three
             were
             Spectators
             of
             his
             Transfiguration
             in
             the
             Mount
             ;
             And
             his
             transfiguration
             was
             but
             a
             representation
             or
             exemplification
             of
             that
             glory
             wherein
             he
             shall
             appear
             in
             the
             day
             of
             Judgment
             ,
             when
             he
             shall
             give
             these
             Apostles
             ,
             and
             all
             that
             shall
             obey
             his
             precepts
             ,
             full
             possession
             of
             the
             Kingdom
             of
             God
             prepared
             
             for
             them
             .
             But
             albeit
             these
             three
             Apostles
             had
             not
             onely
             their
             eyes
             ,
             but
             their
             ears
             true
             witnesses
             of
             
               his
               glory
               ,
               as
               of
               the
               glory
               of
               the
               onely
               begotten
               Son
               of
               God
            
             (
             for
             so
             it
             is
             said
             ,
             Matth.
             17.
             2.
             
             
               His
               face
               did
               shine
               as
               the
               Sun
               ,
               and
               his
               raiment
               was
               white
               as
               the
               light
            
             ;
             and
             ver
             .
             5.
             
             
               A
               bright
               cloud
               over
               shadowed
               them
               ,
               and
               behold
               a
               voice
               out
               of
               the
               cloud
               ,
               which
               said
               ,
               This
               is
               my
               well-beloved
               Son
               ,
               in
               whom
               I
               am
               well-pleased
               ,
               hear
               him
               :
               )
            
             Yet
             miserable
             men
             had
             they
             been
             for
             all
             this
             ,
             if
             their
             hopes
             or
             expectations
             had
             been
             terminated
             or
             accomplished
             with
             this
             transient
             glorious
             spectacle
             or
             voice
             :
             Both
             the
             voice
             and
             the
             spectacle
             were
             but
             earnests
             or
             pledges
             of
             that
             everlasting
             joy
             or
             happiness
             ,
             which
             they
             were
             to
             expect
             in
             the
             perpetual
             fruition
             of
             the
             like
             sights
             or
             sounds
             in
             the
             life
             to
             come
             .
          
           
             Of
             this
             sort
             or
             rank
             is
             that
             Prophecie
             of
             Esay
             2.
             4.
             
             
               And
               he
               shall
               judge
               among
               the
               Nations
               ,
               and
               shall
               rebuke
               many
               people
               ;
               and
               they
               shall
               beat
               their
               swords
               into
               Plow-shares
               ,
               and
               their
               spears
               into
               pruning-hooks
               :
               Nation
               shall
               not
               lift
               up
               sword
               against
               Nation
               ,
               neither
               shall
               they
               learn
               War
               any
               more
               .
            
             There
             was
             at
             the
             birth
             of
             this
             great
             Judge
             ,
             a
             glimps
             exhibited
             of
             this
             Universal
             Peace
             ,
             which
             shall
             not
             be
             universally
             established
             before
             the
             last
             and
             final
             Judgement
             :
             All
             the
             Nations
             of
             the
             Earth
             were
             quiet
             and
             free
             from
             any
             noise
             of
             War
             when
             he
             came
             first
             into
             the
             World
             :
             For
             Janus
             his
             Temple
             was
             then
             shut
             ;
             And
             after
             he
             shall
             be
             revealed
             again
             unto
             the
             World
             from
             Heaven
             ,
             there
             shall
             be
             neither
             Death
             ,
             nor
             Famine
             ,
             nor
             the
             Sword.
             Howbeit
             ,
             even
             the
             dearest
             of
             his
             Saints
             ,
             which
             have
             lived
             since
             his
             first
             Birth
             ,
             were
             to
             endure
             a
             perpetual
             War
             in
             their
             Pilgrimage
             here
             on
             earth
             ;
             and
             the
             end
             of
             their
             War
             is
             to
             make
             them
             capable
             of
             this
             everlasting
             peace
             .
          
           
             11.
             
             Another
             Prediction
             of
             his
             
               coming
               to
               Judgement
            
             there
             is
             ,
             which
             must
             be
             interpreted
             according
             to
             the
             
               former
               Rule
            
             ;
             that
             is
             ,
             Inchoativè
             ,
             or
             in
             part
             
             
               of
               his
               first
               coming
            
             to
             visit
             us
             in
             humility
             ,
             and
             to
             instruct
             the
             World
             ;
             but
             Completivè
             ,
             or
             fully
             ,
             of
             
               his
               second
               coming
            
             to
             Judge
             the
             World
             ,
             Mal.
             3.
             2
             ,
             3.
             
             
               But
               who
               may
               abide
               the
               day
               of
               his
               coming
               ?
               and
               who
               shall
               stand
               when
               he
               appeareth
               ?
               For
               he
               is
               like
               a
               refiners
               fire
               ,
               and
               like
               fullers
               sope
               :
               And
               he
               shall
               sit
               as
               a
               refiner
               or
               purifier
               of
               silver
               ,
               and
               he
               shall
               purifie
               the
               sons
               of
               Levi
               ,
               and
               purge
               them
               as
               gold
               and
               silver
               ,
               that
               they
               may
               offer
               unto
               the
               Lord
               an
               offering
               in
               righteousness
               .
            
          
           
             So
             certain
             and
             so
             general
             is
             the
             
               former
               Rule
            
             of
             interpretation
             ,
             that
             not
             this
             prediction
             of
             
             Malachi's
             onely
             ,
             and
             the
             like
             of
             other
             Prophets
             ;
             but
             the
             fulfilling
             of
             them
             related
             by
             the
             Evangelists
             ,
             cannot
             rightly
             be
             interpreted
             without
             the
             help
             of
             
               this
               Rule
            
             :
             For
             Instance
             ,
             to
             lay
             
               this
               Rule
            
             unto
             
               St.
               John
               Baptists
            
             speech
             ,
             Matth.
             3.
             10
             ,
             11
             ,
             12.
             
             
               Now
               also
               the
               ax
               is
               laid
               unto
               the
               root
               of
               the
               tree
               :
               Therefore
               every
               tree
               which
               bringeth
               forth
               not
               good
               fruit
               ,
               shall
               be
               hewn
               down
               and
               cast
               into
               the
               fire
               :
               I
               indeed
               Baptize
               you
               with
               water
               unto
               repentance
               ;
               but
               he
               that
               cometh
               after
               me
               ,
               is
               mightier
               then
               I
               ,
               whose
               shoes
               I
               am
               not
               worthy
               to
               bear
               ,
               he
               shall
               Baptize
               you
               with
               the
               holy
               Ghost
               ,
               and
               with
               fire
               :
               Whose
               fan
               is
               in
               his
               hand
               ,
               and
               he
               will
               throughly
               purge
               his
               floor
               ,
               and
               gather
               his
               wheat
               into
               the
               Garner
               :
               But
               will
               burn
               up
               the
               chaff
               with
               unquenchable
               fire
               .
            
             This
             Prediction
             cannot
             be
             exactly
             fulfilled
             until
             the
             
               Final
               Sentence
            
             be
             given
             and
             put
             in
             execution
             :
             And
             yet
             within
             43
             years
             after
             his
             Baptism
             by
             John
             ,
             there
             was
             a
             manifest
             and
             lively
             representation
             exhibited
             to
             the
             World
             of
             his
             second
             coming
             unto
             Judgement
             ;
             and
             this
             representation
             was
             exhibited
             upon
             the
             Nation
             of
             the
             Jews
             :
             The
             full
             accomplishment
             whereof
             shall
             at
             his
             second
             
             coming
             (
             and
             not
             before
             )
             be
             universally
             and
             exactly
             accomplished
             in
             all
             Nations
             ,
             and
             Languages
             ,
             and
             People
             :
             
               Wherein
               then
               doth
               this
               representation
               of
               Final
               Judgement
               ,
               which
               at
               his
               first
               coming
               was
               exhibited
               in
               the
               Jewish
               Nation
               ,
            
             
             
               punctually
               consist
            
             ?
             
               In
               this
               especially
               .
               There
               was
               such
               a
               notorious
               and
               manifest
               Crisis
               or
               distinction
               between
               the
               
                 Elect
                 and
                 Reprobate
              
               of
               the
               Jewish
               Nation
               ,
               or
               seed
               of
               Abraham
               at
               his
               first
               coming
               ,
               as
               in
               no
               Nation
               or
               People
               had
               been
               experienced
               before
               ,
               nor
               shall
               be
               experienced
               in
               any
               before
               the
               day
               of
               
                 Final
                 Judgement
              
               ,
               in
               which
               ,
               this
               distinction
               of
               Elect
               and
               Reprobates
               
               shall
               not
               be
               onely
               universally
               manifested
               ,
               but
               solemnly
               declared
               in
               respect
               of
               all
               mankinde
               :
               Every
               Son
               of
               Adam
               shall
               in
               that
               day
               be
               irrevocably
               marshalled
               or
               ranked
               ,
               either
               amongst
               the
               absolute
               Reprobates
               ,
               or
               absolute
               Elect
               :
               In
               the
               one
               or
               other
               rank
               of
               which
               estates
               ,
               neither
               all
               nor
               most
               of
               every
               Nation
               or
               Church
               are
               at
               all
               points
               of
               time
               in
               the
               Interim
               to
               be
               accounted
               ,
               no
               not
               in
               respect
               of
               Gods
               
                 Eternal
                 Decree
              
               :
            
             Nor
             may
             the
             Verdicts
             or
             Aphorisms
             ,
             
             whether
             of
             our
             Saviour
             himself
             ,
             or
             of
             his
             Apostles
             after
             his
             death
             ,
             concerning
             
               Election
               or
               Reprobation
            
             ,
             be
             extended
             to
             other
             times
             or
             Nations
             in
             the
             same
             measure
             or
             Tenor
             ,
             wherein
             they
             were
             verified
             and
             experienced
             in
             the
             Nation
             of
             the
             Jews
             ,
             at
             ,
             or
             upon
             our
             Saviors
             first
             coming
             .
             Thus
             far
             to
             extend
             them
             in
             respect
             of
             all
             Times
             or
             Nations
             were
             to
             transgress
             the
             
               Analogie
               of
               Faith
            
             ,
             or
             received
             Rules
             of
             Interpreting
             Scriptures
             ;
             and
             to
             dissolve
             the
             sweet
             and
             pleasant
             Harmony
             between
             the
             Law
             and
             the
             Gospel
             ,
             or
             between
             the
             Evangelists
             and
             the
             Prophets
             .
          
           
             And
             thus
             far
             of
             the
             
               second
               Point
            
             ;
             in
             handling
             whereof
             ,
             divers
             passages
             have
             intruded
             themselves
             ,
             which
             are
             not
             impertinent
             to
             the
             
               third
               Point
            
             .
          
        
         
           
             CHAP.
             XII
             .
             
               Of
               the
               manner
               of
               Christs
               coming
               to
               Judgement
               ,
            
             which
             was
             the
             
               third
               General
               proposed
               in
               the
               ninth
               Chapter
               .
            
          
           
             1.
             
             IT
             is
             said
             in
             the
             former
             Prophecie
             of
             
               Daniel
               ,
               chap.
            
             7.
             ver
             .
             13.
             that
             
               One
               like
               the
               Son
               of
               Man
               came
               in
               the
               clouds
               of
               Heaven
               unto
               the
               Ancient
               of
               days
               .
            
             The
             literal
             fulfilling
             of
             this
             Prophetical
             vision
             is
             recorded
             ,
             Acts
             1.
             9.
             
             And
             
             
               when
               he
            
             (
             to
             wit
             Christ
             the
             Son
             of
             Man
             )
             
               had
               spoken
               these
               things
               ,
               whilest
               they
               beheld
               ,
               He
               was
               taken
               up
               ,
               and
               a
               cloud
               received
               him
               out
               of
               their
               sight
               :
            
             But
             whither
             he
             was
             carried
             in
             the
             Cloud
             which
             received
             him
             ,
             they
             could
             not
             distinctly
             see
             :
             Their
             bodily
             eyes
             could
             not
             see
             so
             much
             by
             day
             ,
             as
             had
             been
             revealed
             to
             Daniel
             in
             vision
             by
             night
             :
             But
             admit
             that
             this
             cloud
             did
             carry
             him
             into
             the
             presence
             of
             
               the
               Ancient
               of
               days
            
             ,
             or
             of
             
               God
               his
               Father
            
             ;
             What
             is
             this
             
               manner
               of
               his
               going
               into
               Heaven
               ,
            
             unto
             
               the
               manner
               of
               his
               coming
               to
               Judge
               the
               Earth
               ,
            
             which
             is
             The
             Point
             in
             hand
             ?
             Certainly
             much
             !
             for
             so
             the
             Angels
             ,
             ver
             .
             11.
             admonished
             his
             Disciples
             ,
             which
             stedfastly
             beheld
             the
             Manner
             of
             his
             Ascension
             :
             
               Ye
               men
               of
               Galilee
               ,
               why
               stand
               ye
               gazing
               up
               into
               Heaven
               ?
               This
               same
               Jesus
               ,
               which
               is
               taken
               from
               you
               into
               Heaven
               ,
               shall
               so
               come
               in
               like
               manner
               ,
               as
               you
               have
               seen
               him
               go
               into
               Heaven
               :
            
             But
             shall
             the
             manner
             of
             his
             coming
             to
             Judge
             the
             World
             ,
             be
             in
             every
             point
             like
             unto
             the
             manner
             of
             his
             ascending
             into
             Heaven
             ?
             No!
             then
             it
             should
             not
             be
             so
             terrible
             ,
             as
             we
             believe
             it
             shall
             be
             .
             The
             chief
             parts
             then
             of
             this
             similitude
             are
             these
             Two.
             
             
          
           
             The
             First
             ,
             
               As
               he
               did
               locally
               and
               visibly
               go
               into
               Heaven
               ,
               so
               he
               shall
               locally
               and
               visibly
               come
               to
               judge
               the
               earth
               .
            
          
           
             The
             second
             ,
             
               As
               he
               was
               received
               into
               Heaven
               in
               a
               cloud
               ,
               so
               he
               shall
               come
               to
               Judge
               the
               World
            
             (
             as
             he
             himself
             foretold
             the
             High
             Priest
             ,
             and
             his
             Complices
             ,
             
             Matthew
             26.
             64.
             
             )
             
               in
               the
               clouds
               of
               heaven
            
             .
          
           
             The
             literal
             meaning
             of
             both
             places
             ,
             and
             the
             intent
             and
             purpose
             ,
             as
             well
             of
             the
             Angels
             ,
             as
             of
             our
             Saviour
             in
             this
             prediction
             ,
             infers
             ,
             
               That
               this
               Son
               of
               man
               ,
               whom
               they
               now
               beheld
               with
               bodily
               eyes
               ,
               was
               that
               very
               God
               ,
               whose
               glorious
               kingdom
               and
               reign
               the
               Psalmist
               describes
               ,
               Psal
               .
            
             104.
             3.
             
             
               Who
               layeth
               the
               beams
               of
               his
               chambers
               in
               the
               waters
               ,
               who
               maketh
               the
               clouds
               his
               chariots
               ,
               who
               walketh
               upon
               the
               wings
               of
               the
               wind
               .
               Who
               maketh
               his
               Angels
               Spirits
            
             (
             or
             the
             Spirits
             his
             Angels
             )
             
               his
               Ministers
               a
               flame
               of
               fire
               .
            
             So
             they
             will
             appear
             when
             they
             attend
             him
             Coming
             to
             Judgment
             ,
             which
             will
             be
             in
             flaming
             Fire
             .
          
           
             In
             all
             the
             manifestations
             of
             Christ
             to
             be
             the
             Son
             of
             God
             ,
             The
             Cloud
             is
             still
             a
             Witness
             .
          
           
             First
             ,
             In
             his
             Transfiguration
             upon
             the
             Mount.
             
               A
               Cloud
               did
               overshadow
               him
            
             ;
             and
             out
             of
             the
             Cloud
             this
             testimony
             was
             given
             him
             by
             God
             the
             Father
             ,
             Matth.
             17.
             5.
             
               this
               is
               my
               beloved
               Son
               in
               whom
               I
               am
               well
               pleased
               ;
               hear
               him
               .
            
          
           
             2.
             
             Whilest
             he
             ascends
             to
             God
             his
             Father
             ,
             Acts
             1.
             9.
             
             
               A
               Cloud
               receives
               him
            
             .
          
           
             And
             3.
             
             When
             he
             shall
             come
             from
             heaven
             ,
             or
             from
             his
             Fathers
             presence
             ,
             to
             judge
             the
             earth
             ,
             he
             shall
             have
             a
             Cloud
             for
             his
             Canopy
             .
          
           
             
               For
               more
               particular
               Description
               of
               the
               Manner
               of
               his
               Coming
               ,
               the
               next
               Point
               is
               ;
               
                 From
                 what
                 place
                 he
                 shall
                 come
                 ?
              
               Now
               it
               is
               expresly
               said
               in
               our
               Creed
               [
               That
               
                 Christ
                 Jesus
                 our
                 Lord
              
               ,
               who
               was
               conceived
               by
               the
               holy
               Ghost
               ,
               born
               of
               the
               
                 Virgin
                 Mary
              
               ,
               suffered
               under
               
                 Pontius
                 Pilate
              
               ,
               was
               crucified
               ,
               dead
               ,
               and
               buried
               ,
               descended
               into
               hell
               ,
               who
               the
               third
               day
               rose
               again
               from
               
               the
               dead
               ,
               ascended
               into
               heaven
               ,
               and
               there
               sitteth
               at
               the
               right
               hand
               of
               God
               ,
               
                 shall
                 thence
                 come
                 to
                 Judge
                 the
                 quick
                 and
                 the
                 dead
                 .
              
            
             ]
             But
             this
             word
             [
             Thence
             ]
             is
             of
             ambiguous
             Reference
             .
             It
             may
             be
             referred
             in
             general
             either
             to
             the
             Heavens
             ,
             into
             which
             he
             ascended
             ,
             or
             unto
             the
             
               Right
               hand
               of
               God
            
             ,
             or
             unto
             both
             .
             Certain
             it
             is
             ,
             that
             he
             shall
             come
             from
             Heaven
             as
             visibly
             and
             locally
             ,
             as
             he
             ascended
             thither
             .
             Yet
             whether
             he
             shall
             come
             
               from
               the
               Right
               hand
               of
               God
               ,
            
             is
             questionable
             ,
             but
             not
             by
             us
             determinable
             ,
             unless
             it
             be
             determined
             already
             in
             the
             first
             Chapter
             of
             this
             Book
             ,
             what
             is
             literally
             meant
             by
             
               The
               Right
               hand
               of
               God
            
             ,
             either
             in
             the
             Creed
             or
             in
             those
             places
             of
             the
             New
             Testament
             ,
             out
             of
             which
             This
             Article
             is
             taken
             .
             If
             Christs
             Body
             (
             as
             Lutherans
             did
             contend
             ,
             chapt
             .
             3.
             
             §
             6.
             )
             be
             every
             where
             ;
             or
             ,
             if
             by
             the
             
               Right
               hand
               of
               God
            
             only
             the
             
               Power
               of
               God
            
             be
             literally
             meant
             ,
             as
             many
             other
             Protestant
             Writers
             take
             as
             granted
             ,
             or
             leave
             unquestioned
             ;
             then
             Christ
             cannot
             be
             said
             
               to
               come
               from
               the
               Right
               hand
               of
               God
            
             ;
             for
             it
             is
             impossible
             that
             Christ
             should
             come
             ,
             or
             that
             there
             should
             be
             any
             
               true
               motion
               from
               that
               ,
               which
               is
               every
               where
               .
            
             Neither
             can
             it
             be
             said
             ,
             nor
             may
             it
             so
             much
             as
             be
             imagined
             ,
             that
             Christ
             should
             depart
             from
             the
             
               Power
               of
               God
            
             ,
             which
             (
             wheresoever
             he
             be
             as
             man
             )
             doth
             accompany
             and
             guard
             him
             .
             But
             if
             by
             the
             
               Right
               hand
               of
               God
            
             ,
             at
             which
             Christ
             sitteth
             ,
             be
             literally
             meant
             
               A
               visible
               and
               glorious
               Throne
            
             ,
             then
             Christ
             may
             be
             said
             as
             truly
             and
             
               locally
               to
               come
               from
               thence
            
             ,
             as
             from
             heaven
             ,
             
               to
               Iudge
               the
               Quick
               and
               the
               dead
               .
            
             At
             least
             His
             Throne
             may
             remove
             with
             him
             .
             Now
             that
             by
             the
             
               Right
               hand
               of
               God
            
             ,
             at
             which
             Christ
             sitteth
             ,
             A
             Visible
             or
             local
             Throne
             is
             meant
             ,
             I
             will
             at
             this
             time
             add
             only
             one
             Testimony
             unto
             the
             rest
             heretofore
             avouched
             in
             the
             handling
             of
             that
             Article
             ,
             which
             is
             more
             literally
             concludent
             then
             all
             the
             rest
             ;
             and
             it
             is
             Heb.
             12.
             2.
             
             
               He
               endured
               the
               Cross
               ,
               despising
               the
               shame
               ,
               and
               is
               set
               down
               at
               the
               right
               hand
               of
               the
               Throne
               of
               God.
            
             Not
             at
             the
             
               right
               hand
               of
               his
               own
               Throne
               ,
               but
               at
               the
               right
               hand
               of
               the
               Throne
               of
               God
            
             the
             Father
             .
          
           
           
             2.
             
             For
             perfecting
             this
             Map
             or
             Survey
             of
             Christs
             coming
             to
             Judgment
             already
             begun
             ;
             would
             it
             not
             be
             as
             pertinent
             to
             know
             The
             Place
             ,
             unto
             which
             he
             shall
             come
             ,
             as
             the
             Place
             whence
             he
             comes
             ?
             By
             the
             Rules
             of
             Art
             or
             method
             ,
             this
             last
             Question
             would
             be
             more
             pertinent
             then
             the
             former
             .
             But
             seeing
             
             the
             Scriptures
             are
             not
             in
             this
             Point
             so
             express
             and
             punctual
             as
             in
             the
             former
             ,
             we
             may
             not
             so
             peremptorily
             determine
             it
             ,
             or
             so
             curiously
             search
             into
             it
             .
             This
             is
             certain
             ,
             That
             Christ
             after
             his
             descending
             from
             heaven
             ,
             shall
             have
             his
             Throne
             or
             Seat
             of
             Judgment
             placed
             between
             the
             heaven
             and
             the
             earth
             in
             the
             air
             over-shadowed
             with
             clouds
             ;
             But
             over
             what
             part
             of
             the
             earth
             his
             throne
             shall
             be
             thus
             placed
             is
             uncertain
             or
             conjectural
             ;
             at
             the
             most
             but
             probable
          
           
             Many
             notwithstanding
             ,
             as
             well
             Antient
             as
             Modern
             ,
             are
             of
             Opinion
             ,
             
               That
               the
               Throne
               or
               Seat
               of
               Iudgment
               shall
               be
               placed
               over
               the
               Mount
               of
            
             Olives
             ,
             
               from
               which
               Christ
               did
               ascend
            
             ;
             and
             This
             (
             for
             ought
             we
             have
             to
             say
             against
             it
             )
             may
             be
             A
             Third
             Branch
             of
             the
             fore-mentioned
             similitude
             betwixt
             the
             
               manner
               of
               Christs
               ascending
            
             up
             into
             heaven
             ,
             and
             
               of
               his
               Coming
               to
               Judgment
            
             ;
             that
             is
             ,
             
               As
               he
               was
               received
               in
               a
               cloud
               into
               heaven
               over
               Mount
               Olivet
               ,
               so
               he
               shall
               descend
               in
               the
               clouds
               of
               heaven
               ,
               to
               Judge
               the
               world
               in
               the
               same
               place
               .
            
             But
             the
             Testimony
             of
             Scripture
             ,
             which
             gives
             the
             best
             Ground
             of
             probability
             ,
             and
             a
             Tincture
             at
             least
             of
             moral
             certainty
             to
             the
             former
             opinion
             or
             conjecture
             ,
             is
             that
             of
             
               Zach.
               cap.
            
             14.
             ver
             .
             3
             ,
             4.
             
             
               Then
               shall
               the
               Lord
               go
               forth
               ,
               and
               fight
               against
               those
               Nations
            
             (
             to
             wit
             all
             those
             Nations
             ,
             which
             have
             been
             gathered
             in
             
             battel
             against
             Ierusalem
             ,
             and
             these
             in
             the
             verse
             precedent
             were
             
               all
               Nations
               )
               as
               when
               he
               fought
               in
               the
               day
               of
               battel
               .
               And
               his
               feet
               shall
               stand
               in
               that
               day
               upon
               the
               Mount
               of
            
             Olives
             ,
             
               which
               is
               before
            
             Jerusalem
             
               on
               the
               East
               ,
               and
               the
               Mount
               of
            
             Olives
             
               shall
               cleave
               in
               the
               midst
               thereof
               toward
               the
               East
               and
               toward
               the
               West
               ,
               and
               there
               shall
               be
               a
               very
               great
               Valley
               ,
               and
               half
               of
               the
               Mountain
               shall
               remove
               toward
               the
               North
               ,
               and
               half
               of
               it
               toward
               the
               South
               ,
               &c.
               
            
             This
             place
             ,
             albeit
             (
             perhaps
             )
             in
             part
             it
             were
             verified
             in
             the
             destruction
             of
             Ierusalem
             ,
             yet
             may
             it
             be
             also
             literally
             meant
             of
             the
             Last
             General
             Judgment
             ,
             in
             which
             the
             rest
             of
             the
             prophecie
             following
             shall
             punctually
             and
             exactly
             be
             fulfilled
             .
          
           
             3.
             
             But
             to
             leave
             these
             Circumstances
             of
             Place
             ,
             from
             which
             ,
             and
             unto
             which
             Christ
             shall
             come
             ,
             and
             utterly
             to
             omit
             the
             Circumstance
             of
             Time
             ,
             which
             is
             more
             uncertain
             .
             
               The
               most
               useful
               branch
               of
               the
               Third
               General
               Point
               proposed
               ,
               is
               to
               know
               or
               apprehend
               the
               Terrible
               manner
               of
               his
               Coming
               .
               Knowing
               therefore
               the
               terror
               of
               the
               Lord
            
             (
             saith
             our
             Apostle
             ,
             2
             Cor.
             5.
             11.
             
             )
             
               we
               perswade
               men
            
             .
             His
             Speech
             is
             very
             Emphatical
             and
             Significant
             ;
             an
             Aphorism
             of
             Life
             ,
             unto
             whose
             Truth
             every
             experienced
             Physician
             of
             the
             soul
             will
             easily
             subscribe
             .
             For
             but
             a
             few
             men
             there
             be
             (
             especially
             in
             these
             later
             times
             ,
             and
             these
             must
             be
             more
             then
             Men
             ;
             in
             some
             good
             measure
             
               Christian
               Men
            
             )
             whom
             we
             can
             hope
             to
             perswade
             unto
             Godliness
             by
             the
             Love
             of
             God
             in
             Christ
             our
             Lord
             ;
             Albeit
             we
             should
             spend
             our
             brains
             in
             drawing
             the
             picture
             or
             proportion
             of
             the
             Love
             exhibited
             in
             Christ
             ,
             or
             give
             lustre
             or
             colour
             to
             the
             proportion
             drawn
             by
             the
             Evangelists
             ,
             with
             our
             own
             blood
             .
             But
             by
             the
             Terror
             of
             the
             Lord
             ,
             or
             by
             decyphering
             of
             that
             last
             and
             dreadful
             day
             ,
             we
             shall
             perhaps
             perswade
             some
             men
             to
             become
             Christians
             ,
             as
             well
             in
             heart
             as
             in
             profession
             ,
             by
             taking
             Christ's
             Death
             and
             their
             own
             Lives
             into
             serious
             consideration
             .
          
           
             Now
             of
             Terror
             or
             dread
             there
             be
             Two
             Corporeal
             Senses
             more
             apprehensive
             
             then
             the
             rest
             ,
             which
             are
             apt
             rather
             to
             suffer
             or
             feel
             ,
             then
             to
             Dread
             the
             evils
             ,
             which
             befal
             them
             ;
             The
             Two
             In-lets
             by
             which
             Dread
             or
             terror
             enters
             
             into
             the
             soul
             of
             man
             ,
             are
             the
             Eye
             and
             the
             Ear.
             All
             the
             Terrors
             of
             that
             last
             day
             may
             be
             reduced
             to
             these
             Two
             Heads
             :
             To
             the
             
               strange
               and
               unusual
               Sights
            
             ,
             which
             shall
             then
             be
             seen
             ,
             and
             unto
             the
             
               strange
               and
               unusual
               Sounds
               or
               Voices
               ,
            
             
             which
             shall
             then
             be
             heard
             .
             If
             we
             would
             search
             the
             Sacred
             Records
             from
             the
             Fall
             of
             our
             first
             Parents
             until
             our
             restauration
             was
             accomplished
             by
             Christ
             ,
             or
             until
             the
             Sacred
             Canon
             was
             compleat
             ,
             
               The
               notifications
               or
               apprehensions
               of
               Gods
               extraordinary
               presence
               ,
               whether
               they
               were
               made
               by
               voice
               ,
               or
               spectacle
               unusual
               ,
               have
               been
               fearful
               and
               terrible
               to
               flesh
               and
               blood
            
             ;
             though
             much
             better
             acquainted
             with
             Gods
             Presence
             then
             we
             are
             .
          
           
             When
             our
             first
             Parents
             heard
             but
             the
             Voice
             of
             
               the
               Lord
               God
               walk
               in
               the
               garden
               ,
               in
               the
               cool
               of
               the
               day
               ,
            
             they
             
               hid
               themselves
               from
               his
               presence
               amongst
               the
               trees
               of
               the
               Garden
               ,
            
             Gen.
             3.
             8
             ,
             10.
             
             When
             Gideon
             
               (
               Judg.
            
             6.
             22.
             
             )
             
               perceived
               that
               he
               which
               had
               spoken
               unto
               him
            
             (
             albeit
             he
             had
             spoken
             nothing
             but
             words
             of
             comfort
             and
             encouragement
             )
             
               was
               the
               Angel
               of
               the
               Lord
               ,
            
             Gideon
             
               said
               ,
               Alas
               O
               Lord
               God
               ,
               because
               I
               have
               seen
               an
               Angel
               of
               the
               Lord
               face
               to
               face
               .
            
             The
             issue
             of
             his
             fear
             was
             Death
             ,
             which
             happily
             he
             conceived
             from
             Gods
             word
             to
             
               Moses
               ,
               Exod.
            
             33.
             20.
             
             
               Thou
               canst
               not
               see
               my
               face
               ,
               for
               there
               shall
               no
               man
               see
               me
               ,
               and
               live
               .
            
             But
             to
             assure
             Gideon
             ,
             that
             he
             was
             not
             compriz'd
             under
             that
             universal
             sentence
             of
             Death
             denounced
             ,
             by
             God
             himself
             ,
             to
             all
             that
             shall
             
               see
               him
               face
               to
               face
            
             ,
             the
             Lord
             saith
             unto
             him
             ,
             ver
             .
             23
             ,
             24.
             
             
               Peace
               be
               unto
               thee
               ;
               fear
               not
               ;
               thou
               shalt
               not
               die
               ;
               and
               Gideon
            
             (
             for
             further
             ratification
             of
             this
             Priviledge
             or
             dispensation
             )
             
               built
               an
               altar
               unto
               the
               Lord
               ,
               and
               called
               it
            
             Jehovah
             Shalom
             ,
             
               that
               is
               ,
               the
               Lord
               send
               peace
            
             ;
             or
             the
             Lord
             will
             be
             a
             Lord
             of
             peace
             unto
             his
             servants
             .
             Yet
             could
             not
             this
             assurance
             ,
             made
             by
             the
             Lord
             himself
             unto
             Gideon
             ,
             exempt
             his
             Successors
             from
             the
             like
             or
             greater
             fear
             upon
             notice
             of
             Gods
             extraordinary
             presence
             .
             For
             so
             
               Manoah
               (
               Samsons
            
             father
             )
             after
             long
             Conference
             with
             the
             Lord
             ,
             after
             he
             knew
             that
             it
             was
             an
             Angel
             of
             the
             Lord
             ,
             which
             had
             brought
             the
             Message
             to
             him
             of
             Samsons
             birth
             ,
             said
             unto
             his
             Wife
             ,
             Judg.
             13.
             22.
             
             
               We
               shall
               surely
               die
               ,
               because
               we
               have
               seen
               God.
               But
               his
               Wife
               said
               unto
               him
               ,
               if
               the
               Lord
               were
               pleased
               to
               kill
               us
               ,
               he
               would
               not
               have
               received
               a
               burnt
               offering
               ,
               and
               a
               meat
               offering
               at
               our
               hands
               ;
               neither
               would
               he
               have
               shewed
               us
               all
               these
               things
               ,
               neither
               would
               he
               at
               this
               time
               have
               told
               us
               such
               things
               ,
               as
               these
               ,
               ver
               .
            
             23.
             
             So
             then
             Gods
             extraordinary
             presence
             is
             terrible
             even
             to
             his
             servants
             ,
             to
             flesh
             and
             blood
             without
             exception
             ,
             though
             in
             the
             issue
             it
             will
             prove
             comfortable
             to
             such
             as
             truly
             fear
             him
             ,
             and
             faithfully
             rely
             upon
             his
             promises
             .
             
               St.
               Peter
            
             long
             after
             this
             time
             was
             a
             man
             less
             conscious
             of
             many
             grievous
             sins
             ,
             then
             most
             of
             us
             alive
             this
             day
             are
             ,
             yet
             not
             upon
             any
             sight
             or
             spectacle
             of
             Gods
             Extraordinary
             Presence
             ;
             but
             only
             upon
             an
             instinct
             or
             secret
             apprehension
             of
             his
             Peculiar
             Presence
             in
             Christ
             as
             man
             ,
             notified
             unto
             him
             by
             the
             miraculous
             draught
             of
             fishes
             ,
             which
             he
             took
             by
             his
             direction
             and
             command
             ,
             cries
             out
             ;
             
               Lord
               depart
               from
               me
               :
               for
               I
               am
               a
               sinful
               man
               ,
               Luke
            
             5.
             8.
             
             And
             
               St.
               Paul
            
             before
             his
             conversion
             
               fell
               to
               the
               earth
            
             upon
             a
             suddain
             glimpse
             or
             representation
             of
             that
             glorious
             light
             ,
             wherein
             Christ
             shall
             appear
             at
             the
             last
             day
             ,
             Acts
             9.
             3
             ,
             4.
             
             And
             after
             he
             had
             heard
             
               A
               Voyce
            
             saying
             unto
             him
             (
             though
             in
             no
             extraordinary
             manner
             for
             terror
             )
             
               Saul
               ,
               Saul
               ,
               why
               persecutest
               thou
               me
               ?
            
             He
             trembling
             and
             astonished
             at
             the
             name
             of
             Jesus
             ,
             said
             ,
             
               Lord
               ,
               what
               wilt
               thou
               have
               me
               to
               do
               ?
            
             ver
             .
             6.
             
             No
             marvel
             if
             
               St.
               Paul
            
             ,
             being
             conscious
             of
             persecution
             intended
             by
             him
             against
             Christs
             Church
             ,
             and
             having
             by
             Fact
             and
             Resolution
             declared
             himself
             to
             be
             Christs
             Enemy
             ,
             were
             thus
             affrighted
             at
             the
             Sight
             and
             Voice
             ;
             when
             as
             
               St.
               Peter
               ,
               St.
               James
            
             and
             
               St.
               John
            
             ,
             after
             long
             and
             peculiar
             familiarity
             with
             Christ
             ,
             and
             after
             many
             gracious
             promises
             made
             unto
             them
             of
             Gods
             special
             protection
             over
             them
             ,
             were
             thrown
             down
             to
             the
             earth
             with
             a
             more
             placid
             and
             comfortable
             
             Voice
             ,
             then
             that
             ,
             which
             
               St.
               Paul
            
             heard
             .
             The
             Voice
             ,
             which
             they
             heard
             out
             of
             the
             cloud
             ,
             was
             this
             ,
             
               This
               is
               my
               well
               beloved
               Son
               ,
               in
               whom
               I
               am
               well
               pleased
               ;
               hear
               ye
               him
               .
            
             And
             when
             they
             heard
             it
             (
             saith
             the
             text
             ,
             Matth.
             17.
             6.
             
             )
             
               they
               fell
               on
               their
               faces
               ,
               and
               were
               sore
               afraid
            
             ;
             until
             Christ
             
               came
               and
               touched
               them
               ,
               and
               said
               ;
               arise
               and
               be
               not
               afraid
               .
            
             This
             strange
             dejection
             of
             these
             three
             great
             Apostles
             at
             so
             mild
             and
             gentle
             a
             Voice
             ,
             yet
             a
             Voice
             uttered
             from
             the
             extraordinary
             presence
             of
             God
             ,
             gives
             us
             a
             Remarkable
             Document
             or
             grounded
             Observation
             of
             the
             truth
             of
             that
             saying
             of
             
               St.
               Paul
            
             ,
             1
             Cor.
             15.
             50.
             
             
               Now
               this
               I
               say
               brethren
               ,
               that
               flesh
               and
               blood
               cannot
               inherit
               the
               Kingdom
               of
               God
               ,
               neither
               doth
               corruption
               inherit
               incorruption
               .
            
             Christ
             had
             told
             these
             Three
             ,
             Matth.
             16.
             28.
             that
             they
             should
             see
             ,
             not
             God
             ,
             but
             
               the
               Son
               of
               man
               coming
               in
               his
               Kingdom
               .
               Peter
            
             had
             a
             desire
             to
             have
             inherited
             that
             joy
             ,
             wherewith
             his
             heart
             was
             ravished
             at
             the
             sight
             of
             our
             Saviours
             Transfiguration
             ,
             which
             (
             as
             you
             heard
             before
             )
             was
             but
             a
             representation
             of
             his
             coming
             in
             glory
             to
             Judge
             the
             world
             ;
             and
             out
             of
             this
             desire
             he
             said
             ,
             
               Lord
               ,
               it
               is
               good
               for
               us
               to
               be
               here
               :
               if
               thou
               wilt
               ,
               let
               us
               make
               here
               three
               Tabernacles
               ;
               one
               for
               Thee
               ,
               one
               for
            
             Moses
             ,
             
               and
               one
               for
            
             Elias
             .
             Yet
             as
             soon
             as
             he
             heard
             the
             Voice
             ,
             the
             Antipathie
             between
             sinful
             flesh
             ,
             and
             the
             fruition
             of
             Gods
             presence
             (
             or
             the
             inheritance
             of
             that
             Kingdom
             of
             Christ
             ,
             which
             was
             then
             represented
             )
             begun
             to
             shew
             it self
             .
             And
             what
             shall
             We
             do
             then
             ,
             which
             are
             conscious
             of
             more
             grievous
             sins
             ,
             then
             
               St.
               Peter
               ,
               S.
               Iames
            
             ,
             or
             
               S.
               John
            
             ,
             then
             were
             ?
             unto
             whom
             both
             the
             Spectacle
             of
             Christs
             glorious
             presence
             ,
             and
             the
             Voice
             or
             Sound
             ,
             which
             in
             that
             day
             shall
             be
             heard
             from
             heaven
             ,
             will
             be
             far
             more
             terrible
             then
             any
             manifestation
             of
             Gods
             presence
             ,
             whether
             made
             by
             Voice
             or
             Sight
             unto
             our
             First
             Parents
             ,
             unto
             Gideon
             ,
             unto
             Manoah
             ,
             or
             unto
             any
             of
             his
             Apostles
             recorded
             in
             Scripture
             .
          
           
             4.
             
             Let
             us
             now
             take
             a
             view
             of
             such
             representations
             or
             descriptions
             of
             the
             
             Terrible
             Spectacles
             ,
             which
             shall
             be
             seen
             ,
             and
             of
             the
             Terrible
             Voices
             or
             sounds
             ,
             which
             in
             that
             last
             day
             shall
             be
             heard
             ,
             as
             Gods
             Prophets
             or
             Evangelists
             have
             framed
             to
             us
             .
          
           
             These
             representations
             are
             of
             Two
             Sorts
             ,
             either
             Charactred
             out
             unto
             us
             in
             meer
             Words
             ,
             or
             in
             Matters
             of
             Fact
             historically
             related
             .
          
           
             To
             begin
             with
             the
             Terrible
             Spectacles
             ,
             which
             shall
             appear
             before
             the
             last
             day
             ,
             or
             at
             the
             least
             before
             the
             Process
             or
             Judgment
             begin
             .
             These
             are
             most
             punctually
             exprest
             by
             the
             Prophet
             Joel
             ,
             Cap.
             2.
             30
             ,
             31.
             
             
               And
               I
               will
               shew
               wonders
               in
               the
               heavens
               ,
               and
               in
               the
               earth
               ,
               blood
               ,
               and
               fire
               ,
               and
               pillars
               of
               smoak
               ,
               the
               Sun
               shall
               be
               turned
               into
               darkness
               ,
               and
               the
               Moon
               into
               blood
               ,
               before
               the
               great
               and
               terrible
            
             
             
               day
               of
               the
               Lord
               come
            
             .
             And
             Ioel
             3.
             15
             ,
             16.
             
             
               The
               Sun
               and
               the
               Moon
               shall
               be
               darkned
               ,
               and
               the
               Stars
               shall
               withdraw
               their
               shining
               .
               The
               Lord
               also
               shall
               roar
               out
               of
            
             Sion
             
               &
               utter
               his
               voice
               out
               of
            
             Jerusalem
             ,
             
               &
               the
               heavens
               &
               the
               earth
               shall
               shake
               .
            
             The
             Terrors
             here
             foretold
             were
             really
             represented
             by
             the
             first
             desolation
             of
             Iudah
             ,
             and
             destruction
             of
             Jerusalem
             by
             the
             Assyrians
             and
             Chaldeans
             ,
             whose
             approach
             to
             execute
             Gods
             Judgments
             upon
             that
             land
             and
             people
             was
             prophesied
             of
             ,
             by
             this
             Prophet
             ,
             in
             the
             beginning
             of
             this
             Second
             Chapter
             ;
             yet
             so
             foretold
             by
             him
             ,
             as
             the
             plagues
             there
             threatned
             might
             by
             Repentance
             have
             been
             prevented
             ;
             So
             could
             not
             the
             Terrors
             foretold
             in
             the
             Second
             Prophecie
             ;
             at
             least
             the
             Prophet
             expresseth
             no
             means
             for
             averting
             these
             fearful
             signs
             in
             the
             heavens
             and
             earth
             .
             This
             later
             prophecie
             is
             in
             particular
             exemplified
             by
             our
             Saviour
             ;
             Matth.
             24.
             27
             ,
             29
             ,
             30.
             
             
               For
               as
               the
               lightning
               cometh
               out
               of
               the
               East
               ,
               and
               shineth
               even
               unto
               the
               West
               ;
               So
               shall
               also
               the
               coming
               of
               the
               Son
               of
               man
               be
               .
               Immediately
               after
               the
               tribulation
               of
               those
               dayes
               shall
               the
               Sun
               be
               darkned
               ,
               and
               the
               Moon
               shall
               not
               give
               her
               light
               ,
               and
               the
               Stars
               of
               heaven
               shall
               fall
               ,
               and
               the
               Powers
               of
               the
               heavens
               shall
               be
               shaken
               .
               And
               then
               shall
               appear
               the
               sign
               of
            
             
             
               the
               Son
               of
               man
               in
               Heaven
               ;
               and
               then
               shall
               all
               the
               Tribes
               of
               the
               Earth
               mourn
               ,
               and
               they
               shall
               see
               the
               Son
               of
               man
               coming
               in
               the
               clouds
               of
               Heaven
               with
               power
               and
               great
               glory
               :
            
             Both
             the
             Prophecie
             of
             Joel
             ,
             and
             this
             prediction
             of
             our
             Savior
             were
             in
             part
             fulfilled
             ,
             shortly
             after
             the
             destruction
             of
             Jerusalem
             by
             Titus
             ,
             by
             the
             burning
             of
             the
             Mount
             Vesuvius
             in
             Campania
             ,
             a
             Province
             of
             Italy
             ;
             the
             
             manner
             and
             effects
             whereof
             ,
             how
             fearful
             and
             terrible
             they
             were
             ,
             not
             to
             Rome
             onely
             or
             Italy
             ,
             but
             to
             a
             great
             part
             of
             Africa
             ,
             to
             Egypt
             ,
             to
             Syria
             ,
             and
             to
             Constantinople
             ,
             with
             the
             Countries
             adjoyning
             ,
             and
             how
             consonant
             they
             were
             unto
             the
             Prophet
             Joels
             ,
             and
             our
             Saviors
             Prediction
             ,
             may
             be
             gathered
             from
             Dion
             ,
             in
             his
             66.
             and
             68.
             
             Books
             ;
             and
             from
             other
             Roman
             Heathenish
             Writers
             of
             those
             times
             :
             But
             however
             the
             world
             had
             a
             general
             warning
             of
             the
             
               last
               Judgement
            
             ,
             in
             that
             fearful
             Spectacle
             ,
             yet
             may
             we
             not
             deny
             that
             the
             like
             or
             more
             fearful
             Spectacles
             shall
             be
             again
             exhibited
             ,
             upon
             ,
             or
             immediatly
             before
             our
             
               Savior's
               second
               coming
            
             .
          
           
             From
             
               St.
               Peters
               Comments
            
             upon
             the
             forecited
             Prophecie
             of
             
               Ioel
               ,
               Acts
            
             2.
             20.
             there
             ariseth
             
               A
               Question
            
             ;
             The
             Prophet
             saith
             ,
             as
             the
             Hebrew
             word
             imports
             ,
             that
             these
             signs
             should
             be
             exhibited
             
               before
               the
               great
               and
               Terrible
               day
               of
               the
               Lord.
            
             St.
             Peter
             saith
             ,
             They
             shall
             be
             exhibited
             before
             the
             great
             and
             Conspicuous
             ,
             or
             notable
             day
             of
             the
             Lord
             :
             So
             indeed
             the
             70
             Interpreters
             ,
             whose
             Translation
             St.
             Peter
             follows
             ,
             renders
             the
             Hebrew
             
               [
               Hannora
            
             ]
             not
             as
             the
             Latines
             do
             ,
             horrendum
             ,
             or
             tremendum
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Conspicuous
             :
             And
             the
             reason
             why
             they
             so
             render
             it
             ,
             as
             some
             later
             Criticks
             think
             ,
             was
             because
             they
             took
             the
             Original
             word
             to
             be
             a
             Derivative
             ,
             or
             Branch
             of
             the
             Hebrew
             word
             Raah
             ,
             which
             signifies
             ,
             
               To
               see
            
             ;
             and
             so
             the
             Object
             of
             it
             should
             be
             only
             some
             visible
             apparition
             or
             matter
             of
             Sight
             ;
             whereas
             the
             later
             and
             more
             accurate
             Hebricians
             ,
             take
             the
             same
             Hebrew
             word
             to
             be
             a
             Branch
             of
             the
             root
             Jarah
             ,
             which
             signifieth
             to
             Fear
             ,
             or
             Dread
             ;
             and
             for
             this
             reason
             render
             it
             not
             the
             
               visible
               or
               conspicuous
               day
            
             ,
             but
             the
             
               terrible
               day
               of
               the
               Lord.
            
             But
             there
             is
             no
             necessity
             of
             conceiving
             any
             error
             ,
             either
             in
             the
             70
             Interpreters
             concerning
             the
             derivation
             of
             the
             Hebrew
             word
             
               [
               Hannora
            
             ]
             or
             of
             any
             alteration
             of
             Rules
             (
             concerning
             the
             right
             derivation
             of
             words
             )
             between
             the
             Ancient
             and
             Modern
             Hebricians
             :
             For
             the
             Greek
             word
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             our
             English
             renders
             ,
             Notable
             ,
             or
             Conspicuous
             ,
             is
             ,
             as
             Grammarians
             say
             ,
             
               Mediae
               significationis
            
             ;
             that
             is
             ,
             General
             ,
             to
             any
             strange
             or
             uncouth
             apparitions
             in
             the
             Heavens
             ;
             whether
             they
             be
             apparitions
             of
             Horror
             and
             Dread
             ,
             or
             onely
             of
             Lightsomness
             ,
             or
             good
             
               hope
               :
               Every
               man
               prayed
            
             ,
             saith
             the
             Author
             of
             the
             second
             of
             
               Maccabees
               ,
               chap.
            
             5.
             4.
             that
             the
             
               apparition
               might
               turn
               to
               good
            
             :
             Yet
             was
             the
             Apparition
             then
             exhibited
             Prodigious
             and
             fearful
             .
          
           
             5.
             
             But
             the
             most
             lively
             representation
             of
             the
             last
             Judgement
             ,
             as
             well
             for
             
             matter
             of
             Fearful
             Spectacle
             ,
             as
             for
             matter
             of
             Terrible
             Sound
             ,
             was
             exhibited
             immediately
             by
             God
             himself
             ,
             at
             the
             promulgation
             of
             the
             Law
             upon
             Mount
             
               Sinai
               :
               And
               it
               came
               to
               pass
               on
               the
               third
               day
               in
               the
               morning
               ,
               that
               there
               were
               thunders
               ,
               and
               lightnings
               ,
               and
               a
               thick
               cloud
               upon
               the
               mount
               ,
               and
               the
               voice
               of
               the
               Trumpet
               exceeding
               loud
               ,
               so
               that
               all
               the
               people
               that
               were
               in
               the
               camp
               trembled
               :
               And
               Moses
               brought
               forth
               the
               people
               out
               of
               the
               camp
               to
               meet
               with
               God
               ,
               and
               they
               stood
               at
               the
               neather
               part
               of
               the
               mount
               :
               And
               mount
               Sinai
               was
               altogether
               on
               a
               smoak
               ,
               because
               the
               Lord
               descended
               upon
               it
               in
               fire
               ;
               and
               the
               smoak
               thereof
               ascended
               as
               the
               smoak
               of
               a
               Furnace
               ,
               and
               the
               whole
               Mount
               quaked
               greatly
               ,
            
             Exod.
             19.
             16
             ,
             17
             ,
             18.
             
             Our
             Apostle
             ,
             Heb.
             12.
             21.
             addeth
             (
             which
             is
             not
             in
             the
             Old
             Testament
             exprest
             )
             
               So
               terrible
               was
               the
               Sight
               ,
               that
               Moses
               said
               ,
               I
               exceedingly
               fear
               and
               quake
               :
            
             And
             if
             Moses
             the
             Man
             of
             God
             did
             so
             exceedingly
             quake
             at
             this
             Sight
             ,
             Who
             shall
             be
             able
             to
             stand
             without
             trembling
             and
             quaking
             at
             the
             like
             ?
          
           
           
             But
             shall
             Christs
             appearance
             at
             the
             last
             day
             be
             like
             to
             this
             fearful
             Sight
             at
             the
             giving
             of
             the
             Law
             ?
             Yes
             ,
             and
             a
             great
             deal
             more
             terrible
             .
             What
             Comfort
             then
             doth
             the
             Gospel
             of
             Christ
             afford
             us
             Christians
             more
             ,
             then
             Moses
             his
             Law
             did
             the
             Israelites
             ?
             The
             Law
             being
             given
             in
             this
             Terrible
             manner
             ,
             did
             Prognosticate
             or
             portend
             their
             fearful
             end
             which
             should
             adhere
             unto
             it
             ,
             or
             seck
             salvation
             by
             it
             without
             the
             intercession
             of
             a
             Mediator
             ,
             who
             was
             to
             be
             the
             Author
             and
             Fountain
             of
             a
             better
             message
             ,
             and
             more
             gladsome
             tidings
             from
             Heaven
             to
             all
             such
             as
             shall
             seek
             Redemption
             by
             him
             ,
             or
             Absolution
             from
             the
             curse
             of
             the
             Law.
             
          
           
             This
             is
             the
             Prerogative
             of
             the
             Gospel
             ,
             as
             it
             stands
             in
             opposition
             to
             the
             Law
             ,
             and
             this
             Prerogative
             is
             prosecuted
             at
             large
             by
             our
             Apostle
             in
             that
             Chapter
             ,
             Hebr.
             12.
             
             But
             the
             benefit
             of
             this
             Prerogative
             is
             not
             absolutely
             Universal
             ,
             but
             Conditional
             .
             It
             extends
             onely
             to
             such
             as
             shall
             shew
             better
             obedience
             unto
             Christ
             and
             to
             his
             Gospel
             ,
             then
             most
             of
             the
             Israelites
             did
             to
             Moses
             and
             to
             his
             Law
             :
             To
             such
             as
             contemn
             or
             disobey
             the
             Gospel
             ,
             Christ
             shall
             appear
             a
             more
             dreadful
             and
             terrible
             Judge
             in
             the
             last
             day
             ,
             then
             he
             appeared
             unto
             Israel
             in
             Mount
             Sinai
             :
             This
             point
             of
             Doctrine
             is
             fully
             prosecuted
             by
             our
             Apostle
             ,
             Heb.
             12.
             25
             ,
             26
             ,
             27.
             
             
               See
               that
               ye
               refuse
               not
               him
               that
               speaketh
               ;
               for
               if
               they
               escaped
               not
               ,
               who
               refused
               him
               that
               spake
               on
               the
               earth
               ,
               much
               more
               shall
               not
               we
               escape
               ,
               if
               we
               turn
               away
               from
               him
               ,
               that
               speaketh
               from
               heaven
               ;
               whose
               voice
               then
               did
               shake
               the
               earth
               ;
               but
               now
               he
               hath
               promised
               ,
               saying
               ,
               Yet
               once
               more
               I
               shake
               not
               the
               earth
               onely
               ,
               but
               also
               heaven
               :
               And
               this
               word
               ,
            
             Yet
             once
             more
             ,
             
               signifieth
               the
               removing
               of
               those
               things
               that
               are
               shaken
               ,
               as
               of
               things
               that
               are
               made
               ,
               that
               these
               things
               which
               cannot
               be
               shaken
               ,
               may
               remain
               :
            
             God
             (
             as
             a
             learned
             Father
             observes
             )
             did
             call
             his
             people
             at
             the
             giving
             of
             the
             Law
             unto
             the
             
               mountain
               then
               burning
               with
               fire
            
             ,
             to
             testifie
             unto
             the
             world
             what
             our
             Apostle
             saith
             in
             the
             conclusion
             of
             chap.
             12.
             
             
               That
               he
               is
               a
               consuming
               fire
            
             unto
             the
             obstinate
             Transgressors
             of
             his
             Laws
             ;
             and
             that
             fire
             and
             smoke
             ,
             that
             burning
             ,
             blackness
             ,
             darkness
             ,
             and
             tempest
             ,
             shall
             be
             the
             everlasting
             portion
             of
             all
             such
             ,
             as
             shall
             not
             be
             found
             in
             Christ
             at
             the
             day
             of
             Judgement
             ,
             nor
             then
             absolved
             by
             him
             from
             the
             curse
             of
             the
             Law.
             
          
           
             6.
             
             
               The
               Point
            
             which
             I
             would
             commend
             to
             the
             Reader
             's
             more
             special
             consideration
             ,
             
             out
             of
             the
             26.
             verse
             of
             this
             Chapter
             ,
             is
             ,
             
               That
               it
               was
               the
               voice
               of
               Jesus
               Christ
               the
               Mediator
               of
               the
               New
               Covenant
               ,
               which
               did
               shake
               the
               earth
               at
               the
               giving
               of
               the
               Law
               :
            
             The
             Apostle
             takes
             it
             as
             granted
             from
             the
             Common
             Rule
             of
             Interpretation
             ,
             well
             known
             in
             those
             times
             ,
             that
             the
             shaking
             of
             the
             Earth
             then
             ,
             was
             an
             Emblem
             or
             token
             of
             
               the
               mutability
               of
               the
               Law
            
             ,
             and
             of
             the
             
               unstability
               of
               the
               Earth
            
             or
             visible
             World
             it self
             .
             The
             Earth
             being
             then
             subject
             to
             shaking
             or
             motion
             ,
             did
             thereby
             testifie
             it self
             to
             be
             obnoxious
             unto
             ruine
             and
             destruction
             :
             And
             in
             that
             (
             after
             this
             terrible
             
               commotion
               of
               the
               Earth
            
             at
             the
             giving
             of
             the
             Law
             ,
             when
             
               the
               Mountains
            
             ,
             as
             the
             Psalmist
             speaks
             ,
             Psal
             .
             114.
             4.
             
               skipped
               like
               rams
               ,
               and
               the
               little
               hills
               like
               yong
               sheep
               )
            
             God
             again
             ,
             by
             the
             Prophet
             
               Haggai
               ,
               chap.
            
             2.
             ver
             .
             6.
             denounceth
             ,
             That
             
               yet
               once
               more
            
             he
             would
             suddenly
             
               shake
               the
               heavens
               ,
               and
               the
               earth
               ,
               and
               the
               sea
               ,
               and
               the
               dry
               land
               :
            
             This
             intimates
             unto
             us
             ,
             that
             the
             
               second
               commotion
            
             of
             the
             Heavens
             ,
             and
             of
             the
             Earth
             (
             which
             was
             to
             be
             once
             ,
             and
             no
             more
             )
             should
             finally
             accomplish
             that
             which
             was
             fore-shadowed
             or
             represented
             by
             
               the
               former
               commotion
               of
               the
               earth
            
             at
             the
             giving
             of
             the
             Law
             :
             This
             
               second
               commotion
            
             shall
             bring
             the
             Heaven
             and
             Earth
             to
             ruine
             ,
             and
             put
             an
             end
             to
             all
             things
             mutable
             ;
             or
             (
             as
             our
             Apostle
             speaks
             )
             it
             includes
             the
             
               removing
               of
               those
               things
               that
               can
               be
               shaken
               ,
               that
               those
               things
               which
               cannot
               be
               shaken
               may
               remain
            
             ;
             that
             is
             ,
             that
             there
             may
             be
             a
             world
             everlasting
             :
             That
             which
             the
             Prophet
             Haggai
             intimates
             more
             darkly
             ,
             the
             Prophet
             
             Esay
             had
             exprest
             more
             plainly
             ,
             chap
             ,
             34.
             ver
             .
             4.
             
             
               And
               all
               the
               host
               of
               Heaven
               shall
               be
               dissolved
               ,
               and
               the
               heavens
               shall
               be
               rolled
               together
               as
               a
               scroul
               ,
               and
               all
               their
               host
               shall
               fall
               down
               ,
               as
               the
               leaf
               falleth
               from
               the
               Vine
               ,
               and
               as
               a
               falling
               fig
               from
               a
               fig-tree
               .
            
          
           
             The
             same
             vision
             was
             more
             lively
             and
             clearly
             made
             unto
             
               St.
               John
               ,
               Rev.
            
             6.
             12
             ,
             13
             ,
             14.
             
             
               And
               I
               beheld
               when
               he
               had
               opened
               the
               sixth
               Seal
               ,
               and
               lo
               there
               was
               a
               great
               earthquake
               ,
               and
               the
               Sun
               became
               black
               as
               sack-cloth
               of
               hair
               ,
               and
               the
               Moon
               became
               as
               blood
               :
               And
               the
               Stars
               of
               Heaven
               fell
               unto
               the
               earth
               ,
               even
               as
               a
               fig-tree
               casteth
               her
               untimely
               figs
               ,
               when
               she
               is
               shaken
               of
               a
               mighty
               wind
               :
               And
               the
               heaven
               departed
               as
               a
               scroul
               ,
               when
               it
               is
               rolled
               together
               ,
               and
               every
               mountain
               and
               Island
               were
               moved
               out
               of
               their
               places
               .
            
          
           
             7.
             
             But
             that
             which
             shall
             adde
             life
             and
             spirit
             to
             all
             these
             ,
             is
             ,
             
               The
               terrible
            
             
             
               Voice
               or
               sound
            
             ,
             which
             shall
             then
             be
             heard
             ,
             summoning
             all
             flesh
             to
             appear
             
               before
               the
               Iudgement
               seat
               of
               Christ
               :
            
             As
             it
             was
             the
             Voice
             of
             Christ
             ,
             which
             did
             shake
             the
             earth
             at
             the
             giving
             of
             the
             Law
             ;
             so
             shall
             the
             Voice
             of
             Christ
             (
             but
             a
             Voice
             more
             terrible
             then
             That
             )
             produce
             this
             terrible
             commotion
             here
             mentioned
             ,
             in
             the
             Heavens
             and
             in
             the
             earth
             :
             For
             as
             St.
             Paul
             instructs
             us
             ,
             1
             Cor.
             15.
             52.
             
             
               The
               trumpet
               shall
               sound
               ,
               and
               the
               dead
               shall
               be
               raised
               ,
               &c.
               
            
             And
             again
             ,
             1
             Thess
             .
             4.
             16.
             
             
               The
               Lord
               himself
               shall
               descend
               from
               Heaven
               in
               a
               shout
               ,
               with
               the
               voice
               of
               the
               Archangel
               ,
               and
               with
               the
               trump
               of
               God
               ,
               and
               the
               dead
               in
               Christ
               shall
               rise
               first
               .
            
             The
             Terror
             of
             this
             Voice
             to
             such
             as
             sleep
             not
             in
             Christ
             ,
             may
             be
             gathered
             from
             the
             power
             or
             efficacy
             of
             it
             ,
             which
             is
             more
             fully
             expressed
             by
             St.
             
               John
               ,
               Rev.
            
             20.
             13.
             
             
               The
               sea
               gave
               up
               the
               dead
               which
               were
               in
               it
               ,
               and
               death
               and
               hell
               delivered
               up
               the
               dead
               which
               were
               in
               them
               ,
               and
               they
               were
               judged
               every
               man
               according
               to
               their
               works
               :
            
             This
             universal
             efficacy
             of
             his
             Voice
             is
             expressed
             by
             our
             Saviour
             ,
             Iohn
             5.
             28
             ,
             29.
             
             
               The
               hour
               is
               coming
               ,
               in
               which
               all
               that
               are
               in
               the
               grave
               ,
               shall
               hear
               his
               voice
               ,
               and
               shall
               come
               forth
               ;
               they
               that
               have
               done
               good
               unto
               the
               resurrection
               of
               life
               ;
               they
               that
               have
               done
               evil
               ,
               unto
               the
               resurrection
               of
               damnation
               .
            
          
           
             Some
             late
             Historians
             and
             Astronomers
             ,
             relate
             a
             natural
             Eclipse
             of
             the
             
             Sun
             so
             terrible
             in
             Spain
             ,
             that
             the
             Crows
             ,
             and
             other
             Fowls
             of
             the
             air
             ,
             seeking
             as
             it
             seems
             to
             flie
             from
             it
             ,
             were
             so
             affrighted
             with
             the
             suddain
             increase
             of
             darkness
             about
             mid-day
             ,
             that
             they
             fell
             down
             to
             the
             earth
             in
             a
             deadly
             astonishment
             :
             What
             tongue
             then
             can
             express
             the
             Dread
             and
             Horror
             ,
             which
             the
             
             terrible
             apparitions
             at
             that
             day
             shall
             produce
             in
             all
             such
             as
             have
             lived
             and
             died
             in
             incredulity
             or
             security
             of
             the
             Judgement
             which
             shall
             follow
             them
             ;
             in
             all
             on
             whom
             that
             day
             shall
             come
             ,
             as
             suddenly
             (
             without
             any
             better
             observation
             or
             preparation
             for
             it
             )
             as
             the
             forementioned
             Eclipse
             of
             the
             Sun
             did
             upon
             the
             reasonless
             Fowls
             of
             the
             air
             ?
             Or
             if
             you
             desire
             a
             further
             a
             description
             of
             the
             Terror
             ,
             which
             shall
             then
             fall
             upon
             the
             Inhabitants
             of
             the
             earth
             ,
             even
             upon
             the
             most
             intrepid
             and
             undanted
             ,
             in
             respect
             of
             any
             ordinary
             Terrors
             ;
             then
             take
             it
             from
             St.
             
               Iohn
               ,
               Rev.
            
             6.
             15
             ,
             16.
             
             
               And
               the
               Kings
               of
               the
               earth
               ,
               and
               the
               great
               men
               ,
               and
               the
               rich
               men
               ,
               and
               the
               chief
               Captains
               ,
               and
               the
               mighty
               men
               ,
               and
               every
               bond-man
               ,
               and
               every
               free-man
               ,
               hid
               themselves
               in
               the
               dens
               ,
               and
               in
               the
               Rocks
               of
               the
               mountains
               ;
               and
               said
               to
               the
               mountains
               ,
               and
               to
               the
               rocks
               ,
               fall
               on
               us
               ,
               and
               hide
               us
               ,
               —
               .
            
          
           
             Thus
             much
             was
             distinctly
             likewise
             fore-told
             ,
             and
             Prophetically
             set
             forth
             by
             the
             Prophet
             Esay
             ,
             chap.
             2.
             11
             ,
             &c.
             
             That
             neither
             St.
             Johns
             words
             ,
             nor
             the
             Prophet
             Esays
             are
             Hyperbolical
             ,
             but
             are
             Literally
             meant
             by
             them
             ,
             and
             really
             and
             punctually
             to
             be
             fulfilled
             ,
             is
             clear
             from
             our
             Saviors
             Interpretation
             of
             the
             Prophet
             Esay
             ,
             and
             the
             like
             passages
             of
             other
             Prophets
             ,
             at
             his
             going
             to
             the
             Cross
             ,
             Luke
             23.
             30
             ,
             31.
             
             
               Then
               shall
               they
               begin
               to
               say
               to
               the
               mountains
               ,
            
             
             
               fall
               on
               us
               ;
               and
               to
               the
               hills
               ,
               cover
               us
               ;
               for
               if
               they
               do
               these
               things
               in
               a
               green
               tree
               ,
               what
               shall
               be
               done
               in
               a
               dry
               ?
            
             Howbeit
             ,
             this
             terror
             shall
             not
             meerly
             proceed
             from
             these
             Terrible
             Spectacles
             and
             Sounds
             which
             shall
             be
             Antecedent
             to
             the
             Final
             Judgement
             ,
             but
             from
             the
             Sight
             of
             Christ
             placed
             in
             his
             seat
             of
             Judicature
             .
             So
             St.
             Iohn
             (
             in
             the
             forecited
             place
             ,
             Rev.
             6.
             16.
             
             )
             tells
             us
             ,
             That
             the
             Affrightment
             and
             dread
             that
             seized
             upon
             the
             great
             men
             of
             the
             Earth
             did
             arise
             from
             seeing
             the
             face
             of
             him
             that
             sate
             upon
             the
             Throne
             ,
             and
             from
             the
             wrath
             of
             the
             Lamb.
             
          
           
             8.
             
             Having
             thus
             shown
             the
             Terrors
             antecedent
             to
             the
             Process
             ,
             we
             go
             on
             to
             
             the
             Process
             it self
             .
             That
             takes
             beginning
             from
             the
             Manner
             of
             Christ's
             Coming
             and
             approach
             ;
             or
             from
             His
             Appearance
             ,
             as
             he
             shall
             sit
             in
             Judgement
             .
             He
             shall
             come
             from
             Heaven
             ,
             or
             from
             the
             Right
             hand
             of
             the
             Throne
             of
             God
             ,
             where
             he
             now
             sitteth
             ,
             to
             execute
             Judgment
             ,
             in
             the
             open
             air
             ,
             or
             in
             that
             region
             wherein
             the
             clouds
             have
             their
             Rake
             .
             The
             Manner
             of
             his
             Progress
             or
             approach
             shall
             be
             Swift
             ;
             and
             ,
             as
             before
             hath
             been
             intimated
             ,
             to
             our
             apprehension
             Violent
             .
             For
             at
             his
             coming
             to
             Judgment
             ,
             and
             not
             before
             ,
             shall
             the
             Prophet
             
             Esay's
             Prayer
             or
             Wish
             be
             accomplished
             ;
             
               Oh
               that
               thou
               wouldest
               rent
               the
               heavens
               ,
               that
               thou
               wouldst
               come
               down
               ,
               that
               the
               mountains
               might
               flow
               down
               at
               thy
               presence
               .
               As
               when
               the
               melting
               fire
               burneth
               ,
               the
               fire
               causeth
               the
               waters
               to
               boyl
               ;
               to
               make
               thy
               name
               known
               to
               thy
               adversaries
               ,
               that
               the
               nations
               may
               tremble
               at
               thy
               presence
               :
               When
               thou
               didst
               terrible
               things
               ,
               which
               we
               looked
               not
               for
               ,
               thou
               camest
               down
               ,
               the
               mountains
               flowed
               down
               at
               thy
               presence
               ,
            
             Esay
             ,
             64.
             1
             ,
             2
             ,
             3.
             
             But
             because
             St.
             John
             intimates
             (
             in
             the
             fore-cited
             place
             )
             that
             the
             chief
             cause
             of
             Terror
             ,
             was
             the
             sight
             of
             him
             that
             sate
             upon
             the
             Throne
             ;
             we
             shall
             first
             consider
             ,
             how
             his
             Throne
             or
             Presence
             is
             described
             in
             the
             Old
             Testament
             :
             Secondly
             ,
             how
             these
             Descriptions
             or
             Representations
             are
             decyphred
             or
             charactred
             out
             unto
             us
             (
             by
             more
             then
             parallels
             )
             in
             the
             New.
             
          
           
             Now
             all
             the
             Prophecies
             or
             Predictions
             ,
             which
             to
             this
             purpose
             can
             be
             produced
             ,
             
             must
             all
             be
             interpreted
             by
             the
             Rule
             heretofore
             given
             ;
             
               that
               is
               ,
               However
               they
               may
               be
               literally
               meant
               or
               verified
               of
               some
               former
               times
               or
               events
               ,
               yet
               they
               are
               verified
               or
               meant
               of
               them
               Inchoativè
               onely
               :
               They
               are
               not
               ,
               they
               cannot
               be
               Completivè
               applyed
               to
               any
               other
               time
               or
               times
               ,
               besides
               the
               day
               of
               Final
               Judgement
               ,
               or
               the
               world
               to
               come
               ,
               which
               shall
               ensue
               upon
               it
               :
            
             The
             terror
             of
             his
             Throne
             ,
             and
             of
             him
             that
             sitteth
             thereon
             ,
             is
             described
             ,
             Dan.
             7.
             9
             ,
             10.
             
             
               I
               beheld
               till
               the
               Thrones
               were
               cast
               down
               ,
               and
               the
               Ancient
               of
               days
               did
               sit
               ,
               whose
               garment
               was
               white
               as
               snow
               ,
               and
               the
               hair
               of
               his
               head
               like
               pure
               wool
               ;
               his
               Throne
               was
               like
               the
               fiery
               flame
               ,
               and
               his
               wheels
               as
               burning
               fire
               .
               A
               fiery
               stream
               issued
               and
               came
               forth
               from
               before
               him
               ,
               thousand
               thousands
               ministred
               unto
               him
               ,
               and
               ten
               thousand
               times
               ten
               thousand
               stood
               before
               him
               :
               the
               Judgement
               was
               set
               ,
               and
               the
               Books
               were
               opened
               .
            
          
           
             The
             Fiery
             Wheels
             are
             Emblems
             of
             his
             suddain
             approach
             ,
             or
             of
             the
             swiftness
             of
             his
             Judgements
             to
             overtake
             his
             Enemies
             :
             Though
             the
             Vision
             was
             new
             and
             uncouth
             ,
             yet
             the
             Branches
             of
             the
             things
             seen
             or
             revealed
             unto
             Daniel
             ,
             were
             known
             before
             unto
             Gods
             Prophets
             ;
             His
             Seat
             or
             Throne
             was
             prepared
             of
             old
             ;
             so
             faith
             the
             Psalmist
             ,
             Psal
             .
             9.
             4.
             
             
               Thou
               hast
               maintained
               my
               right
               and
               my
               cause
               ,
               thou
               satest
               in
               the
               Throne
               Judging
               right
               :
               And
               again
               ,
               ver
               .
               6
               ,
               7.
               
            
             
               O
               thou
               enemy
               ,
               destruction
               is
               come
               to
               a
               perpetual
               end
               ,
               and
               thou
               hast
               destroyed
               Cities
               ,
               their
               memorial
               is
               perished
               with
               them
               :
               But
               the
               Lord
               shall
               endure
               for
               ever
               ,
               he
               hath
               prepared
               his
               Throne
               for
               Judgement
               .
            
             [
             See
             Psal
             .
             96
             :
             ver
             .
             10.
             13.
             
             And
             Psal
             .
             98.
             ver
             .
             8
             ,
             9.
             ]
             But
             Daniel
             saw
             more
             seats
             ,
             and
             Thrones
             then
             one
             ,
             albeit
             he
             mention
             (
             as
             perhaps
             he
             saw
             )
             none
             sitting
             in
             them
             :
             This
             ,
             as
             one
             wittily
             commenteth
             upon
             this
             place
             of
             Daniel
             ,
             is
             
             an
             Emblem
             of
             the
             Law
             ,
             which
             was
             an
             Emptiness
             or
             vacuum
             in
             respect
             of
             the
             Gospel
             ;
             and
             as
             all
             things
             else
             in
             the
             Law
             prefigured
             or
             forepainted
             ,
             were
             solidly
             accomplished
             in
             the
             Gospel
             :
             So
             these
             Seats
             ,
             which
             are
             here
             indefinitely
             represented
             unto
             us
             by
             Daniel
             ,
             without
             any
             specification
             of
             their
             number
             ,
             without
             intimation
             of
             any
             sitting
             on
             them
             ,
             are
             pictured
             unto
             us
             by
             St.
             John
             ,
             with
             24.
             
             Elders
             sitting
             upon
             them
             ,
             Rev.
             4.
             4.
             
             
               And
               round
               about
               the
               Throne
               were
            
             24.
             
               seats
               ,
               and
               upon
               the
               seats
               I
               saw
            
             24.
             
             
               Elders
               sitting
               ,
               and
               clothed
               in
               white
               raiment
               ,
               and
               they
               had
               on
               their
               heads
               Crowns
               of
               Gold
               :
            
             Our
             Savior
             had
             said
             unto
             his
             Apostles
             ,
             Matth.
             19.
             28.
             that
             
               They
               should
               sit
               upon
               twelve
               seats
               ,
               Iudging
               the
               twelve
               Tribes
               of
               Israel
               .
            
             And
             twelve
             Heads
             of
             the
             Tribes
             of
             Israel
             ,
             or
             the
             like
             number
             of
             Select
             Ones
             ,
             who
             lived
             under
             the
             Old
             Testament
             ,
             may
             make
             up
             the
             number
             of
             24.
             
             That
             as
             all
             the
             Truths
             of
             both
             Testaments
             will
             consummately
             be
             fulfilled
             ,
             so
             the
             Saints
             of
             Both
             may
             then
             be
             most
             perfectly
             united
             in
             the
             Church
             Triumphant
             .
          
           
             9.
             
             But
             to
             proceed
             to
             such
             other
             Representations
             as
             are
             to
             be
             found
             in
             the
             Scripture
             :
             This
             manner
             of
             Christs
             coming
             to
             Judge
             the
             earth
             ,
             or
             of
             his
             appearance
             in
             glory
             ,
             was
             represented
             unto
             Moses
             and
             to
             the
             Israelites
             ,
             Exod.
             24.
             10.
             17.
             
             
               The
               sight
               of
               the
               glory
               of
               the
               Lord
               ,
               was
               like
               devouring
               fire
               on
               the
               top
               of
               the
               mount
               ,
               in
               the
               eyes
               of
               the
               children
               of
               Israel
               :
            
             And
             this
             fire
             had
             devoured
             them
             ,
             if
             they
             had
             approached
             the
             mountain
             ,
             or
             Gods
             presence
             ,
             without
             Gods
             invitation
             :
             
               But
               Moses
               and
               
                 Aaron
                 ,
                 Nadab
              
               and
               Abihu
               ,
               and
               70.
               of
               the
               Elders
               of
               Israel
               went
               up
               ,
               and
               saw
               the
               God
               of
               Israel
               ,
               and
               there
               was
               under
               his
               feet
               as
               it
               were
               a
               paved
               work
               of
               a
               Saphir
               stone
               ,
               and
               as
               it
               were
               the
               body
               of
               Heaven
               in
               its
               clearness
               :
            
             And
             upon
             the
             Nobles
             of
             the
             children
             of
             Israel
             he
             laid
             not
             his
             hand
             .
          
           
             This
             was
             a
             Peculiar
             Priviledge
             or
             dispensation
             :
             Also
             they
             saw
             God
             ,
             and
             did
             eat
             and
             drink
             ;
             and
             in
             this
             they
             represented
             the
             state
             of
             the
             Elect
             ;
             which
             ,
             notwithstanding
             the
             terror
             of
             that
             last
             day
             ,
             shall
             be
             invited
             by
             Christ
             ,
             and
             be
             admitted
             to
             eat
             and
             drink
             with
             him
             in
             his
             Kingdom
             .
             But
             this
             dispensation
             during
             the
             time
             of
             the
             Law
             was
             not
             granted
             to
             all
             Israel
             ,
             but
             to
             Moses
             and
             
               Aaron
               ,
               Nadab
            
             and
             Abihu
             ,
             and
             to
             the
             70.
             
             Elders
             or
             Nobles
             of
             Israel
             only
             ;
             unto
             all
             the
             rest
             ,
             whom
             God
             did
             not
             vouchsafe
             to
             invite
             ,
             the
             Spectacle
             ,
             though
             seen
             afar
             off
             ,
             was
             Terrible
             ;
             so
             terrible
             that
             they
             durst
             not
             approach
             unto
             it
             .
             So
             shall
             the
             coming
             of
             the
             Son
             of
             Man
             be
             to
             all
             the
             kindreds
             of
             the
             earth
             ,
             which
             have
             not
             hearkned
             to
             his
             sweet
             and
             loving
             Invitations
             here
             on
             earth
             :
             All
             such
             as
             have
             neglected
             them
             ,
             or
             make
             their
             appearance
             before
             him
             without
             a
             garment
             or
             habit
             in
             some
             sort
             suitable
             to
             the
             Marriage
             ,
             unto
             which
             they
             have
             been
             invited
             ,
             shall
             be
             everlastingly
             excluded
             and
             cast
             into
             utter
             darkness
             ,
             where
             shall
             be
             nothing
             but
             weeping
             ,
             and
             wailing
             ,
             and
             gnashing
             of
             teeth
             :
             But
             the
             thred
             which
             I
             am
             now
             to
             follow
             ,
             is
             the
             forementioned
             Prophecie
             ,
             Dan.
             7.
             v.
             9.
             
          
           
             10.
             
             Now
             ,
             whether
             
               in
               the
               vision
               of
               the
               Ancient
               of
               days
               ,
               God
               the
               Father
               were
               personally
               represented
            
             ;
             or
             whether
             
               it
               were
               a
               representation
               of
               the
               Godhead
               or
               Divine
               Power
               onely
               ,
               as
               it
               is
               indivisibly
               in
               the
               Blessed
               Trinity
               ,
               without
               any
               note
               of
               Personal
               difference
            
             ;
             or
             whether
             
               at
               the
               last
               day
               there
               shall
               be
               any
               distinct
               representation
               of
               Christs
               sitting
               at
               the
               right
               hand
               of
               the
               Father
            
             ;
             or
             whether
             
               The
               Throne
               of
               the
               Son
               of
               God
               shall
               then
               onely
               appear
            
             ;
             are
             Questions
             which
             I
             will
             refer
             wholly
             to
             the
             Schools
             .
             It
             sufficeth
             us
             to
             believe
             and
             know
             ,
             that
             
               the
               Father
               Judgeth
               no
               man
               ,
               but
               hath
               committed
               all
               Judgement
               ,
            
             especially
             this
             Final
             Judgement
             ,
             
               to
               the
               Son
            
             ;
             and
             that
             the
             SON
             OF
             MAN
             shall
             then
             appear
             in
             the
             
               Glory
               of
               his
               God-head
            
             ,
             in
             Glory
             equal
             to
             
               God
               the
               Father
            
             .
          
           
           
             What
             Manner
             of
             appearance
             this
             shall
             be
             ,
             and
             how
             the
             world
             shall
             be
             affected
             with
             it
             ,
             we
             are
             now
             to
             inquire
             so
             far
             as
             is
             fitting
             ,
             taking
             the
             description
             of
             it
             from
             Gods
             written
             word
             .
             And
             haply
             ,
             lest
             we
             should
             conceive
             of
             God
             the
             Father
             ,
             as
             more
             ancient
             for
             dayes
             ,
             then
             the
             Son
             ,
             (
             which
             Transformation
             of
             the
             Divine
             Nature
             the
             pictures
             of
             the
             Blessed
             Trinity
             seen
             and
             allowed
             by
             the
             Roman
             Church
             ,
             do
             naturally
             and
             inevitably
             suggest
             to
             the
             unlearned
             )
             
               St.
               John
            
             doth
             describe
             the
             Son
             of
             Man
             ,
             or
             that
             glory
             wherein
             the
             Son
             of
             God
             and
             the
             Son
             of
             Man
             shall
             then
             appear
             ,
             much
             what
             after
             the
             same
             manner
             ,
             that
             Daniel
             had
             done
             the
             Ancient
             of
             dayes
             ,
             Dan.
             7.
             9
             ,
             10.
             
             The
             description
             of
             the
             Son
             of
             God
             and
             of
             the
             Son
             of
             Man
             taken
             by
             
               St.
               John
            
             ,
             is
             ,
             Rev.
             1.
             13
             ,
             14
             ,
             15
             ,
             16.
             
             
               And
               I
               saw
               in
               the
               middest
               of
               the
            
             7.
             
             
               Candlesticks
               one
               like
               unto
               the
               Son
               of
               man
               ,
               clothed
               with
               a
               garment
               down
               to
               the
               foot
               ,
               and
               girt
               about
               the
               paps
               with
               a
               golden
               girdle
               .
               His
               head
               and
               his
               hairs
               were
               white
               like
               wooll
               ,
               as
               white
               as
               snow
               ,
               and
               his
               eyes
               were
               as
               a
               flame
               of
               fire
               .
               And
               his
               feet
               like
               unto
               fine
               brasse
               ,
               as
               if
               they
               burned
               in
               a
               furnace
               ,
               and
               his
               voice
               as
               the
               sound
               of
               many
               waters
               .
               And
               he
               had
               in
               his
               right
               hand
               seven
               stars
               ,
               and
               out
               of
               his
               mouth
               went
               a
               sharp
               two
               edged
               sword
               ,
               and
               his
               countenance
               was
               as
               the
               Sun
               shineth
               in
               his
               strength
               .
            
          
           
             You
             have
             heard
             before
             out
             of
             the
             seventeenth
             of
             
               St.
               Matthew
            
             ,
             that
             
               St.
               Peter
               ,
               Iames
            
             and
             John
             ,
             when
             they
             were
             spectators
             of
             his
             transfiguration
             ,
             (
             which
             was
             but
             a
             representation
             of
             the
             Son
             of
             Mans
             coming
             in
             his
             kingdom
             )
             when
             they
             heard
             the
             
               voice
               out
               of
               the
               cloud
               ,
               fell
               on
               their
               faces
               ,
               and
               were
               sore
               afraid
               ,
            
             until
             he
             came
             and
             
               touched
               them
               ,
               and
               said
               ,
               arise
               ,
               be
               not
               afraid
               .
            
             This
             sight
             or
             vision
             of
             his
             glory
             ,
             Apoc.
             1.
             17
             ,
             18.
             was
             more
             terrible
             then
             the
             Voice
             ,
             which
             they
             then
             heard
             .
             
               When
               I
               saw
               him
            
             (
             saith
             
               St.
               John
               )
               I
               fell
               at
               his
               feet
               as
               dead
               ,
               and
               he
               laid
               his
               right
               hand
               upon
               me
               ,
               saying
               unto
               me
               ,
               fear
               not
               ,
               I
               am
               the
               first
               and
               the
               last
               ,
               I
               am
               be
               that
               liveth
               ,
               and
               was
               dead
               ,
               and
               behold
               I
               am
               alive
               for
               evermore
               ,
               Amen
               ,
               and
               have
               the
               keys
               of
               hell
               and
               of
               death
               .
            
             The
             exercise
             of
             this
             
             great
             Power
             ,
             and
             of
             the
             Keys
             shall
             not
             be
             fully
             manifested
             until
             his
             glorious
             appearance
             in
             Judgment
             .
             The
             like
             description
             of
             the
             Son
             of
             man
             in
             his
             Glory
             ,
             we
             have
             ,
             Apoc.
             19.
             11
             ,
             12.
             
             
               And
               I
               saw
               heaven
               opened
               ,
               and
               behold
               a
               white
               Horse
               ,
               and
               he
               that
               sate
               upon
               him
               was
               called
               Faithful
               and
               True
               ,
               and
               in
               righteousness
               he
               doth
               judge
               and
               make
               war.
               His
               eyes
               were
               as
               a
               flame
               of
               fire
               ,
               and
               on
               his
               head
               were
               many
               crowns
               .
            
             Now
             albeit
             in
             this
             verse
             Christ
             be
             called
             Faithful
             and
             True
             ,
             as
             being
             the
             sole
             and
             full
             Accomplisher
             of
             our
             Belief
             in
             Gods
             promises
             ,
             yet
             these
             Titles
             are
             no
             way
             sufficient
             to
             express
             his
             dignity
             .
             To
             shew
             us
             that
             his
             Glorious
             Majesty
             is
             altogether
             unexpressible
             by
             Man
             or
             Angel
             ,
             it
             is
             expresly
             added
             by
             
               St.
               Iohn
            
             in
             the
             next
             words
             ,
             
               And
               he
               had
               A
               Name
               written
               ,
               that
               no
               man
               knew
               ,
               but
               he
               himself
               .
            
             And
             yet
             ,
             ver
             .
             13.
             it
             is
             said
             ,
             
               His
               Name
               is
               called
               ,
               The
               Word
               of
               God.
            
             This
             is
             not
             that
             Name
             which
             no
             man
             knew
             besides
             himself
             ,
             for
             
               St.
               John
            
             knew
             him
             by
             this
             Name
             when
             he
             wrote
             his
             Gospel
             ;
             and
             this
             is
             a
             Name
             ,
             which
             doth
             more
             fitly
             ,
             and
             more
             fully
             express
             the
             Majesty
             ,
             Glory
             and
             Power
             ,
             wherein
             he
             shall
             at
             the
             last
             day
             appear
             ,
             then
             the
             former
             Attributes
             of
             Faithful
             and
             True
             ,
             or
             any
             other
             Name
             that
             is
             given
             unto
             him
             in
             the
             Word
             of
             God
             :
             This
             contains
             all
             the
             rest
             .
             And
             they
             much
             disparage
             this
             Name
             ,
             and
             much
             eclipse
             the
             dignity
             contained
             in
             it
             ,
             who
             
             restrain
             it
             only
             unto
             his
             Fidelitie
             in
             fulfilling
             or
             performing
             Gods
             Word
             to
             his
             Elect
             ,
             or
             to
             the
             execution
             of
             Gods
             Judgments
             upon
             their
             Enemies
             ;
             Though
             all
             this
             be
             included
             in
             it
             ,
             as
             it
             followeth
             ver
             .
             15.
             
             
               And
               out
               of
               his
               mouth
               goeth
               a
               sharp
               sword
               ,
               that
               with
               it
               he
               should
               smite
               the
               Nations
               ,
               and
               he
               shall
               rule
               them
               with
               a
               rod
               of
               Iron
               ,
               and
               he
               treadeth
               the
               wine-press
               of
               the
               fierceness
               and
               wrath
               of
               Almighty
               God.
               And
               he
               hath
               on
               his
               vesture
               ,
               and
               on
               his
               thigh
               a
               name
               written
               ,
            
             
             KING
             OF
             KINGS
             ,
             AND
             LORD
             OF
             LORDS
             .
          
           
             11.
             
             But
             both
             these
             Descriptions
             of
             
               St.
               Iohn
            
             ,
             you
             will
             say
             ,
             are
             Emblematical
             ,
             and
             not
             to
             be
             understood
             according
             to
             the
             Letter
             ;
             at
             the
             least
             Christ
             shall
             not
             at
             the
             day
             of
             Judgment
             visibly
             appear
             in
             this
             Form
             and
             Habit
             ,
             or
             with
             a
             sharp
             Sword
             in
             his
             mouth
             .
             The
             Real
             Power
             and
             Dignity
             ,
             which
             is
             painted
             out
             unto
             us
             by
             this
             Emblem
             ,
             is
             already
             exemplified
             ,
             and
             shall
             be
             further
             
             exemplified
             in
             Defending
             His
             Church
             in
             general
             ,
             or
             advancing
             the
             estate
             of
             the
             forlorn
             Jewish
             Nation
             before
             that
             great
             and
             terrible
             day
             ,
             wherein
             he
             shall
             set
             a
             Period
             to
             all
             wars
             and
             contentions
             ,
             to
             all
             exercise
             of
             hostility
             against
             his
             Church
             .
          
           
             The
             Power
             of
             Christ
             here
             described
             by
             
               S.
               John
            
             (
             the
             exercise
             whereof
             is
             not
             yet
             accomplished
             ,
             but
             shall
             ,
             as
             some
             Interpreters
             think
             ,
             be
             remarkably
             verified
             before
             the
             last
             day
             ,
             in
             advancing
             the
             Jewish
             Nation
             ,
             and
             executing
             vengeance
             upon
             their
             persecutors
             )
             was
             most
             divinely
             displayed
             by
             Moses
             in
             that
             his
             excellent
             Song
             ,
             Deut.
             32.
             41
             ,
             42.
             and
             in
             particular
             represented
             in
             an
             Emblem
             or
             character
             ,
             like
             to
             that
             which
             
               St.
               Iohn
            
             saw
             :
             
               If
               I
               whet
               my
               glittering
               Sword
               ,
               and
               my
               hand
               take
               hold
               of
               Judgment
               ,
               I
               will
               render
               vengeance
               to
               mine
               enemies
               ,
               and
               will
               reward
               them
               that
               hate
               me
               .
               I
               will
               make
               mine
               arrows
               drunk
               with
               blood
               (
               and
               my
               Sword
               shall
               devour
               flesh
               )
               and
               that
               with
               the
               blood
               of
               the
               slain
               and
               of
               the
               Captives
               ,
               &c.
               
            
             But
             however
             this
             Prophecy
             may
             be
             remarkably
             verified
             in
             the
             calling
             of
             the
             Jews
             ,
             yet
             the
             Majesty
             and
             Power
             ,
             which
             is
             pictured
             out
             unto
             us
             in
             these
             Emblematical
             descriptions
             ,
             whether
             made
             by
             Moses
             or
             
               St.
               John
            
             ,
             shall
             not
             fully
             be
             accomplished
             or
             exemplified
             before
             the
             last
             day
             ;
             At
             that
             Day
             ,
             and
             not
             before
             ,
             shall
             the
             full
             importance
             of
             his
             former
             Name
             be
             made
             known
             ;
             then
             he
             shall
             manifest
             himself
             to
             be
             the
             OMNIPOTENT
             AND
             ETERNAL
             WORD
             .
          
           
             But
             is
             the
             importance
             of
             this
             Name
             ,
             or
             Emblem
             by
             which
             the
             power
             of
             it
             is
             Emblazon'd
             ;
             to
             wit
             ,
             his
             Sharp
             and
             Glittering
             Sword
             ,
             any
             where
             literally
             exprest
             in
             the
             Apostles
             writings
             ?
             It
             is
             most
             fully
             and
             most
             emphatically
             ,
             Hebr.
             4.
             12
             ,
             13.
             
             Vivus
             est
             Sermo
             Dei
             ,
             
               The
               word
               of
               God
               is
               quick
               and
               powerful
               ,
               and
               sharper
               then
               any
               two
               edged
               Sword
               ,
            
             &c.
             
             Yet
             is
             it
             questioned
             by
             some
             
             (
             whose
             names
             I
             conceal
             )
             whether
             ,
             by
             
               The
               Word
               of
               God
            
             in
             that
             place
             ,
             the
             Eternal
             Word
             himself
             be
             literally
             and
             directly
             meant
             ;
             or
             whether
             
               St.
               Paul
            
             ,
             by
             The
             Word
             of
             God
             ,
             meanes
             the
             self
             same
             that
             
               St.
               Iohn
            
             doth
             in
             his
             Gospel
             ,
             ver
             .
             1.
             
             
               In
               the
               beginning
               was
               the
               Word
               .
            
             And
             again
             ,
             ver
             .
             14.
             
             
               The
               Word
               was
               made
               flesh
            
             .
             It
             is
             a
             very
             weak
             Exception
             ,
             which
             some
             ,
             otherwise
             learned
             Interpreters
             of
             this
             Epistle
             ,
             and
             powerful
             in
             the
             Word
             of
             God
             ,
             have
             made
             unto
             the
             contrary
             .
             
               The
               strength
               of
               their
               Exception
               is
               this
               ,
               Because
               the
               Author
               of
               that
               Epistle
               no
               where
               else
               enstiles
               the
               Son
               of
               God
               ,
               
                 The
                 Word
                 of
                 God.
              
               
            
             
               But
               to
               this
               Exception
               the
               Answer
               is
               very
               easie
               :
               Because
               the
               Author
               of
               that
               Epistle
               had
               no
               where
               else
               the
               like
               occasion
               thus
               to
               enstile
               him
               .
            
             And
             the
             same
             exception
             ,
             were
             it
             warrantable
             ,
             might
             be
             taken
             against
             the
             literal
             meaning
             of
             
               St.
               Iohn
            
             ,
             or
             against
             the
             ordinary
             interpretation
             of
             the
             first
             verse
             of
             his
             Gospel
             ;
             because
             
               St.
               Iohn
            
             no
             where
             else
             ,
             besides
             in
             the
             Two
             verses
             before
             mentioned
             ,
             enstiles
             the
             Son
             of
             God
             by
             the
             same
             name
             ;
             nor
             doth
             any
             other
             Evangelist
             besides
             
               St.
               Iohn
            
             enstile
             him
             by
             this
             name
             at
             all
             .
             Now
             because
             this
             passage
             of
             
               St.
               Paul
               ,
               Hebr.
            
             4.
             is
             misinterpreted
             by
             divers
             ,
             and
             not
             fully
             interpreted
             by
             any
             ,
             that
             I
             have
             read
             ,
             and
             yet
             ,
             being
             rightly
             or
             more
             fully
             interpreted
             ,
             will
             give
             best
             light
             unto
             the
             Manner
             of
             Christs
             Process
             in
             Judgement
             ,
             I
             cannot
             better
             bestow
             my
             pains
             and
             time
             then
             in
             the
             Explication
             of
             those
             words
             ,
             
               Vivus
               est
               Sermo
               Dei
            
             ,
             or
             
               vivum
               est
               verbum
               Dei
               :
               The
               Word
               of
               God
               is
               quick
               and
               powerful
               ,
               &c.
               
            
          
           
           
             12.
             
             If
             by
             
               The
               Word
               of
               God
            
             in
             this
             place
             .
             The
             Son
             of
             God
             ,
             God
             blessed
             for
             ever
             ,
             be
             not
             literally
             and
             most
             directly
             meant
             ;
             the
             full
             meaning
             of
             the
             Apostle
             must
             be
             restrained
             either
             to
             the
             Word
             of
             God
             written
             ,
             or
             spoken
             by
             his
             Embassadors
             .
             Now
             that
             the
             Word
             of
             God
             whether
             written
             or
             preached
             
             (
             or
             Both
             written
             and
             preached
             )
             cannot
             be
             the
             direct
             and
             compleat
             Subject
             of
             the
             Apostles
             Assertion
             in
             these
             two
             verses
             ,
             the
             former
             Arguments
             or
             exceptions
             against
             this
             interpretation
             will
             clearly
             evince
             ,
             if
             we
             retort
             them
             ,
             Thus.
             Such
             glorious
             Attributes
             as
             are
             in
             these
             verses
             ascribed
             unto
             the
             Word
             of
             God
             ,
             are
             no
             where
             else
             ,
             either
             in
             this
             Epistle
             ,
             or
             in
             the
             Old
             Testament
             ,
             or
             in
             the
             New
             ,
             attributed
             to
             the
             Word
             of
             God
             either
             as
             written
             or
             preached
             ;
             no
             ,
             not
             to
             it
             as
             preached
             by
             the
             Son
             of
             God
             himself
             ;
             Therefore
             this
             place
             cannot
             be
             fully
             or
             compleatly
             meant
             of
             the
             Word
             of
             God
             either
             Written
             or
             Preached
             .
             No
             other
             besides
             the
             Son
             of
             God
             ,
             can
             be
             the
             direct
             or
             principal
             Subject
             of
             the
             Literal
             and
             assertive
             sense
             in
             any
             proposition
             in
             these
             two
             verses
             contained
             .
             Yet
             do
             we
             not
             deny
             that
             both
             verses
             may
             in
             some
             Sort
             be
             literally
             meant
             of
             the
             Word
             Preached
             or
             Written
             ,
             
               Pro
               modulo
            
             ;
             that
             is
             ,
             so
             far
             as
             the
             Word
             Written
             or
             Preached
             hath
             reference
             or
             Analogie
             to
             the
             Eternal
             Word
             ,
             or
             to
             his
             Power
             here
             described
             .
             For
             the
             Son
             of
             God
             is
             seldom
             ,
             if
             at
             all
             ,
             enstiled
             
               The
               Word
               of
               God
            
             ,
             without
             importance
             of
             some
             transcendent
             relation
             to
             the
             Word
             of
             God
             Written
             or
             Preached
             .
             And
             from
             this
             affinity
             ,
             which
             the
             word
             Written
             or
             Uttered
             hath
             with
             the
             
               eternal
               and
               unutterable
               Word
               of
               God
               ,
            
             the
             Word
             Written
             or
             Preached
             may
             have
             some
             share
             or
             portion
             ,
             as
             it
             were
             by
             Reversion
             ,
             in
             the
             Attributes
             here
             assigned
             unto
             
               The
               Word
               of
               God.
            
             
          
           
             But
             the
             compleat
             Subject
             either
             of
             the
             First
             Proposition
             ,
             
               The
               Word
               of
               God
               is
               lively
            
             ;
             or
             of
             the
             second
             ,
             
               The
               Word
               of
               God
               is
               powerful
            
             ;
             or
             of
             the
             third
             ,
             The
             
             
               Word
               of
               God
               is
               sharper
               then
               any
               two
               edged
               Sword
               :
            
             the
             Word
             Written
             or
             Preached
             cannot
             be
             :
             Nothing
             can
             be
             besides
             God
             himself
             ,
             or
             that
             Word
             which
             St.
             Iohn
             saith
             ,
             
               was
               in
               the
               beginning
            
             ,
             in
             whom
             was
             Life
             ,
             and
             whose
             
               life
               was
               the
               light
               of
               men
               .
            
          
           
             Nor
             are
             the
             peculiar
             and
             special
             Attributes
             of
             God
             any
             where
             in
             Scripture
             set
             forth
             in
             a
             more
             full
             and
             Majestick
             Character
             of
             words
             ,
             then
             in
             these
             words
             of
             St.
             Paul.
             
          
           
             The
             propositions
             are
             in
             number
             seven
             or
             eight
             .
             The
             Subject
             of
             all
             the
             propositions
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             THE
             WORD
             ,
             is
             the
             same
             .
             And
             for
             this
             reason
             ,
             if
             any
             of
             these
             Attributes
             be
             literally
             meant
             of
             the
             Son
             of
             God
             ,
             or
             of
             the
             Son
             of
             God
             only
             Completiveè
             ,
             all
             the
             rest
             must
             be
             compleatly
             meant
             of
             him
             .
             He
             only
             it
             is
             ,
             
               Qui
               ●anti
               mensuram
               nominis
               implet
            
             ,
             who
             rightly
             fils
             the
             Importance
             of
             this
             Title
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Word
             ,
             in
             that
             place
             .
             Admit
             then
             the
             Word
             Written
             or
             Preached
             may
             truly
             be
             said
             to
             be
             
               quick
               and
               powerful
            
             ,
             and
             in
             some
             sort
             ,
             not
             
               more
               sharp
               ,
               but
               more
               peircing
               ,
               then
               any
               two
               edged
               Sword
            
             (
             for
             a
             Sword
             with
             one
             edge
             may
             be
             as
             sharp
             as
             a
             Sword
             with
             two
             edges
             ,
             but
             not
             so
             piercing
             ;
             )
             but
             admit
             the
             Word
             of
             God
             preached
             might
             be
             more
             piercing
             then
             any
             Sword
             ,
             yet
             could
             it
             not
             properly
             be
             said
             to
             be
             a
             
               discerner
               of
               the
               thoughts
               and
               intents
               of
               the
               heart
               ,
            
             or
             that
             
               there
               is
               no
               creature
               ,
               which
               is
               not
               manifest
               unto
               it
            
             ;
             nor
             can
             it
             possibly
             be
             imagined
             to
             be
             the
             Logical
             Subject
             of
             the
             two
             last
             Propositions
             :
             for
             the
             Apostle
             plainly
             speaks
             of
             a
             living
             person
             ;
             
               Neither
               is
               there
               any
               creature
               ,
               that
               is
               not
               manifest
               in
            
             HIS
             SIGHT
             ,
             
               but
               all
               things
               are
               naked
               and
               open
               unto
               the
               eyes
            
             OF
             HIM
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             as
             our
             English
             renders
             it
             ,
             
               with
               whom
               we
               have
               to
               do
            
             ;
             as
             Beza
             and
             Calvin
             had
             before
             better
             expressed
             it
             then
             Erasmus
             ,
             who
             renders
             it
             ,
             
               of
               whom
               we
               speak
            
             ;
             or
             then
             the
             Vulgar
             Latine
             ,
             
               adquem
               nobis
               est
               sermo
            
             ;
             Of
             which
             Latine
             I
             know
             
             not
             how
             to
             make
             good
             English
             .
             But
             the
             Syriack
             of
             all
             most
             fully
             ;
             
               All
               things
               are
               opened
               unto
               the
               eyes
               of
               him
               ,
               to
               whom
               MEN
               must
               render
               an
               account
               .
            
             Every
             one
             that
             hears
             the
             Word
             preached
             must
             give
             an
             account
             of
             the
             Word
             which
             he
             hears
             ;
             but
             this
             account
             we
             must
             not
             ,
             we
             cannot
             give
             unto
             the
             Word
             preached
             ,
             but
             unto
             him
             whose
             Words
             they
             are
             which
             we
             hear
             ,
             or
             from
             Whom
             the
             Word
             preached
             must
             derive
             all
             the
             efficacy
             ,
             force
             and
             power
             ,
             which
             it
             hath
             .
          
           
             The
             full
             meaning
             of
             the
             Original
             ,
             if
             any
             be
             disposed
             to
             have
             it
             fully
             rendred
             in
             the
             Original
             tongue
             ,
             is
             as
             much
             as
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               cui
               à
               nobis
               reddenda
               est
               ratio
               ,
               to
               whom
               we
               must
               render
               our
               final
               account
            
             ;
             such
             is
             the
             usual
             importance
             of
             the
             word
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             in
             matters
             civil
             ,
             or
             of
             contract
             or
             covenant
             .
             So
             saith
             Athanasius
             in
             his
             Creed
             ;
             at
             his
             coming
             to
             judge
             the
             quick
             and
             the
             dead
             ,
             
               all
               men
               shall
               rise
               again
               with
               their
               bodies
               ,
               and
               shall
               give
            
             ACCOUNT
             
               for
               their
               own
               works
            
             .
             And
             our
             Apostle
             supposeth
             ,
             that
             this
             account
             must
             be
             given
             by
             every
             one
             ,
             before
             he
             receive
             his
             doom
             for
             
               things
               done
               in
               his
               body
               ,
               according
               to
               that
               he
               hath
               done
               ,
               whether
               it
               be
               good
               or
               bad
               .
            
          
           
             13.
             
             So
             then
             all
             men
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             must
             
               reddere
               rationem
            
             ,
             render
             a
             final
             account
             of
             their
             own
             works
             ;
             And
             we
             Christians
             in
             special
             ,
             of
             the
             Word
             of
             God
             read
             or
             preached
             unto
             us
             ;
             how
             far
             it
             hath
             fructified
             or
             miscarried
             in
             us
             .
             And
             this
             account
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             we
             must
             render
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             the
             Eternal
             Word
             or
             Son
             of
             God
             ,
             by
             whom
             God
             made
             the
             world
             .
             But
             albeit
             St.
             Paul
             by
             the
             word
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             Hebr.
             4.
             mean
             the
             self
             same
             Person
             ,
             or
             partie
             ,
             whom
             St.
             John
             doth
             in
             the
             first
             of
             his
             Gospel
             ;
             yet
             may
             we
             hence
             discover
             a
             further
             Notion
             or
             imPortance
             of
             the
             same
             word
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             as
             it
             is
             the
             peculiar
             Title
             of
             the
             Son
             of
             God
             ,
             then
             was
             before
             
               (
               Book
            
             7th
             ,
             Chap.
             26.
             )
             exprest
             in
             handling
             that
             Point
             
               [
               how
               the
               word
               was
               made
               flesh
               ]
            
             or
             why
             the
             Son
             of
             God
             was
             called
             THE
             WORD
             .
             ]
             The
             Reason
             was
             ,
             not
             only
             because
             he
             was
             the
             Speaker
             of
             the
             Trinity
             ,
             or
             the
             Declarer
             of
             Gods
             Will
             unto
             men
             ,
             nor
             because
             he
             was
             the
             main
             Object
             of
             all
             Gods
             word
             ,
             whether
             revealed
             to
             Moses
             or
             the
             Prophets
             ;
             but
             specially
             or
             most
             principally
             ,
             
               for
               that
               he
               was
               the
               express
               Image
               of
               God
               the
               Father
               ,
            
             or
             Verbum
             internum
             ,
             
               the
               full
               expression
               of
               the
               Wisdom
               ,
               Power
               and
               Majesty
               of
               the
               Father
            
             ;
             And
             withal
             more
             then
             the
             Ideal
             Pattern
             ,
             according
             to
             which
             all
             things
             were
             made
             .
             For
             though
             he
             be
             the
             full
             expression
             of
             the
             power
             and
             wisdom
             of
             his
             Father
             ,
             as
             he
             is
             
               his
               only
               begotten
               Son
            
             from
             all
             eternity
             ,
             yet
             are
             not
             all
             things
             ,
             which
             are
             made
             by
             him
             ,
             or
             can
             be
             made
             by
             him
             ,
             a
             full
             expression
             of
             his
             power
             or
             wisdom
             .
             
               He
               was
               begotten
               ,
               not
               made
               ,
               by
               his
               Father
               ,
               and
               therefore
               equal
               to
               him
               .
            
             The
             world
             was
             made
             by
             Him
             ,
             not
             begotten
             ,
             and
             therefore
             far
             inferior
             to
             him
             .
             He
             is
             a
             patern
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             all
             things
             ,
             that
             are
             made
             ;
             but
             a
             patern
             that
             cannot
             be
             paralleld
             by
             them
             .
             As
             He
             was
             the
             patern
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             whom
             the
             world
             was
             made
             ,
             and
             so
             considered
             by
             St.
             Iohn
             ;
             So
             is
             He
             the
             pattern
             or
             exemplary
             Rule
             of
             all
             the
             Laws
             ,
             which
             God
             hath
             given
             to
             man
             ,
             whether
             written
             in
             their
             hearts
             ,
             or
             in
             the
             Book
             of
             Grace
             ,
             or
             of
             Nature
             ;
             The
             Rule
             or
             patern
             of
             all
             the
             Words
             which
             God
             hath
             spoken
             to
             men
             by
             his
             Apostles
             ,
             by
             his
             Prophets
             ,
             or
             by
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             Son
             himself
             .
             And
             ,
             according
             to
             this
             Notion
             or
             importance
             of
             the
             word
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             he
             is
             ,
             by
             St.
             Paul
             called
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             unto
             whom
             all
             men
             must
             reddere
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             render
             an
             account
             of
             their
             words
             ,
             of
             their
             works
             ,
             and
             of
             their
             thoughts
             :
             he
             being
             in
             all
             respects
             the
             most
             compleat
             Rule
             or
             Exemplar
             by
             which
             all
             words
             ,
             all
             works
             &
             thoughts
             ,
             for
             which
             men
             are
             to
             make
             account
             ,
             are
             to
             be
             valued
             or
             censured
             ;
             the
             only
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             exact
             measure
             of
             all
             approbation
             or
             disprovement
             of
             the
             accompts
             to
             be
             made
             ,
             or
             of
             the
             words
             ,
             works
             ,
             or
             thoughts
             ,
             for
             which
             we
             are
             to
             render
             account
             .
             From
             this
             Notion
             or
             importance
             of
             the
             word
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
             we
             may
             take
             a
             true
             Notion
             or
             scantling
             of
             the
             Attributes
             or
             Titles
             given
             to
             the
             Word
             of
             God
             by
             St.
             
               Paul
               ,
               Heb.
            
             4.
             and
             how
             well
             they
             consort
             with
             the
             Word
             Written
             or
             Preached
             ,
             as
             it
             hath
             reference
             to
             this
             Eternal
             Word
             .
             The
             Word
             of
             God
             Written
             or
             Preached
             ,
             although
             in
             it self
             it
             be
             more
             powerful
             then
             any
             two
             edged
             Sword
             ;
             yet
             ,
             as
             it
             is
             managed
             or
             weilded
             by
             us
             his
             weak
             Instruments
             ,
             is
             but
             as
             a
             good
             sword
             in
             an
             Infants
             hand
             ;
             but
             though
             as
             uttered
             by
             us
             it
             doth
             not
             exercise
             its
             strength
             upon
             our
             hearers
             ,
             yet
             doth
             it
             not
             utterly
             perish
             or
             lose
             its
             efficacy
             ;
             but
             every
             Word
             spoken
             in
             his
             Name
             ,
             though
             for
             the
             present
             it
             have
             no
             such
             success
             as
             we
             could
             wish
             ,
             yet
             it
             is
             not
             altogether
             spoken
             in
             vain
             ,
             it
             returns
             unto
             him
             whose
             Word
             it
             is
             ;
             and
             in
             his
             mouth
             or
             presence
             the
             Word
             preached
             by
             us
             becomes
             like
             Scanderbegs
             Sword
             in
             Scanderbegs
             hand
             ,
             and
             shall
             in
             the
             last
             day
             recover
             strength
             and
             force
             from
             the
             powerful
             appearance
             of
             this
             Eternal
             Word
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               So
               that
               all
               the
               glorious
               Attributes
               given
               by
               St.
            
             Paul
             unto
             The
             Word
             of
             God
             ,
             are
             primarily
             
               and
               principally
            
             true
             of
             the
             Eternal
             Word
             ,
             yet
             secondarily
             
               and
               less
               principally
               of
               the
            
             Word
             preached
             
               with
               reference
               unto
               him
            
             .
          
           
             14.
             
             The
             
               Word
               preached
            
             is
             not
             altogether
             dead
             ,
             but
             lively
             ,
             &
             quick
             ,
             &
             powerful
             in
             its
             operation
             ;
             and
             shall
             at
             the
             last
             day
             be
             more
             piercing
             then
             any
             
               two
               edged
               sword
            
             ,
             and
             
               divide
               between
               the
               spirit
               and
               the
               soul
               .
            
             A
             two
             edged
             sword
             may
             cut
             the
             bones
             ,
             and
             divide
             the
             joynts
             and
             the
             marrow
             ,
             it
             may
             divide
             the
             soul
             from
             the
             body
             ,
             or
             at
             least
             send
             the
             soul
             out
             of
             the
             body
             before
             the
             time
             by
             the
             course
             of
             nature
             allotted
             .
             But
             between
             the
             
               soul
               and
               the
               spirit
            
             no
             material
             sword
             can
             make
             division
             .
             The
             most
             piercing
             sword
             ,
             though
             it
             hath
             (
             as
             the
             Original
             imports
             )
             
               two
               mouthes
               to
               devour
            
             ,
             yet
             eyes
             it
             hath
             none
             to
             distinguish
             between
             the
             parts
             which
             it
             divides
             ;
             but
             cuts
             as
             it
             fals
             ,
             or
             as
             it
             is
             direrected
             by
             the
             eyes
             and
             hands
             of
             him
             which
             weilds
             it
             ;
             But
             
               The
               Word
               of
               God
            
             ,
             here
             principally
             meant
             ,
             seeth
             all
             the
             particles
             ,
             betwixt
             which
             it
             makes
             division
             ;
             it
             is
             a
             discerner
             or
             Judge
             
               of
               the
               thoughts
               and
               intents
               of
               the
               heart
               ,
            
             how
             secret
             soever
             they
             be
             ,
             how
             inseparable
             soever
             they
             be
             from
             the
             soul
             or
             spirit
             ;
             though
             our
             inward
             parts
             be
             covered
             with
             skin
             ,
             with
             flesh
             and
             bones
             ,
             yet
             are
             they
             naked
             and
             as
             it
             were
             anatomized
             (
             for
             so
             the
             Original
             imports
             )
             unto
             the
             eyes
             of
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             whom
             we
             are
             to
             render
             our
             account
             .
          
           
             In
             the
             first
             creation
             he
             was
             not
             only
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             live
             Idea
             or
             patern
             ,
             unto
             whose
             Image
             men
             and
             Angels
             were
             created
             ,
             and
             of
             whose
             Excellency
             the
             whole
             world
             ,
             and
             all
             the
             creatures
             in
             it
             ,
             are
             but
             scattered
             and
             broken
             expressions
             ;
             but
             withal
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             framer
             or
             maker
             of
             all
             things
             visible
             and
             invisible
             ;
             for
             
               God
               the
               Father
            
             made
             all
             things
             by
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             without
             any
             instrumental
             help
             or
             service
             ,
             after
             a
             more
             excellent
             and
             expedite
             manner
             ,
             then
             (
             should
             we
             suppose
             ,
             or
             could
             we
             imagine
             such
             a
             thing
             )
             any
             Architect
             ,
             or
             skilful
             Artificer
             ,
             that
             could
             be
             supposed
             able
             to
             frame
             or
             make
             a
             material
             building
             ,
             or
             other
             work
             of
             his
             profession
             ,
             without
             any
             manual
             labour
             ,
             without
             any
             materials
             or
             instruments
             ,
             besides
             the
             patern
             or
             exemplar
             ,
             which
             he
             conceives
             in
             his
             mind
             or
             imagination
             .
             In
             the
             dissolution
             of
             this
             world
             ,
             or
             in
             the
             erection
             of
             the
             world
             to
             come
             ,
             which
             shall
             take
             beginning
             from
             the
             day
             of
             our
             final
             accompts
             ,
             the
             same
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               Eternal
               VVord
               of
               God
            
             ,
             shall
             manifest
             himself
             to
             be
             ,
             not
             only
             the
             live
             
               Idaea
               or
               patern
               of
               Gods
               moral
               or
               eternal
               Law
               ,
            
             by
             which
             all
             mankind
             shall
             be
             judged
             ,
             and
             our
             accompts
             either
             finally
             approved
             or
             disproved
             ;
             but
             to
             be
             withall
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             A
             Law
             endued
             with
             Life
             ,
             with
             wisdom
             and
             power
             :
             Nor
             such
             a
             Law
             only
             ,
             but
             a
             
               Living
               ,
               Wise
               ,
               Omnipotent
               Iudge
               .
            
             All
             these
             Attributes
             ,
             or
             the
             things
             signified
             by
             them
             ,
             with
             all
             the
             rest
             ,
             that
             can
             be
             required
             in
             a
             Law
             ,
             a
             Rule
             ,
             or
             Iudge
             ,
             are
             in
             Him
             undivided
             ,
             and
             according
             to
             the
             
               Infinitie
               of
               perfection
            
             .
             Yet
             that
             we
             may
             the
             better
             conceive
             
             the
             infiniteness
             of
             his
             perfection
             ,
             as
             Law
             and
             Judge
             ,
             it
             will
             not
             be
             amiss
             to
             consider
             
               these
               Attributes
               severally
            
             ,
             as
             they
             are
             found
             amongst
             us
             .
          
           
             15.
             
             
               Every
               good
               Law
               is
               a
               kind
               of
               silent
               Magistrate
               or
               Judge
               ;
               and
               every
               good
               and
               perfect
               Judge
               or
               Magistrate
               is
               a
               speaking
               Law.
            
             So
             they
             ought
             to
             be
             .
             But
             these
             
               Two
               Perfections
            
             seldom
             meet
             in
             the
             Government
             of
             any
             well
             ordered
             Common-weal
             ,
             or
             Church
             on
             earth
             .
             In
             some
             Nations
             the
             written
             Laws
             be
             tolerably
             good
             ,
             or
             comparatively
             very
             good
             ,
             but
             the
             Magistrates
             for
             the
             most
             part
             ,
             either
             ignorant
             in
             the
             Laws
             ,
             or
             unexperienced
             in
             applying
             their
             true
             intent
             and
             meaning
             to
             meet
             with
             every
             transgression
             ;
             or
             so
             manacled
             with
             
               Golden
               Fetters
            
             ,
             that
             they
             have
             no
             great
             list
             or
             dexterity
             to
             put
             what
             they
             know
             in
             execution
             In
             other
             places
             the
             Magistrates
             or
             Judges
             are
             learned
             and
             sincere
             laws
             to
             themselves
             ,
             and
             fit
             Laws
             for
             others
             to
             be
             ruled
             by
             ,
             were
             not
             their
             good
             purposes
             restrained
             or
             pinyoned
             by
             harsh
             and
             obsolete
             Laws
             ,
             or
             not
             well
             consorting
             with
             the
             times
             wherein
             they
             live
             .
          
           
             This
             Jargon
             between
             wise
             and
             wholsom
             Laws
             ,
             and
             unskilful
             or
             corrupt
             Magistrates
             ;
             or
             between
             religious
             ,
             wise
             and
             industrious
             Magistrates
             ,
             and
             imperfect
             ,
             partial
             ,
             or
             naughty
             Laws
             ,
             hath
             been
             in
             most
             Ages
             and
             Nations
             so
             common
             ,
             that
             many
             accurate
             Politicians
             ,
             or
             Observers
             of
             the
             course
             of
             Justice
             ,
             have
             brought
             the
             
               main
               Question
            
             concerning
             all
             State
             Government
             to
             this
             short
             issue
             ,
             and
             submitted
             it
             to
             the
             touch
             and
             tryal
             of
             learned
             dispute
             ,
             
               Whether
               it
               be
               better
               to
               be
               governed
               by
               a
               dead
               and
               silent
               ,
            
             or
             
               by
               a
               live
               and
               speaking
               Law
               ?
            
             That
             is
             ,
             whether
             were
             most
             expedient
             for
             all
             or
             most
             States
             ,
             that
             the
             written
             Law
             should
             be
             above
             the
             supream
             Magistrate
             ,
             or
             Majesty
             ;
             or
             the
             supream
             Magistrate
             or
             Majesty
             of
             every
             Nation
             above
             the
             written
             Laws
             ?
             But
             admitting
             that
             every
             Nation
             had
             Laws
             as
             perfect
             as
             the
             wit
             of
             man
             could
             devise
             ,
             such
             as
             would
             give
             contentment
             to
             every
             member
             that
             were
             to
             be
             governed
             by
             them
             ,
             and
             Magistrates
             to
             put
             such
             Laws
             in
             execution
             as
             sincere
             ,
             as
             wise
             ,
             as
             well
             experienced
             ,
             as
             industrious
             ,
             as
             couragious
             as
             any
             in
             former
             times
             have
             been
             ,
             or
             can
             in
             this
             life
             be
             expected
             ;
             yet
             the
             most
             perfect
             or
             absolute
             Law
             that
             can
             be
             made
             by
             man
             ;
             that
             can
             be
             written
             ,
             though
             made
             by
             
               God
               himself
            
             ,
             could
             not
             be
             able
             to
             put
             it self
             in
             execution
             ,
             or
             to
             recompence
             every
             transgression
             as
             it
             deserves
             .
             Nor
             can
             the
             wisest
             ,
             the
             most
             sincere
             and
             industrious
             Magistrate
             possibly
             know
             every
             transgressor
             of
             the
             Law
             ,
             or
             every
             misdemeanor
             committed
             within
             a
             little
             Province
             or
             Corporation
             .
             And
             albeit
             the
             Magistrate
             only
             can
             give
             life
             to
             the
             Law
             ,
             yet
             can
             no
             Magistrate
             give
             life
             to
             any
             Law
             ,
             or
             put
             it
             in
             execution
             according
             to
             the
             Rule
             of
             Justice
             ,
             unless
             he
             know
             the
             transgressor
             ,
             and
             the
             quality
             of
             his
             transgression
             And
             for
             this
             reason
             ,
             even
             those
             States
             which
             have
             comparatively
             the
             best
             Laws
             ,
             and
             the
             wisest
             Magistrates
             ,
             admit
             ,
             or
             rather
             require
             and
             authorize
             Informers
             .
             And
             after
             the
             Information
             given
             ,
             the
             Magistrate
             must
             proceed
             
               secundum
               allegata
               &
               probata
            
             ,
             according
             to
             the
             information
             given
             by
             legal
             and
             competent
             witnesses
             .
             Now
             to
             make
             the
             Informers
             and
             Witnesses
             alwayes
             sincere
             ,
             the
             best
             Laws
             and
             Magistrates
             are
             not
             able
             .
          
           
             The
             Law
             of
             God
             indeed
             is
             a
             Law
             most
             perfect
             ,
             most
             infallible
             ,
             but
             no
             
               living
               Rule
            
             to
             see
             and
             discern
             every
             transgression
             against
             it
             ,
             no
             
               speaking
               Rule
            
             to
             give
             information
             or
             testimony
             against
             the
             transgressors
             of
             it
             ,
             much
             less
             a
             
               living
               Judge
            
             to
             reward
             or
             punish
             every
             observer
             or
             transgressor
             of
             it
             .
             But
             all
             the
             
             perfections
             ,
             that
             can
             be
             imagined
             in
             any
             Law
             ,
             in
             any
             Informer
             ,
             in
             any
             Witness
             ,
             in
             any
             Judge
             or
             manager
             of
             Justice
             are
             eminently
             and
             most
             perfectly
             contained
             in
             
               This
               Word
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               with
               whom
               we
               have
               to
               do
               ,
            
             or
             ,
             
               to
               whom
               we
               are
               to
               render
               our
               accompt
               ,
            
             without
             any
             tincture
             or
             admixture
             of
             their
             imperfections
             .
             And
             
             thus
             they
             all
             are
             in
             Him
             most
             perfect
             ,
             not
             by
             way
             of
             Union
             or
             Unition
             ,
             but
             according
             to
             most
             perfect
             and
             indivisible
             Unitie
             .
          
           
             As
             all
             things
             were
             made
             by
             him
             without
             help
             or
             instrumental
             service
             ;
             So
             all
             the
             thoughts
             ,
             all
             the
             words
             and
             works
             of
             men
             are
             immediatly
             known
             unto
             him
             without
             any
             Prompter
             or
             Informer
             ,
             and
             every
             man
             shal
             be
             judged
             by
             him
             according
             to
             all
             his
             works
             without
             any
             Advocate
             or
             assistant
             .
             As
             he
             is
             the
             expresse
             Image
             or
             full
             expression
             of
             his
             
               Fathers
               Person
            
             ,
             and
             himselfe
             as
             truly
             God
             as
             his
             Father
             is
             ;
             so
             he
             is
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               mensura
               omnium
            
             ,
             the
             exact
             measure
             of
             every
             thing
             ,
             that
             can
             be
             known
             ,
             that
             can
             be
             done
             ,
             spoken
             ,
             or
             thought
             ,
             and
             the
             just
             recompence
             of
             all
             deserts
             .
             He
             containes
             an
             exact
             proportion
             or
             disproportion
             to
             every
             thought
             ,
             word
             ,
             or
             action
             ,
             that
             hath
             proceeded
             from
             the
             heart
             or
             mind
             of
             man
             ;
             an
             exact
             proportion
             of
             every
             thought
             ,
             word
             ,
             or
             deed
             ,
             that
             held
             consort
             with
             the
             
               Law
               of
               the
               mind
            
             or
             of
             the
             spirit
             ;
             an
             exact
             disproportion
             to
             every
             rebellious
             motion
             ,
             that
             hath
             been
             conceived
             by
             the
             
               Law
               of
               the
               flesh
            
             against
             the
             
               Law
               of
               the
               mind
            
             ;
             and
             even
             in
             this
             respect
             he
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             for
             so
             the
             
               Original
               word
            
             oft
             times
             imports
             as
             much
             as
             proportion
             ,
             or
             an
             exact
             measure
             ,
             by
             which
             all
             proportion
             or
             consonancy
             ,
             all
             disproportion
             or
             dissonancy
             may
             be
             known
             or
             notified
             :
             As
             ,
             if
             the
             Base
             or
             Diapason
             be
             sound
             and
             good
             ,
             every
             Note
             or
             sound
             of
             the
             same
             instrument
             doth
             notifie
             the
             measure
             of
             its
             consonancie
             or
             dissonancie
             to
             it
             by
             its
             own
             sound
             .
             And
             in
             this
             sense
             he
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             living
             measure
             or
             proportion
             .
             And
             every
             thought
             or
             secret
             inclination
             of
             man
             ,
             that
             is
             consonant
             to
             this
             living
             Rule
             or
             Law
             ,
             hath
             more
             then
             a
             Geometrical
             proportion
             ,
             a
             
               live
               proportion
            
             or
             Sympathie
             with
             him
             .
             And
             we
             shall
             need
             no
             other
             bliss
             and
             happines
             ,
             then
             a
             true
             Sympathie
             and
             consort
             with
             him
             .
             Every
             thought
             or
             inclination
             of
             the
             flesh
             ,
             that
             is
             dissonant
             to
             this
             living
             Rule
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             includes
             ,
             more
             then
             a
             dead
             disproportion
             ,
             a
             
               live
               Antipathie
            
             to
             his
             puritie
             ;
             and
             according
             to
             the
             measure
             of
             every
             mans
             disproportion
             or
             Antipathie
             to
             this
             living
             Rule
             shall
             the
             measure
             of
             his
             wretchednes
             or
             infelicitie
             be
             .
             In
             all
             these
             ,
             and
             many
             other
             respects
             is
             the
             
               Son
               of
               God
            
             enstyled
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             he
             is
             the
             Judge
             of
             quick
             and
             dead
             .
          
           
             16.
             
             But
             doth
             the
             
               Intent
               or
               Inference
            
             of
             the
             Apostle
             in
             that
             fourth
             
               Chapter
               to
               the
               Hebrews
            
             ,
             lead
             us
             unto
             any
             such
             apprehension
             or
             construction
             as
             hath
             been
             made
             of
             his
             Attributes
             ?
             It
             doth
             ,
             if
             we
             look
             not
             ,
             as
             the
             Jews
             did
             ,
             only
             into
             the
             
               dead
               Letter
            
             ,
             but
             dive
             into
             the
             
               live
               sense
            
             or
             meaning
             of
             the
             Spirit
             ,
             or
             of
             the
             Apostle
             himself
             :
             His
             principal
             scope
             or
             aim
             was
             ,
             to
             admonish
             his
             hearers
             ,
             and
             in
             them
             all
             ,
             that
             confess
             Christ
             to
             be
             the
             
               Son
               of
               God
            
             and
             their
             Redeemer
             ,
             to
             be
             vigilant
             and
             careful
             whilest
             it
             is
             
               called
               to
               day
            
             ,
             that
             they
             do
             not
             incur
             Gods
             high
             displeasure
             ,
             or
             provoke
             his
             sentence
             of
             utter
             exclusion
             from
             that
             
               Eternal
               Rest
            
             ,
             whereof
             that
             Rest
             which
             Joshuah
             brought
             the
             Israelites
             unto
             ,
             when
             he
             gave
             them
             possession
             of
             the
             land
             of
             Canaan
             ,
             was
             but
             the
             Map
             or
             shadow
             .
             The
             Israelites
             without
             exception
             had
             a
             promise
             of
             entring
             into
             the
             land
             of
             Canaan
             ,
             and
             under
             it
             a
             promise
             of
             entring
             into
             a
             better
             
               Rest
               .
               But
               the
               word
               preached
               ,
            
             saith
             the
             Apostle
             vers
             .
             2.
             
               did
               not
               profit
               them
               ,
               not
               being
               mixed
               with
               Faith.
            
             The
             foolish
             posteritie
             of
             those
             rebellious
             Fathers
             ,
             which
             were
             excluded
             
               by
               oath
            
             from
             entring
             into
             the
             land
             of
             Canaan
             ,
             and
             were
             consumed
             in
             the
             wildernes
             ,
             misdeemed
             ,
             that
             Gods
             promise
             of
             bringing
             that
             Nation
             into
             the
             land
             of
             their
             Rest
             had
             been
             accomplished
             in
             the
             conquest
             of
             it
             by
             Ioshuah
             ,
             or
             in
             continuance
             of
             like
             victorious
             success
             unto
             themselves
             .
             And
             by
             this
             conceit
             ,
             and
             by
             the
             dissobedience
             (
             which
             this
             conceit
             brought
             forth
             )
             against
             the
             
               Son
               of
               God
            
             revealed
             ,
             the
             most
             of
             this
             Nation
             ,
             since
             his
             manifestation
             in
             the
             flesh
             ,
             have
             lived
             and
             died
             in
             a
             more
             miserable
             estate
             then
             
             their
             Fathers
             did
             ,
             which
             died
             in
             the
             wildernes
             .
             For
             neither
             
               Christian
               charitie
            
             ,
             nor
             the
             
               Analogie
               of
               Christian
               faith
            
             ,
             will
             permitt
             us
             to
             say
             or
             think
             ,
             that
             all
             the
             Israelites
             ,
             which
             were
             excluded
             
               by
               Oath
            
             from
             entring
             into
             the
             land
             of
             Canaan
             ,
             or
             of
             their
             promised
             earthly
             Rest
             ,
             were
             also
             utterly
             excluded
             from
             entring
             into
             the
             Kingdom
             of
             heaven
             .
             They
             ,
             as
             well
             as
             we
             ,
             were
             to
             render
             an
             accompt
             ;
             unto
             
               This
               Eternal
               Word
            
             ;
             for
             he
             it
             was
             ,
             which
             spake
             to
             Moses
             in
             Mount
             Sinai
             ,
             but
             was
             not
             then
             manifested
             in
             the
             flesh
             ;
             nor
             was
             the
             Article
             of
             his
             incarnation
             expresly
             or
             explicitly
             known
             to
             all
             or
             most
             that
             received
             benefit
             by
             it
             .
             The
             accompt
             which
             they
             were
             to
             make
             ,
             was
             not
             so
             punctuall
             ,
             nor
             their
             examination
             so
             strict
             .
             For
             that
             ,
             which
             
               St.
               Paul
            
             saith
             of
             the
             antient
             heathens
             ,
             holds
             true
             in
             proportion
             of
             the
             ancient
             
               Israelites
               .
               God
            
             (
             saith
             he
             )
             
               winked
               at
               these
               times
               of
               ignorance
               .
            
             Act.
             17.
             30
             ,
             31.
             
               but
               now
               commandeth
               all
               men
               every
               where
               to
               repent
               ,
               because
               he
               hath
               appointed
               a
               day
               ,
               in
               which
               he
               will
               Judge
               the
               world
               in
               righteousnes
               .
            
             But
             was
             not
             this
             day
             appointed
             in
             these
             times
             of
             ignorance
             ,
             at
             which
             God
             winked
             ?
             Yes
             ,
             before
             them
             ;
             but
             not
             so
             fully
             declared
             ,
             nor
             the
             manner
             of
             it
             so
             distinctly
             known
             ,
             as
             since
             
               Christs
               resurrection
            
             it
             hath
             been
             .
             From
             this
             difference
             of
             times
             ,
             and
             from
             the
             different
             condition
             of
             men
             living
             since
             Christs
             Resurrection
             ,
             and
             from
             the
             diversity
             of
             the
             account
             ,
             which
             they
             must
             render
             ,
             in
             respect
             of
             them
             ,
             which
             lived
             before
             it
             ,
             
               St.
               Paul
            
             makes
             that
             inference
             Hebrews
             .
             4.
             11.
             
             
               Let
               us
               labour
               therefore
               to
               enter
               into
               that
               rest
               ,
               lest
               any
               man
               fall
               after
               the
               same
               example
               of
               unbelief
               (
               or
               disobedience
               .
               )
            
             The
             Israelites
             fell
             in
             the
             wildernes
             for
             their
             disobedience
             to
             
               Gods
               word
               written
               or
               spoken
            
             ;
             they
             did
             not
             so
             immediatly
             trespasse
             against
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Word
             ,
             which
             since
             hath
             been
             made
             flesh
             ,
             as
             all
             unbelievers
             and
             disobedient
             men
             since
             hee
             was
             made
             flesh
             .
          
           
             Now
             to
             fortifie
             this
             inference
             he
             addeth
             ,
             ver
             .
             12.
             
             
               Vivus
               est
               sermo
               Dei
               ,
               The
               Word
               or
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               whom
               wee
               are
               to
               render
               an
               accompt
               ,
               is
               quick
               and
               power
               full
               ,
               more
               piercing
               then
               any
               two
               edged
               sword
               .
            
             So
             farre
             from
             winking
             at
             the
             ignorance
             of
             these
             times
             ,
             
               that
               all
               things
               are
               naked
               and
               open
               unto
               his
               eyes
               .
               His
               countenance
            
             (
             as
             
               saint
               John
            
             saith
             )
             
               was
               as
               the
               Sun
               shineth
               in
               his
               strength
               .
            
             Rev.
             1.
             16.
             
               and
               his
               eyes
               as
               a
               flame
               of
               fire
            
             ;
             vers
             .
             14.
             unto
             his
             eyes
             ,
             thus
             opened
             ,
             when
             the
             Judgment
             shall
             be
             set
             ,
             
               the
               bookes
            
             ,
             as
             Daniel
             saith
             ,
             
               were
               opened
            
             ,
             Dan.
             7.
             10.
             
             And
             this
             prophecie
             is
             unfolded
             by
             
               St.
               John
            
             ,
             Rev.
             20.
             12.
             
             
               And
               I
               saw
               the
               dead
               ,
               small
               and
               great
               ,
               stand
               before
               God
               ,
               and
               the
               books
               were
               opened
               ,
               and
               another
               book
               was
               opened
               ,
               which
               is
               the
               book
               of
               life
               ,
               and
               the
               dead
               were
               Judged
               out
               of
               those
               things
               ,
               which
               were
               written
               in
               the
               books
               according
               to
               their
               works
               .
            
          
           
             17.
             
             This
             is
             the
             next
             part
             of
             the
             Process
             ;
             and
             by
             the
             Books
             which
             are
             opened
             ,
             the
             best
             Interpreters
             ,
             Ancient
             and
             Modern
             ,
             understand
             the
             
               Books
               of
               Conscience
            
             ,
             
             which
             until
             that
             day
             shall
             not
             be
             unfolded
             ,
             or
             become
             fully
             legible
             ,
             no
             not
             unto
             them
             which
             keep
             
               these
               Books
            
             ,
             though
             every
             man
             have
             one
             of
             them
             ,
             or
             at
             least
             an
             exact
             Copie
             or
             Exemplification
             of
             them
             .
             For
             it
             may
             be
             that
             the
             
               Authentick
               Copie
               or
               Register
            
             of
             every
             mans
             Conscience
             is
             treasured
             up
             in
             this
             Eternal
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             their
             Copies
             shall
             become
             legible
             by
             his
             appearance
             .
             Many
             actual
             sins
             ,
             many
             secret
             thoughts
             ,
             or
             evil
             words
             ,
             have
             been
             daily
             practised
             or
             entertained
             by
             us
             ,
             w
             ch
             leave
             no
             print
             or
             impression
             in
             our
             Phantasies
             of
             their
             passage
             .
             The
             memorie
             of
             many
             gross
             sins
             ,
             which
             for
             the
             present
             make
             deep
             impression
             ,
             daily
             wears
             out
             or
             decayes
             to
             our
             apprehensions
             ;
             their
             print
             or
             Character
             in
             some
             being
             defac'd
             or
             obliterated
             by
             new
             ones
             more
             gross
             ;
             as
             if
             a
             man
             should
             write
             in
             Capital
             Letters
             upon
             a
             paper
             already
             written
             in
             a
             smaller
             
             Character
             and
             more
             obscure
             .
             In
             others
             ,
             the
             
               Records
               of
               Conscience
            
             ,
             though
             
             in
             themselves
             legible
             ,
             so
             they
             would
             look
             into
             them
             ,
             are
             wrapt
             up
             in
             multiplicitie
             of
             business
             .
             But
             when
             
               the
               Judge
            
             shall
             appear
             in
             his
             Glorie
             ,
             
               the
               Book
            
             shall
             be
             fully
             opened
             ,
             the
             Character
             or
             impression
             of
             every
             sinful
             thought
             or
             action
             shall
             then
             become
             legible
             ;
             not
             a
             syllable
             of
             what
             we
             have
             spoken
             to
             our selves
             shall
             be
             lost
             ;
             and
             every
             letter
             ,
             and
             every
             syllable
             ,
             which
             hath
             not
             been
             washt
             away
             or
             purified
             
               by
               the
               Blood
               of
               the
               Lamb
               ,
            
             shall
             be
             as
             a
             stigma
             ,
             or
             brand
             to
             the
             Soul
             and
             Conscience
             ,
             wherein
             it
             is
             found
             ,
             and
             shall
             fret
             as
             an
             incurable
             Gangren
             ,
             or
             Canker
             .
             Every
             seed
             of
             corruption
             ,
             whether
             propagated
             from
             our
             first
             parents
             ,
             or
             sown
             by
             our selves
             ,
             which
             seemed
             to
             lie
             dead
             without
             all
             motion
             ,
             unlesse
             they
             be
             truly
             mortified
             by
             the
             spirit
             ,
             shall
             at
             the
             appearance
             of
             the
             
               Sun
               of
               Righteousness
            
             begin
             to
             quicken
             and
             grow
             ripe
             in
             a
             moment
             .
             And
             albeit
             these
             seeds
             be
             as
             many
             in
             number
             as
             the
             sand
             ,
             though
             our
             whole
             flesh
             or
             bodily
             man
             be
             more
             full
             of
             them
             ,
             then
             any
             fishes
             ventricle
             is
             full
             of
             Spawn
             ,
             yet
             the
             least
             of
             them
             shall
             grow
             for
             its
             malignant
             quality
             into
             a
             Serpent
             ,
             and
             sting
             the
             soul
             and
             body
             ,
             wherein
             it
             bred
             like
             an
             Adder
             .
             These
             are
             the
             best
             fruits
             ,
             which
             they
             that
             daily
             
               sow
               unto
               the
               flesh
            
             ,
             shall
             then
             
               reap
               of
               the
               flesh
            
             ,
             even
             corruption
             ,
             sorrow
             ,
             and
             torments
             incorruptible
             and
             unsufferable
             ,
             yet
             perpetually
             to
             be
             suffered
             by
             them
             .
             But
             of
             the
             quality
             and
             perpetuity
             of
             these
             pains
             hereafter
             by
             Gods
             assistance
             ,
             when
             we
             come
             to
             the
             Award
             or
             Sentence
             .
          
           
             18.
             
             Now
             to
             conclude
             ;
             Albeit
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             this
             
               Eternal
               Word
               of
               God
            
             ,
             before
             whose
             Judgment
             Seat
             we
             must
             appear
             ,
             and
             to
             whom
             we
             are
             to
             render
             our
             final
             accompt
             ,
             were
             made
             flesh
             ,
             to
             the
             end
             and
             purpose
             that
             the
             very
             words
             of
             God
             immediately
             uttered
             by
             himself
             ,
             which
             formerly
             so
             uttered
             ,
             did
             sound
             nothing
             but
             death
             and
             destruction
             to
             flesh
             and
             blood
             ,
             might
             become
             the
             very
             food
             of
             life
             ,
             being
             thus
             distilled
             and
             uttered
             by
             an
             Organ
             of
             flesh
             ;
             yet
             such
             they
             are
             only
             unto
             such
             as
             receive
             him
             ,
             and
             are
             purified
             in
             soul
             and
             conscience
             by
             them
             .
             
               To
               such
               as
               received
               him
            
             ,
             saith
             S.
             John
             ,
             
               he
               gave
               this
               priviledge
               to
               become
               the
               Sons
               of
               God
               ,
            
             John
             1.
             12.
             
             
               But
               every
               man
            
             (
             saith
             the
             same
             S.
             John
             ,
             1
             Epist
             .
             cap.
             3.
             ver
             .
             3.
             )
             
               that
               hath
               this
               hope
               in
               him
               ,
               purifies
               himself
               ,
               even
               as
               he
               is
               pure
               .
            
             As
             for
             the
             disobedient
             ,
             and
             such
             as
             wallow
             in
             filthiness
             ,
             the
             presence
             or
             voice
             of
             God
             ,
             though
             he
             appear
             or
             speak
             unto
             us
             in
             our
             nature
             ,
             shall
             not
             be
             less
             dreadful
             to
             them
             ,
             then
             it
             was
             before
             the
             word
             was
             made
             flesh
             ;
             but
             rather
             his
             appearance
             in
             our
             nature
             shall
             add
             terror
             and
             dread
             to
             his
             voice
             and
             presence
             .
             And
             therefore
             it
             is
             remarkably
             added
             by
             S.
             
               John
               ,
               Rev.
            
             6.
             16.
             that
             the
             disobedient
             
               shall
               say
               unto
               the
               Mountains
               and
               Rocks
               ,
               Fall
               on
               us
               ,
               and
               hide
               us
               from
               the
               face
               of
               him
               that
               sitteth
               upon
               the
               Throne
               ,
               and
               from
               the
               wrath
               of
               the
               Lamb.
            
             For
             though
             the
             wisdome
             of
             the
             flesh
             did
             alwayes
             include
             an
             Enmitie
             unto
             the
             puritie
             of
             the
             
               Divine
               Nature
            
             ,
             yet
             this
             Enmitie
             or
             Antipathie
             is
             most
             directly
             against
             the
             innocencie
             and
             integritie
             of
             the
             Lamb
             ;
             It
             is
             under
             the
             same
             Kind
             with
             the
             Enmitie
             of
             the
             womans
             seede
             and
             the
             Serpents
             .
             nor
             shall
             the
             malignitie
             of
             it
             fully
             appear
             or
             come
             unto
             a
             perfect
             Crisis
             until
             the
             Lamb
             appear
             in
             Judgment
             .
             He
             is
             now
             a
             Lamb
             mild
             and
             gentle
             ,
             and
             easy
             to
             be
             intreated
             by
             all
             such
             ,
             as
             seek
             to
             become
             like
             him
             in
             innocencie
             and
             puritie
             of
             life
             ,
             but
             shall
             in
             that
             day
             manifest
             himself
             to
             the
             
               Lion
               of
               the
               Tribe
               of
               Judah
               ,
            
             to
             execute
             vengeance
             upon
             all
             such
             as
             have
             abused
             his
             patience
             and
             long
             suffering
             by
             continuance
             in
             beastlines
             ,
             or
             enmitie
             to
             Lamb-like
             innocency
             and
             purity
             .
             He
             shall
             then
             appear
             an
             inflexible
             Judge
             ,
             but
             yet
             continues
             a
             mercifull
             and
             loving
             High-priest
             to
             make
             intercession
             for
             us
             .
             
               Seeing
               then
            
             saith
             
               St.
               Paul
               ,
               Heb.
            
             4.
             14.
             
             &c.
             (
             and
             it
             is
             his
             Conclusion
             of
             his
             former
             description
             of
             him
             ,
             as
             our
             Omnipotent
             Alseeing
             Judge
             )
             
               that
               we
               have
               a
               great
               High-priest
               ,
               that
               is
               passed
               into
               the
               heavens
               ,
               Jesus
               the
               Son
               of
            
             
             God
             (
             this
             is
             a
             Title
             more
             mild
             and
             comfortable
             then
             the
             former
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               Word
               of
               God
               )
               Let
               us
               hold
               fast
               our
               profession
               .
               For
               we
               have
               not
               an
               High-Priest
               ,
               which
               cannot
               be
               touched
               with
               the
               feeling
               of
               our
               infirmities
               ,
               but
               was
               in
               all
               points
               tempted
               like
               as
               we
               are
               ,
               yet
               without
               sin
               .
               Let
               us
               therefore
               come
               boldly
               unto
               the
               throne
               of
               grace
               ,
               that
               we
               may
               obtain
               mercy
               ,
               and
               find
               grace
               to
               help
               in
               the
               time
               of
               need
               .
            
             This
             
               Time
               of
               need
               ,
               is
               the
               day
               of
               judgment
               ,
               or
               time
               of
               death
               .
            
          
           
             But
             whereby
             shall
             we
             make
             just
             proof
             and
             trial
             ,
             whether
             
               we
               hold
               our
               profession
               fast
               or
               no
               ?
            
             By
             no
             other
             means
             ,
             then
             by
             the
             preserving
             the
             integritie
             and
             puritie
             of
             our
             Conscience
             :
             For
             we
             do
             not
             truly
             acknowledge
             or
             believe
             him
             to
             be
             
               our
               High-Priest
            
             ,
             unless
             we
             suffer
             him
             ,
             whilst
             it
             is
             called
             
               to
               day
            
             ,
             to
             cleanse
             ,
             and
             purifie
             our
             Consciences
             .
             
               If
               our
               heart
               condemn
               us
               not
               ,
            
             saith
             S.
             John
             ,
             1.
             
             Joh.
             3.
             22.
             
               then
               have
               we
               confidence
               towards
               God.
            
             To
             shut
             up
             all
             with
             that
             of
             the
             Prophet
             
               Malachi
               ,
               chap.
            
             3.
             2
             ,
             3.
             which
             is
             fully
             Parallel
             to
             the
             former
             place
             of
             S.
             
               Paul
               ,
               Heb.
            
             12.
             12
             ,
             13.
             
             
               He
               shall
               sit
               as
               a
               refiner
               and
               parifier
               of
               silver
               ,
               and
               he
               shall
               purifie
               the
               Sons
               of
               Levi
               ,
               and
               purge
               them
               as
               gold
               and
               silver
               ,
               that
               they
               may
               offer
               unto
               the
               Lord
               an
               offering
               in
               righteousness
               .
            
             So
             then
             they
             must
             be
             
               Sons
               of
               Levi
            
             ,
             (
             that
             is
             ,
             men
             consecrated
             unto
             the
             service
             of
             the
             Lord
             )
             and
             ,
             even
             in
             this
             life
             ,
             as
             
               gold
               and
               silver
            
             (
             though
             mingled
             with
             dross
             )
             which
             hope
             to
             escape
             that
             last
             and
             
               Fiery
               Tryal
            
             .
             And
             such
             as
             hope
             to
             be
             made
             Kings
             and
             Priestes
             unto
             our
             God
             for
             ever
             ,
             must
             in
             this
             life
             be
             careful
             and
             diligent
             to
             practise
             upon
             themselves
             :
             daily
             presenting
             unto
             Him
             ,
             First
             ,
             
               The
               Sacrifices
               of
               God
               ,
               a
               troubled
               and
               broken
               spirit
               ,
            
             (
             breathing
             out
             Prayers
             ,
             and
             sending
             forth
             Tears
             :
             )
             and
             then
             
               Their
               Bodies
            
             a
             Living
             Sacrifice
             ,
             holie
             and
             acceptable
             .
             And
             Lastly
             ,
             
               The
               Sacrifice
               of
               Praise
            
             ,
             that
             is
             ,
             the
             calves
             or
             fruit
             of
             the
             lips
             ;
             withall
             ,
             not
             forgetting
             to
             do
             good
             ,
             and
             to
             communicate
             ,
             for
             
               with
               such
               sacrifices
            
             God
             is
             well
             pleased
             .
          
           
             19.
             
             The
             Use
             of
             all
             that
             is
             said
             in
             this
             
               whole
               third
               Section
            
             ,
             concerning
             Christs
             coming
             to
             Judgment
             ,
             is
             most
             flagrantly
             set
             down
             in
             Powerful
             and
             moving
             Expressions
             ,
             by
             S.
             Peter
             ,
             2.
             
             Epist
             .
             3
             Chap.
             
             
               And
               the
               short
               of
               his
               
                 Three
                 Inferences
                 ,
                 is
                 this
              
               ,
               Beloved
               ,
               I
               stir
               up
               your
               pure
               minds
               by
               way
               of
               remembrance
               —
               ,
               knowing
               that
               there
               shall
               come
               in
               the
               last
               daies
               scoffers
               ,
               walking
               after
               their
               own
               lusts
               ;
               and
               saying
               ,
               
                 where
                 is
                 the
                 promise
                 of
                 his
                 coming
                 —
                 ?
                 —
              
               But
               the
               Lord
               is
               not
               slack
               concerning
               his
               promise
               —
               ,
               but
               is
               long
               suffering
               to
               us-ward
               ,
               not
               willing
               that
               any
               should
               perish
               ,
               but
               that
               all
               should
               come
               to
               repentance
               .
               And
               the
               day
               of
               the
               Lord
               will
               come
               as
               a
               Thief
               in
               the
               night
               —
               .
               Seeing
               then
               that
               all
               these
               things
               must
               be
               —
               ,
               What
               manner
               of
               persons
               ought
               we
               to
               be
               in
               all
               holy
               conversation
               and
               godliness
               ;
               looking
               for
               ,
               and
               hasting
               to
               the
               coming
               of
               the
               day
               of
               God
               ?
               Seeing
               that
               ye
               look
               for
               these
               things
               ,
               be
               diligent
               that
               ye
               may
               be
               found
               of
               him
               in
               Peace
               ,
               without
               spot
               ,
               and
               blemish
               ;
               and
               account
               that
               the
               long
               suffering
               of
               the
               Lord
               is
               Salvation
               .
               Ye
               therefore
               ,
               Seeing
               ye
               know
               all
               these
               Things
               before
               ,
               beware
               ,
               lest
               ye
               also
               ,
               being
               led
               away
               with
               the
               Error
               of
               the
               wicked
               ,
               fall
               from
               your
               own
               stedfastnesse
               :
               But
               grow
               in
               Grace
               ,
               and
               in
               the
               knowledge
               of
               our
               Lord
               and
               Saviour
               JESUS
               CHRIST
               ;
               To
               Him
               be
               Glorie
               both
               now
               and
               for
               ever
               .
            
          
           
             AMEN
             .
          
        
         
           
             S.
             Ambrose's
             Creed
             .
          
           
             Lord
             Jesus
             ,
             We
             believe
             that
             Thou
             shalt
             come
             to
             be
             our
             Judge
             .
             We
             therefore
             pray
             Thee
             help
             thy
             servants
             whom
             thou
             hast
             redeemed
             with
             thy
             most
             precious
             blood
             .
             Make
             them
             to
             be
             Numbred
             with
             thy
             Saints
             in
             Glorie
             Everlasting
             .
          
        
      
       
         
         
           SECTION
           IV.
           
             Of
             the
             Resurrection
             of
             the
             Dead
             .
          
        
         
           OF
           
             The
             Five
             General
             Heades
          
           ,
           Proposed
           in
           the
           so
           oft
           mentioned
           
             ninth
             Chapter
          
           ,
           wee
           have
           (
           after
           a
           sort
           )
           dispatched
           
             The
             First
             Three
          
           .
           The
           Fourth
           was
           ,
           
             The
             Parties
             to
             be
             judged
          
           ;
           viz.
           
             The
             Quick
             and
             the
             Dead
          
           .
           Of
           Those
           that
           shall
           be
           found
           alive
           at
           the
           Coming
           of
           our
           Lord
           ,
           I
           shall
           say
           no
           more
           then
           This
           (
           Till
           I
           come
           to
           the
           fift
           Head
           ,
           touching
           the
           
             Final
             Award
             :
             )
             The
             One
             Distinction
          
           shall
           stand
           with
           great
           Boldness
           ,
           and
           with
           joy
           lift
           up
           their
           heads
           ,
           that
           they
           ,
           (
           being
           caught
           up
           in
           the
           Clouds
           )
           may
           meet
           the
           Lord
           in
           the
           air
           ,
           and
           so
           be
           ever
           with
           the
           Lord.
           
             The
             Other
          
           Retchless
           and
           most
           wretched
           part
           of
           mankinde
           ,
           shall
           ,
           but
           all
           in
           vain
           ,
           cry
           to
           the
           Hills
           to
           fall
           upon
           them
           ,
           and
           to
           the
           Rocks
           to
           cover
           them
           from
           His
           eys
           ,
           to
           whom
           night
           and
           Hell
           are
           manifest
           .
           Of
           those
           that
           sleep
           in
           the
           Dust
           ,
           
             The
             Dead
             in
             Christ
             shall
             rise
             first
             ,
          
           and
           having
           happily
           passed
           the
           Judgement
           of
           Discussion
           ,
           shall
           be
           amazed
           at
           the
           strangeness
           of
           their
           own
           
           salvation
           so
           far
           beyond
           all
           they
           looked
           for
           .
           Then
           shall
           
             The
             Dead
             in
             Sin
          
           be
           raised
           also
           ;
           to
           receive
           the
           Dreadfull
           sentence
           of
           
             Our
             most
             worthie
             Iudge
             Eternal
          
           ,
           and
           to
           put
           on
           such
           immortalitie
           as
           shall
           onely
           make
           them
           Capable
           of
           The
           Wages
           of
           Sin
           which
           is
           eternall
           Death
           ,
           or
           Endless
           vivacitie
           unto
           Torments
           .
           The
           proof
           of
           the
           
             Resurrection
             of
             Both
             these
          
           ,
           is
           our
           next
           Design
           .
        
         
           
             CHAP.
             XIII
             .
          
           
             
               1.
               
               Cor.
               15.
               12
               ,
               13.
               
            
             
               Now
               if
               Christ
               be
               preached
               that
               he
               rose
               from
               the
               Dead
               ,
               How
               say
               some
               among
               you
               ,
               that
               there
               is
               no
               resurrection
               of
               the
               Dead
               ?
               But
               if
               there
               be
               no
               resurrection
               of
               the
               Dead
               ,
               then
               is
               Christ
               not
               risen
               .
            
             
               Job
               .
               19.
               vers
               .
               25.
               
            
             
               I
               know
               that
               My
               Redeemer
               Liveth
               ,
               and
               that
               he
               shall
               stand
               at
               the
               later
               day
               upon
               the
               earth
               .
               And
               though
               after
               my
               skin
               wormes
               destroy
               this
               body
               ,
               yet
               in
               my
               flesh
               I
               shall
               see
               God.
               Whom
               I
               shall
               see
               for
               my self
               ,
               and
               mine
               eyes
               shall
               behold
               ,
               and
               not
               another
               ,
               though
               my
               Reines
               be
               consumed
               within
               mee
               .
            
             
               Ezekiel
               .
               37.
               4.
               
            
             
               
                 O
                 ye
                 drie
                 Bones
                 hear
                 the
                 word
                 of
                 the
                 Lord.
                 Behold
                 I
                 will
                 cause
                 breath
                 to
                 enter
                 into
                 you
                 and
                 ye
                 shall
                 live
              
               &c.
               
            
             
               John.
               5.
               28.
               
            
             
               
                 Marvel
                 not
                 at
                 This
                 !
                 for
                 the
                 hour
                 is
                 coming
                 ,
                 in
                 which
                 all
                 that
                 are
                 in
                 the
                 Graves
                 shall
                 hear
                 His
              
               voice
               ,
               
                 And
                 shall
                 come
                 forth
                 ;
                 They
                 that
                 have
                 done
                 Good
                 to
                 the
                 resurrection
                 of
                 life
                 ;
                 and
                 they
                 that
                 have
                 done
                 evil
                 ,
                 unto
                 the
                 resurrection
                 of
                 Damnation
                 .
              
            
             
               John.
               9.
               24.
               
            
             
               
                 Martha
                 said
                 ,
                 I
                 know
                 that
                 he
                 shall
                 rise
                 again
                 in
                 the
                 resurrection
                 at
                 the
                 last
                 Day
                 .
                 Iesus
                 said
                 ,
                 I
                 am
                 the
                 resurrection
                 and
                 the
                 life
              
               &c.
               
            
          
           
             
             
               
                 The
                 Beleif
                 of
              
               This
               Article
               of
               the
               Resurrection
               ,
               
                 of
                 High
                 concernment
                 ;
                 malignantly
                 oppugned
                 by
                 Satan
                 and
                 his
                 agents
                 :
                 needs
                 and
                 deserves
                 our
                 best
                 Fortification
                 .
                 The
                 Heathen
                 had
              
               implicit
               Notions
               
                 of
                 A
                 Resurrection
                 .
                 The
                 Obstacle
                 of
              
               impossibilitie
               ,
               
                 removed
                 ,
                 by
                 Proof
                 of
                 This
                 Conclusion
                 ;
                 [
                 That
                 though
                 all
                 things
                 were
                 annihilated
                 ,
                 yet
                 God
                 is
                 able
                 to
                 retreive
                 or
                 recover
              
               The
               numerical
               same
               .
               ]
            
          
           
             1.
             
             SO
             Admirable
             is
             the
             Constancie
             of
             the
             Celestial
             Bodies
             ,
             in
             their
             courses
             ,
             that
             every
             
               unusuall
               Spectacle
            
             in
             the
             heavens
             ,
             be
             it
             but
             the
             appearance
             of
             a
             Comet
             in
             the
             air
             ,
             or
             of
             2
             Sunnes
             ,
             whereof
             the
             one
             is
             in
             the
             air
             ,
             not
             in
             the
             heaven
             ;
             doth
             alwaies
             imprint
             a
             Terror
             or
             amazement
             in
             the
             inhabitants
             of
             the
             earth
             .
             Whence
             ,
             if
             wee
             could
             out
             of
             a
             serious
             apprehension
             of
             both
             ,
             rightly
             compare
             the
             face
             of
             the
             heavens
             ,
             as
             now
             it
             is
             ,
             with
             that
             strange
             alteration
             described
             by
             
               St.
               John
            
             ,
             Rev.
             6.
             12
             ,
             13.
             
             
               as
               ,
               that
               the
               pale
               moon
               shall
               be
               turned
               into
               blood
               ;
               that
               the
               Sun
               ,
               which
               now
               dazles
               our
               eyes
               with
               its
               brightnes
               ,
               shall
               becom
               as
               
                 black
                 as
                 a
                 sackcloth
                 of
                 hair
              
               ;
               or
               that
               the
               
                 fixed
                 stars
              
               ,
               which
               have
               continued
               their
               March
               from
               East
               to
               West
               without
               check
               or
               controll
               for
               almost
               6000
               yeares
               (
               and
               yet
               have
               kept
               their
               ranks
               without
               any
               declination
               to
               the
               right
               hand
               or
               to
               the
               left
               )
               shall
               then
               begin
               to
               reel
               and
               stagger
               like
               so
               many
               drunken
               men
               ,
               and
               
                 fall
                 to
                 the
                 earth
                 ,
                 like
                 as
                 when
                 a
                 figtree
                 casteth
                 her
                 green
                 figs
                 ,
                 being
                 shaken
                 of
                 a
                 mighty
                 wind
                 :
              
            
             The
             very
             cogitation
             of
             this
             sudden
             change
             or
             confusion
             would
             make
             death
             seem
             a
             welcom
             Messenger
             ,
             and
             loss
             of
             life
             and
             external
             senses
             a
             gainfull
             exchange
             ,
             if
             by
             their
             loss
             we
             might
             be
             exempted
             or
             acquit
             from
             those
             fearfull
             Sights
             ,
             wherewith
             the
             eyes
             ,
             or
             from
             those
             hideous
             noyses
             ,
             wherewith
             the
             eares
             and
             hearts
             of
             all
             then
             living
             shall
             be
             filled
             .
             But
             most
             men
             hope
             for
             ,
             or
             at
             least
             expect
             ,
             a
             dissolution
             of
             this
             sensitive
             life
             before
             the
             appearance
             of
             that
             great
             and
             terrible
             day
             .
             And
             this
             very
             Imagination
             or
             conceipt
             ,
             that
             all
             our
             senses
             shall
             be
             locked
             up
             by
             death
             ,
             the
             eares
             utterly
             deprived
             of
             hearing
             ,
             the
             eyes
             of
             sight
             ;
             that
             the
             whole
             body
             ,
             even
             the
             heart
             if
             self
             ,
             being
             bestript
             of
             all
             feeling
             or
             motion
             ,
             shall
             put
             on
             a
             thick
             covering
             of
             sad
             earth
             ;
             doth
             ,
             for
             the
             most
             part
             ,
             benum
             our
             senses
             ,
             enfeeble
             our
             faith
             ,
             and
             dead
             our
             apprehensions
             ,
             either
             of
             
               the
               Terrours
               of
               that
               day
            
             ,
             or
             of
             
               the
               joyes
            
             ,
             that
             shall
             ensue
             unto
             all
             them
             that
             do
             escape
             them
             .
             Whilst
             we
             think
             of
             death
             ,
             or
             of
             their
             estate
             which
             have
             been
             long
             dead
             and
             consumed
             in
             the
             grave
             ,
             we
             say
             in
             our
             hearts
             ,
             not
             as
             the
             Psalmist
             did
             ,
             
               Lord
               shall
               the
               dead
               praise
               thee
               ?
            
             but
             shall
             the
             dead
             fear
             thee
             ,
             O
             Lord
             ?
             shall
             such
             as
             descend
             into
             the
             pit
             ,
             are
             covered
             with
             dust
             ,
             and
             resolv'd
             into
             rotteness
             ,
             be
             affrighted
             with
             thy
             voice
             ;
             or
             stand
             amazed
             at
             thy
             appearance
             ?
             
               Thus
               then
               ,
               as
               there
               is
               no
               Article
               of
               Christian
               Faith
               more
               available
               to
               make
               men
               live
               a
               Christian
               life
               ,
               then
               this
               Article
               of
               the
               last
               general
               Judgement
               ;
               So
               is
               there
               no
               branch
               ,
               either
               of
               this
               general
               ,
               nor
               any
               other
               Article
               of
               Christian
               Faith
               in
               particular
               ,
               which
               requireth
               more
               fortification
               ,
               whether
               from
               the
               store-house
               of
               the
               book
               of
               Nature
               ,
               or
               from
               the
               book
               of
               Grace
               ,
               then
               this
               point
               of
               the
               Resurrection
               doth
               .
            
             This
             is
             the
             Hold
             ,
             which
             Satan
             the
             sworn
             enemy
             of
             our
             Souls
             eternal
             peace
             and
             welfare
             ,
             seeks
             by
             all
             means
             to
             surprize
             ,
             and
             subvert
             ,
             and
             unto
             whose
             speedie
             surprizal
             ,
             or
             utter
             subversion
             ,
             flesh
             and
             blood
             have
             been
             in
             all
             Ages
             most
             prone
             to
             yeild
             their
             consent
             and
             furtherance
             .
             As
             
               Christ
               Crucified
            
             was
             the
             main
             
               stumbling-block
               to
               the
               Iew
            
             :
             So
             the
             preaching
             of
             his
             Resurrection
             ,
             and
             of
             our
             hopes
             of
             a
             joyful
             Resurrection
             by
             the
             power
             and
             virtue
             of
             His
             ,
             was
             the
             main
             rock
             of
             offence
             ,
             
             of
             Contradiction
             ,
             or
             gain-saying
             to
             the
             Infidels
             or
             irreligious
             Heathens
             .
             
             
               When
               the
               Athenians
            
             ,
             saith
             S.
             
               Luke
               ,
               Act.
            
             17.
             32.
             
             (
             these
             were
             the
             most
             civil
             and
             learned
             people
             amongst
             the
             Heathen
             )
             
               heard
               of
               the
               Resurrection
               of
               the
               dead
               ,
               some
               mocked
               :
               others
               said
               ,
               we
               will
               hear
               thee
               again
               of
               this
               thing
               .
            
             The
             rest
             of
             his
             Learned
             and
             Philosophical
             discourse
             ,
             all
             of
             them
             heard
             with
             atention
             :
             and
             would
             he
             have
             spoken
             more
             ,
             they
             would
             have
             been
             willing
             to
             have
             heard
             him
             longer
             upon
             any
             other
             Argument
             ;
             But
             their
             entertainment
             of
             this
             
               Treatise
               of
               the
               Resurection
            
             was
             generally
             so
             rude
             ,
             so
             unrespective
             on
             their
             parts
             ,
             and
             so
             unwelcome
             to
             him
             ,
             that
             he
             immediately
             departed
             from
             them
             .
             Howbeit
             ,
             God
             did
             not
             leave
             the
             truth
             deliverd
             by
             him
             ,
             
               even
               in
               this
               point
            
             ,
             without
             competent
             Testimonie
             ;
             for
             Denys
             of
             Areopagus
             ,
             and
             a
             woman
             named
             Damaris
             ,
             with
             some
             others
             ,
             did
             believe
             Paul
             ;
             But
             these
             were
             but
             a
             few
             in
             respect
             of
             them
             that
             did
             not
             believe
             ,
             or
             did
             mock
             him
             .
             Now
             it
             is
             a
             Rule
             undoubted
             ;
             
               that
               The
               same
               motives
               or
               temptations
               ,
               which
               drew
               the
               heathen
               to
               contradict
            
             
             
               or
               oppugn
               the
               truth
               ,
               will
               abate
               or
               weaken
               the
               Assent
               of
               Christians
               unto
               the
               same
               truth
               unless
               they
               be
               removed
               by
               discovery
               of
               their
               original
               error
               .
            
          
           
             2.
             
             The
             Errors
             concerning
             the
             
               Final
               Judgment
            
             (
             in
             general
             or
             indefinitely
             considered
             )
             are
             specially
             Three
             .
             The
             
               First
               of
               such
               as
               denied
               the
               Divine
               Providence
            
             
             over
             men
             ,
             or
             did
             confine
             it
             to
             this
             transitory
             life
             without
             expectation
             of
             any
             account
             or
             reckoning
             to
             be
             made
             after
             death
             .
             And
             these
             were
             but
             few
             among
             the
             ancient
             Heathens
             ;
             to
             wit
             ,
             the
             sect
             of
             Epicures
             ,
             whose
             opinion
             was
             refuted
             by
             the
             verdict
             of
             most
             other
             Heathens
             ,
             and
             by
             the
             contradiction
             which
             the
             denial
             of
             the
             Divine
             Providence
             did
             include
             unto
             the
             opinions
             of
             the
             Epicures
             themselves
             .
          
           
             The
             
               Second
               gross
               Error
            
             or
             branch
             of
             infidelity
             concerning
             the
             Final
             Judgement
             was
             ,
             
               The
               denial
               of
               the
               Immortality
               of
               the
               human
               soul
            
             ;
             And
             this
             was
             accounted
             an
             Heresie
             or
             impious
             opinion
             by
             the
             most
             ,
             and
             hath
             been
             exquisitely
             
             refuted
             by
             the
             most
             learned
             amongst
             the
             Heathens
             .
          
           
             The
             
               third
               Error
            
             or
             branch
             of
             infidelity
             
               concerning
               the
               Final
               Iudgment
               ,
               was
               The
               denial
               ,
               ignorance
               ,
               or
               doubt
               of
               the
               Resurrection
               of
               the
               body
               ,
               or
               of
               the
               whole
               man
               as
               consisting
               of
               body
               and
               soul
               .
            
             And
             
               this
               Error
            
             in
             some
             degree
             or
             other
             was
             most
             general
             to
             all
             the
             heathen
             .
             All
             such
             as
             denied
             either
             the
             
               Divine
               Providence
            
             ,
             or
             the
             Immortality
             of
             the
             Soul
             ,
             all
             such
             as
             doubted
             or
             were
             ignorant
             of
             either
             of
             these
             truths
             ,
             did
             likewise
             deny
             ,
             or
             were
             doubtful
             or
             ignorant
             of
             the
             
               Resurrection
               of
               the
               body
            
             .
             But
             on
             the
             contrary
             ,
             neither
             all
             ,
             nor
             most
             of
             such
             as
             did
             deny
             ,
             or
             were
             ignorant
             ,
             or
             doubtful
             of
             the
             
               Resurrection
               of
               the
               body
            
             ,
             did
             either
             deny
             or
             were
             ignorant
             or
             doubtful
             of
             the
             immortality
             of
             the
             soul
             .
          
           
             But
             no
             marvel
             if
             the
             heathens
             ,
             which
             did
             not
             doubt
             of
             
               the
               immortality
               of
               the
               soul
            
             ,
             were
             altogether
             ,
             or
             for
             the
             most
             part
             ,
             ignorant
             of
             
               the
               Resurrection
               of
               the
               body
            
             ,
             when
             as
             in
             this
             
               Church
               of
               Corinth
            
             ,
             which
             God
             had
             visibly
             graced
             with
             many
             excellent
             gifts
             of
             the
             Spirit
             ,
             there
             were
             some
             ,
             a
             great
             sort
             too
             many
             ,
             which
             said
             ,
             
               There
               was
               no
               Resurrection
               of
               the
               dead
            
             ;
             and
             the
             Thessalonians
             ,
             a
             people
             docile
             and
             apt
             to
             take
             the
             impression
             or
             most
             lively
             character
             of
             Christianity
             ,
             a
             people
             excelling
             other
             Christians
             in
             brotherly
             love
             ,
             were
             ignorant
             ,
             in
             part
             ,
             of
             this
             great
             Mystery
             ,
             and
             from
             their
             ignorance
             or
             scant
             measure
             of
             knowledge
             in
             it
             ,
             did
             mourn
             beyond
             measure
             for
             their
             dead
             ,
             1
             Thess
             .
             4.
             13
             ,
             &c.
             Of
             these
             Corinthians
             and
             Thessalonians
             ,
             and
             of
             the
             Heathens
             ,
             that
             of
             our
             Saviour
             unto
             the
             
               Sadduces
               ,
               Matth.
            
             22.
             29.
             is
             most
             true
             .
             
               They
               therefore
               erred
               because
               they
               knew
               not
               the
               Scriptures
               ,
               nor
               the
               Power
               of
               God.
               
            
          
           
             We
             are
             then
             ,
             First
             ,
             To
             remove
             that
             
               Obstacle
               of
               Impossibility
            
             ,
             which
             is
             pretended
             
             from
             Nature
             ,
             and
             may
             seemingly
             be
             argued
             by
             
               natural
               and
               Philosophical
               Reasons
            
             .
          
           
           
             Secondly
             ,
             To
             set
             down
             the
             
               manner
               of
               the
               Resurrection
            
             ,
             and
             the
             positive
             Proofs
             of
             it
             out
             of
             the
             Scriptures
             or
             Word
             of
             God.
             
          
           
             3.
             
             Albeit
             none
             of
             the
             heathens
             did
             expresly
             acknowledge
             such
             a
             Resurrection
             as
             we
             believe
             ;
             although
             the
             most
             of
             them
             were
             ready
             to
             deny
             it
             when
             it
             was
             proposed
             unto
             them
             ;
             yet
             ,
             many
             of
             them
             had
             divers
             
               Implicit
               Notions
            
             of
             it
             .
             There
             were
             ,
             though
             not
             in
             any
             one
             Sect
             of
             their
             Philosophers
             ,
             yet
             in
             divers
             Sects
             ,
             such
             scattered
             Reliques
             or
             Fragments
             of
             this
             
               Eternal
               Truth
            
             ,
             as
             ,
             being
             skilfully
             put
             together
             ,
             will
             represent
             more
             then
             most
             Christians
             conceive
             of
             it
             .
          
           
             The
             First
             Fragment
             or
             
               implicit
               Notion
            
             of
             it
             was
             ;
             That
             antient
             Opinion
             fathered
             upon
             
               Pythagoras
               ;
               That
               the
               soules
               of
               men
               after
               their
               departure
               from
            
             
             
               their
               proper
               bodies
               ,
               did
               (
               according
               to
               their
               several
               demeanors
               )
               enter
               into
            
             bruit
             Beasts
             ,
             
               or
               other
               creatures
            
             .
             The
             souls
             ,
             of
             men
             which
             had
             been
             given
             to
             spoil
             and
             raven
             ,
             were
             ,
             in
             this
             Philosophers
             opinion
             ,
             to
             be
             imprisoned
             in
             the
             bodies
             of
             Wolves
             ,
             of
             Lyons
             ,
             or
             Tygers
             .
             Such
             as
             had
             been
             given
             over
             to
             beastly
             pleasures
             ,
             were
             to
             take
             up
             their
             habitations
             in
             the
             bodies
             of
             Swine
             .
             The
             souls
             of
             others
             less
             harmful
             ,
             yet
             stupid
             and
             dull
             ,
             had
             their
             transmigration
             allotted
             by
             this
             Philosopher
             into
             Sheep
             or
             Calves
             .
             This
             Metempsychosis
             ,
             or
             flitting
             of
             mens
             souls
             into
             the
             bodies
             of
             beasts
             ,
             is
             described
             by
             
               Ovid
               in
               the
            
             15.
             
               of
               his
               Metamorphosis
            
             ,
             seeking
             to
             give
             some
             countenance
             to
             his
             poetical
             fictions
             from
             Pythagoras
             his
             Philosophical
             opinion
             plausible
             in
             ancient
             times
             .
             And
             from
             this
             conceit
             or
             opinion
             it
             was
             ;
             that
             Pythagoras
             and
             his
             followers
             did
             abstain
             from
             eating
             of
             any
             flesh
             ,
             whether
             of
             birds
             or
             beasts
             ,
             and
             laboured
             by
             all
             
             means
             to
             perswade
             others
             to
             like
             abstinence
             ,
             lest
             by
             killing
             or
             devouring
             them
             ,
             they
             might
             indeed
             kill
             or
             devour
             their
             dearest
             friends
             ,
             kinsfolks
             ,
             or
             neighbors
             .
          
           
             Mandere
             vos
             vestros
             scite
             ,
             &
             sentite
             colonos
             :
          
           
             The
             souls
             of
             vertuous
             or
             good
             men
             ,
             or
             of
             better
             spirits
             ,
             did
             in
             this
             Philosophers
             opinion
             ,
             either
             go
             into
             some
             place
             of
             happiness
             ,
             or
             else
             return
             into
             some
             humane
             body
             again
             ;
             So
             as
             one
             and
             the
             same
             man
             might
             be
             often
             begotten
             ,
             born
             ;
             or
             die
             .
             Thus
             Pythagoras
             himself
             thought
             that
             Euphorbus
             his
             soul
             was
             come
             into
             his
             body
             ,
             that
             he
             himself
             had
             been
             present
             at
             the
             siege
             of
             Troy
             in
             the
             shape
             and
             likeness
             of
             him
             that
             was
             called
             then
             Euphorbus
             ;
             whose
             body
             was
             turned
             to
             dust
             long
             before
             any
             part
             of
             this
             Pythagoras
             his
             body
             was
             framed
             .
             And
             in
             the
             confidence
             of
             this
             opinion
             or
             imagination
             ,
             he
             laid
             claim
             unto
             
               Euphorbus
               his
               Shield
            
             ,
             as
             the
             Right
             Owner
             of
             it
             .
          
           
             This
             Opinion
             or
             Imagination
             ,
             though
             gross
             and
             foolish
             ,
             doth
             yet
             include
             
               These
               Two
               Branches
               of
               Truth
            
             .
             
          
           
             First
             ,
             That
             
               Animus
               cujusque
               est
               unusquisque
            
             ,
             The
             soul
             or
             mind
             of
             man
             is
             the
             man
             himself
             .
          
           
             And
             Second
             ,
             That
             the
             Soul
             remains
             
               in
               Being
            
             after
             the
             Body
             or
             visible
             part
             (
             which
             is
             but
             as
             the
             Case
             or
             Husk
             )
             be
             dissolved
             .
          
           
             Both
             These
             ,
             Tully
             had
             Collected
             (
             as
             he
             professes
             in
             his
             Book
             ,
             
               De
               Senectute
            
             )
             from
             the
             followers
             of
             Pythagoras
             ,
             of
             Socrates
             ,
             and
             
               Plato
               .
               These
               Both
            
             ,
             he
             ,
             (
             or
             the
             Person
             he
             makes
             Speaker
             there
             )
             repeats
             in
             his
             piece
             ,
             
               De
               Somnio
               Scipionis
               .
            
             —
             Tu
             vero
             —
             sic
             habeto
             ,
             
               Te
               non
               esse
               mortalem
               ,
               sed
               corpus
               hoc
            
             ;
             nec
             enim
             is
             es
             ,
             quem
             forma
             ista
             declarat
             ,
             sed
             
               mens
               cujusque
               is
               est
               quisque
            
             ,
             non
             ea
             figura
             quae
             digito
             monstrari
             potest
             .
             Deum
             te
             igitur
             scito
             esse
             —
             .
          
           
             Yet
             were
             it
             possible
             (
             or
             had
             God
             to
             whom
             all
             things
             are
             possible
             so
             appointed
             )
             that
             one
             and
             the
             same
             immortal
             soul
             of
             man
             should
             have
             its
             habitation
             in
             two
             ,
             three
             ,
             or
             more
             ,
             distinct
             bodies
             ;
             they
             should
             not
             be
             so
             truly
             many
             
             men
             ,
             as
             
               one
               and
               the
               same
               man
            
             ;
             for
             the
             unity
             or
             Identity
             of
             mans
             person
             depends
             more
             immediately
             and
             necessarily
             upon
             the
             unity
             or
             Identity
             of
             the
             soul
             ,
             then
             upon
             the
             unity
             or
             Identity
             of
             the
             body
             .
             This
             progress
             of
             one
             and
             the
             same
             soul
             through
             divers
             bodies
             ,
             was
             not
             (
             in
             the
             opinion
             of
             such
             as
             first
             conceived
             or
             nurst
             it
             )
             to
             continue
             for
             ever
             .
             For
             Pythagoras
             did
             not
             deny
             an
             eternal
             Rest
             unto
             mens
             souls
             after
             this
             pilgrimage
             or
             progress
             were
             ended
             .
             
             Now
             this
             progress
             or
             pilgrimage
             ,
             as
             some
             avouch
             ,
             was
             to
             endure
             but
             unto
             the
             production
             of
             the
             third
             or
             fourth
             Body
             .
          
           
             4.
             
             From
             Pythagoras
             and
             the
             Druides
             (
             whom
             Pythagoras
             did
             rather
             follow
             then
             teach
             )
             Plato
             did
             not
             much
             differ
             .
             All
             of
             them
             in
             some
             Points
             hold
             good
             consort
             with
             Christianity
             ;
             In
             these
             especially
             .
             
          
           
             First
             ,
             
               That
               the
               soul
               of
               man
               doth
               not
               perish
               with
               the
               body
               ,
               from
               which
               it
               is
               by
               death
               dissolved
               .
            
          
           
             Secondly
             ,
             
               That
               it
               should
               go
               well
               with
               such
               as
               lived
               well
               ,
               and
               ill
               with
               such
               as
               lived
               amiss
               ,
               after
               the
               dissolution
               of
               soul
               and
               body
               .
            
          
           
             But
             how
             often
             one
             and
             the
             same
             soul
             by
             
             Plato's
             opinion
             might
             become
             a
             widower
             ,
             how
             long
             it
             might
             so
             continue
             ,
             or
             with
             how
             many
             several
             bodies
             it
             might
             successively
             match
             ,
             we
             will
             not
             question
             .
          
           
             In
             this
             and
             the
             like
             particulars
             Pythagoras
             and
             Plato
             might
             many
             wayes
             err
             without
             any
             gross
             inconsonancy
             to
             their
             general
             principles
             .
             And
             one
             of
             
             Plato's
             general
             Principles
             was
             ,
             
               That
               the
               humane
               soul
               was
               in
               the
               body
            
             tanquam
             nauta
             in
             nave
             ,
             
               after
               such
               a
               manner
               as
               the
               Master
               Mariner
               is
               in
               the
               ship
               to
               direct
               and
               guide
               it
               .
            
             And
             as
             a
             Mariner
             may
             without
             loss
             undertake
             the
             government
             of
             divers
             Ships
             successively
             ,
             so
             one
             and
             the
             same
             reasonable
             soul
             might
             guide
             or
             manage
             sundry
             bodies
             .
             In
             the
             opinion
             of
             Pythagoras
             or
             Plato
             ,
             diversity
             of
             actions
             ,
             of
             manners
             ,
             of
             dispositions
             did
             no
             more
             argue
             diversity
             of
             human
             souls
             or
             spirits
             ,
             then
             variety
             of
             musical
             sounds
             in
             various
             wind-instruments
             (
             as
             in
             the
             
               Sackbut
               ,
               Cornet
               ,
               Shalm
            
             ,
             or
             Trumpet
             )
             doth
             argue
             diversity
             of
             breath
             ,
             or
             of
             Musicians
             .
             One
             and
             the
             same
             musician
             may
             wind
             them
             all
             successively
             ,
             and
             yet
             the
             musick
             shall
             be
             much
             different
             ,
             because
             of
             the
             diversity
             of
             the
             instrument
             .
             In
             all
             these
             opinions
             they
             did
             only
             
               err
               ,
               not
               knowing
               the
               Scriptures
               .
            
             They
             did
             not
             err
             against
             ,
             at
             least
             their
             error
             includes
             no
             opposition
             unto
             ,
             the
             
               Power
               of
               God.
            
             For
             if
             it
             had
             pleased
             him
             thus
             to
             place
             the
             soul
             in
             the
             body
             ,
             or
             to
             take
             it
             out
             of
             one
             body
             ,
             and
             put
             it
             into
             another
             ,
             as
             these
             Philosophers
             dreamed
             ,
             so
             it
             might
             have
             been
             ,
             so
             it
             must
             have
             been
             .
             Nor
             did
             their
             error
             include
             any
             denial
             of
             the
             
               Power
               of
               God
            
             ,
             but
             rather
             an
             approach
             or
             step
             to
             the
             discovery
             or
             acknowledgement
             of
             it
             ,
             against
             modern
             Atheists
             .
          
           
             Others
             there
             were
             ,
             who
             held
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             a
             Regeneration
             or
             new
             production
             of
             one
             and
             the
             same
             man
             again
             .
             These
             were
             the
             Genethliaci
             ,
             or
             Nativitie-Casters
             ;
             of
             whom
             S.
             Augustine
             (
             out
             of
             Varro
             )
             speaks
             ,
             Lib.
             22.
             
             De
             
             
               Civitate
               Dei
            
             ,
             Cap.
             28.
             
             The
             time
             ,
             which
             (
             as
             That
             Father
             there
             saies
             )
             they
             prefixed
             for
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             re-production
             of
             the
             self-same
             men
             ,
             which
             formerly
             had
             been
             ,
             was
             440.
             years
             .
             Though
             
               (
               as
               you
               will
               soon
               see
               )
            
             other
             Authors
             make
             it
             far
             above
             that
             proportion
             .
             This
             particular
             errour
             of
             theirs
             ,
             took
             its
             original
             from
             an
             errour
             common
             to
             most
             Philosophers
             ,
             whose
             generally
             affected
             custom
             it
             hath
             been
             ,
             to
             assign
             some
             
               External
               cause
               of
               every
               External
               or
               visible
               Effect
               .
            
             And
             some
             modern
             Astrologers
             make
             the
             heavens
             such
             total
             causes
             of
             Sublunary
             Effects
             ,
             that
             if
             the
             position
             and
             conjunction
             of
             stars
             should
             possibly
             come
             to
             be
             the
             self
             same
             again
             ,
             as
             they
             formerly
             have
             been
             ,
             the
             self
             same
             bodies
             should
             be
             produced
             again
             ,
             which
             formerly
             had
             been
             .
             And
             16000
             years
             (
             I
             take
             it
             )
             in
             the
             account
             of
             these
             ancient
             
             Astrologers
             ,
             did
             make
             up
             the
             full
             period
             or
             circuit
             of
             all
             celestial
             motions
             .
             Now
             it
             is
             a
             general
             Maxim
             in
             Philosophie
             ,
             
               Idem
               ,
               secundum
               Idem
               ,
               semper
               producit
               Idem
               .
            
             If
             the
             influence
             of
             the
             stars
             were
             the
             full
             and
             total
             cause
             of
             the
             Sublunary
             Effects
             ,
             it
             would
             follow
             directly
             ,
             that
             when
             the
             conjunction
             of
             Stars
             ,
             which
             〈…〉
             his
             influence
             ,
             returned
             the
             same
             again
             which
             it
             had
             been
             〈…〉
             years
             more
             or
             fewer
             )
             the
             Sublunary
             Effects
             or
             events
             should
             be
             the
             same
             ,
             as
             they
             then
             had
             been
             ,
             and
             the
             same
             men
             which
             had
             formerly
             dyed
             ,
             should
             revive
             again
             .
          
           
             5.
             
             The
             
               Genethliaci
               did
               foully
               err
               in
               imagining
               the
               stars
               or
               host
               of
               heaven
               ,
               to
               be
               the
               adaequate
               or
               total
               causes
               of
               Sublunary
               Effects
               or
               alterations
               .
            
             They
             
             might
             err
             again
             in
             Calculating
             the
             Course
             of
             the
             Starrs
             :
             and
             (
             for
             ought
             I
             know
             )
             they
             did
             err
             in
             denying
             ,
             or
             not
             avouching
             the
             
               Immortalitie
               of
               the
               soul
            
             .
             But
             herein
             they
             come
             the
             nearest
             to
             us
             Christians
             in
             this
             
               Article
               ,
               That
               they
               held
               it
               possible
               ,
               and
               agreeable
               to
               Nature
               ,
               for
               one
               and
               the
               same
               body
               ,
               for
               one
               and
               the
               same
               man
               ,
               consisting
               of
               body
               and
               soul
               ,
               which
               had
               been
               dissolved
               for
               many
               thousand
               yeares
               before
               ,
               to
               be
               restored
               to
               life
               again
               .
            
             But
             whereas
             they
             thought
             the
             conjunction
             of
             stars
             to
             be
             the
             full
             and
             total
             cause
             of
             sublunary
             effects
             ,
             let
             us
             suppose
             
               Gods
               Will
            
             ,
             or
             
               Powerfull
               Ordinance
            
             ,
             to
             be
             the
             sole
             cause
             of
             all
             things
             ,
             and
             there
             will
             be
             no
             contradiction
             or
             impossibilitie
             in
             nature
             ,
             why
             the
             self
             same
             men
             ,
             which
             have
             been
             ,
             may
             not
             bee
             again
             ,
             albeit
             they
             had
             died
             more
             then
             5000.
             years
             ago
             .
             For
             
               his
               Will
            
             ,
             as
             it
             is
             more
             powerfull
             then
             all
             the
             influence
             of
             stars
             ,
             so
             is
             it
             more
             truly
             One
             and
             the
             same
             then
             any
             conjunction
             or
             aspect
             of
             stars
             can
             be
             ;
             yea
             ,
             
               His
               Will
            
             or
             
               His
               Power
            
             was
             the
             true
             immediat
             or
             total
             Cause
             of
             the
             Matter
             of
             every
             thing
             ,
             as
             well
             as
             of
             its
             forme
             or
             soul
             ;
             The
             true
             cause
             likewise
             of
             the
             conjunction
             of
             the
             soul
             and
             body
             .
          
           
             6.
             
             It
             being
             then
             admitted
             that
             the
             Genethliaci
             did
             deny
             the
             Immortalitie
             or
             perpetual
             duration
             of
             the
             reasonable
             Soul
             ;
             which
             to
             deny
             is
             a
             gross
             heresie
             in
             Christianitie
             ;
             yet
             this
             Errour
             in
             them
             was
             more
             pardonable
             by
             much
             ,
             then
             the
             Inference
             which
             some
             Christians
             make
             ;
             who
             holding
             the
             Immortalitie
             
             of
             the
             soul
             ,
             hold
             it
             withall
             to
             be
             an
             Antecedent
             so
             necessary
             for
             evincing
             the
             future
             Resurrection
             of
             the
             body
             (
             or
             restauration
             of
             the
             same
             man
             who
             dyes
             )
             that
             if
             the
             soul
             were
             not
             immortal
             ,
             there
             could
             be
             no
             resurrection
             of
             the
             body
             ,
             no
             Identical
             restauration
             of
             men
             that
             perish
             and
             are
             consumed
             to
             dust
             .
             They
             which
             deny
             the
             Immortalitie
             of
             the
             soul
             ,
             do
             
               therefore
               erre
               because
               they
               know
               not
               the
               Scriptures
               ,
            
             nor
             the
             
               Will
               of
               God
            
             revealed
             in
             them
             concerning
             the
             state
             of
             the
             soul
             after
             death
             .
             For
             if
             the
             soul
             of
             
               Christ
               ,
               as
               man
            
             ,
             were
             (
             as
             we
             must
             believe
             it
             was
             )
             of
             the
             same
             nature
             that
             our
             souls
             are
             of
             ;
             if
             his
             soul
             did
             not
             die
             with
             his
             body
             ,
             our
             souls
             shall
             not
             die
             with
             our
             bodies
             .
          
           
             Now
             Christ
             at
             the
             very
             point
             of
             death
             or
             dissolution
             of
             soul
             and
             body
             ,
             did
             commend
             his
             soul
             into
             his
             Fathers
             hands
             .
             And
             
               God
               the
               Father
            
             took
             a
             more
             special
             care
             of
             his
             soul
             then
             either
             Nicodemus
             ,
             or
             
               Joseph
               of
               Arimathea
            
             did
             of
             his
             body
             .
             That
             God
             likewise
             did
             take
             the
             souls
             of
             the
             faithful
             into
             his
             custody
             at
             their
             departure
             from
             their
             bodies
             ,
             our
             Saviour
             long
             before
             had
             taught
             us
             ,
             in
             his
             Answer
             to
             the
             
               Sadduces
               ,
               Matth.
            
             22.
             31
             ,
             32.
             
             
               As
               touching
               the
               resurrection
               of
               the
               dead
               ,
               have
               ye
               not
               read
               that
               which
               was
               spoken
               unto
               you
               by
               God
               ,
               saying
               ?
               I
               am
               the
               God
               of
            
             Abraham
             ,
             
               and
               the
               God
               of
            
             Isaac
             ,
             
               and
               the
               God
               of
            
             Jacob.
             
               God
               is
               not
               the
               God
               of
               the
               dead
               but
               of
               the
               living
               .
            
             And
             ,
             as
             St.
             Luke
             addeth
             Chap.
             20.
             ver
             .
             38.
             
             
               All
               live
               unto
               him
            
             :
             not
             alwayes
             in
             their
             bodies
             ,
             but
             
               alwayes
               in
               their
               souls
            
             ,
             which
             alwayes
             expect
             a
             second
             conjunction
             or
             re-union
             to
             their
             proper
             bodies
             .
             And
             St.
             Stephen
             ,
             when
             his
             persecutors
             did
             destroy
             his
             body
             ,
             commends
             his
             soul
             into
             Christs
             hands
             ,
             as
             Christ
             had
             done
             His
             Soul
             into
             the
             hands
             of
             his
             Father
             .
             So
             that
             no
             man
             can
             doubt
             of
             the
             Immortality
             
             or
             perpetual
             duration
             of
             the
             soul
             ,
             unless
             he
             be
             altogether
             ignorant
             of
             these
             ,
             and
             many
             like
             passages
             in
             the
             Scriptures
             .
             But
             they
             which
             deny
             
               all
               Possibilitie
               of
               the
               Resurrection
            
             ,
             or
             Identical
             restauration
             of
             the
             same
             man
             to
             bodily
             life
             (
             in
             case
             his
             soul
             were
             mortal
             ,
             or
             might
             utterly
             cease
             to
             be
             with
             the
             body
             )
             do
             err
             ,
             not
             only
             out
             of
             ignorance
             of
             the
             Scriptures
             ,
             or
             of
             
               The
               Will
               of
               God
            
             revealed
             in
             Scriptures
             ;
             but
             this
             their
             ignorance
             supposeth
             an
             ignorance
             or
             denial
             of
             the
             
               Power
               of
               God.
            
             For
             God
             ,
             who
             is
             
               able
               out
               of
               stones
               to
               raise
               up
               children
               unto
            
             Abraham
             ,
             is
             no
             less
             powerful
             perfectly
             to
             restore
             
               the
               self
               same
            
             body
             and
             soul
             which
             now
             are
             ,
             and
             really
             to
             represent
             the
             
               self
               same
               man
            
             which
             now
             is
             ,
             albeit
             both
             body
             and
             soul
             should
             ,
             at
             his
             death
             ,
             not
             only
             die
             ,
             but
             be
             utterly
             annihilated
             ;
             that
             is
             ,
             although
             no
             more
             either
             of
             body
             or
             soul
             did
             remain
             after
             death
             then
             was
             extant
             before
             the
             first
             Creation
             of
             all
             things
             .
             Now
             before
             the
             first
             Creation
             there
             was
             not
             so
             much
             as
             a
             particle
             or
             least
             portion
             either
             of
             mans
             soul
             or
             body
             ;
             For
             all
             things
             were
             created
             out
             of
             Nothing
             ;
             and
             all
             things
             might
             be
             created
             the
             same
             again
             that
             now
             they
             are
             ,
             albeit
             they
             were
             by
             Gods
             power
             ,
             or
             by
             substraction
             of
             his
             influence
             totally
             resolved
             into
             nothing
             .
          
           
             7.
             
             All
             these
             Propositions
             following
             are
             most
             true
             .
          
           
             1.
             
             
               That
               as
               God
               did
               make
               all
               things
               of
               nothing
               ,
               so
               he
               is
               able
               ,
               if
               it
               should
               please
               him
               ,
               to
               resolve
               all
               things
               into
               nothing
               .
            
             This
             is
             essentially
             included
             in
             the
             Article
             
             
               of
               Omnipotencie
            
             .
          
           
             So
             is
             this
             Second
             likewise
             ;
             
               Although
               all
               things
               created
               were
               resolved
               into
               nothing
               ,
               God
               is
               able
               to
               make
               them
               again
               the
               self
               same
               substances
               that
               they
               sometimes
               were
               ,
               or
               now
               are
               .
            
          
           
             So
             likewise
             is
             this
             
               Third
               :
               Albeit
               the
               bodies
               of
               men
               be
               not
               utterly
               resolved
               into
               nothing
               when
               they
               die
               ,
               but
               into
               the
               Elements
               ,
               of
               which
               they
               consist
               or
               are
               compounded
               ;
               as
               into
               the
               Earth
               ,
               Air
               ,
               Water
               ,
               &c.
               yet
               every
               mans
               body
               ,
               at
               the
               day
               of
               final
               appearance
               before
               our
               Judge
               ,
               may
               be
               Numerically
               the
               same
               that
               now
               it
               is
               .
            
          
           
             
               All
               these
               Propositions
               are
               Objectively
               Possible
               ,
               that
               is
               ,
               they
               imply
               no
               Contradiction
               in
               nature
               ;
               and
               ,
               not
               implying
               any
               contradiction
               in
               nature
               ,
               they
               are
               the
               proper
               Objects
               of
               Omnipotent
               Power
               .
            
             That
             is
             ,
             
               God
               is
               able
               to
               work
               all
               these
               Effects
               in
               nature
               ,
               which
               unto
               Nature
               ,
               or
               natural
               Causes
               are
               impossible
               .
            
             But
             that
             either
             the
             souls
             or
             bodies
             of
             men
             shall
             be
             annihilated
             or
             resolved
             into
             nothing
             ,
             we
             are
             not
             bound
             to
             believe
             ;
             because
             the
             Scripture
             doth
             no
             where
             testifie
             
               Gods
               Will
            
             or
             purpose
             so
             to
             resolve
             them
             .
             Their
             annihilation
             or
             dissolution
             ,
             their
             re-production
             or
             re-union
             meerly
             depends
             upon
             the
             
               Will
               or
               Powerful
               Ordinance
               of
               God.
            
             And
             albeit
             the
             Resurrection
             of
             one
             and
             the
             same
             man
             may
             be
             
               demonstrated
               to
               be
               in
               Nature
               possible
               :
            
             Yet
             ,
             That
             this
             Possibilitie
             shall
             be
             reduced
             into
             Act
             ;
             That
             every
             Man
             shall
             undoubtedly
             rise
             again
             in
             the
             body
             ,
             to
             receive
             that
             which
             he
             hath
             done
             in
             his
             body
             :
             Or
             ,
             With
             what
             manner
             of
             body
             for
             qualifications
             they
             shall
             arise
             ,
             This
             cannot
             be
             taught
             by
             Nature
             ,
             but
             must
             be
             learned
             or
             believed
             from
             Scripture
             .
          
           
             To
             begin
             with
             the
             Second
             Proposition
             
               [
               Although
               all
               things
               created
               were
               resolved
               into
               nothing
               ,
               God
               is
               able
               to
               make
               them
               again
               the
               self
               same
               numerical
               substances
               ,
               that
               they
               sometime
               were
               ,
               or
               now
               are
               .
               ]
            
          
           
             For
             Proof
             of
             this
             Proposition
             ,
             I
             take
             as
             granted
             ;
             
               That
               all
               things
               ,
               which
               by
               Creation
               took
               their
               beginning
               ,
               had
               a
               true
               Possibilitie
               of
               being
               numerically
            
             
             
               what
               they
               were
               ,
               before
               they
               actually
               were
               :
            
             otherwise
             it
             was
             impossible
             for
             them
             
               actually
               to
               have
               been
            
             .
             Now
             this
             Possibility
             (
             allotted
             to
             every
             thing
             before
             it
             be
             )
             of
             being
             
               numerically
               what
               it
               is
            
             (
             or
             hath
             been
             )
             was
             not
             limited
             unto
             
               This
               or
               That
               set
               Point
            
             or
             tract
             
               of
               time
            
             ,
             but
             was
             of
             it self
             ,
             indifferent
             unto
             all
             times
             ,
             from
             eternitie
             .
             All
             the
             Coexistence
             ,
             which
             any
             thing
             created
             hath
             with
             
             this
             or
             that
             part
             of
             time
             ,
             is
             not
             from
             any
             essentiall
             dependence
             which
             it
             hath
             on
             this
             or
             that
             time
             ,
             but
             meerly
             from
             the
             
               Will
               or
               Pleasure
               of
               the
               eternall
            
             Creator
             ,
             who
             hath
             appointed
             
               to
               every
               thing
               a
               set
               time
            
             or
             season
             .
             
               The
               self
               same
               men
            
             which
             now
             are
             ,
             might
             have
             been
             an
             hundred
             years
             ago
             ;
             or
             ,
             if
             their
             birth
             or
             production
             had
             been
             deferred
             till
             a
             hundred
             years
             after
             this
             present
             time
             ,
             they
             might
             by
             their
             Creators
             appointment
             be
             
               Then
               the
               same
               men
            
             that
             now
             they
             are
             .
             Their
             
               Actual
               Being
            
             in
             this
             Age
             ,
             doth
             not
             take
             away
             the
             
             Possibilitie
             either
             of
             being
             before
             this
             Time
             or
             after
             it
             :
             For
             ,
             Possibilitie
             is
             perpetuall
             ,
             and
             at
             all
             times
             reducible
             into
             Act
             ,
             whensoever
             it
             shall
             please
             the
             Creator
             to
             appoint
             or
             allott
             it
             
               actuall
               Being
            
             or
             existence
             .
             The
             Reduction
             of
             Possibilitie
             into
             Act
             (
             which
             is
             the
             perfection
             thereof
             )
             doth
             not
             prejudice
             or
             diminish
             the
             Creators
             Power
             of
             doing
             the
             like
             again
             ;
             though
             the
             doing
             of
             it
             once
             makes
             it
             impossible
             that
             the
             doing
             of
             it
             again
             should
             be
             the
             first
             time
             or
             Turn
             of
             doing
             it
             .
             The
             omiting
             or
             forbearance
             to
             bring
             Possibilitie
             into
             Act
             ,
             in
             the
             time
             past
             ,
             doth
             not
             lapse
             it
             more
             then
             
               pro
               illâ
               vice
            
             .
             It
             leaves
             us
             this
             possibilitie
             ,
             now
             truly
             to
             say
             ;
             
               That
               which
               was
               not
               done
               a
               thousand
               years
               ago
               might
               have
               been
               then
               done
               ;
               and
               the
               like
               or
               same
               may
               yet
               be
               done
               by
               The
               Power
               Almightie
               .
            
             As
             every
             body
             indued
             with
             Colour
             is
             alwayes
             visible
             ,
             though
             there
             be
             no
             eye
             present
             to
             look
             upon
             it
             ,
             (
             for
             it
             is
             therefore
             truely
             visible
             ,
             in
             that
             any
             creature
             endued
             with
             sight
             may
             actually
             see
             it
             so
             often
             as
             it
             shall
             please
             to
             look
             upon
             it
             :
             )
             So
             ,
             every
             thing
             which
             implies
             no
             contradiction
             in
             nature
             ,
             is
             always
             truely
             Possible
             ;
             and
             therefore
             eternally
             Possible
             ,
             because
             
               The
               Eternall
            
             may
             give
             it
             
               actuall
               Being
            
             or
             existence
             at
             all
             times
             ,
             when
             it
             pleaseth
             him
             .
             
               This
               Possibilitie
               is
               at
               all
               times
               the
               object
               of
               his
               Omnipotent
               Power
               ,
            
             as
             visibilitie
             is
             of
             sight
             ;
             and
             ,
             as
             whatsoever
             is
             visible
             may
             at
             all
             times
             be
             seen
             by
             a
             clear
             eye
             ;
             so
             whatever
             is
             possible
             may
             at
             all
             times
             be
             done
             or
             made
             by
             God.
             
          
           
             8.
             
             It
             is
             evident
             ,
             That
             
               God
               by
               his
               Power
            
             hath
             given
             all
             things
             ,
             which
             now
             are
             ,
             or
             heretofore
             have
             been
             ,
             actuall
             Being
             ;
             that
             is
             ,
             he
             hath
             created
             them
             .
             
               Creation
               is
               the
               making
               all
               things
               of
               Nothing
               :
               Annihilation
               is
               the
               reducing
               of
               any
               thing
               that
               hath
               been
               made
               ,
               into
               Nothing
               .
               Both
               acts
               are
               proper
               only
               unto
               the
            
             
             
               Omnipotent
               Creator
            
             .
             Suppose
             then
             some
             man
             or
             Angel
             had
             been
             annihilated
             by
             his
             Omnipotent
             Power
             a
             thousand
             years
             ago
             ;
             It
             is
             yet
             
               as
               possible
            
             for
             the
             same
             man
             or
             Angel
             to
             be
             made
             again
             ,
             as
             it
             was
             for
             him
             to
             be
             made
             at
             the
             first
             .
             And
             
               the
               Reason
            
             is
             this
             ;
             
               Annihilation
               could
               take
               nothing
               from
               him
               ,
               save
               only
               that
               which
               Creation
               gave
               him
               .
            
             But
             Creation
             only
             gave
             him
             Actuall
             Being
             or
             existence
             ;
             Therefore
             annihilation
             onely
             takes
             away
             actual
             being
             or
             existence
             ,
             not
             the
             Possibilitie
             of
             Being
             ;
             for
             that
             he
             had
             before
             he
             could
             be
             created
             .
             Seeing
             then
             Creation
             did
             not
             give
             man
             or
             Angel
             Possibilitie
             of
             Being
             ,
             which
             was
             eternally
             included
             in
             the
             Creators
             Power
             ;
             Annihilation
             
             doth
             not
             dissolve
             or
             destroy
             this
             Possibilitie
             ,
             but
             leaves
             it
             only
             ,
             as
             Creation
             found
             it
             .
             And
             whilst
             the
             Possibliitie
             remaines
             the
             same
             ,
             it
             is
             still
             the
             same
             
               Object
               of
               the
               same
               Omnipotent
            
             Power
             ,
             and
             may
             as
             easily
             be
             reduced
             into
             Act
             a
             thousand
             years
             hence
             ,
             as
             it
             was
             in
             the
             first
             Creation
             .
          
           
             To
             make
             this
             Probleme
             more
             plain
             by
             
               Demonstrating
               it
               upon
               a
               particular
               .
               Adam
            
             the
             firstman
             was
             Created
             upon
             the
             6.
             day
             from
             the
             beginning
             of
             time
             ,
             wherein
             the
             heavens
             and
             earth
             were
             made
             
               of
               nothing
            
             .
             Now
             no
             distinction
             of
             time
             ,
             which
             did
             then
             begin
             to
             be
             ;
             no
             secret
             power
             or
             vertue
             of
             time
             ,
             (
             which
             is
             but
             a
             circumstance
             of
             things
             that
             are
             )
             could
             either
             hinder
             or
             limit
             the
             
               Creators
               Power
            
             for
             creating
             of
             Adam
             upon
             the
             first
             day
             ,
             or
             give
             any
             furtherance
             to
             his
             power
             for
             creating
             him
             upon
             the
             sixth
             day
             ,
             rather
             then
             upon
             the
             twelfth
             or
             13.
             day
             from
             the
             beginning
             of
             the
             Creation
             .
             Admitting
             his
             Creation
             had
             been
             deferred
             untill
             the
             twelfth
             day
             ,
             this
             deferring
             of
             his
             Creation
             could
             
             have
             been
             no
             lett
             or
             hinderance
             why
             he
             might
             not
             have
             been
             
               the
               self
               same
               man
            
             which
             was
             created
             the
             sixth
             day
             .
             As
             if
             any
             man
             should
             cast
             a
             bullet
             in
             the
             same
             mould
             at
             twelve
             of
             the
             clock
             ,
             which
             he
             had
             purposed
             to
             cast
             at
             eight
             ,
             but
             did
             deferr
             the
             casting
             of
             it
             till
             that
             time
             ,
             either
             upon
             pleasure
             ,
             or
             interposition
             of
             other
             occasions
             ;
             that
             delay
             would
             no
             way
             argue
             the
             bullet
             moulded
             at
             that
             time
             not
             to
             be
             the
             very
             self
             same
             which
             it
             would
             have
             been
             ,
             if
             it
             had
             been
             cast
             four
             hours
             before
             ,
             or
             four
             hours
             after
             .
          
           
             The
             Models
             of
             all
             things
             created
             ,
             or
             possible
             to
             be
             created
             ,
             are
             more
             certainly
             ,
             and
             more
             constantly
             contained
             in
             the
             
               Almighty
               Creators
               Power
               or
               Wisedom
            
             ,
             then
             any
             Models
             which
             man
             can
             make
             ,
             are
             in
             mans
             power
             and
             skill
             .
             And
             so
             are
             all
             the
             creatures
             likewise
             more
             exactly
             answerable
             to
             the
             Models
             contained
             in
             
               his
               Power
               and
               Wisdom
            
             ,
             then
             any
             bullet
             or
             other
             materialls
             can
             be
             to
             the
             mould
             ,
             wherein
             they
             are
             cast
             .
             Difference
             of
             time
             or
             delay
             of
             their
             production
             can
             breed
             no
             difference
             at
             all
             in
             the
             things
             produced
             ,
             so
             long
             as
             every
             one
             is
             produced
             according
             to
             that
             exact
             Modell
             ,
             or
             exemplary
             forme
             which
             it
             had
             in
             God
             from
             Eternity
             .
             According
             to
             this
             patern
             or
             modell
             ,
             the
             first
             man
             (
             as
             Scripture
             tells
             us
             )
             was
             created
             upon
             the
             sixth
             day
             :
             Suppose
             the
             same
             Creator
             had
             annihilated
             him
             upon
             the
             eighth
             day
             ;
             This
             Annihilation
             supposed
             ,
             there
             is
             no
             impossibilitie
             or
             difficultie
             imaginable
             ,
             why
             he
             might
             not
             upon
             the
             twelfth
             or
             thirteenth
             day
             have
             been
             created
             again
             the
             self
             same
             man
             he
             was
             upon
             the
             sixth
             day
             ;
             seeing
             it
             was
             possible
             for
             God
             to
             have
             deferred
             his
             Creation
             till
             that
             day
             ,
             and
             yet
             to
             have
             created
             him
             
               the
               self
               same
               individall
               person
            
             ,
             that
             was
             created
             upon
             the
             sixth
             day
             .
          
           
             9.
             
             Neither
             the
             exercise
             of
             
               Gods
               Almighty
               Power
            
             in
             creating
             Adam
             upon
             the
             sixth
             day
             ,
             nor
             the
             supposed
             exercise
             of
             the
             same
             power
             in
             annihilating
             him
             the
             eighth
             day
             ,
             could
             breed
             any
             prejudice
             to
             the
             possibilitie
             of
             being
             created
             the
             self
             same
             man
             upon
             the
             twelfth
             or
             thirteenth
             day
             ,
             which
             he
             had
             been
             from
             his
             first
             Creation
             to
             his
             annihilation
             .
             Indeed
             to
             say
             ,
             
               That
               Adam
               ,
               being
               created
               the
               sixth
               day
               ,
               and
               supposed
               to
               be
               annihilated
               upon
               the
               eighth
               day
               ,
               and
               created
               again
               upon
               the
               twelfth
               or
               thirteenth
               day
               ,
               should
               be
               then
               first
               created
               ,
               would
               imply
               a
               contradiction
               .
            
             But
             it
             is
             one
             thing
             to
             say
             ,
             
               there
               be
               two
               Creations
            
             ,
             another
             to
             say
             ;
             
               there
               be
               two
               distinct
               creatures
            
             ,
             or
             two
             distinct
             substances
             created
             .
             
               A
               man
               might
               be
               twice
               created
               ,
               and
               yet
               not
               be
               two
               distinct
               creatures
               ,
               but
               numerically
               and
               Identically
               one
               and
               the
               self
               same
               man
               which
               he
               was
               ,
               as
               perfectly
               one
               and
               the
               self
               same
               man
               ,
               as
               if
               he
               had
               been
               but
               once
               created
               ,
               or
               had
               continued
               from
               his
               creation
               without
               any
               interruption
               of
               his
               duration
               or
               existence
               .
            
             This
             implies
             no
             more
             contradiction
             in
             nature
             ,
             then
             to
             say
             ;
             that
             the
             King
             may
             create
             one
             and
             the
             same
             man
             twice
             Earl
             or
             Duke
             ,
             or
             make
             him
             often
             
               the
               same
               Magistrate
            
             .
             The
             Office
             or
             dignity
             may
             be
             the
             self
             same
             ,
             albeit
             there
             be
             some
             vacancie
             or
             interruption
             in
             the
             Administration
             or
             duration
             of
             it
             .
             As
             if
             a
             man
             was
             deposed
             of
             his
             Office
             and
             dignity
             at
             the
             end
             of
             the
             first
             year
             ,
             and
             restored
             again
             at
             the
             end
             of
             the
             second
             year
             ;
             this
             would
             imply
             a
             
               diversity
               of
               Creation
            
             or
             advancement
             ,
             
               no
               diversitie
               at
               all
               in
               the
               Office
            
             or
             dignitie
             ,
             unto
             which
             the
             same
             person
             is
             twice
             advanced
             .
             Now
             
               Gods
               Power
            
             over
             all
             his
             creatures
             ,
             either
             utterly
             to
             annihilate
             them
             ,
             or
             to
             interrupt
             them
             in
             their
             actuall
             existence
             or
             duration
             ,
             and
             to
             create
             them
             in
             the
             self
             same
             or
             better
             estate
             again
             ,
             is
             farre
             greater
             and
             more
             Soveraigne
             ,
             then
             any
             Princes
             civill
             power
             to
             advance
             or
             depose
             his
             subjects
             ,
             or
             to
             restore
             them
             intirely
             to
             their
             former
             dignities
             .
             Admit
             then
             ,
             
               That
               God
               had
               resolved
               the
               first
               man
               Adam
               into
               nothing
               at
               the
               very
               first
               instant
               ,
               wherein
               he
               did
               eat
               the
               forbidden
               fruit
               ,
               with
               purpose
               not
               to
               create
               him
               again
               untill
               the
               last
               trumpet
               shall
               sound
               to
               Judgement
               ;
               the
               Terrour
               of
               that
               day
               should
               make
               as
               deep
               impression
               in
               him
               then
               first
               restored
            
             
             
               to
               life
               and
               sense
               again
               ,
               as
               if
               he
               had
               suffered
               him
               to
               live
               but
               one
               day
               ,
               and
               had
               called
               him
               at
               even
               unto
               Judgment
               or
               a
               final
               accompt
               as
               terrible
               as
               in
               that
               last
               day
               it
               shall
               be
               to
               all
               that
               die
               in
               their
               sins
               .
            
             This
             whole
             time
             of
             vacancy
             or
             cessation
             from
             
               actual
               Being
            
             for
             almost
             six
             thousand
             years
             would
             not
             have
             seem'd
             so
             long
             to
             him
             at
             his
             Resurrection
             ,
             as
             a
             night
             past
             over
             in
             a
             dead
             sleep
             is
             to
             a
             malefactor
             ,
             which
             had
             murthered
             his
             Father
             in
             the
             Evening
             ,
             and
             is
             drawn
             to
             the
             execution
             as
             soon
             as
             he
             awakes
             in
             the
             morning
             .
          
           
             Thus
             much
             of
             Gods
             Power
             in
             general
             to
             raise
             up
             the
             self
             same
             men
             again
             ,
             which
             have
             been
             long
             dead
             ,
             or
             ,
             by
             supposition
             ,
             more
             then
             dead
             ,
             utterly
             resolved
             into
             nothing
             .
             Now
             if
             we
             must
             acknowledge
             it
             as
             an
             
               essential
               Branch
               of
               the
               Almighty
               Creators
               Power
            
             to
             be
             able
             to
             raise
             up
             or
             create
             
               the
               self
               same
               men
            
             again
             ,
             although
             they
             had
             been
             annihilated
             or
             turned
             to
             nothing
             ,
             we
             must
             needs
             acknowledge
             it
             as
             a
             fruit
             or
             
               effect
               of
               the
               same
               Power
            
             ,
             to
             re-unite
             every
             mans
             soul
             and
             body
             again
             at
             the
             last
             day
             ;
             seeing
             the
             soul
             (
             as
             
               Christian
               Faith
            
             doth
             teach
             us
             )
             doth
             still
             remain
             the
             same
             it
             was
             ,
             the
             body
             being
             not
             utterly
             annihilated
             or
             consumed
             to
             nothing
             ,
             but
             only
             resolved
             into
             dust
             ,
             or
             into
             the
             Elements
             ,
             of
             which
             it
             was
             first
             made
             .
             
               Sed
               quomodo
               ,
               inquis
               ,
               dissoluta
               materia
               exhiberi
               potest
               ?
               Consider
               a
               temetipsum
               O
               homo
               ,
               &
               fidem
               rei
               invenies
               .
               Recogita
               quid
               fueris
               antequàm
               esses
               ,
            
             utique
             nihil
             ;
             
               meminisses
               enim
               ,
               si
               quid
               fuisses
               .
               Qui
               ergo
               nihil
               fuer
               as
               priusquam
               esses
               ,
               idem
               nihil
               factus
               ,
               cum
               esse
               desieris
               ,
               cur
               non
               posses
               esse
               rursus
               de
               nihilo
               ejusdem
               ipsius
               Auctoris
               voluntate
               ,
               qui
               te
               voluit
               esse
               ex
               nihilo
               ?
               Quid
               novi
               tibi
               eveniet
               ?
               qui
               non
               eras
               ,
               factus
               es
               :
               cumiterum
               non
               eris
               ,
               fies
               .
               Redde
               rationem
               ,
               si
               potes
               quâ
               factus
               es
               ,
               &
               tunc
               require
               ,
               quà
               Fies
               .
               Et
               tamen
               facilius
               utique
               fies
               ,
               quod
               fuisti
               aliquando
               ,
               quia
               aeque
               non
               difficile
               factus
               es
               ,
               quod
               nunquam
               fuisti
               aliquando
               —
               .
               Quaecunque
               te
               materia
               ,
               destruxerit
               ,
               hauserit
               ,
               aboleverit
               ,
               in
               nihilum
               prodegerit
               ,
               reddet
               te
               ;
               ejus
               est
               nihilum
               ipsum
               ,
               cujus
               est
               totum
               .
            
             This
             is
             the
             sum
             of
             
             Tertullian's
             Collections
             ,
             Apolog.
             cap.
             48.
             
          
           
             10.
             
             This
             
               Power
               of
               God
            
             to
             create
             man
             of
             nothing
             ,
             and
             to
             create
             every
             one
             the
             
               self
               same
               man
            
             he
             was
             ,
             albeit
             he
             had
             been
             annihilated
             or
             turned
             into
             nothing
             ;
             The
             
               School
               Divines
            
             of
             the
             
               Romish
               Church
            
             acknowledge
             ,
             and
             with
             great
             subtilty
             of
             wit
             and
             strength
             of
             Argument
             prove
             out
             of
             the
             
               Article
               of
               Gods
               Omnipotencie
            
             ,
             unto
             which
             all
             Possibilitie
             meerly
             Logical
             ,
             (
             or
             which
             implies
             no
             evident
             contradiction
             in
             nature
             )
             is
             alwayes
             subject
             and
             obedient
             .
             But
             of
             This
             ,
             as
             of
             most
             other
             Orthodoxal
             Doctrines
             or
             Principles
             of
             Faith
             ,
             
             wherein
             we
             hold
             communion
             and
             consort
             with
             the
             
               Roman
               Church
            
             ,
             the
             modern
             Advocates
             of
             that
             Church
             ,
             the
             Jesuites
             especially
             ,
             make
             a
             very
             malicious
             and
             Sinister
             use
             .
             The
             most
             learned
             amongst
             the
             modern
             Jesuites
             ,
             being
             pressed
             by
             our
             Writers
             with
             the
             gross
             absurdities
             and
             scandalous
             inconveniences
             ,
             which
             necessarily
             follow
             upon
             their
             doctrine
             of
             Transubstantiation
             ,
             or
             of
             
               Christs
               local
               Circumscriptive
               bodily
               presence
               in
               the
               blessed
               Sacrament
            
             ;
             Fly
             to
             this
             doctrine
             of
             
               Gods
               Almighty
               Power
            
             ,
             whereby
             he
             is
             able
             to
             create
             one
             and
             the
             
               self
               same
            
             Individual
             Substance
             again
             and
             again
             ,
             as
             oft
             as
             it
             pleaseth
             him
             ,
             as
             to
             their
             last
             Hold
             and
             refuge
             .
             Their
             only
             hope
             is
             ,
             that
             
               this
               General
               Doctrine
            
             being
             made
             plausible
             by
             them
             ,
             they
             shall
             be
             able
             to
             make
             their
             quarrel
             Just
             ,
             not
             in
             it self
             ,
             but
             upon
             expected
             advantage
             ;
             if
             any
             of
             our
             Writers
             should
             be
             so
             forward
             (
             as
             in
             divers
             other
             Cases
             some
             have
             been
             too
             forward
             )
             to
             deny
             their
             Antecedents
             ,
             when
             as
             they
             should
             Traverse
             the
             Inference
             or
             conclusions
             ,
             which
             they
             labor
             with
             subtiltie
             to
             infer
             from
             plausible
             and
             Orthodoxal
             Premisses
             .
             Howbeit
             this
             Antecedent
             
               [
               That
               God
               is
               able
               to
               create
               the
               self
               same
               man
               or
               bodily
               substance
               again
               ,
               and
               again
               ,
               and
               as
               oft
               as
               it
               shall
               please
               him
               ]
            
             no
             Protestant
             Writer
             (
             to
             my
             observation
             )
             hath
             yet
             denied
             ,
             none
             as
             I
             hope
             ,
             will
             ever
             deny
             .
             But
             such
             is
             our
             adversaries
             confidence
             of
             Christs
             promise
             
             to
             St.
             
               Peter
               ,
               I
               have
               prayed
               for
               thee
               ,
               that
               thy
               faith
               shall
               not
               fail
               ,
               Luke
            
             22.
             32.
             and
             of
             the
             Popes
             authority
             ,
             as
             of
             Peters
             pretended
             Successor
             in
             this
             promise
             ;
             that
             whatsoever
             doctrine
             the
             Pope
             shall
             deliver
             
               ex
               Cathedra
            
             (
             as
             he
             hath
             done
             this
             doctrine
             of
             Transubstantiation
             )
             for
             a
             point
             of
             Faith
             ,
             they
             think
             God
             bound
             in
             Justice
             to
             use
             his
             absolute
             and
             Omnipotent
             power
             to
             make
             it
             true
             .
             For
             if
             the
             Pope
             or
             the
             visible
             
               Romish
               Church
            
             could
             possibly
             err
             in
             this
             or
             any
             other
             point
             of
             faith
             ,
             God
             (
             by
             their
             doctrine
             )
             should
             fail
             in
             the
             performance
             of
             his
             former
             general
             promise
             ,
             which
             undoubtedly
             he
             will
             not
             do
             ,
             so
             long
             as
             he
             hath
             power
             to
             make
             his
             promise
             good
             ,
             or
             to
             make
             the
             visible
             Churches
             interpretations
             true
             and
             justifiable
             ;
             to
             the
             preservation
             of
             whose
             Infallibility
             he
             hath
             (
             as
             they
             teach
             )
             bound
             himself
             by
             solemn
             promise
             ,
          
           
             11.
             
             But
             ,
             
               The
               Question
            
             betwixt
             us
             and
             them
             ,
             Concerning
             
               Christs
               local
               or
               circumscriptive
               Bodily
               presence
               in
               the
               Sacrament
            
             ;
             is
             not
             ,
             whether
             God
             can
             make
             one
             and
             the
             same
             body
             ,
             to
             be
             ,
             at
             one
             and
             the
             same
             time
             ,
             in
             divers
             places
             ;
             or
             whether
             He
             can
             create
             one
             and
             the
             same
             body
             again
             in
             every
             hour
             ,
             or
             in
             every
             place
             ,
             as
             shall
             seem
             good
             to
             him
             ;
             But
             whether
             
               it
               be
               his
               will
               to
               use
               this
               his
               power
               ?
            
             Or
             whether
             
               his
               will
               thus
               to
               do
               ,
               be
               so
               fully
               revealed
            
             in
             Scripture
             ,
             as
             that
             we
             are
             bound
             to
             believe
             ,
             
               That
               he
               doth
               or
               will
               make
               Christs
               very
               Bodie
               and
               Blood
               to
               be
               locally
               present
               in
               every
               place
               where
               ,
               and
               at
               all
               times
               when
               ,
               that
               blessed
               Sacrament
               shall
               be
               celebrated
               .
            
          
           
             This
             we
             deny
             ;
             And
             the
             former
             Principle
             or
             Antecedent
             
               [
               That
               God
               is
               able
               to
               create
               the
               self
               same
               body
               as
               often
               as
               it
               pleases
               him
               ]
            
             will
             never
             infer
             their
             intended
             Conclusion
             .
             Not
             to
             question
             what
             God
             can
             do
             ;
             we
             further
             add
             
               [
               For
               Christs
               body
               ,
               or
               whole
               Christ
               God
               and
               man
               ,
               to
               be
               bodily
               present
               ,
               by
               this
               means
               ,
               in
               many
               places
               at
               once
               ,
               or
               in
               all
               places
               at
               all
               times
               wherein
               that
               blessed
               Sacrament
               shall
               be
               celebrated
               ,
               is
               one
               of
               those
               things
               ,
               which
               ,
               according
               to
               their
               rules
               as
               well
               as
               ours
               ,
               cannot
               be
               done
               ,
               as
               implying
               an
               evident
               Contradiction
               in
               nature
               :
               ]
            
             It
             may
             not
             be
             believed
             nor
             imagined
             ,
             because
             
               God
               did
               never
               bind
               any
               man
               to
               believe
               such
               an
               impossibilitie
               ,
               or
               Contradiction
               ,
               as
               is
               involved
               in
               this
               doctrine
               .
            
             It
             is
             altogether
             without
             the
             compass
             of
             the
             most
             miraculous
             work
             ,
             which
             God
             hath
             at
             any
             time
             wrought
             ,
             or
             ever
             promised
             to
             work
             .
             All
             the
             former
             Instances
             or
             Cases
             possible
             ,
             concerning
             Gods
             Power
             
               to
               make
               one
               and
               the
               same
               man
               again
               after
               he
               had
               been
               annihilated
               ,
            
             are
             most
             unlike
             to
             their
             intended
             Conclusion
             .
             All
             the
             former
             Instances
             or
             suppositions
             are
             free
             from
             all
             color
             or
             suspition
             of
             Contradiction
             in
             nature
             .
             This
             supposed
             Creation
             of
             Christs
             Body
             often
             since
             his
             death
             ,
             implies
             as
             many
             and
             as
             manifest
             Contradictions
             ,
             as
             there
             have
             been
             Masses
             in
             the
             
               Romish
               Church
            
             .
          
           
             Not
             only
             these
             Assertions
             ,
             but
             the
             dissimilitude
             also
             of
             the
             Case
             in
             question
             ,
             to
             the
             former
             Cases
             ,
             will
             be
             immediately
             made
             clear
             from
             the
             very
             Definition
             of
             Creation
             .
             
               To
               create
               a
               body
               is
               to
               make
               it
               of
               nothing
            
             ;
             and
             to
             make
             the
             self
             same
             Body
             which
             formerly
             had
             been
             ,
             but
             is
             resolved
             into
             Nothing
             ,
             out
             of
             Nothing
             again
             ,
             is
             but
             a
             second
             exercise
             of
             his
             Creative
             Power
             ;
             and
             whatsoever
             God
             before
             hath
             done
             ,
             he
             is
             able
             to
             do
             the
             same
             again
             .
             But
             the
             Body
             of
             Christ
             they
             acknowledge
             to
             be
             immortal
             ,
             and
             absolutely
             exempted
             ,
             not
             only
             from
             Annihilation
             or
             resolution
             into
             Nothing
             ,
             but
             from
             all
             danger
             of
             Corruption
             or
             diminution
             .
          
           
             Again
             ,
             whatsoever
             is
             Created
             ,
             whether
             at
             the
             first
             ,
             second
             ,
             or
             third
             time
             ,
             hath
             no
             Actual
             being
             until
             it
             begin
             to
             be
             by
             Creation
             :
             Now
             to
             make
             
               that
               very
               thing
               begin
               to
               be
               ,
               or
               to
               begin
               to
               be
               out
               of
               nothing
               ,
            
             which
             already
             actually
             
               is
               ,
               is
               something
               ,
               is
               immortal
               ,
            
             and
             more
             glorious
             then
             any
             other
             creature
             ,
             implies
             a
             manifest
             Contradiction
             .
             But
             Christs
             Body
             they
             grant
             to
             be
             immortal
             since
             his
             Resurrection
             ,
             more
             unalterable
             then
             the
             heaven
             of
             heavens
             ,
             so
             immortal
             
             that
             it
             can
             never
             cease
             to
             be
             what
             it
             is
             ;
             therefore
             it
             is
             impossible
             that
             it
             should
             begin
             to
             be
             by
             a
             new
             creation
             ,
             or
             be
             created
             again
             .
             For
             that
             which
             is
             created
             ,
             or
             may
             be
             created
             again
             ,
             must
             first
             be
             resolved
             into
             nothing
             ,
             or
             cease
             to
             be
             ,
             before
             it
             can
             be
             created
             again
             (
             seeing
             creation
             is
             the
             making
             of
             that
             ,
             which
             is
             not
             ,
             out
             of
             Nothing
             )
             or
             be
             made
             again
             by
             means
             miraculous
             .
             If
             then
             Christs
             Body
             be
             locally
             present
             in
             the
             Sacrament
             ,
             it
             must
             either
             be
             created
             again
             ,
             and
             this
             supposeth
             either
             annihilation
             or
             dissolution
             of
             it
             ;
             or
             else
             it
             must
             be
             brought
             out
             of
             the
             heavens
             into
             the
             Priests
             hands
             ;
             or
             else
             the
             presence
             of
             it
             in
             many
             places
             must
             be
             created
             :
             but
             Local
             Presence
             is
             altogether
             uncapable
             of
             Creation
             ,
             for
             it
             is
             a
             Meer
             Relation
             ,
             which
             can
             neither
             be
             created
             nor
             made
             ,
             but
             resulteth
             from
             ,
             or
             followeth
             upon
             the
             motion
             (
             of
             things
             created
             )
             from
             one
             place
             to
             another
             ,
             or
             from
             their
             creation
             or
             beginning
             to
             be
             in
             that
             place
             ,
             wherein
             they
             are
             said
             to
             be
             created
             .
          
           
             12.
             
             So
             it
             fares
             with
             our
             Adversaries
             in
             this
             Argument
             ,
             as
             it
             doth
             with
             Boot-halers
             or
             night-riders
             which
             have
             caught
             an
             unlawful
             prey
             ,
             being
             hotly
             pursued
             by
             the
             right
             owners
             .
             Now
             their
             manner
             is
             to
             divide
             the
             spoil
             and
             their
             company
             ,
             that
             they
             may
             carry
             one
             part
             one
             way
             ,
             and
             another
             part
             another
             way
             ;
             that
             so
             whilst
             one
             is
             pursued
             ,
             others
             may
             escape
             without
             pursuit
             or
             rescue
             of
             the
             prey
             .
             Through
             the
             ignorance
             or
             carelesness
             of
             Gods
             people
             ,
             which
             should
             have
             kept
             a
             better
             watch
             over
             their
             own
             souls
             ,
             the
             Romish
             Priests
             had
             made
             a
             gainful
             prey
             by
             transporting
             the
             native
             sense
             of
             our
             Saviours
             Words
             in
             the
             institution
             of
             the
             Sacrament
             to
             justifie
             the
             doctrine
             of
             Transubstantiation
             .
             And
             since
             they
             have
             been
             pursued
             by
             reformed
             Writers
             ,
             as
             Cozeners
             and
             Cheaters
             of
             Gods
             people
             ,
             some
             of
             them
             run
             one
             way
             ,
             some
             
             another
             ;
             Some
             of
             them
             seek
             to
             maintain
             Christs
             
               local
               presence
               or
               Transubstantiation
            
             by
             the
             former
             doctrine
             of
             Gods
             Almighty
             Power
             ,
             which
             is
             able
             to
             create
             one
             and
             the
             same
             body
             often
             :
             Others
             seek
             to
             maintain
             the
             same
             doctrine
             ,
             and
             carry
             away
             the
             prey
             by
             the
             manner
             of
             
               Angelical
               motion
            
             from
             one
             place
             to
             another
             in
             an
             instant
             or
             moment
             of
             time
             .
             And
             if
             they
             could
             draw
             such
             as
             pursue
             them
             into
             these
             straits
             and
             subtilities
             ,
             they
             hope
             to
             make
             their
             part
             good
             against
             such
             ,
             as
             are
             not
             much
             conversant
             in
             the
             School-mens
             nice
             disputes
             concerning
             the
             nature
             or
             motions
             of
             Angels
             ,
             or
             know
             not
             the
             difference
             between
             the
             nature
             and
             motions
             of
             Spirits
             and
             Spiritual
             Bodies
             .
             Others
             seek
             to
             maintain
             the
             same
             doctrine
             by
             the
             
               infinitie
               of
               divisible
               quantities
            
             ;
             (
             as
             if
             it
             were
             possible
             for
             a
             flies
             wing
             to
             overspread
             the
             whole
             earth
             ,
             as
             a
             hen
             doth
             her
             chickens
             :
             )
             And
             that
             Christs
             Body
             may
             ,
             by
             this
             kind
             of
             Infinitie
             ,
             be
             in
             many
             places
             at
             once
             ,
             in
             as
             many
             as
             God
             shall
             appoint
             :
             hoping
             by
             this
             means
             to
             cast
             a
             mist
             before
             the
             eyes
             of
             such
             Readers
             ,
             as
             know
             not
             the
             difference
             betwixt
             a
             real
             material
             or
             substantial
             ,
             and
             a
             mathematical
             or
             imaginary
             quantitie
             .
             But
             all
             these
             fictions
             or
             suppositions
             they
             cast
             forth
             only
             to
             offer
             play
             unto
             their
             adversaries
             ,
             or
             to
             gain
             some
             time
             for
             invention
             of
             new
             shifts
             .
             None
             of
             them
             dare
             pitch
             upon
             any
             or
             all
             of
             these
             wayes
             or
             imaginations
             ,
             or
             put
             the
             Case
             upon
             this
             issue
             ,
             
               Whether
               any
               of
               them
               be
               in
               nature
               possible
               or
               agreeable
               to
               the
               Analogie
               of
               Faith
               :
            
             The
             only
             point
             wherein
             they
             agree
             is
             ,
             the
             submission
             of
             their
             judgments
             or
             imaginations
             to
             the
             authoritie
             of
             the
             Church
             ;
             which
             is
             no
             better
             agreement
             ,
             then
             if
             amongst
             a
             multitude
             of
             unlearned
             men
             ,
             one
             of
             them
             should
             maintain
             ,
             that
             
               snow
               is
               white
            
             ,
             another
             black
             ,
             another
             pawn
             his
             estate
             that
             it
             is
             blew
             ,
             and
             a
             fourth
             that
             it
             is
             green
             ,
             and
             yet
             in
             the
             end
             
               refer
               themselves
               to
               be
               tried
               by
               some
               Philosopher
               ,
            
             which
             had
             written
             of
             the
             nature
             of
             Snow
             in
             a
             language
             that
             none
             of
             them
             understands
             ,
             whose
             books
             they
             know
             not
             where
             to
             find
             .
             For
             what
             the
             Church
             is
             that
             cannot
             err
             ,
             or
             of
             whom
             it
             consists
             ,
             the
             French
             and
             Italian
             Catholicks
             do
             not
             agree
             .
             
             Or
             if
             we
             take
             the
             Church
             for
             the
             
               Trent
               Council
            
             confirmed
             by
             the
             Pope
             ,
             the
             Jesuites
             themselves
             cannot
             agree
             about
             the
             meaning
             of
             it
             in
             this
             point
             .
             Divers
             of
             them
             do
             in
             Effect
             deny
             any
             Transubstantiation
             in
             this
             Sacrament
             ;
             albeit
             that
             Council
             under
             pain
             of
             curse
             enjoyneth
             all
             Christians
             to
             believe
             ,
             
               That
               there
               is
               a
               true
               Conversion
               of
               the
               bread
               into
               the
               substance
               of
               Christs
               Body
               ,
               and
               of
               the
               wine
               into
               the
               substance
               of
               his
               Blood
               ,
            
             and
             that
             
               this
               conversion
               is
               rightly
               called
               Transubstantiation
               :
            
             So
             that
             in
             fine
             ,
             the
             unitie
             ,
             whereof
             the
             children
             of
             that
             Church
             do
             so
             much
             brag
             ,
             is
             not
             an
             unity
             of
             faith
             or
             belief
             ,
             but
             an
             unity
             of
             faction
             or
             conspiracy
             for
             their
             own
             gain
             ;
             such
             as
             may
             be
             between
             the
             Jews
             ,
             the
             Turks
             ,
             the
             Heathens
             ,
             and
             the
             
               Arian
               hereticks
            
             which
             denied
             the
             Divinity
             of
             Christ
             ,
             to
             rob
             or
             spoil
             the
             Orthodoxal
             or
             true
             Catholick
             Christians
             .
          
           
             13.
             
             Most
             men
             have
             often
             read
             ;
             All
             almost
             have
             often
             heard
             of
             a
             
               Twofold
               Resurrection
            
             .
             The
             
               one
               from
               death
               in
               sin
            
             ,
             unto
             newness
             of
             life
             :
             The
             
               other
               from
               bodily
               death
            
             ,
             unto
             glory
             and
             immortality
             .
             
               The
               second
            
             Resurrection
             is
             the
             End
             of
             our
             whole
             life
             here
             on
             earth
             ;
             the
             first
             Resurrection
             from
             death
             in
             sin
             to
             newness
             of
             life
             ,
             is
             the
             mean
             most
             necessary
             for
             attaining
             this
             joyful
             and
             happy
             End.
             Now
             as
             the
             second
             Resurrection
             from
             bodily
             death
             unto
             glory
             ,
             is
             the
             End
             of
             the
             first
             Resurrection
             from
             sin
             to
             newness
             of
             life
             :
             So
             is
             the
             first
             Resurrection
             the
             End
             of
             the
             blessed
             Sacrament
             ,
             or
             solemn
             commemoration
             of
             Christs
             death
             till
             he
             come
             to
             Judgment
             .
             And
             although
             the
             
               Omnipotent
               Power
               of
               God
            
             ,
             by
             which
             all
             things
             were
             created
             of
             nothing
             ,
             be
             the
             most
             prime
             and
             powerful
             Cause
             of
             the
             
               second
               Resurrection
            
             ;
             yet
             of
             our
             Resurrection
             unto
             that
             Glory
             and
             Immortality
             ,
             whereof
             Christ
             is
             now
             possest
             ,
             Christ
             ,
             as
             man
             ,
             is
             not
             only
             the
             
               Idaeal
               or
               Exemplarie
            
             ,
             but
             the
             
               immediate
               Efficient
            
             ,
             or
             working
             Cause
             also
             :
             Howbeit
             the
             power
             of
             his
             Efficiency
             or
             working
             ,
             as
             man
             ,
             be
             derived
             from
             the
             
               Omnipotent
               Power
               of
               the
               Godhead
               dwelling
               in
               him
               bodily
               .
            
             But
             unto
             the
             real
             participation
             of
             this
             
               All-powerful
               Influence
            
             from
             
               Christs
               humanity
            
             ,
             by
             which
             the
             dead
             shall
             be
             quickned
             ,
             by
             which
             these
             mortal
             bodies
             shall
             be
             cloathed
             with
             glory
             and
             immortality
             ,
             
               the
               bodily
               or
               local
               presence
               of
               Christ
            
             is
             not
             required
             by
             the
             
               Romish
               Church
            
             .
             It
             doth
             not
             hold
             it
             necessary
             ,
             that
             all
             or
             any
             body
             ,
             which
             shall
             be
             quickened
             or
             raised
             to
             Glorie
             ,
             shall
             first
             swallow
             Christs
             Body
             ,
             or
             be
             touched
             by
             it
             .
             Of
             
               Angelical
               ministerie
            
             or
             service
             for
             gathering
             the
             dispersed
             reliques
             of
             mens
             bodies
             ,
             which
             have
             been
             dissolved
             by
             death
             ,
             some
             use
             there
             shall
             be
             in
             the
             last
             day
             ,
             as
             some
             Romanists
             ,
             with
             divers
             Antients
             ,
             think
             :
             but
             no
             use
             at
             all
             of
             any
             Mass-Priest
             to
             make
             
               Christs
               Body
            
             to
             be
             locally
             present
             unto
             all
             ,
             that
             shall
             be
             quickened
             by
             it
             .
             There
             shall
             be
             no
             need
             then
             of
             Transubstantiating
             Sacramental
             bread
             into
             
               Christs
               Body
            
             ,
             or
             wine
             into
             his
             bloud
             for
             giving
             life
             unto
             those
             ,
             that
             have
             been
             long
             dead
             ,
             or
             for
             effecting
             that
             change
             ,
             which
             shall
             be
             wrought
             in
             the
             living
             ;
             Now
             ,
             if
             by
             the
             meer
             
               virtual
               presence
               of
               Christs
               Body
               and
               Blood
               ,
            
             the
             men
             which
             have
             been
             long
             dead
             ,
             shall
             be
             restored
             to
             perfect
             life
             &
             immortalitie
             ;
             shall
             not
             the
             souls
             of
             all
             ,
             which
             receive
             him
             in
             the
             Sacrament
             by
             Faith
             and
             true
             repentance
             ,
             be
             raised
             to
             Newness
             of
             life
             by
             the
             same
             
               virtual
               presence
            
             ,
             without
             any
             
             
               local
               touch
               of
               His
               Body
            
             ,
             but
             only
             by
             that
             
               sweet
               Influence
            
             ,
             which
             daily
             issueth
             from
             this
             Sun
             of
             righteousness
             now
             placed
             at
             the
             
               Right
               hand
               of
               God
            
             as
             in
             its
             proper
             Sphere
             .
             
               This
               manner
               of
               Christs
               presence
               ,
               of
               his
               real
               presence
               in
               the
               Sacrament
               ,
               to
               wit
               ,
               by
               powerful
               Influence
               from
               his
               Humanitie
               ,
               our
               Church
               did
               never
               deny
            
             ;
             nor
             doth
             
               God
               the
               Father
               ,
               or
               Christ
               the
               Son
            
             deny
             this
             
               Real
               Influence
            
             of
             life
             unto
             any
             ,
             that
             hunger
             and
             thirst
             after
             it
             in
             the
             Sacrament
             .
          
        
         
           
           
             CHAP.
             XIV
             .
          
           
             
               1
               COR.
               15.
               36
               ,
               &c.
               
            
             
               
                 But
                 some
                 will
                 say
                 ,
                 
                   How
                   are
                   the
                   dead
                   raised
                   up
                   ?
                
                 and
                 ,
                 
                   With
                   what
                   body
                   do
                   they
                   come
                   .
                   ?
                
              
               
                 
                   Thou
                   Fool
                   !
                   That
                   which
                   thou
                   sowest
                   is
                   not
                   quickened
                   except
                   it
                   die
                   ,
                   &c.
                   
                
              
            
          
           
             
               
                 That
                 this
                 Argument
                 ,
                 drawn
                 from
              
               Seed
               sown
               ,
               
                 is
                 a
                 Concludent
                 Proof
                 of
                 the
              
               Resurrection
               
                 of
                 The
                 Bodie
              
               .
            
          
           
             THe
             Questions
             are
             Two
             ;
             First
             ,
             
               How
               the
               dead
               shall
               be
               raised
               ?
            
             The
             second
             ,
             
               With
               what
               bodies
               shall
               they
               come
               forth
               ?
            
             
          
           
             The
             former
             imports
             thus
             much
             ;
             
               How
               is
               it
               possible
               that
               the
               Dead
               shall
               be
               raised
               ?
            
             Or
             ,
             it
             being
             admitted
             that
             it
             is
             possible
             for
             the
             dead
             in
             some
             sort
             or
             manner
             to
             arise
             to
             life
             ;
             
               the
               next
               branch
            
             of
             the
             same
             Question
             is
             ,
             
               in
               what
               particular
               manner
               they
               shall
            
             de
             Facto
             arise
             ?
             as
             whether
             by
             
               Gods
               Creative
               Power
            
             ,
             by
             which
             he
             made
             all
             things
             of
             nothing
             ;
             or
             by
             his
             
               Conservative
               Power
            
             ,
             by
             which
             he
             preserveth
             all
             things
             that
             are
             ,
             in
             their
             proper
             Being
             ;
             or
             advanceth
             them
             to
             an
             higher
             estate
             or
             better
             Tenure
             of
             Being
             ?
          
           
             The
             
               second
               Question
            
             or
             Quaerie
             is
             ,
             
               With
               what
               kind
               of
               bodies
               shall
               the
               dead
               arise
               ?
            
             Whether
             with
             the
             self
             same
             bodies
             wherein
             they
             died
             ?
             Or
             if
             not
             every
             way
             the
             same
             ,
             what
             alteration
             or
             change
             shall
             be
             wrought
             in
             them
             ?
          
           
             Unto
             Both
             these
             Questions
             our
             Apostle
             vouchsafeth
             but
             this
             one
             Answer
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               O
               Fool
               !
               that
               which
               thou
               sowest
            
             
             
               is
               not
               quickened
               ,
               except
               it
               die
               .
            
          
           
             But
             this
             Answer
             may
             seem
             in
             the
             first
             place
             to
             break
             the
             Rule
             of
             
               Christian
               Charity
            
             :
             For
             many
             of
             these
             Corinthians
             ,
             though
             in
             this
             point
             of
             the
             Resurrection
             
             erroneous
             and
             ignorant
             ,
             were
             yet
             Christian
             ,
             though
             
               weak
               brethren
            
             ;
             and
             the
             Law
             is
             general
             :
             
               he
               that
               shall
               say
               unto
               his
               brother
               ,
            
             THOU
             FOOL
             ,
             
               shall
               be
               guilty
               of
               Hell
               fire
               ,
            
             Matth.
             5.
             22.
             
          
           
             
               The
               Rule
               indeed
               is
               General
               ,
               
                 if
                 this
                 or
                 the
                 like
                 opprobrious
                 speech
                 be
                 hatched
                 out
                 of
                 malice
                 ,
                 leavened
                 wrath
                 ,
                 or
                 invetered
                 hatred
                 :
              
               But
               this
               sentence
               they
               do
               not
               incur
               ,
               out
               of
               whose
               mouthes
               these
               or
               the
               like
               speeches
               issue
               by
               
               way
               of
               just
               reproof
               or
               instruction
               ;
               as
               from
               a
               Master
               to
               his
               Scholers
               ,
               or
               from
               a
               Lord
               to
               his
               Servants
               ,
               in
               points
               wherein
               they
               err
               ,
               and
               are
               to
               be
               corrected
               or
               instructed
               by
               him
               .
               In
               these
               cases
               ,
               or
               upon
               these
               occasions
               ,
               their
               censure
               passeth
               rather
               
                 upon
                 the
                 folly
              
               ,
               then
               
                 upon
                 the
                 persons
              
               of
               them
               ,
               whom
               they
               so
               chastise
               ,
               correct
               ,
               or
               seek
               to
               instruct
               .
            
             And
             it
             is
             not
             altogether
             impertinent
             which
             some
             have
             noted
             upon
             that
             place
             ,
             
               That
               our
               Apostles
               censure
               doth
               not
               aim
               at
               any
               particular
               or
               determinate
               person
               ,
            
             but
             it
             is
             indefinitely
             directed
             
               to
               all
            
             those
             ,
             which
             seriously
             make
             the
             former
             questions
             ,
             either
             concerning
             the
             Possibilitie
             of
             mens
             arising
             from
             the
             dead
             ,
             or
             the
             
               particular
               Manner
               how
            
             this
             Resurrection
             should
             be
             wrought
             ,
             or
             
               with
               what
               bodies
            
             they
             should
             come
             forth
             .
          
           
             But
             many
             such
             ,
             as
             will
             confess
             his
             reason
             or
             Argument
             to
             be
             free
             from
             
             breach
             of
             
               Christian
               Charitie
            
             or
             good
             manners
             ,
             will
             question
             the
             Logical
             strength
             or
             pertinence
             of
             it
             .
             The
             strength
             or
             efficacy
             of
             it
             ,
             is
             questionable
             upon
             These
             points
             ;
             As
             first
             ,
             
               How
               the
               dayly
               experiment
               of
               seed-corn
               ,
               which
            
             
             
               first
               dies
               and
               is
               quickned
               again
               ,
               can
               inferr
               the
               Fundamental
               conclusion
               by
               our
               Apostle
               intended
            
             ;
             to
             wit
             ,
             
               the
               Resurrection
               of
               mens
               bodies
            
             ,
             which
             have
             been
             dead
             and
             rotten
             for
             many
             hundred
             years
             ,
             and
             their
             Reliques
             dispersed
             into
             so
             many
             several
             Elements
             ,
             or
             places
             ,
             that
             if
             the
             seed-corn
             which
             men
             sow
             ,
             were
             but
             dispersed
             into
             half
             so
             many
             places
             ;
             the
             husband-man
             should
             in
             vain
             expect
             an
             increase
             ,
             or
             his
             seed
             again
             .
             Secondly
             ,
             
               admitting
               this
               yearly
               experiment
               of
               the
               seed
               dying
               and
               reviving
               were
               of
               force
               sufficient
               to
               inforce
               our
               belief
               of
               the
               former
               conclusion
               ,
               that
               the
               bodies
               of
               men
               dead
               may
               be
               raised
               to
               life
               again
               ,
               yet
               the
               manner
               or
               ground
               of
               his
               inference
               would
               be
               impertinent
               ,
               if
               not
               contradictory
               to
               the
               principal
               conclusion
               intended
               by
               him
               ,
               which
               we
               are
               bound
               explicitly
               to
               believe
               .
            
             For
             it
             is
             not
             enough
             to
             believe
             that
             the
             bodies
             of
             men
             ,
             which
             are
             committed
             to
             the
             grave
             ,
             shall
             not
             utterly
             perish
             ,
             but
             be
             quickned
             again
             ,
             (
             as
             the
             corn
             which
             is
             covered
             with
             the
             ground
             :
             )
             but
             we
             are
             bound
             further
             to
             believe
             ,
             
               That
               every
               man
               shall
               arise
               with
               his
               own
               body
               ,
            
             with
             the
             same
             very
             body
             ,
             wherein
             he
             lived
             ,
             that
             he
             may
             receive
             his
             doom
             
               according
               to
               that
               which
               he
               hath
               done
               in
               the
               body
               ,
               whether
               it
               be
               good
               or
               bad
               .
            
             This
             conclusion
             is
             not
             included
             in
             the
             
               Apostles
               inference
            
             or
             Experiment
             drawn
             from
             the
             corn
             ,
             which
             groweth
             out
             of
             the
             putrified
             seed
             :
             for
             he
             expressly
             affirmes
             in
             the
             ver
             .
             37.
             
               that
               the
               body
               ,
               which
               springeth
               out
               of
               the
               ground
               ,
               is
               not
               the
               same
               seed
               that
               is
               sown
               .
            
          
           
             2.
             
             In
             Answer
             to
             the
             former
             difficultie
             ,
             some
             good
             Commentators
             there
             be
             ,
             
             which
             grant
             that
             our
             
               Apostles
               instance
            
             in
             the
             seed
             ,
             which
             first
             dies
             and
             is
             afterwards
             quickned
             ,
             is
             not
             a
             
               Concludent
               proof
            
             or
             forcible
             Reason
             ,
             but
             rather
             a
             similitude
             or
             Exemplification
             ;
             and
             it
             is
             the
             property
             or
             character
             of
             similitudes
             or
             examples
             ,
             
               illustrant
               ,
               non
               docent
            
             ,
             they
             may
             illustrate
             the
             truth
             taught
             ,
             they
             do
             not
             teach
             or
             confirm
             it
             .
             Tertullian
             with
             other
             of
             
               the
               Fathers
            
             have
             diverse
             illustrations
             or
             exmeplifications
             of
             the
             Resurrection
             in
             the
             course
             of
             nature
             ,
             out
             of
             all
             which
             it
             would
             be
             hard
             to
             extract
             a
             full
             
               Concludent
               proof
               .
               Lux
               quotidie
               interfect
               a
               resplendet
               ,
            
             The
             light
             dayly
             vanisheth
             and
             recovers
             brightnesse
             again
             ;
             darknesse
             goes
             and
             comes
             by
             an
             interparallel
             course
             to
             the
             removall
             of
             light
             .
             
               Sidera
               defuncta
               reviviscunt
            
             .
             The
             stars
             dayly
             set
             ,
             or
             fall
             ,
             and
             rise
             again
             .
             The
             seeds
             of
             vegetables
             do
             not
             fructifie
             untill
             themselves
             be
             dissolved
             and
             corrupted
             .
             All
             things
             sublunary
             are
             preserved
             by
             perishing
             ,
             their
             reformation
             or
             renewing
             supposeth
             a
             defacing
             .
             Many
             of
             these
             and
             like
             observations
             ,
             taken
             out
             of
             
               the
               book
               of
               Nature
            
             ,
             may
             serve
             as
             Emblemes
             or
             devices
             for
             emblazoning
             or
             setting
             forth
             our
             hopes
             or
             belief
             of
             the
             Resurrection
             ;
             But
             
               concludent
               proofs
            
             they
             cannot
             be
             ,
             unlesse
             we
             grant
             that
             
               the
               Book
               of
               nature
            
             hath
             by
             Gods
             appointment
             ,
             Types
             ,
             or
             silent
             Prophecies
             of
             Divine
             mysteries
             ,
             as
             well
             as
             hath
             the
             
               book
               of
               Grace
            
             .
             But
             shall
             we
             say
             or
             believe
             that
             the
             
               Apostles
               inference
            
             in
             this
             place
             is
             only
             Emblematical
             or
             Allegorical
             ?
             or
             rather
             a
             
               Physical
               or
               Metaphysical
               Concludent
               Proof
            
             ?
             Aproof
             ,
             not
             only
             against
             such
             as
             acknowledge
             the
             truth
             of
             the
             Old
             Testament
             or
             written
             word
             of
             God
             ,
             but
             a
             proof
             (
             so
             far
             as
             it
             concerns
             the
             possibility
             of
             a
             Resurrection
             )
             contained
             in
             
               the
               Book
               of
               nature
            
             ?
             His
             conclusion
             ,
             he
             supposeth
             ,
             might
             by
             observant
             Readers
             be
             extracted
             out
             of
             the
             Instance
             or
             Experiment
             which
             he
             brings
             .
             For
             unlesse
             out
             of
             the
             Instance
             given
             in
             the
             Corn
             ,
             which
             first
             dies
             and
             afterwards
             is
             quickened
             ,
             the
             Possibilitie
             of
             the
             Resurrection
             ,
             of
             such
             a
             Resurrection
             as
             he
             taught
             ,
             might
             concludently
             be
             proved
             ;
             they
             which
             doubted
             of
             ,
             or
             denyed
             this
             truth
             ,
             had
             not
             incurr'd
             the
             censure
             of
             folly
             ,
             they
             had
             not
             deserved
             
             the
             Title
             or
             name
             of
             fools
             .
             But
             not
             to
             be
             able
             to
             read
             that
             ,
             which
             was
             legible
             in
             their
             own
             books
             ;
             that
             is
             ,
             in
             the
             works
             of
             nature
             ,
             was
             a
             childish
             folly
             ;
             a
             folly
             ,
             which
             in
             men
             of
             years
             and
             discretion
             could
             not
             proceed
             but
             from
             insufferable
             incogitancy
             or
             negligence
             .
             If
             we
             examine
             the
             
               Apostles
               inference
            
             according
             to
             the
             Rules
             of
             true
             Philosophie
             ,
             which
             never
             dissents
             from
             true
             Divinitie
             ,
             his
             Instances
             are
             concludent
             ,
             his
             Argument
             is
             an
             Argument
             of
             proportion
             ,
             
               a
               majore
               ad
               minus
            
             ,
             from
             the
             greater
             to
             the
             lesse
             .
             All
             the
             difficultie
             is
             in
             framing
             or
             setting
             the
             Termes
             of
             it
             aright
             .
          
           
             3.
             
             All
             the
             exceptions
             ,
             which
             are
             taken
             against
             
               his
               proof
            
             ,
             are
             reducible
             to
             this
             
             
               one
               general
               Head
               ;
               That
               he
               argues
               ,
               or
               makes
               his
               inference
               ,
               from
               the
               works
               of
               nature
               unto
               a
               work
               supernatural
               ,
            
             or
             
               from
               the
               generation
               of
               vegetables
               ordinary
               in
               the
               course
               of
               nature
               ,
               unto
               the
               Resurrection
               of
               our
               bodies
               ,
               which
               can
               be
               no
               work
               of
               nature
               ,
               no
               generation
               ;
               but
               a
               work
               as
               supernatural
               as
               Creation
               .
            
             But
             they
             which
             thus
             Object
             ,
             should
             consider
             that
             those
             works
             ,
             which
             we
             term
             works
             of
             Nature
             
             (
             as
             generation
             of
             vegetables
             ,
             the
             increase
             of
             the
             earth
             ,
             the
             fruit
             of
             trees
             ,
             and
             the
             like
             )
             are
             not
             in
             our
             Apostles
             Philosophie
             any
             way
             opposite
             to
             the
             works
             of
             God
             ,
             or
             to
             works
             miraculous
             and
             supernatural
             .
             This
             Proposition
             is
             in
             his
             Divinitie
             ,
             and
             in
             true
             Philosophie
             ,
             most
             certain
             ;
             
               [
               Whatsoever
               nature
               works
               ,
               God
               doth
               work
               the
               same
               :
               ]
            
             and
             he
             works
             the
             same
             immediatly
             ,
             though
             not
             by
             himself
             alone
             ,
             for
             nature
             worketh
             
               with
               him
            
             ,
             though
             immediatly
             
               by
               him
            
             .
             But
             the
             former
             Proposition
             is
             not
             convertible
             ;
             that
             is
             ,
             we
             cannot
             say
             ,
             
               that
               God
               works
               nothing
               without
               the
               Co-agencie
               of
               nature
               ,
            
             as
             we
             say
             ,
             
               that
               nature
               worketh
               nothing
               without
               the
               co-operation
               or
               Power
               of
               God.
            
             Nature
             worketh
             nothing
             ,
             cannot
             possibly
             work
             without
             the
             power
             and
             direction
             of
             God
             ;
             God
             worketh
             many
             things
             ,
             since
             the
             world
             was
             made
             by
             him
             ,
             or
             nature
             created
             by
             him
             ,
             without
             the
             association
             or
             co-operation
             of
             nature
             ,
             or
             any
             causes
             naturall
             .
             And
             
               the
               works
               which
               he
               worketh
               by
               himself
               alone
               ,
               either
               without
               the
               association
               or
               interposition
               of
               causes
               naturall
               ,
               or
               contrary
               to
               the
               ordinary
               course
               of
               nature
               ;
               are
               properly
               called
               works
               miraculous
               or
               supernaturall
            
             ;
             and
             Miraculous
             they
             are
             called
             ,
             not
             because
             they
             alwayes
             argue
             a
             greater
             or
             more
             immediate
             exercise
             of
             Gods
             Power
             ,
             then
             is
             contained
             in
             the
             works
             of
             nature
             ;
             but
             in
             that
             they
             are
             unusuall
             ,
             and
             without
             the
             compasse
             of
             ordinary
             Observation
             .
             
               Sometimes
               those
               works
               ,
               which
               are
               truly
               miraculous
               ,
               may
               less
               participate
               of
               the
               Almighty
               Power
               ,
               then
               the
               usual
               works
               of
               nature
               do
               .
            
             It
             was
             a
             true
             miracle
             ,
             that
             the
             Sun
             should
             
               stand
               still
               in
               the
               vale
               of
               Aialon
            
             ;
             but
             
             not
             therefore
             a
             Miracle
             in
             that
             it
             did
             argue
             a
             greater
             manifestation
             of
             Gods
             Power
             ,
             then
             is
             dayly
             manifested
             in
             the
             course
             of
             nature
             or
             works
             of
             other
             creatures
             ;
             But
             a
             great
             Miracle
             only
             in
             that
             it
             was
             so
             
               rare
               and
               unusual
            
             .
             The
             dayly
             motion
             of
             the
             Sun
             about
             the
             earth
             ,
             if
             we
             search
             into
             the
             true
             and
             prime
             causes
             of
             it
             ,
             includes
             a
             greater
             measure
             or
             more
             branches
             of
             the
             
               Almighty
               Ceators
               Power
            
             ,
             then
             the
             standing
             still
             of
             the
             Sun
             ,
             did
             ,
             in
             the
             dayes
             of
             Joshua
             ,
             or
             the
             going
             back
             of
             it
             did
             in
             the
             dayes
             of
             Hezekiah
             .
             For
             in
             our
             
               Apostles
               Divinitie
            
             ,
             Act.
             17.
             28.
             
             
               We
               live
               and
               move
               and
               have
               our
               being
            
             in
             God
             ;
             that
             is
             ,
             all
             things
             that
             are
             have
             their
             being
             
               in
               him
            
             ,
             and
             
               from
               him
            
             ;
             their
             being
             is
             but
             a
             participation
             of
             his
             
               infinite
               being
            
             .
             The
             life
             of
             all
             things
             living
             ,
             is
             but
             a
             participation
             or
             shadow
             of
             his
             Life
             ;
             The
             Motion
             of
             all
             things
             that
             move
             ,
             is
             but
             the
             participation
             of
             
               his
               Power
            
             :
             so
             that
             when
             the
             Sun
             did
             cease
             to
             move
             or
             stand
             still
             in
             the
             dayes
             of
             Joshua
             ,
             it
             was
             partaker
             only
             of
             
               his
               Power
               sustentative
            
             ,
             or
             of
             that
             power
             by
             which
             he
             supporteth
             all
             things
             ;
             It
             ceased
             to
             move
             ,
             only
             by
             meer
             substraction
             or
             cessation
             of
             
               his
               motive
               Power
            
             ,
             by
             whose
             vertue
             or
             influence
             it
             dayly
             ,
             like
             a
             
             Gyant-runs
             his
             course
             .
             Thus
             dayly
             to
             run
             its
             course
             it
             could
             not
             ,
             without
             a
             positive
             force
             or
             power
             communicated
             unto
             
             it
             from
             
               The
               Creator
               in
               whom
               (
               as
            
             the
             Apostle
             speakes
             )
             it
             moves
             .
             But
             it
             ceased
             for
             a
             while
             to
             move
             ,
             without
             any
             positive
             force
             or
             power
             to
             inhibit
             or
             restrain
             its
             course
             ;
             But
             ,
             as
             we
             said
             ,
             by
             meer
             substraction
             of
             that
             power
             ,
             by
             which
             it
             moves
             .
             So
             long
             as
             it
             continues
             its
             course
             ,
             it
             both
             moves
             and
             hath
             its
             Being
             in
             God
             ,
             and
             it
             is
             partaker
             of
             two
             branches
             of
             His
             Almighty
             Power
             .
             But
             when
             it
             stood
             still
             ,
             it
             onely
             had
             its
             Being
             in
             him
             .
             The
             influence
             of
             the
             other
             branch
             of
             Power
             was
             intercepted
             .
             Now
             the
             Argument
             drawn
             from
             those
             works
             ,
             which
             we
             call
             ,
             The
             works
             of
             nature
             ,
             unto
             works
             miraculous
             or
             supernatural
             ,
             would
             in
             this
             case
             hold
             
               a
               majore
               .
               He
               that
               dayly
               makes
               the
               Sun
               to
               compasse
               the
               world
               ,
               is
               able
               to
               stay
               its
               course
               when
               he
               pleaseth
               .
            
          
           
             4.
             
             A
             miracle
             likewise
             it
             was
             ,
             and
             a
             great
             one
             too
             ,
             that
             
               The
               three
               Children
            
             should
             be
             untouched
             in
             the
             midst
             of
             the
             flaming
             furnace
             :
             yet
             neither
             was
             there
             a
             greater
             nor
             more
             immediate
             positive
             effect
             of
             
               Gods
               Power
            
             in
             the
             restraint
             of
             that
             fire
             then
             ,
             then
             was
             in
             the
             sustaining
             other
             Fire
             ,
             which
             at
             other
             times
             devoured
             the
             bodies
             of
             his
             Saints
             ,
             
               The
               Holy
               Martyrs
            
             ,
             who
             loved
             not
             their
             lives
             unto
             the
             death
             ,
             but
             gave
             them
             up
             for
             the
             Testimonie
             of
             the
             Lord
             Jesus
             :
             For
             ,
             Without
             the
             co-operation
             or
             concurse
             of
             Gods
             Power
             ,
             the
             fire
             could
             not
             have
             touched
             their
             bodies
             .
             Wherein
             then
             did
             the
             Miracle
             ,
             Recorded
             in
             Daniel
             ,
             and
             experienced
             in
             the
             three
             children
             ,
             properly
             consist
             ?
             Not
             so
             much
             ,
             if
             at
             all
             ,
             in
             fencing
             their
             bodies
             from
             the
             violence
             of
             the
             flame
             ,
             by
             imposition
             or
             infusion
             of
             any
             new
             created
             qualitie
             into
             their
             bodies
             ,
             as
             
               in
               substracting
               or
               withdrawing
               his
               ordinary
               Co-operation
               from
               the
               fire
               ,
            
             whose
             natural
             propertie
             is
             to
             consume
             or
             devour
             bodies
             combustible
             ;
             such
             as
             the
             bodies
             of
             the
             
               three
               Children
            
             by
             nature
             were
             .
             The
             only
             cause
             ,
             why
             the
             fire
             did
             not
             burn
             them
             ,
             was
             ,
             the
             substraction
             or
             withdrawing
             of
             Gods
             Co-operative
             Power
             ,
             without
             whose
             strength
             or
             assistance
             the
             hottest
             furnace
             ,
             that
             Art
             or
             experience
             can
             devise
             ,
             cannot
             exercise
             the
             most
             natural
             operation
             of
             fire
             .
             For
             as
             the
             substance
             of
             the
             fire
             cannot
             subsist
             ,
             or
             have
             any
             place
             in
             the
             Fabrick
             of
             this
             universe
             ,
             unless
             it
             be
             supported
             by
             Gods
             Power
             sustentative
             ;
             So
             neither
             ,
             whilst
             it
             subsists
             or
             hath
             actual
             being
             amongst
             Gods
             creatures
             ,
             can
             it
             work
             or
             move
             without
             the
             assistance
             of
             
               Gods
               co-operative
               or
               all-working
               Power
               .
               In
               Him
               both
               these
               Powers
               are
               one
               ;
               both
               ,
            
             as
             he
             is
             ,
             are
             infinite
             :
             But
             as
             communicated
             unto
             his
             creatures
             they
             are
             not
             altogether
             one
             ,
             but
             two
             participated
             branches
             of
             his
             infinite
             Power
             .
             And
             in
             the
             burning
             of
             the
             Martyrs
             ,
             or
             in
             other
             destructions
             made
             by
             fire
             ;
             both
             branches
             ,
             as
             well
             of
             his
             sustentative
             ,
             as
             of
             his
             co-operative
             power
             ,
             are
             manifested
             ;
             Whereas
             in
             the
             preserving
             of
             the
             three
             Children
             from
             the
             violence
             of
             the
             flaming
             furnace
             ,
             the
             one
             branch
             only
             ;
             to
             wit
             ,
             His
             Power
             sustentative
             ,
             was
             communicated
             to
             the
             fire
             ;
             the
             other
             branch
             ,
             to
             wit
             ,
             the
             participation
             of
             his
             co-operative
             or
             working
             Power
             ,
             was
             ,
             for
             the
             time
             being
             ,
             lop't
             off
             from
             the
             body
             or
             substance
             of
             the
             fire
             .
             Now
             this
             withdrawing
             of
             
               his
               co-operative
               Power
            
             from
             the
             fire
             ,
             was
             a
             true
             document
             or
             proof
             that
             
               he
               is
               the
               God
               and
               guide
               of
               nature
               .
            
             That
             without
             him
             the
             fire
             ,
             even
             whilst
             it
             is
             for
             nature
             and
             substance
             most
             compleat
             ,
             cannot
             perform
             the
             proper
             work
             or
             exercise
             of
             its
             nature
             .
             The
             necessary
             consequence
             of
             which
             Proof
             or
             experiment
             is
             this
             ;
             
               That
               he
               is
               the
               Author
               or
               fountain
               as
               well
               of
               all
               the
               works
               or
               exercises
               of
               natural
               causes
               ,
               as
               of
               natural
               bodies
               or
               substances
               themselves
               .
            
             And
             if
             we
             consider
             his
             Power
             ,
             not
             in
             it self
             ,
             but
             as
             communicated
             to
             his
             Creatures
             or
             natural
             Agents
             ,
             it
             is
             and
             ought
             to
             be
             acknowledged
             greater
             in
             
             those
             works
             which
             we
             call
             works
             of
             nature
             ,
             and
             of
             which
             we
             have
             dayly
             experience
             ;
             then
             it
             was
             in
             either
             of
             these
             two
             Miracles
             before
             mentioned
             .
             Both
             of
             them
             were
             for
             this
             Reason
             only
             Miraculous
             ,
             in
             that
             they
             were
             most
             
             unusual
             ,
             and
             without
             the
             circuit
             of
             any
             experiment
             or
             observation
             in
             the
             course
             of
             nature
             before
             the
             times
             ,
             wherein
             they
             hapned
             .
          
           
             5.
             
             To
             raise
             Mens
             Bodies
             out
             of
             the
             Grave
             ,
             or
             out
             of
             the
             Elements
             into
             which
             they
             have
             been
             dissolved
             ,
             is
             far
             more
             unusual
             ,
             then
             to
             raise
             up
             Corn
             out
             of
             putrified
             seed
             ;
             and
             in
             this
             respect
             the
             Resurrection
             ,
             which
             we
             hope
             for
             ,
             must
             be
             acknowledged
             a
             work
             more
             Miraculous
             and
             wonderful
             ,
             then
             the
             yearly
             springing
             of
             Corn
             ,
             of
             fruits
             ,
             of
             herbs
             ,
             or
             grass
             .
             But
             may
             we
             say
             in
             this
             Case
             as
             in
             the
             former
             ,
             that
             the
             Power
             of
             God
             is
             no
             less
             ,
             but
             rather
             greater
             ,
             in
             these
             ordinary
             works
             of
             nature
             (
             as
             in
             causing
             herbs
             ,
             fruit
             ,
             or
             corn
             to
             sprout
             or
             fructifie
             with
             advantage
             of
             increase
             )
             then
             it
             shall
             be
             in
             the
             Resurrection
             of
             the
             dead
             ;
             which
             is
             a
             work
             ,
             not
             of
             Nature
             ,
             but
             miraculous
             and
             supernatural
             ;
             a
             work
             in
             which
             natural
             Causes
             shall
             not
             be
             entertained
             nor
             imployed
             by
             God
             ?
             No
             :
             there
             shall
             be
             a
             manifestation
             of
             greater
             Power
             ,
             then
             either
             of
             Gods
             Sustentative
             Power
             ,
             by
             which
             all
             things
             ,
             that
             were
             created
             ,
             are
             still
             preserved
             ;
             or
             of
             His
             Co-operative
             Power
             ,
             without
             whose
             participation
             nothing
             ,
             which
             is
             so
             preserved
             ,
             can
             work
             at
             all
             ,
             or
             perform
             the
             exercises
             of
             its
             proper
             nature
             .
             The
             Power
             indeed
             ,
             by
             which
             He
             Preserveth
             all
             things
             ,
             is
             the
             self
             same
             Power
             ,
             by
             which
             He
             Made
             all
             things
             out
             of
             nothing
             .
             
               The
               Preservation
               of
               things
               that
               are
               ,
               is
               but
               a
               continuation
               or
               proroguing
               of
               the
               first
               Creation
               .
            
             As
             all
             things
             are
             made
             of
             Nothing
             ;
             so
             would
             they
             instantly
             return
             into
             Nothing
             ,
             were
             they
             not
             continually
             supported
             and
             preserved
             by
             the
             self
             same
             Power
             ,
             by
             which
             they
             begun
             to
             Be
             ,
             when
             they
             were
             not
             .
             Creation
             and
             preservation
             differ
             onely
             
               in
               sensu
               connotativo
            
             ,
             only
             in
             relation
             ,
             not
             in
             substance
             .
             
               Creation
               includes
               a
               Negation
               of
               Being
               before
            
             ;
             For
             all
             things
             ,
             that
             are
             ,
             took
             their
             beginning
             by
             Creation
             .
             
               Conservation
               supposeth
               a
               beginning
               of
               things
               that
               are
               ,
               and
               includes
               a
               Negation
               of
               their
               returning
               into
               nothing
               .
            
             These
             Two
             Negations
             being
             abstracted
             or
             sequestred
             ,
             the
             Creation
             of
             all
             things
             and
             their
             Conservation
             ,
             are
             as
             truly
             and
             properly
             the
             same
             Power
             or
             work
             of
             one
             and
             the
             same
             party
             ,
             as
             the
             way
             from
             Athens
             to
             Thebes
             ,
             and
             from
             Thebes
             to
             Athens
             is
             the
             same
             .
          
           
             But
             if
             the
             Continuation
             of
             things
             ,
             that
             are
             ,
             be
             a
             Creation
             ;
             or
             if
             the
             self
             same
             
               Almighty
               Power
            
             be
             still
             manifested
             in
             the
             preservation
             of
             things
             temporal
             ,
             that
             was
             manifested
             in
             the
             first
             Creation
             ,
             what
             greater
             power
             can
             be
             manifested
             in
             the
             Resurrection
             from
             the
             dead
             ,
             then
             is
             daily
             manifested
             ,
             and
             ought
             to
             be
             acknowledged
             in
             the
             preservation
             and
             daily
             increase
             of
             herbs
             ,
             of
             fruits
             ,
             of
             corn
             sown
             ,
             and
             springing
             out
             of
             the
             earth
             ?
             Or
             if
             any
             greater
             power
             shall
             be
             manifested
             
               in
               the
               Resurrection
               from
               the
               dead
               ,
            
             then
             is
             daily
             experienced
             in
             these
             works
             of
             nature
             ,
             how
             shall
             we
             justifie
             our
             
               Apostles
               Argument
            
             in
             this
             place
             to
             be
             an
             
               Argument
               of
               proportion
            
             ,
             or
             an
             Argument
             (
             as
             we
             said
             before
             )
             
               from
               the
               greater
               to
               the
               lesse
               ,
            
             or
             
               an
               Argument
               à
               pari
            
             ,
             from
             
               The
               like
               Case
               or
               Instance
            
             ?
             The
             Argument
             indeed
             would
             directly
             follow
             ;
             
               He
               that
               is
               able
               to
               make
               men
               live
               again
               ,
               that
               have
               been
               dead
               for
               a
               thousand
               years
               ,
               is
               also
               able
               to
               quicken
               the
               corn
               in
               the
               next
               month
               ,
               which
               died
               the
               last
               month
               .
            
             This
             kind
             of
             Argument
             would
             be
             as
             clear
             ,
             as
             if
             you
             should
             say
             ,
             That
             he
             ,
             that
             is
             able
             to
             make
             ready
             payment
             of
             a
             thousand
             pounds
             ,
             may
             soon
             and
             easily
             pay
             an
             hundred
             .
             But
             you
             would
             take
             it
             as
             an
             impertinent
             or
             indiscreet
             allegation
             to
             say
             ,
             I
             know
             this
             man
             is
             able
             to
             pay
             you
             an
             hundred
             pounds
             ,
             therefore
             I
             would
             perswade
             you
             to
             take
             his
             bond
             for
             a
             thousand
             .
             But
             our
             Apostles
             Argument
             in
             this
             place
             may
             seem
             less
             probable
             ,
             and
             it
             is
             ,
             at
             least
             to
             appearance
             ,
             but
             Thus
             ;
             
               God
               dayly
               raiseth
               up
               corn
               within
               a
               year
               after
               it
               is
               sowen
               .
            
             Ergo
             ,
             
               he
               shall
               raise
               up
            
             Adams
             
               body
               ,
               which
               was
               consumed
               to
               dust
               five
               thousand
               years
               ago
               .
            
          
           
           
             6.
             
             To
             frame
             the
             Apostles
             Argument
             ,
             which
             is
             an
             Argument
             of
             Proportion
             ,
             aright
             ,
             you
             must
             take
             his
             Principles
             or
             grounds
             into
             your
             consideration
             .
             Now
             he
             first
             supposeth
             ,
             and
             takes
             it
             (
             as
             all
             good
             Christians
             ought
             to
             do
             )
             for
             granted
             ,
             that
             
               God
               doth
               give
               that
               body
               unto
               every
               seed
               with
               which
               it
               ariseth
               or
               cometh
               out
               of
               the
               ground
               .
            
             The
             increase
             of
             things
             sown
             or
             planted
             ,
             is
             not
             ,
             in
             his
             Language
             or
             Philosophie
             ,
             the
             meer
             Effect
             or
             gift
             of
             Nature
             ;
             For
             even
             
               Nature
               her self
               ,
               or
               whatsoever
               she
               hath
               to
               bestow
               ,
               is
               the
               gift
               of
               God.
            
             That
             which
             Philosophers
             call
             Nature
             is
             in
             true
             Divinity
             nothing
             else
             ,
             but
             
               The
               Law
               which
               God
               hath
               set
               to
               things
               natural
               ,
            
             or
             subject
             to
             change
             or
             motion
             .
             Now
             he
             which
             made
             this
             Law
             ,
             whether
             for
             guiding
             bodies
             sublunary
             or
             celestial
             ,
             can
             dispense
             with
             it
             at
             his
             pleasure
             .
             He
             sometimes
             inhibits
             the
             ordinary
             course
             of
             the
             Law
             of
             Nature
             by
             substraction
             ,
             as
             it
             were
             ,
             of
             his
             Royal
             Assent
             ;
             or
             by
             suspending
             the
             concurrence
             of
             his
             Operative
             Power
             ;
             And
             sometimes
             again
             he
             advanceth
             the
             state
             of
             things
             natural
             ,
             by
             creating
             or
             making
             a
             New
             Law
             unto
             the
             manner
             of
             their
             Being
             ,
             or
             of
             their
             Operations
             ;
             that
             is
             ,
             he
             changeth
             their
             Qualities
             ,
             though
             not
             their
             Natures
             or
             Essences
             .
             Thus
             much
             presupposed
             or
             premised
             ,
             our
             Apostles
             Inference
             is
             as
             firm
             and
             strong
             ,
             as
             it
             is
             Emphatical
             ;
             
               Stulte
               !
               Tu
               quod
               Seminas
               —
               .
               O
               Fool
               !
               that
               which
            
             THOU
             
               sowest
               is
               not
               quickened
               ,
               except
               it
               die
               &c.
               
            
             The
             force
             or
             Emphasis
             may
             be
             gathered
             thus
             .
             
               If
               God
               doth
               give
               a
               body
               unto
               that
               seed
               ,
               which
               thou
               sowest
               for
               thine
               own
               use
               and
               benefit
               ,
               much
               more
               will
               the
               same
               God
               give
               a
               body
               to
               The
               Seed
               ,
               which
            
             He
             Himself
             
               doth
               sow
               ,
               much
               more
               will
               he
               quicken
               it
               ,
               after
               it
               hath
               been
               dead
               ;
               seeing
               the
               End
               ,
               why
               he
               sowes
               it
               ,
               is
               not
               thy
               temporal
               benefit
               or
               commodity
               ,
               but
               His
               Own
               immortal
               glory
               .
            
          
           
             When
             God
             did
             enact
             that
             severe
             Law
             ,
             from
             which
             death
             natural
             takes
             its
             original
             ,
             
               Dust
               thou
               art
               ,
               and
               to
               dust
               thou
               shalt
               return
            
             ;
             the
             Intent
             or
             purport
             of
             that
             Law
             was
             not
             ,
             that
             man
             by
             returning
             to
             dust
             should
             utterly
             or
             finally
             perish
             ,
             and
             be
             for
             ever
             as
             if
             he
             never
             had
             been
             :
             What
             then
             was
             the
             intent
             or
             purport
             of
             this
             Law
             ?
             That
             mans
             body
             should
             be
             committed
             unto
             the
             earth
             ,
             as
             seed
             is
             committed
             to
             the
             ground
             ;
             that
             as
             the
             corn
             ,
             which
             springs
             out
             of
             the
             earth
             ,
             returns
             to
             earth
             again
             ,
             and
             is
             still
             raised
             up
             with
             advantage
             and
             increase
             unto
             the
             Sower
             :
             So
             the
             bodies
             of
             men
             ,
             after
             that
             by
             the
             first
             mans
             folly
             they
             became
             corruptible
             and
             certain
             to
             suffer
             corruption
             (
             whether
             in
             the
             earth
             in
             the
             air
             ,
             or
             in
             the
             Sea
             )
             might
             be
             raised
             again
             ,
             but
             not
             to
             corruption
             ;
             that
             God
             may
             receive
             the
             seed
             ,
             which
             is
             sown
             ,
             with
             
               increase
               of
               Glory
               to
               himself
            
             ;
             this
             increase
             of
             Glorie
             being
             rooted
             in
             the
             increase
             of
             their
             happiness
             ,
             by
             whose
             immortalitie
             he
             is
             immediately
             glorified
             .
             
               Thus
               much
               of
               the
               former
               difficulty
               ,
               to
               wit
               ,
               how
               our
               Apostles
               Instance
               or
               experiment
               in
               the
               work
               of
               nature
               doth
               infer
               his
               intended
               Conclusion
               ,
               to
               wit
               ,
               the
               future
               Resurrection
               from
               the
               dead
               .
               And
               from
               the
               Solution
               of
               this
               Former
               ,
               the
               Second
               may
               easily
               be
               assoyled
               .
            
          
           
             7.
             
             The
             second
             Difficulty
             was
             ;
             
               How
               this
               Instance
               or
               Experiment
               of
               the
            
             
             
               Corn
               dying
               ,
               and
               being
               quickened
               again
               ,
               can
               fit
               or
               parallel
               the
               Resurrection
               of
               the
               body
               ,
               seeing
               the
               Corn
               ,
               which
               is
               quickened
               ,
               or
               springeth
               up
               ,
               is
               not
            
             The
             same
             body
             ,
             
               which
               was
               sown
               ?
               Whereas
               it
               is
               a
               Point
               of
               our
               Belief
               ,
               that
               the
               same
               numerical
               bodies
               which
               die
               and
               return
               to
               dust
               ,
               or
               are
               resolved
               into
               ashes
               or
               into
               the
               Elements
               ,
               of
               which
               they
               consist
               ,
               shall
               be
               raised
               up
               at
               the
               last
               day
               .
            
             For
             if
             The
             Body
             raised
             up
             were
             not
             the
             self
             same
             that
             died
             ,
             the
             Body
             which
             died
             ,
             should
             not
             be
             parttaker
             either
             of
             pain
             or
             joy
             everlasting
             ,
             but
             another
             Bodie
             should
             be
             tormented
             or
             glorified
             instead
             of
             the
             Body
             which
             died
             ;
             Every
             man
             should
             not
             receive
             reward
             or
             punishment
             
               according
               to
               that
               ,
               which
               he
               had
               done
               in
               the
               body
            
             ;
             or
             at
             least
             this
             reward
             or
             punishment
             should
             not
             be
             received
             in
             the
             same
             Body
             ,
             in
             whhic
             he
             had
             done
             ill
             or
             well
             .
          
           
           
             Aquinas
             ,
             a
             Great
             School-man
             in
             his
             time
             ,
             labours
             to
             assoyl
             the
             proposed
             Difficultie
             by
             framing
             the
             Apostles
             Argument
             Thus.
             
               If
               Nature
               can
               repair
               that
               which
               dies
               ,
            
             Idem
             Specie
             ,
             that
             is
             ,
             
               If
               Nature
               can
               make
               it
               to
               be
               of
               the
               same
            
             
             
               Kind
               it
               was
               ,
               though
               not
               the
               same
               numerical
               body
               it
               was
            
             (
             as
             he
             that
             sows
             Wheat
             reaps
             Wheat
             ,
             not
             Rie
             or
             Barley
             ,
             though
             not
             the
             self
             same
             grains
             of
             Wheat
             ,
             which
             he
             sows
             ;
             )
             Then
             
               The
               God
               of
               nature
               and
               Creator
               of
               all
               things
               shall
               raise
               up
               the
               bodies
               of
               men
               ,
               which
               are
               his
               seed
               and
               proper
               husbandry
               ,
               the
               very
               self
               same
               which
               they
               were
               ,
               not
               the
               self
               same
               for
               kind
               or
               specifical
               Unity
               ,
               but
               the
               same
               Individuals
               .
            
             Of
             all
             the
             bodies
             ,
             which
             have
             died
             ,
             not
             one
             shall
             miscarry
             ,
             not
             so
             much
             as
             a
             hair
             of
             any
             mans
             head
             ,
             or
             any
             least
             part
             of
             his
             body
             shall
             finally
             perish
             .
          
           
             But
             though
             all
             this
             be
             True
             ,
             yet
             is
             it
             Impertinent
             ,
             it
             fals
             not
             within
             the
             compass
             of
             our
             Apostles
             Inference
             in
             this
             place
             ,
             who
             neither
             affirms
             ,
             nor
             denies
             ,
             nor
             took
             it
             so
             much
             as
             into
             his
             consideration
             ,
             whether
             the
             Corn
             which
             springs
             
             up
             ,
             be
             the
             same
             Individual
             Nature
             or
             substance
             ,
             which
             did
             putrifie
             and
             die
             in
             the
             ground
             .
             
               The
               utmost
               Circumference
               of
               his
               considerations
               or
               thoughts
               extends
               no
               further
               then
               thus
               ;
               That
               the
               Body
               which
               God
               doth
               give
               to
               every
               seed
               ,
               is
               not
               for
               qualitie
               the
               same
               ,
               which
               was
               sown
               ;
               for
               it
               was
               sown
               Bare
               Corn
               without
               blade
               ,
               husk
               ,
               or
               ear
               ,
               and
               loseth
               that
               corpulencie
               or
               quantitie
               ,
               which
               it
               had
               :
               But
               it
               springs
               not
               up
               bare
               Corn.
               
            
             The
             new
             life
             ,
             which
             it
             gets
             in
             the
             womb
             of
             the
             earth
             ,
             is
             cloathed
             with
             a
             fresh
             body
             capable
             of
             nourishment
             and
             growth
             ;
             of
             both
             which
             it
             was
             uncapable
             whilst
             it
             was
             severed
             from
             the
             ear
             wherein
             it
             grew
             ,
             or
             after
             the
             stalk
             was
             cut
             down
             .
             And
             This
             Change
             or
             alteration
             in
             the
             Corn
             sown
             and
             springing
             up
             doth
             well
             fit
             the
             Change
             or
             alteration
             ,
             which
             shall
             be
             wrought
             in
             our
             Bodies
             at
             the
             Resurrection
             ,
             or
             last
             day
             .
             Our
             bodies
             by
             death
             become
             more
             uncapable
             of
             nourishment
             then
             the
             corn
             severed
             from
             the
             ear
             or
             cut
             down
             ;
             for
             they
             are
             utterly
             deprived
             of
             life
             ,
             of
             sense
             ,
             of
             motion
             ,
             in
             all
             the
             Interim
             between
             the
             day
             of
             their
             dissolution
             and
             the
             last
             day
             .
             By
             the
             Resurrection
             they
             shall
             not
             only
             recover
             life
             ,
             sense
             and
             motion
             ,
             but
             the
             life
             which
             they
             get
             shall
             be
             indowed
             with
             Immortalitie
             ;
             the
             bodies
             shall
             be
             clothed
             with
             Glory
             .
          
           
             This
             change
             of
             our
             mortal
             bodies
             into
             immortal
             is
             much
             greater
             ,
             then
             the
             most
             plentifull
             increase
             ,
             which
             any
             seed
             doth
             yield
             .
             One
             seed
             or
             grain
             may
             in
             some
             soils
             bring
             forth
             thirty
             ,
             in
             others
             sixtie
             ,
             in
             others
             a
             hundred
             ;
             but
             immortality
             added
             to
             the
             life
             of
             the
             body
             is
             an
             increase
             in
             respect
             of
             this
             mortal
             life
             ,
             which
             now
             we
             lead
             ,
             inexpressible
             by
             any
             number
             .
             The
             life
             of
             Methuselah
             is
             not
             comparable
             to
             it
             ,
             albeit
             the
             years
             which
             he
             lived
             on
             earth
             ,
             were
             multiplied
             by
             the
             dayes
             contained
             in
             them
             ,
             and
             both
             multiplied
             again
             by
             all
             the
             minutes
             and
             scruples
             conteined
             in
             the
             dayes
             and
             years
             which
             he
             lived
             .
             And
             yet
             after
             this
             increase
             of
             life
             our
             bodies
             shall
             be
             the
             same
             they
             were
             ,
             for
             
               nature
               and
               essence
            
             ,
             but
             not
             the
             same
             for
             qualities
             or
             capacities
             ,
             whether
             of
             joyes
             or
             pains
             .
             In
             these
             respects
             they
             shall
             differ
             far
             more
             ,
             then
             any
             corn
             growing
             doth
             from
             the
             seed
             ,
             from
             which
             it
             springs
             .
             And
             this
             
               difference
               of
               qualities
               ,
               between
               the
               bodies
            
             which
             die
             ,
             
               and
               shall
               be
               raised
               again
               ,
               was
               all
               that
               our
               Apostle
               sought
               or
               intended
               to
               illustrate
               or
               set
               forth
               by
               that
               similitude
               which
               he
               useth
               .
               Thou
               sowest
               not
               the
               corn
               which
               shall
               be
               ;
               that
               is
               ,
               not
               the
               same
               corn
               for
               quantitie
               ,
               for
               qualitie
               ,
            
             for
             vigour
             of
             life
             ;
             nor
             shall
             mens
             bodies
             be
             raised
             again
             to
             such
             a
             life
             only
             ,
             as
             they
             formerly
             had
             ,
             or
             to
             such
             a
             corruptible
             estate
             as
             that
             ,
             wherein
             death
             did
             apprehend
             them
             ,
             but
             to
             a
             life
             truly
             immortal
             .
          
           
             8.
             
             The
             second
             question
             proposed
             ,
             by
             the
             Corinthian
             Naturalist
             ,
             was
             ,
             with
             
             
               what
               bodies
               shall
               the
               dead
               come
               forth
               or
               appear
               ?
            
             And
             the
             direct
             Answer
             to
             this
             
             Question
             is
             included
             in
             the
             former
             similitude
             ;
             (
             so
             much
             insisted
             on
             before
             ,
             as
             that
             it
             needs
             not
             to
             be
             repeated
             here
             :
             )
             the
             Effect
             of
             it
             is
             This
             ;
             
               That
               they
               shall
               come
               forth
               with
               bodies
               much
               more
               excellent
               then
               those
               ,
               with
               which
               they
               descended
            
             
             
               into
               the
               grave
            
             .
          
           
             And
             of
             this
             general
             Answer
             ,
             included
             in
             the
             similitude
             of
             the
             Corn
             ,
             or
             Seed
             sown
             ,
             all
             the
             Exemplifications
             following
             unto
             verse
             45.
             are
             native
             Branches
             .
          
           
             39.
             
             
               All
               flesh
               is
               not
               the
               same
               flesh
               ,
               but
               there
               is
               one
               kind
               of
               flesh
               of
               men
               ,
               another
               flesh
               of
               beasts
               ,
               another
               of
               fishes
               ,
               and
               another
               of
               birds
               .
            
          
           
             40.
             
             
               There
               are
               also
               celestial
               bodies
               ,
               and
               bodies
               terrestrial
               ;
               but
               the
               glory
               of
               the
               celestial
               is
               one
               ,
               and
               the
               glory
               of
               the
               terrestrial
               is
               another
               .
            
          
           
             41.
             
             
               There
               is
               one
               glory
               of
               the
               Sun
               ,
               another
               of
               the
               Moon
               ,
               and
               another
               glory
               of
               the
               Stars
               ;
               for
               one
               Star
               differeth
               from
               another
               in
               glory
               .
            
          
           
             42.
             
             
               So
               also
               is
               the
               resurrection
               of
               the
               dead
               ;
               it
               is
               sown
               in
               corruption
               ,
               it
               is
               raised
               in
               incorruption
               :
            
          
           
             43.
             
             
               It
               is
               sown
               in
               dishonor
               ,
               it
               is
               raised
               in
               glory
               ;
               it
               is
               sown
               in
               weakness
               ,
               it
               is
               raised
               in
               power
               .
            
          
           
             44.
             
             
               It
               is
               sown
               a
               natural
               body
               ,
               it
               is
               raised
               a
               spiritual
               body
               .
               There
               is
               a
               natural
               body
               ,
               and
               there
               is
               a
               spiritual
               body
               ,
               &c.
               
            
          
           
             Thus
             much
             of
             the
             Positive
             Force
             of
             our
             Apostles
             Argument
             drawn
             from
             the
             similitude
             of
             the
             Corn
             ,
             which
             by
             the
             Law
             of
             Nature
             must
             die
             before
             it
             be
             quickned
             and
             receive
             increase
             .
          
           
             9.
             
             But
             of
             this
             similitude
             it
             is
             no
             native
             branch
             or
             part
             ,
             whether
             the
             corn
             which
             dies
             being
             sown
             ,
             do
             rise
             again
             the
             next
             year
             for
             vital
             substance
             or
             life
             ,
             the
             same
             ,
             which
             it
             was
             whilst
             it
             was
             contained
             in
             the
             blade
             or
             ear
             ,
             the
             year
             before
             ;
             certainly
             it
             is
             not
             
               the
               same
               for
               Corpulencie
            
             ,
             for
             matter
             or
             quantitie
             .
             But
             whether
             the
             seeds
             of
             life
             or
             
               spirit
               of
               corn
            
             do
             not
             remain
             
               the
               same
               by
               continuation
            
             ,
             though
             in
             divers
             bodies
             or
             matter
             ,
             our
             Apostle
             disputes
             not
             ,
             nor
             do
             I
             dispute
             .
             This
             is
             a
             curiositie
             ,
             which
             cannot
             be
             determined
             in
             the
             Pulpit
             without
             appeal
             unto
             the
             Schools
             .
             The
             vital
             spirit
             or
             essence
             of
             the
             Corn
             may
             be
             so
             far
             
               the
               same
            
             in
             the
             corn
             which
             is
             sown
             ,
             and
             which
             is
             reaped
             ,
             that
             ,
             if
             we
             should
             for
             disputation
             sake
             ,
             suppose
             or
             imagine
             ,
             what
             some
             have
             dogmatically
             affirmed
             ,
             to
             wit
             ,
             
               That
               the
               corn
               sown
               were
               endowed
               with
               sense
               or
               feeling
               ,
            
             were
             capable
             of
             pleasure
             or
             pain
             ;
             the
             pleasure
             ,
             which
             it
             formerly
             enjoyed
             might
             be
             renewed
             ,
             increased
             ,
             or
             multiplied
             with
             increase
             or
             multiplication
             of
             its
             bodily
             substance
             ;
             so
             might
             the
             pain
             ,
             which
             it
             had
             felt
             before
             it
             was
             sown
             ,
             be
             renewed
             and
             increased
             after
             it
             were
             quickned
             again
             ,
             if
             any
             sort
             of
             corn
             were
             appointed
             ,
             as
             some
             men
             are
             ,
             to
             torture
             and
             punishment
             .
             Now
             albeit
             we
             must
             believe
             ,
             that
             mens
             bodies
             after
             the
             Resurrection
             shall
             be
             the
             very
             same
             for
             substance
             which
             they
             were
             before
             death
             ,
             yet
             are
             we
             not
             bound
             to
             believe
             that
             they
             shall
             be
             any
             further
             the
             same
             ,
             then
             that
             every
             man
             which
             died
             in
             his
             sins
             ,
             may
             in
             his
             bodie
             feel
             an
             infinite
             increase
             of
             those
             miseries
             ,
             which
             he
             had
             deserved
             ;
             and
             in
             some
             sort
             felt
             whilst
             he
             lived
             on
             earth
             .
             Or
             ,
             that
             every
             man
             at
             the
             last
             day
             may
             reap
             an
             infinite
             increase
             of
             those
             joyes
             and
             comforts
             ,
             of
             which
             in
             this
             life
             he
             had
             some
             tasts
             or
             pledges
             whilst
             
               he
               sowed
               unto
               the
               spirit
            
             .
             For
             ,
             as
             the
             Apostle
             elsewhere
             speaks
             ,
             
               he
               that
               soweth
               unto
               the
               flesh
               ,
               shall
               of
               the
               flesh
               reap
               corruption
            
             ;
             a
             full
             crop
             of
             all
             the
             miseries
             incident
             to
             mortalitie
             ,
             but
             miseries
             more
             then
             mortal
             ,
             miseries
             everlasting
             and
             never
             dying
             .
             And
             he
             that
             in
             this
             life
             
               soweth
               unto
               the
               spirit
            
             ,
             shall
             at
             the
             
               Resurrection
               ,
               of
               the
               spirit
               reap
               life
               ,
            
             but
             a
             life
             immortal
             without
             end
             ,
             without
             annoyance
             or
             interruption
             of
             joy
             .
          
           
             Again
             ,
             they
             extend
             the
             former
             similitude
             too
             far
             ,
             which
             from
             it
             would
             gather
             ,
             
             that
             as
             there
             is
             a
             natural
             force
             or
             previal
             disposition
             in
             the
             corn
             sown
             ,
             by
             which
             ,
             as
             by
             a
             secondary
             cause
             or
             instrumental
             mean
             ,
             it
             is
             quickned
             and
             increased
             ;
             So
             there
             be
             natural
             seeds
             of
             life
             in
             the
             putrified
             reliques
             of
             mens
             bodies
             ,
             or
             remnants
             of
             the
             matter
             dissolved
             ,
             out
             of
             which
             life
             immortal
             shall
             so
             spring
             ,
             as
             the
             blade
             doth
             out
             of
             the
             seed
             which
             is
             sown
             ,
             only
             by
             the
             
               sustentative
               or
               operative
               power
               of
               God
               ,
            
             by
             which
             all
             things
             are
             supported
             ,
             or
             enabled
             to
             produce
             their
             natural
             effects
             .
             For
             although
             it
             be
             true
             ,
             that
             the
             works
             which
             we
             ascribe
             
               to
               nature
            
             ,
             are
             wrought
             
               by
               God
            
             ,
             or
             by
             continuation
             of
             the
             same
             power
             ,
             by
             which
             they
             were
             first
             created
             and
             set
             a
             working
             ;
             yet
             the
             Resurrection
             of
             mens
             bodies
             shall
             not
             be
             wrought
             by
             the
             mere
             continuation
             of
             
               This
               Power
            
             ;
             There
             must
             be
             
               more
               then
               a
               conservation
            
             of
             their
             matter
             ,
             
               more
               then
               an
               usual
               co-operation
            
             with
             the
             Elements
             ,
             out
             of
             which
             they
             are
             raised
             ,
             there
             must
             be
             even
             
               a
               new
               creation
            
             of
             their
             bodies
             ;
             yet
             not
             
               a
               Creation
               of
               them
               out
               of
               nothing
               ,
            
             but
             out
             of
             the
             scattered
             fragments
             of
             their
             matter
             ;
             such
             a
             creation
             as
             the
             works
             of
             the
             fifth
             and
             sixth
             day
             were
             ,
             when
             God
             commanded
             the
             
               sea
               or
               water
               to
               bring
               forth
               fishes
               in
               their
               kind
               ,
            
             and
             the
             
               earth
               to
               bring
               forth
               trees
               or
               plants
               in
               their
               kinde
               .
            
             These
             were
             not
             effects
             of
             
             nature
             ,
             or
             of
             that
             power
             only
             ,
             by
             which
             the
             Sea
             and
             earth
             were
             from
             the
             first
             day
             preserved
             ;
             but
             here
             was
             a
             
               new
               creation
            
             out
             of
             that
             ,
             which
             Philosophers
             properly
             term
             
               The
               mater
            
             ;
             that
             is
             ,
             the
             
               common
               mother
            
             of
             generation
             or
             corruption
             .
             And
             thus
             God
             at
             the
             last
             day
             shall
             command
             not
             the
             earth
             only
             ,
             but
             the
             Sea
             also
             with
             the
             other
             Elements
             
               to
               give
               up
               their
               dead
            
             .
             Rev.
             20.
             13.
             
             Lastly
             ,
             they
             extended
             
               this
               similitude
            
             too
             far
             ,
             which
             hence
             imagined
             ,
             that
             as
             the
             corn
             often
             dies
             and
             is
             often
             quickned
             ,
             and
             dies
             again
             ;
             So
             ,
             by
             the
             doctrine
             of
             Christians
             ,
             there
             should
             be
             a
             death
             after
             the
             Resurrection
             ,
             and
             
               a
               Resurrection
            
             after
             death
             ,
             or
             such
             a
             continual
             vicissitude
             between
             life
             and
             death
             ,
             as
             is
             between
             light
             and
             darkness
             .
          
           
             This
             objection
             is
             punctually
             resolved
             by
             
               Tertullian
               in
               the
            
             48.
             
             
               Chapt.
               of
               his
               Apologie
            
             .
             
               The
               sum
               of
               his
               answer
               is
               ;
               That
               so
               it
               might
               be
               ,
               if
               the
               Omnipotent
               Creator
               had
               so
               appointed
               ;
               for
               he
               is
               able
               to
               work
               this
               continual
               interchange
               ,
               or
               vicissitude
               of
               life
               and
               death
               ,
               as
               well
               in
               mens
               bodies
               ,
               as
               in
               the
               bodies
               of
               corn
               sown
               or
               reaped
               ;
               or
               as
               he
               doth
               the
               perpetual
               vicissitude
               of
               light
               and
               darkness
               in
               the
               two
               Hemispheres
               of
               the
               world
               ;
               but
               he
               hath
               revealed
               his
               Will
               to
               the
               contrary
               .
            
             And
             the
             reason
             is
             not
             the
             same
             (
             but
             rather
             contrary
             )
             in
             Gods
             crop
             or
             harvest
             ,
             as
             it
             is
             in
             the
             crops
             or
             harvests
             of
             mortal
             men
             :
             As
             men
             in
             this
             life
             are
             mortal
             ,
             so
             is
             their
             food
             or
             nutriment
             ;
             and
             for
             this
             reason
             ,
             their
             nutriment
             must
             be
             supplied
             by
             continual
             sowing
             and
             reaping
             .
             But
             
               God
               is
               immortal
            
             ,
             and
             so
             shall
             the
             crop
             of
             his
             harvest
             be
             .
             Our
             Resurrection
             from
             the
             dead
             is
             his
             general
             crop
             or
             harvest
             ;
             and
             this
             needs
             to
             be
             no
             more
             then
             One
             ;
             because
             our
             bodies
             ,
             being
             once
             raised
             up
             to
             life
             again
             ,
             shall
             never
             die
             ;
             but
             enjoy
             immortalitie
             in
             his
             presence
             .
             
               Heaven
               is
               his
               Granary
            
             ,
             and
             what
             is
             gathered
             into
             it
             cannot
             perish
             or
             consume
             .
          
           
             10.
             
             The
             general
             
               use
               of
               this
               Doctrine
            
             is
             punctually
             made
             to
             our
             hands
             by
             
             our
             Apostle
             in
             the
             last
             verse
             of
             this
             Chapt.
             
               Therefore
               my
               beloved
               brethren
               ,
               be
               ye
               stedfast
               ,
               unmoveable
               ,
               alwayes
               abounding
               in
               the
               work
               of
               the
               Lord
               ,
               for
               as
               much
               as
               you
               know
               ,
               that
               your
               labour
               is
               not
               in
               vain
               in
               the
               Lord.
            
             And
             more
             particulary
             ,
             1
             Thessal
             .
             4.
             13.
             
             &c.
             
               I
               would
               not
               have
               you
               ignorant
               ,
               brethren
               ,
               concerning
               them
               which
               are
               a
               sleep
               ,
               that
               ye
               sorrow
               not
               even
               as
               others
               which
               have
               no
               hope
               ,
            
             &c.
             
             The
             Apostle
             there
             doth
             not
             forbid
             
               all
               mourning
            
             for
             the
             dead
             ,
             but
             the
             manner
             of
             mourning
             only
             ;
             
               that
               they
               mourn
               not
               as
               they
               which
               have
               no
               hope
               ,
            
             no
             expectation
             of
             any
             Resurrection
             after
             death
             .
             Nature
             will
             teach
             us
             ,
             as
             it
             did
             these
             Thessalonians
             ,
             to
             mourn
             for
             the
             death
             of
             our
             friends
             and
             kindred
             .
             And
             our
             
             
               belief
               of
               this
               Article
            
             will
             give
             us
             the
             true
             mean
             ,
             and
             prescribe
             the
             due
             
               manner
               or
               measure
            
             of
             mourning
             :
             Our
             sorrow
             ,
             though
             natural
             and
             just
             ,
             yet
             if
             it
             be
             truly
             Christian
             and
             seasoned
             with
             Grace
             ,
             will
             still
             be
             mingled
             with
             comfort
             and
             supported
             by
             hope
             .
             To
             be
             either
             impatient
             towards
             God
             ,
             or
             immoderatly
             dejected
             for
             the
             death
             of
             our
             dearest
             friends
             ,
             whose
             bodies
             God
             hath
             in
             mercy
             committed
             to
             the
             custody
             of
             the
             earth
             ,
             of
             the
             sea
             ,
             or
             other
             Elements
             ;
             is
             but
             
               A
               Symptome
               of
               heathenish
               ignorance
               (
               or
            
             infidelity
             )
             of
             this
             Article
             ,
             
               A
               Barbarism
               in
               Christianitie
            
             .
          
           
             If
             we
             of
             this
             Land
             should
             live
             amongst
             Barbarians
             ,
             whom
             we
             had
             taught
             to
             make
             bread
             of
             Corn
             ,
             and
             accustomed
             to
             the
             tast
             of
             this
             bread
             as
             unknown
             to
             their
             forefathers
             ,
             as
             Manna
             at
             first
             appearance
             was
             to
             the
             Israelites
             ,
             but
             not
             acquainted
             them
             with
             
               the
               mystery
               of
               sowing
               and
               reaping
            
             ;
             they
             would
             be
             as
             ready
             
             in
             their
             hunger
             or
             scarcitie
             of
             bread
             to
             stone
             us
             ,
             as
             the
             Israelites
             were
             to
             stone
             Moses
             in
             their
             thirst
             ,
             if
             they
             should
             see
             us
             offer
             to
             bury
             that
             corn
             in
             the
             earth
             ,
             with
             which
             their
             bowels
             might
             be
             comforted
             :
             yet
             if
             they
             were
             but
             so
             far
             capable
             of
             reason
             as
             to
             be
             perswaded
             ,
             or
             we
             so
             capable
             of
             trust
             or
             credit
             with
             them
             as
             to
             perswade
             them
             ,
             that
             there
             were
             no
             possibilitie
             left
             either
             to
             have
             bread
             without
             supply
             of
             corn
             ,
             or
             for
             corn
             to
             increase
             and
             multiply
             ,
             unless
             it
             did
             first
             die
             and
             putrifie
             in
             the
             ground
             ;
             hope
             of
             a
             more
             plentiful
             crop
             or
             harvest
             would
             naturally
             incline
             them
             to
             brook
             the
             present
             scarcity
             w
             th
             patience
             ,
             and
             to
             be
             thankfull
             towards
             such
             ,
             as
             would
             so
             carefully
             provide
             for
             them
             .
          
           
             Now
             ,
             besides
             ,
             that
             
               the
               souls
               of
               the
               righteous
               are
               in
               the
               hand
               of
               God
            
             ;
             the
             committing
             of
             their
             bodies
             to
             the
             grave
             is
             but
             as
             
               a
               solemn
               preparation
               of
               seed
               for
               a
               future
               crop
               or
               harvest
               .
            
             If
             in
             these
             premisses
             we
             do
             rely
             and
             trust
             in
             God
             ,
             our
             sorrow
             and
             heaviness
             for
             the
             dead
             ,
             though
             it
             may
             endure
             for
             a
             while
             ,
             will
             be
             swallowed
             up
             in
             comfort
             ;
             our
             mournfull
             tears
             and
             weeping
             will
             be
             still
             accompanied
             with
             praises
             and
             thanksgiving
             unto
             him
             ,
             that
             hath
             so
             well
             provided
             for
             them
             that
             live
             in
             his
             fear
             ,
             and
             die
             in
             his
             favour
             .
          
           
             11.
             
             But
             as
             this
             Doctrine
             administreth
             plentie
             of
             comfort
             in
             respect
             of
             friends
             deceased
             ;
             so
             it
             should
             move
             us
             to
             make
             choice
             of
             such
             only
             for
             our
             dearest
             friends
             ,
             as
             we
             see
             inclined
             
               to
               live
               in
               the
               fear
               of
               the
               Lord.
            
             Or
             ,
             if
             we
             have
             prevented
             our selves
             and
             this
             advice
             ,
             in
             making
             such
             choice
             ,
             yet
             let
             us
             
             never
             be
             prevented
             by
             others
             for
             making
             the
             main
             and
             principal
             end
             of
             our
             
             friendship
             or
             delight
             in
             any
             mans
             company
             to
             be
             this
             ;
             
               A
               serious
               study
               and
               endevour
               to
               prepare
               others
               ,
               and
               to
               be
               prepared
               by
               them
               ,
               to
               live
               and
               die
               in
               the
               Lord.
            
             As
             there
             is
             no
             greater
             comfort
             in
             this
             life
             ,
             then
             a
             faithfull
             and
             hearty
             friend
             ;
             So
             can
             no
             greater
             grief
             befall
             a
             man
             at
             the
             hour
             of
             death
             ,
             then
             to
             have
             had
             a
             friend
             trusty
             and
             hearty
             in
             other
             offices
             and
             services
             ,
             but
             negligent
             and
             backward
             in
             cherishing
             the
             
               seeds
               of
               faith
               ,
               of
               love
               ,
            
             or
             
               fear
               of
               the
               Lord
            
             ,
             or
             other
             provision
             of
             our
             way-fare
             towards
             the
             life
             to
             come
             .
             No
             practise
             of
             the
             most
             malicious
             ,
             or
             most
             inveterate
             ,
             or
             most
             provoked
             foe
             ,
             can
             breed
             half
             so
             much
             danger
             to
             any
             man
             ,
             as
             the
             affectionate
             intentions
             of
             a
             carnal
             friend
             ,
             always
             officious
             to
             entertain
             him
             with
             pleasant
             impertinences
             ,
             which
             will
             draw
             his
             mind
             from
             the
             fear
             and
             love
             of
             God
             ,
             and
             either
             divert
             or
             effeminat
             his
             cogitations
             from
             resolute
             pitching
             upon
             the
             means
             and
             hopes
             of
             
               a
               joyfull
               Resurrection
            
             to
             everlasting
             life
             .
          
           
             Even
             to
             minds
             and
             affections
             already
             sweetned
             with
             sure
             hope
             of
             that
             life
             to
             come
             ,
             
               what
               grief
            
             must
             it
             needs
             breed
             in
             this
             life
             ,
             if
             he
             be
             a
             loving
             husband
             ,
             to
             think
             he
             shall
             be
             by
             death
             eternally
             divorced
             from
             the
             companie
             of
             his
             dearest
             consort
             ?
             Or
             ,
             if
             he
             be
             an
             affectionate
             friend
             ,
             to
             consider
             that
             the
             league
             of
             mutual
             amitie
             in
             this
             life
             (
             never
             interrupted
             ,
             but
             secured
             from
             danger
             of
             impairment
             whilst
             their
             pilgramage
             lasts
             here
             on
             earth
             )
             should
             be
             
             everlastingly
             dissolved
             after
             the
             one
             hath
             taken
             up
             his
             lodging
             in
             the
             dust
             ?
             that
             all
             former
             dearest
             kindness
             should
             not
             only
             be
             forgotten
             ,
             but
             be
             further
             estranged
             from
             performance
             of
             any
             common
             courtesie
             ,
             then
             any
             Christian
             in
             this
             life
             can
             be
             in
             regard
             of
             any
             Jew
             ,
             or
             Turk
             ,
             or
             any
             Jew
             or
             Turk
             from
             them
             ?
             For
             what
             Jew
             or
             Turk
             is
             there
             ,
             that
             would
             not
             be
             ready
             to
             relieve
             a
             Christian
             with
             some
             
               off-fals
               from
               his
               Table
            
             ,
             whom
             he
             sees
             ready
             to
             pull
             the
             flesh
             off
             his
             own
             arms
             to
             satiate
             hunger
             ?
             yet
             this
             is
             more
             then
             the
             most
             loving
             Husband
             may
             do
             unto
             his
             dearest
             Wife
             ;
             then
             a
             Father
             may
             wish
             to
             his
             Son
             ;
             or
             any
             Friend
             that
             
               dies
               in
               the
               Lord
            
             ,
             may
             do
             unto
             another
             after
             death
             ,
             unless
             they
             both
             repair
             to
             
               one
               Home
            
             ,
             and
             be
             not
             divided
             by
             that
             Gulf
             ,
             which
             was
             set
             between
             Dives
             and
             Lazarus
             .
          
           
             You
             know
             the
             Story
             ;
             how
             that
             Lazarus
             was
             not
             permitted
             to
             minister
             so
             much
             as
             a
             drop
             of
             water
             unto
             Dives
             to
             cool
             his
             tongue
             .
             Nor
             shall
             the
             Father
             ,
             which
             
               dies
               in
               the
               Lord
            
             ,
             be
             permitted
             to
             do
             or
             wish
             so
             great
             a
             kindness
             unto
             the
             Son
             ;
             nor
             the
             Husband
             to
             the
             Wife
             ,
             which
             
               live
               and
               die
               in
               their
               sins
               .
            
             What
             remedie
             then
             can
             be
             prescribed
             for
             preventing
             the
             just
             occasions
             of
             this
             grief
             ?
             but
             that
             Husband
             and
             Wife
             ,
             Father
             and
             Son
             ,
             Mother
             and
             Daughter
             ,
             and
             others
             linkt
             in
             any
             bend
             of
             love
             and
             friendship
             ,
             do
             mutually
             labour
             to
             wain
             each
             others
             Affections
             from
             earth
             and
             earthly
             things
             ,
             and
             each
             lend
             other
             their
             helping
             hand
             to
             fasten
             their
             
               affections
               on
               things
               that
               are
               above
               where
               Christ
               sitteth
               at
               the
               right
               hand
               of
               God.
               
            
          
        
         
           
             CHAP.
             XV.
             
               The
               Objections
               of
               the
            
             Atheist
             ,
             
               and
               the
               Exceptions
               of
               the
            
             Naturalist
             ,
             
               Both
               ,
               put
               fully
               Home
               ,
               and
               as
               fully
               Answered
               .
               The
               falsitie
               of
               the
               Supposals
               and
               Paradoxes
               (
               rather
               then
               Principles
               )
               of
               the
            
             Atheist
             ,
             
               discovered
               ;
               and
               made
               even
               Palpable
               by
               ocular
               demonstration
               ,
               and
               by
               Instances
               in
               bodies
               vegetant
               and
               sensitive
               .
               A
               Scruple
               that
               might
               trouble
               some
               Pious
               mind
               ,
               after
               all
               this
               ,
               satisfied
               .
               A
               short
               Application
               of
               the
               Doctrine
               contained
               in
               the
               whole
               Chapter
               .
            
          
           
             1.
             
             BUt
             here
             the
             
               Atheist
               will
               except
               ,
               That
               the
               former
               Reasons
               are
               Concludent
               only
               in
               Case
               the
               whole
               substance
               or
               bodily
               part
               of
               man
               be
               annihilated
               .
            
             
             That
             indeed
             ,
             which
             is
             annihilated
             ,
             is
             as
             if
             it
             had
             never
             been
             ,
             and
             is
             as
             capable
             of
             Creation
             as
             it
             was
             at
             the
             first
             ,
             or
             at
             the
             time
             when
             it
             was
             Nothing
             ;
             For
             
               Creation
               makes
               that
               to
               be
               which
               is
               not
            
             ;
             and
             that
             is
             most
             properly
             said
             
               to
               be
               created
            
             ,
             which
             is
             
               made
               of
               nothing
            
             or
             without
             any
             matter
             or
             stuffe
             pre-existent
             .
             But
             thus
             it
             is
             not
             in
             the
             Bodies
             of
             men
             that
             are
             dead
             ;
             these
             are
             not
             annihilated
             or
             resolved
             into
             nothing
             :
             the
             matter
             of
             them
             still
             remaineth
             ,
             though
             not
             in
             the
             same
             Place
             or
             shape
             ,
             but
             some
             part
             of
             it
             in
             This
             Body
             ,
             some
             part
             in
             That
             .
          
           
             Of
             a
             mans
             Body
             which
             died
             twenty
             years
             ago
             ,
             some
             part
             is
             changed
             or
             transformed
             into
             the
             nature
             of
             earth
             ,
             some
             part
             resolved
             into
             vapors
             or
             Exhalations
             ;
             Some
             part
             into
             grosser
             moisture
             ,
             whereof
             other
             live
             creatures
             are
             produced
             :
             No
             part
             of
             it
             returns
             into
             meer
             Nothing
             .
             Whatsoever
             bodily
             substance
             hath
             been
             by
             God
             created
             out
             of
             Nothing
             ,
             hath
             all
             its
             reliques
             one
             
             where
             or
             other
             still
             remaining
             ;
             And
             the
             very
             least
             Fragment
             of
             the
             meanest
             of
             them
             is
             a
             great
             deal
             more
             then
             Nothing
             .
          
           
             And
             here
             the
             subtil
             Naturalist
             coming
             in
             ,
             demands
             ,
             
               What
               possibilitie
               can
               be
               conceived
               ,
               that
               the
               self
               same
               Bodies
               ,
               which
               were
               consumed
               a
               thousand
               years
            
             
             
               ago
               ,
               should
               be
               intirely
               restored
               again
               ?
            
          
           
             
               This
               supposed
               Restauration
               must
               either
               be
               by
               a
               New
               Creation
               ;
               or
               it
               must
               be
               only
               by
               a
               Recollection
               or
               gathering
               together
               of
               the
               reliques
               or
               matter
               ,
               which
               have
               been
               dispersed
               and
               scattered
               through
               divers
               places
               ,
               and
               transformed
               into
               so
               many
               several
               bodies
               .
            
          
           
             2.
             
             That
             the
             bodies
             ,
             which
             have
             been
             dissolved
             ,
             should
             at
             the
             last
             day
             be
             made
             
               the
               self
               same
               they
               were
               by
               a
               new
               Creation
               ,
            
             (
             properly
             so
             called
             )
             seems
             impossible
             .
             For
             every
             bodie
             must
             have
             its
             proper
             and
             immediate
             Matter
             ,
             and
             no
             bodie
             can
             be
             created
             without
             the
             Creation
             of
             such
             a
             Matter
             .
             The
             soul
             of
             man
             may
             be
             created
             in
             the
             Body
             without
             creation
             of
             the
             Matter
             whereto
             it
             is
             annexed
             ,
             because
             the
             soul
             is
             no
             material
             substance
             ;
             But
             the
             creation
             of
             a
             bodily
             or
             material
             substance
             essentially
             includes
             a
             Creation
             of
             the
             Matter
             ,
             and
             this
             Matter
             may
             be
             either
             created
             before
             
               The
               Compound
            
             ,
             into
             which
             it
             is
             afterward
             formed
             ;
             (
             as
             the
             Body
             and
             Matter
             of
             the
             First
             Man
             was
             created
             out
             of
             the
             earth
             ,
             before
             it
             was
             wrought
             by
             the
             breath
             of
             God
             into
             a
             living
             or
             sensitive
             substance
             :
             )
             or
             this
             Matter
             may
             be
             concreated
             with
             the
             body
             or
             Compound
             ,
             whose
             matter
             it
             is
             .
          
           
             Thus
             the
             Fishes
             in
             the
             Sea
             ,
             and
             the
             Plants
             in
             the
             Earth
             were
             each
             of
             them
             
             created
             by
             one
             intire
             Creation
             ;
             there
             was
             not
             one
             creation
             of
             their
             proper
             Matter
             ,
             and
             another
             of
             their
             proper
             Form.
             The
             bulks
             or
             stems
             of
             trees
             were
             not
             made
             or
             created
             out
             of
             the
             earth
             before
             the
             vegetable
             or
             vital
             facultie
             was
             infused
             into
             them
             ;
             Both
             were
             made
             at
             once
             .
          
           
             The
             several
             branches
             of
             the
             
               Difficulty
               in
               this
               Argument
            
             may
             be
             framed
             thus
             :
             
               If
               the
               bodies
               of
               men
               ,
               which
               have
               been
               resolved
               into
               dust
               (
               perhaps
               into
               as
               many
               several
               bodies
               ,
               as
               there
               be
               men
               now
               living
               )
               must
               all
               be
               created
               again
            
             ;
             
             
               and
               every
               one
               created
               again
               the
               self
               same
               it
               was
               ;
               Then
               either
               the
               matter
               must
               be
               the
               self
               same
               ,
               which
               it
               was
               ;
               or
               else
               it
               must
               have
               some
               new
               matter
               equivalent
               ,
               or
               of
               the
               self
               same
               use
               or
               service
               in
               respect
               of
               the
               soul
               ,
               unto
               which
               the
               former
               matter
               had
               been
               ,
               and
               this
               new
               matter
            
             (
             not
             altogether
             
               the
               same
            
             but
             
               the
               same
            
             by
             
               Equivalencie
               )
               is
               ,
               or
               is
               to
               be
               ,
               united
               .
            
          
           
             That
             the
             self
             same
             matter
             which
             was
             in
             a
             mans
             body
             when
             he
             died
             ,
             should
             become
             the
             same
             again
             by
             a
             new
             creation
             
               ex
               nihilo
            
             ,
             implies
             a
             Contradiction
             ;
             For
             that
             very
             material
             substance
             ,
             which
             was
             in
             Adam
             at
             his
             death
             ,
             is
             not
             to
             this
             day
             annihilated
             ;
             not
             the
             least
             scrap
             or
             fragment
             of
             it
             ,
             but
             is
             now
             existent
             in
             some
             body
             or
             other
             .
             And
             that
             ,
             which
             at
             this
             very
             hour
             actually
             is
             or
             existeth
             in
             some
             other
             body
             ,
             cannot
             at
             this
             very
             hour
             
               begin
               to
               Be
            
             ,
             cannot
             at
             this
             very
             hour
             
               be
               made
               of
               nothing
            
             ,
             because
             it self
             already
             
               is
               something
            
             .
             If
             the
             matter
             of
             Adams
             bodie
             (
             which
             we
             suppose
             not
             to
             be
             utterly
             annihilated
             )
             could
             be
             created
             again
             whiles
             it
             so
             continues
             ,
             it
             should
             be
             existent
             ,
             and
             not
             existent
             ,
             it
             should
             
               begin
               to
               be
            
             ,
             and
             
               not
               begin
               to
               be
            
             ,
             at
             the
             same
             point
             of
             time
             .
             Both
             which
             imply
             a
             manifest
             Contradiction
             ;
             and
             all
             Contradictions
             ,
             though
             
             in
             matters
             meerly
             speculative
             ,
             are
             as
             contrary
             to
             the
             
               Unitie
               and
               truth
               of
               the
               Godhead
               ,
            
             as
             dissimulation
             ,
             fraud
             or
             cozenage
             are
             to
             
               the
               Holiness
               of
               God.
               To
               make
               both
               parts
               of
               a
               Contradiction
               true
               ,
               fals
               not
               under
               the
               Object
               or
               exercise
               of
               His
               Almighty
               Power
               .
            
          
           
             If
             then
             the
             Body
             of
             Adam
             cannot
             be
             created
             the
             same
             it
             was
             ,
             unless
             the
             self
             same
             matter
             ,
             whereof
             his
             bodie
             was
             first
             made
             ,
             be
             restored
             ;
             it
             is
             clear
             
             that
             the
             
               self
               same
               matter
            
             cannot
             be
             intirely
             restored
             by
             Creation
             ,
             unless
             those
             
             bodies
             wherein
             it
             is
             ,
             be
             first
             annihilated
             or
             turned
             into
             nothing
             :
             For
             whilest
             they
             remain
             something
             ,
             or
             rather
             ,
             whilest
             the
             matter
             which
             was
             in
             Adam
             remaineth
             in
             them
             ,
             the
             same
             matter
             being
             something
             in
             them
             ,
             cannot
             properly
             be
             Created
             again
             ,
             or
             begin
             to
             Be
             out
             of
             Nothing
             .
          
           
             3.
             
             But
             ,
             that
             the
             Body
             of
             Adam
             should
             be
             at
             the
             last
             day
             the
             same
             it
             was
             when
             he
             died
             ,
             by
             Recollecting
             or
             putting
             together
             the
             self
             same
             material
             parts
             
             whereof
             his
             soul
             was
             possest
             at
             her
             departure
             from
             the
             body
             ,
             is
             not
             impossible
             .
             That
             the
             bodies
             of
             all
             men
             should
             at
             the
             Resurrection
             become
             the
             same
             they
             were
             ,
             by
             this
             means
             ,
             not
             by
             Creation
             of
             new
             bodies
             ,
             or
             by
             new
             creation
             of
             any
             bodily
             substance
             or
             new
             matter
             out
             of
             nothing
             ,
             the
             Heathens
             (
             it
             seems
             )
             did
             conceive
             to
             be
             the
             Opinion
             of
             the
             ancient
             Christians
             ,
             when
             the
             Gospel
             of
             Christ
             (
             concerning
             the
             
               Resurrection
               of
               the
               body
            
             )
             begun
             to
             be
             prest
             and
             preached
             among
             them
             .
             For
             to
             disprove
             Christians
             Belief
             of
             this
             Article
             ,
             or
             at
             least
             to
             defeat
             Christians
             of
             their
             hopes
             of
             a
             bodily
             Resurrection
             to
             a
             better
             life
             ,
             their
             heathen
             persecutors
             ,
             did
             burn
             their
             bodies
             unto
             ashes
             ,
             and
             afterwards
             sow
             their
             ashes
             ,
             some
             in
             the
             waters
             ,
             *
             some
             in
             the
             air
             ,
             or
             expose
             them
             to
             the
             blasts
             of
             boysterous
             winds
             ;
             hoping
             by
             these
             practises
             to
             find
             
               the
               God
               of
               these
               Christians
            
             a
             cumbersome
             work
             ,
             before
             he
             could
             accomplish
             what
             they
             profest
             he
             had
             promised
             unto
             them
             concerning
             the
             
               Resurrection
               of
               the
               same
               bodies
            
             ,
             and
             of
             rendring
             to
             every
             soul
             the
             same
             material
             portions
             ,
             whereof
             it
             was
             sometimes
             seized
             .
             But
             whether
             the
             malicious
             heathens
             did
             punctually
             oppose
             these
             practises
             unto
             the
             assertions
             of
             the
             Christians
             ,
             as
             if
             from
             their
             mouths
             they
             had
             heard
             that
             the
             
               Resurrection
               of
               the
               body
               should
               be
               accomplished
               by
               Recollection
               of
               all
               the
               particles
               ,
            
             into
             which
             it
             had
             been
             resolved
             (
             through
             what
             Elements
             soever
             they
             had
             been
             in
             long
             tract
             of
             time
             dispersed
             ;
             )
             or
             whether
             these
             Heathens
             did
             thus
             practise
             upon
             the
             Christians
             bodies
             out
             of
             their
             own
             imaginations
             ,
             as
             not
             conceiving
             any
             other
             means
             possible
             ,
             by
             which
             every
             man
             might
             arise
             with
             his
             own
             body
             ,
             I
             find
             not
             upon
             Record
             .
          
           
             Some
             of
             the
             
               Antient
               Fathers
            
             in
             their
             Arguments
             against
             the
             Heathen
             ,
             or
             in
             their
             Apologies
             for
             
               This
               Article
               of
               our
               Faith
            
             ,
             suppose
             the
             Resurrection
             of
             the
             body
             shall
             be
             accomplished
             by
             the
             Recollection
             of
             the
             Reliques
             or
             Fragments
             ,
             into
             which
             each
             ones
             bodie
             hath
             been
             dissolved
             .
             And
             to
             this
             purpose
             
             use
             divers
             Similitudes
             or
             illustrations
             drawn
             from
             Gold-smiths
             ,
             or
             Refiners
             of
             Metals
             ,
             who
             by
             their
             Art
             or
             Mysterie
             can
             extract
             the
             fragments
             of
             Gold
             or
             Silver
             out
             of
             any
             other
             metal
             or
             body
             ,
             with
             which
             they
             are
             mingled
             .
             Howbeit
             
               other
               of
               the
               Fathers
            
             ,
             and
             sometimes
             
               the
               same
               Fathers
            
             ,
             which
             use
             these
             Similitudes
             or
             illustrations
             ,
             principally
             rely
             upon
             
               Gods
               Creative
               Power
            
             ,
             by
             which
             he
             made
             all
             things
             out
             of
             Nothing
             ,
             or
             by
             which
             he
             multiplieth
             or
             advanceth
             things
             ,
             that
             have
             some
             actual
             Being
             ,
             unto
             a
             more
             excellent
             and
             more
             plentiful
             kind
             of
             Being
             .
          
           
             It
             was
             an
             exercise
             of
             the
             
               Creative
               Power
            
             to
             turn
             Water
             (
             in
             an
             Instant
             )
             into
             Wine
             ;
             to
             multiply
             
               five
               loaves
               and
               two
               fishes
            
             unto
             the
             sustentation
             of
             more
             then
             
               five
               thousand
               men
            
             ,
             besides
             the
             fragments
             remaining
             ,
             which
             were
             ten
             times
             more
             then
             the
             provision
             it self
             .
             And
             in
             thus
             resolving
             the
             possibility
             of
             every
             mans
             Rising
             with
             his
             own
             Bodie
             ,
             into
             
               the
               Power
               of
               God
            
             ,
             whereby
             he
             is
             able
             either
             to
             make
             all
             things
             out
             of
             nothing
             ,
             or
             to
             make
             
               one
               thing
               out
               of
               another
            
             by
             means
             miraculous
             and
             far
             surmounting
             all
             force
             of
             natural
             Agents
             ,
             the
             antient
             Fathers
             did
             wisely
             .
             For
             admitting
             (
             what
             no
             Christian
             can
             denie
             )
             that
             Gods
             Skill
             or
             knowledge
             to
             recollect
             all
             the
             several
             parcels
             of
             every
             mans
             bodie
             (
             which
             way
             soever
             dispersed
             )
             doth
             infinitely
             exceed
             the
             most
             exquisite
             Skill
             of
             any
             Mineralist
             or
             Refiner
             in
             severing
             one
             metal
             from
             
             another
             ,
             and
             in
             wedding
             and
             uniting
             every
             parcel
             ,
             fragment
             ,
             or
             remnant
             ,
             of
             what
             kind
             soever
             ,
             with
             others
             of
             it
             own
             kind
             :
             Yet
             this
             Infinite
             Skill
             or
             knowledge
             in
             Recollecting
             or
             uniting
             the
             several
             parts
             of
             mens
             bodies
             ,
             which
             have
             been
             dissolved
             by
             death
             ,
             could
             not
             suffice
             to
             the
             supportance
             of
             that
             truth
             ,
             which
             in
             this
             Article
             we
             all
             believe
             ,
             against
             the
             assaults
             of
             the
             Atheists
             ;
             unless
             this
             infinite
             Skill
             or
             knowledge
             were
             seconded
             with
             an
             
               infinite
               Creative
               Power
            
             .
          
           
             4.
             
             Against
             the
             
               Recollection
               of
               all
               the
               Reliques
            
             or
             fragments
             of
             mens
             bodies
             ,
             the
             Atheist
             or
             subtil
             Naturalist
             would
             thus
             Object
             .
             
               All
               Christians
               do
            
             
             
               not
               die
               a
               natural
               death
               ,
               all
               come
               not
               to
               the
               Sepulchres
               of
               their
               Fathers
               ,
               many
               perish
               in
               the
               Sea
               ,
               and
               the
               bodies
               of
               many
               ,
               which
               thus
               perish
               ,
               are
               quite
               devoured
               by
               fishes
               ,
               Sea-monsters
               ,
               or
               other
               inhabitants
               of
               the
               Sea
               ;
               and
               the
               fishes
               which
               thus
               devour
               even
               Christian
               men
               ,
               are
               again
               devoured
               by
               other
               men
               ,
               and
               those
               men
               again
               ,
               which
               have
               sed
               on
               fishes
               which
               devoured
               men
               ,
               become
               a
               prey
               unto
               other
               fishes
               ,
               and
               these
               fishes
               are
               taken
               again
               and
               eaten
               by
               men
               :
               The
               men
               ,
               that
               eat
               these
               fishes
               ,
               may
            
             (
             saies
             He
             ,
             and
             we
             may
             suppose
             they
             do
             )
             
               become
               a
               prey
               unto
               the
            
             Canibals
             ,
             
               a
               barbarous
               and
               monstrous
               people
               ,
               which
               feed
               as
               greedily
               upon
               mans
               flesh
               ,
               as
               any
               Sea-monster
               or
               ravenous
               land
               Creature
               would
               feed
               on
               theirs
               .
               Now
               the
               matter
               or
               bodily
               substance
               of
               every
               man
               that
               is
               devoured
               by
               fishes
               or
               other
               inhabitants
               of
               the
               Sea
               ,
               is
               turned
               into
               the
               matter
               or
               bodily
               substance
               of
               the
               devourer
               .
               The
               matter
               again
               of
               every
               fish
               ,
               that
               is
               eaten
               by
               man
               ,
               is
               converted
               or
               changed
               into
               the
               matter
               or
               substance
               of
               that
               man
               which
               eats
               it
               .
               The
            
             Canibal
             
               would
               not
               so
               greedily
               feed
               upon
               mans
               flesh
               as
               he
               doth
               ,
               unless
               he
               were
               truly
               nourished
               by
               it
               ;
               and
               nourishment
               is
               the
               conversion
               of
               the
               matter
               or
               substance
               eaten
               into
               the
               matter
               or
               substance
               of
               him
               that
               eateth
               it
               .
            
          
           
             Now
             if
             the
             Resurrection
             of
             every
             man
             with
             his
             own
             body
             ,
             with
             the
             same
             body
             ,
             from
             which
             his
             soul
             was
             by
             death
             divorced
             ,
             did
             only
             ,
             or
             principally
             consist
             in
             the
             Recollection
             or
             re-union
             of
             the
             same
             material
             parts
             or
             reliques
             which
             were
             dissolved
             by
             death
             ,
             it
             would
             be
             a
             hard
             point
             to
             resolve
             or
             satisfie
             the
             Atheist
             or
             incredulous
             Naturalist
             ,
             how
             it
             were
             possible
             that
             every
             man
             should
             have
             the
             self
             same
             Bodie
             that
             he
             had
             at
             the
             hour
             of
             death
             .
          
           
             To
             twist
             the
             difficultie
             harder
             ,
             according
             to
             the
             Atheists
             suppositions
             (
             which
             are
             not
             impossible
             ,
             nor
             in
             ordinary
             conjecture
             improbable
             .
             )
             
          
           
             From
             what
             creature
             shall
             the
             first
             mans
             body
             ,
             which
             the
             fish
             devoured
             be
             challenged
             ?
             Or
             what
             creature
             shall
             the
             Almighty
             injoyn
             to
             make
             restitution
             of
             his
             intire
             matter
             ?
             Shall
             the
             Almighty
             injoyn
             the
             fishes
             of
             the
             Sea
             to
             cast
             up
             the
             morsels
             of
             mans
             flesh
             ,
             which
             they
             have
             eaten
             ,
             as
             the
             
               Whale
               did
               Jonas
            
             ?
             But
             it
             is
             supposed
             ,
             that
             the
             bodily
             substance
             or
             matter
             of
             the
             man
             ,
             was
             converted
             into
             the
             substance
             or
             bodies
             of
             the
             fishes
             ,
             which
             did
             eat
             him
             ;
             for
             God
             did
             not
             preserve
             either
             the
             life
             or
             bodily
             matter
             of
             men
             devoured
             by
             fishes
             ,
             as
             he
             did
             preserve
             Ionas
             .
             Shall
             the
             mans
             bodie
             then
             be
             repaired
             out
             of
             the
             matter
             or
             bodily
             substance
             of
             the
             fishes
             ,
             which
             did
             eat
             him
             ?
             But
             that
             (
             as
             the
             Atheists
             suppose
             ,
             and
             is
             not
             in
             it self
             improbable
             )
             other
             men
             have
             eaten
             and
             turned
             it
             into
             the
             matter
             and
             substance
             of
             their
             bodies
             .
             And
             these
             men
             again
             have
             been
             eaten
             by
             other
             fishes
             ,
             or
             by
             such
             Land-monsters
             as
             the
             Canibals
             .
             Shall
             the
             first
             then
             or
             second
             mens
             bodies
             be
             repaired
             out
             of
             the
             bodily
             substance
             or
             matter
             of
             these
             later
             men
             ,
             which
             have
             eaten
             the
             fishes
             that
             eat
             the
             former
             ,
             or
             out
             of
             the
             bodies
             of
             Canibals
             ,
             which
             have
             eaten
             them
             ?
          
           
           
             The
             Question
             then
             remains
             ;
             
               How
               the
               bodies
               of
               those
               men
               shall
               be
               repaired
               ?
               or
               from
               what
               Elements
               shall
               the
               Reliques
               or
               dissolved
               fragments
               of
               their
               bodies
               be
               recollected
               ?
            
             Seeing
             their
             bodies
             also
             have
             been
             either
             immediately
             devoured
             by
             Canibals
             ,
             or
             mediately
             by
             other
             men
             ,
             which
             have
             eaten
             the
             creatures
             ,
             that
             have
             devoured
             the
             former
             men
             ?
             The
             Canibals
             ,
             which
             devoured
             men
             must
             ,
             by
             this
             
               Article
               of
               Christian
               Faith
            
             ,
             arise
             again
             with
             their
             own
             bodies
             ,
             not
             with
             the
             bodies
             of
             other
             men
             whom
             they
             have
             devoured
             ;
             
               how
               then
               is
               it
               possible
               for
               every
               man
               to
               arise
               with
               his
               own
               body
               ,
            
             seeing
             the
             bodies
             of
             many
             men
             ,
             at
             least
             the
             reliques
             or
             fragments
             into
             which
             they
             are
             dissolved
             ,
             have
             been
             swallowed
             up
             by
             some
             one
             ravenous
             creature
             ,
             and
             some
             one
             Canibals
             humane
             body
             may
             successively
             be
             the
             Tomb
             or
             Sepulcher
             of
             many
             mens
             bodies
             ?
          
           
             And
             here
             me
             thinks
             that
             question
             ,
             which
             the
             Sadduces
             put
             unto
             our
             Saviour
             concerning
             the
             woman
             which
             had
             been
             married
             to
             seven
             brethren
             ,
             one
             after
             another
             ,
             might
             be
             more
             punctually
             proposed
             concerning
             the
             women
             of
             Samaria
             or
             Jerusalem
             ,
             which
             in
             the
             extremitie
             of
             seige
             did
             make
             their
             hunger-starved
             stomacks
             the
             grave
             or
             Sarcophagus
             of
             those
             tender
             Infants
             ,
             whom
             they
             had
             lately
             conceived
             in
             their
             womb
             ,
             and
             brought
             forth
             with
             joy
             .
          
           
             The
             Question
             by
             the
             Sadduces
             was
             thus
             proposed
             ,
             
               Which
               of
               the
               seven
               brethren
               should
               have
               the
               woman
               to
               wife
               at
               the
               Resurrection
               ,
               seeing
               she
               had
               been
               wife
               successively
               to
               all
               the
               seven
               ?
            
          
           
             The
             Atheist
             or
             Naturalist
             would
             propose
             his
             Question
             thus
             ;
             
               Whose
               shall
               the
               bodies
               of
               the
               Infants
               (
               which
               their
               mothers
               devoured
               )
               at
               the
               day
               of
               the
               resurrection
               be
               ?
               shall
               they
               belong
               as
               appurtenances
               to
               the
               bodies
               of
               their
               mothers
               ,
               of
               which
               they
               were
               (
               though
               most
               unnaturally
               )
               made
               natural
               or
               material
               and
               substantial
               parts
               a
               little
               before
               these
               cruel
               mothers
               died
               ?
               But
               then
               the
               Infants
               should
               have
               no
               bodily
               substance
               ,
               they
               could
               not
               arise
               with
               their
               own
               bodies
               .
               Or
               shall
               the
               reliques
               of
               the
               bodies
               ,
               which
               their
               mothers
               swallowed
               ,
               be
               drawn
               or
               extracted
               (
               as
               a
               refiner
               doth
               gold
               out
               of
               dross
               ,
               or
               silver
               out
               of
               baser
               metal
               )
               out
               of
               the
               ruines
               of
               their
               mothers
               bodies
               ?
               but
               so
               their
               mothers
               should
               seem
               at
               the
               resurrection
               to
               want
               part
               of
               their
               bodily
               and
               much
               pined
               substances
               ,
               which
               they
               had
               at
               the
               separation
               of
               their
               souls
               and
               bodies
               :
               Their
               bodies
               ,
               by
               this
               supposition
               ,
               cannot
               be
               the
               same
               they
               were
               when
               they
               dyed
               .
            
          
           
             5.
             
             This
             Difficultie
             might
             by
             many
             like
             Instances
             be
             both
             increased
             and
             inlarged
             ;
             but
             the
             same
             Answer
             ,
             which
             our
             Saviour
             gave
             unto
             the
             
               Sadduces
               ,
               Matth.
            
             22.
             29.
             will
             sufficiently
             satisfie
             the
             Atheists
             Objection
             ,
             though
             not
             the
             Atheist
             himself
             .
             
               He
               therefore
               errs
               ,
               because
               he
               knows
               not
               the
               Scriptures
               ,
               nor
               the
               Power
               of
               God.
            
             We
             may
             further
             add
             ;
             
               In
               these
               Collections
               he
               therefore
               errs
               ,
               because
               he
               knows
               not
               the
               Passive
               obediential
               Power
               or
               capacitie
               of
               nature
               ,
            
             as
             subject
             and
             obedient
             to
             the
             
               Active
               or
               all-working
               Power
               of
               God.
               
            
             
          
           
             How
             cunningly
             soever
             the
             aforesaid
             or
             the
             like
             knot
             may
             be
             cast
             by
             the
             Naturalist
             ,
             it
             hath
             
               Two
               Loops
            
             ,
             by
             which
             it
             may
             easily
             be
             loosed
             ,
             by
             which
             it
             doth
             in
             a
             manner
             unloose
             or
             untie
             itself
             .
          
           
             First
             ,
             The
             Atheist
             takes
             that
             as
             granted
             ,
             which
             he
             can
             never
             prove
             nor
             make
             probable
             out
             of
             the
             course
             of
             Nature
             ;
             to
             wit
             ,
             that
             when
             one
             living
             creature
             devours
             another
             ,
             as
             when
             fishes
             devour
             men
             ,
             or
             men
             feed
             on
             fishes
             ,
             or
             when
             one
             man
             eats
             another
             ,
             the
             whole
             Matter
             or
             bodily
             substance
             of
             the
             creature
             devoured
             should
             be
             converted
             into
             the
             matter
             or
             bodily
             substance
             of
             the
             
             cater
             or
             devourer
             .
             
               This
               never
               fals
               out
               in
               the
               whole
               course
               of
               nature
               .
            
             Of
             the
             most
             nourishing
             live
             creature
             that
             is
             ,
             some
             part
             or
             fragment
             is
             not
             fit
             for
             nutriment
             ;
             Not
             the
             greediest
             fish
             that
             is
             can
             so
             intirely
             devour
             a
             man
             ,
             but
             some
             
             part
             of
             his
             bodily
             substance
             will
             dissolve
             into
             the
             water
             ,
             air
             ,
             or
             some
             other
             Element
             or
             mixt
             bodies
             ;
             so
             will
             some
             part
             of
             the
             fishes
             or
             live
             creatures
             which
             men
             eat
             alwayes
             dissolve
             into
             some
             other
             bodily
             substance
             ,
             besides
             the
             substance
             of
             the
             man
             which
             eats
             them
             .
             So
             that
             
               notwithstanding
               all
               the
               former
               supposed
               transmutations
               ,
            
             or
             all
             that
             can
             be
             in
             like
             case
             supposed
             ,
             some
             part
             of
             every
             mans
             body
             still
             remains
             ;
             not
             converted
             into
             the
             substance
             of
             any
             other
             bodies
             ,
             but
             into
             the
             air
             ,
             earth
             ,
             or
             water
             :
             And
             our
             of
             these
             reliques
             and
             remainders
             ,
             every
             mans
             body
             may
             be
             raised
             again
             ,
             and
             raised
             again
             the
             self
             same
             it
             was
             ,
             but
             in
             a
             condition
             much
             advanced
             and
             improved
             for
             the
             Better
             .
             As
             a
             great
             tree
             grows
             out
             of
             a
             small
             and
             slender
             root
             by
             
               the
               Creators
               Power
            
             ,
             by
             that
             Power
             ,
             which
             made
             the
             earth
             to
             bring
             forth
             trees
             most
             perfect
             in
             their
             kind
             in
             an
             instant
             ;
             So
             the
             least
             fragment
             of
             mans
             body
             ,
             which
             remains
             either
             in
             the
             earth
             ,
             in
             the
             water
             ,
             or
             in
             other
             Elements
             ,
             may
             in
             a
             moment
             grow
             into
             an
             intire
             or
             perfect
             bodie
             .
             And
             this
             manner
             of
             the
             Resurrection
             of
             one
             and
             the
             same
             body
             ,
             not
             by
             an
             intire
             Recollection
             or
             gathering
             together
             of
             all
             the
             materal
             parts
             whereof
             the
             same
             body
             did
             sometimes
             consist
             ;
             but
             by
             the
             Improvement
             or
             Multiplication
             of
             some
             one
             or
             few
             principal
             portions
             of
             the
             body
             which
             hath
             been
             ,
             seems
             most
             agreeably
             to
             our
             Apostles
             Inference
             in
             this
             place
             ,
             of
             which
             hereafter
             .
          
           
             6.
             
             Secondly
             ;
             All
             the
             Objections
             of
             the
             Atheist
             or
             Naturalist
             against
             this
             Article
             are
             grounded
             upon
             
               another
               supposition
               taken
               by
               them
               as
               granted
               ,
               which
            
             
             
               notwithstanding
               in
               true
               Philosophy
               is
               apparently
               false
               .
            
             And
             their
             false
             Ground
             or
             Supposition
             is
             this
             ;
             
               That
               unto
               the
               Identity
               or
               Unity
               of
               the
               same
               vegetable
               or
               sensitive
               body
            
             (
             be
             it
             the
             body
             of
             a
             man
             ,
             of
             a
             beast
             ,
             or
             of
             a
             tree
             )
             
               the
               Unity
               or
               Identity
               of
               the
               same
               material
               parts
               is
               necessarily
               required
               .
            
          
           
             The
             
               grossness
               of
               this
               Paradox
            
             or
             false
             supposition
             will
             appear
             from
             the
             very
             explication
             of
             the
             Terms
             .
             The
             
               demonstration
               of
               its
               falshood
               may
               be
               made
            
             
             ocular
             and
             palpable
             out
             of
             any
             vegetable
             or
             live
             body
             ,
             wherein
             the
             Atheist
             or
             Naturalist
             can
             make
             Instance
             ;
             but
             most
             apparently
             in
             the
             Oak
             ,
             which
             is
             the
             longest
             a
             dying
             of
             any
             tree
             ;
             in
             the
             Hart
             or
             Raven
             ,
             which
             are
             the
             longest
             liv'd
             amongst
             the
             beasts
             of
             the
             field
             or
             fowls
             of
             the
             air
             .
             An
             Oak
             ,
             albeit
             it
             stand
             four
             hundred
             years
             ,
             or
             unto
             whatsoever
             height
             or
             greatness
             in
             that
             time
             it
             grows
             ,
             is
             still
             the
             same
             tree
             or
             vegetable
             body
             ,
             which
             it
             was
             at
             the
             first
             plantation
             :
             yet
             the
             Material
             Parts
             of
             it
             ,
             cannot
             be
             altogether
             ,
             or
             for
             the
             most
             part
             ,
             the
             same
             that
             they
             were
             .
             The
             whole
             Matter
             or
             bodily
             substance
             of
             it
             ,
             when
             it
             was
             first
             set
             ,
             was
             not
             the
             thousandth
             part
             of
             that
             bodily
             substance
             ,
             which
             after
             three
             hundred
             years
             growth
             ,
             it
             hath
             ;
             And
             of
             the
             matter
             ,
             which
             it
             had
             ,
             when
             it
             was
             but
             a
             yard
             high
             ,
             it
             is
             not
             imaginable
             that
             any
             one
             part
             ,
             so
             much
             as
             a
             pins
             head
             ,
             should
             be
             remaining
             the
             same
             it
             was
             ,
             after
             it
             come
             to
             be
             twenty
             yards
             in
             height
             and
             a
             yard
             in
             thickness
             .
             It
             could
             not
             grow
             in
             height
             or
             breadth
             ,
             unless
             some
             parts
             of
             the
             matter
             ,
             which
             it
             first
             had
             ,
             did
             dayly
             exhale
             or
             evaporate
             ,
             and
             new
             matter
             come
             into
             their
             places
             .
          
           
             Augmentation
             and
             growth
             ,
             in
             vegetables
             ,
             necessarily
             
               supposeth
               nutrition
            
             ;
             and
             
               nutrition
               includes
               a
               dayly
               decay
               of
               nutriment
               gotten
               ,
            
             or
             of
             the
             matter
             whereof
             the
             body
             consists
             ,
             and
             a
             new
             supply
             or
             reparation
             of
             the
             matter
             or
             substance
             lost
             or
             wasted
             by
             preparation
             of
             some
             new
             nutriment
             .
          
           
             A
             Raven
             likewise
             is
             the
             self
             same
             Fowl
             when
             it
             is
             ready
             to
             die
             for
             age
             ,
             that
             it
             was
             ,
             when
             it
             was
             first
             hatched
             ;
             but
             the
             
               matter
               of
               it
               cannot
               possibly
               be
               the
               self
               same
            
             ;
             it
             is
             not
             conceivable
             that
             so
             much
             as
             an
             inch
             of
             
               the
               same
               matter
            
             ,
             which
             it
             had
             when
             it
             was
             first
             hatched
             ,
             should
             continue
             in
             it
             ,
             
               the
               same
            
             till
             death
             .
             For
             its
             natural
             heat
             doth
             perpetually
             consume
             or
             wast
             some
             part
             of
             
             its
             matter
             or
             substance
             ;
             and
             its
             blood
             ,
             without
             perpetual
             nourishment
             by
             new
             food
             or
             matter
             prepared
             ,
             would
             be
             dried
             up
             by
             its
             natural
             heat
             ;
             For
             life
             consists
             in
             
               calido
               et
               humido
            
             ,
             in
             heat
             and
             moisture
             ,
             and
             cannot
             be
             continued
             in
             any
             live
             creature
             without
             continual
             nutriment
             ,
             more
             then
             the
             fire
             or
             flame
             can
             be
             preserved
             without
             fewel
             .
             Nor
             could
             the
             life
             ,
             or
             natural
             heat
             ,
             wherein
             life
             specially
             consists
             ,
             stand
             in
             such
             perpetual
             need
             of
             nutrition
             or
             new
             mater
             whereon
             to
             feed
             ,
             unless
             there
             were
             a
             continual
             dissolution
             of
             some
             
               material
               parts
            
             ,
             which
             vanish
             or
             expire
             out
             of
             the
             body
             ,
             though
             not
             so
             visibly
             ,
             yet
             as
             certainly
             ,
             as
             fume
             or
             smoak
             doth
             out
             of
             the
             fewel
             ,
             wherewith
             the
             fire
             or
             flame
             is
             fed
             .
             Unless
             there
             were
             some
             precedent
             diminution
             or
             wasting
             of
             the
             material
             parts
             in
             mans
             body
             ,
             there
             could
             be
             no
             proper
             growth
             or
             augmentation
             of
             the
             whole
             body
             ,
             or
             of
             every
             part
             ;
             For
             if
             every
             least
             particle
             did
             remain
             the
             same
             it
             was
             ,
             as
             well
             for
             quantitie
             as
             for
             qualitie
             ,
             the
             whole
             body
             could
             not
             be
             augmented
             in
             every
             part
             ,
             but
             it
             must
             be
             as
             great
             again
             as
             it
             was
             before
             ,
             after
             every
             such
             growth
             or
             Augmentation
             .
             For
             there
             can
             be
             no
             Augmentation
             or
             growth
             in
             any
             part
             otherwise
             then
             by
             addition
             of
             some
             sensible
             nutriment
             :
             Now
             if
             every
             least
             part
             be
             augmented
             by
             addition
             of
             some
             new
             or
             sensible
             matter
             or
             substance
             ,
             the
             addition
             ,
             which
             is
             made
             unto
             every
             least
             part
             ,
             would
             be
             as
             great
             as
             the
             part
             ,
             to
             which
             it
             is
             added
             :
             For
             it
             is
             supposed
             that
             every
             least
             part
             is
             augmented
             ,
             and
             augmented
             it
             cannot
             be
             ,
             but
             by
             addition
             of
             some
             other
             sensible
             body
             ,
             which
             cannot
             be
             less
             ,
             then
             the
             least
             part
             sensible
             of
             a
             body
             ;
             or
             of
             a
             sensible
             body
             .
          
           
             7.
             
             But
             if
             we
             grant
             ,
             as
             the
             truth
             is
             ,
             that
             the
             material
             parts
             of
             the
             body
             augmented
             remain
             not
             the
             self
             same
             to
             day
             ,
             which
             they
             were
             yesterday
             or
             a
             week
             ago
             ,
             but
             are
             still
             fluent
             and
             wasting
             ,
             
               other
               material
               parts
            
             coming
             into
             their
             place
             with
             some
             addition
             of
             quantitie
             ,
             so
             as
             the
             addition
             in
             bodies
             growing
             by
             dayly
             nutriment
             be
             still
             greater
             ,
             then
             the
             wast
             or
             diminution
             ,
             The
             manner
             of
             natural
             growth
             or
             augmentation
             may
             be
             easily
             conceived
             .
             And
             it
             was
             a
             truth
             of
             nature
             excellently
             expressed
             by
             the
             great
             
               Philosopher
               ;
               Aucto
               toto
               augetur
               quaelibet
               pars
               etiam
               minutissima
               :
               Whensoever
               the
               whole
               body
               is
               augmented
               ,
               every
               least
               part
               is
               augmented
               .
            
             As
             if
             the
             whole
             body
             in
             the
             space
             of
             a
             year
             be
             augmented
             by
             the
             quantitie
             of
             a
             palm
             or
             a
             span
             ,
             the
             thousandth
             part
             of
             the
             body
             must
             be
             augmented
             by
             the
             thousandth
             part
             of
             a
             palm
             or
             span
             .
             But
             thus
             the
             whole
             body
             (
             as
             the
             same
             Philosopher
             observes
             )
             is
             in
             every
             part
             augmented
             
               non
               quoad
               formam
               sed
               quoad
               materiam
               .
            
             And
             his
             reason
             is
             
               qua
               materia
               est
               in
               perpetuo
               fluxu
            
             ;
             because
             the
             material
             parts
             of
             mans
             body
             are
             perpetually
             fluent
             ,
             alwayes
             decaying
             and
             alwayes
             repaired
             .
             It
             is
             a
             maxim
             again
             of
             the
             same
             Philosopher
             ,
             that
             ,
             
               Auctum
               manet
               idem
               numero
            
             ,
             that
             every
             vegetable
             body
             being
             augmented
             (
             how
             long
             soever
             the
             growth
             or
             augmentation
             lasts
             )
             is
             
               numerically
               the
               same
            
             it
             was
             .
          
           
             
               The
               case
               then
               is
               clear
            
             out
             of
             the
             
               Book
               of
               Nature
            
             ,
             (
             by
             which
             the
             Atheist
             or
             infidel
             will
             only
             be
             tryed
             )
             That
             ,
             the
             body
             or
             bodily
             life
             of
             man
             ,
             how
             long
             soever
             he
             live
             ,
             remains
             
               one
               and
               the
               same
            
             from
             his
             birth
             unto
             his
             death
             ,
             albeit
             the
             matter
             of
             which
             his
             body
             is
             composed
             ,
             and
             wherein
             his
             life
             is
             seated
             ,
             do
             not
             remain
             the
             same
             .
             As
             the
             face
             or
             image
             of
             the
             Sun
             remains
             the
             same
             in
             a
             water
             or
             river
             ,
             albeit
             the
             parts
             of
             the
             water
             ,
             in
             which
             it
             is
             imprinted
             ,
             do
             not
             continue
             the
             same
             ,
             but
             as
             one
             portion
             of
             water
             slideth
             away
             ,
             another
             comes
             in
             its
             place
             ,
             altogether
             as
             apt
             to
             take
             the
             impression
             or
             picture
             of
             the
             Sun
             as
             the
             former
             ;
             Or
             as
             the
             light
             continues
             one
             and
             the
             same
             in
             a
             lamp
             ,
             albeit
             the
             oil
             ,
             which
             preserves
             its
             light
             ,
             do
             continually
             wast
             ;
             For
             one
             drop
             or
             portion
             of
             the
             same
             oyl
             ,
             or
             of
             new
             oyl
             poured
             in
             ,
             is
             as
             
             apt
             to
             continue
             the
             light
             ,
             as
             the
             former
             drops
             were
             ,
             which
             are
             wasted
             .
             The
             light
             then
             remains
             the
             self
             same
             ,
             albeit
             the
             oyl
             continually
             wast
             :
             So
             that
             unto
             numerical
             Identitie
             of
             the
             same
             light
             ,
             the
             numerical
             unitie
             or
             Identitie
             or
             the
             same
             portion
             of
             oil
             is
             not
             required
             ,
             cannot
             possibly
             be
             had
             .
             It
             sufficeth
             that
             the
             oyl
             or
             matter
             ,
             which
             feeds
             the
             lamp
             ,
             be
             the
             same
             by
             Equivalencie
             .
             By
             these
             and
             many
             like
             unquestionable
             instances
             in
             nature
             the
             Atheists
             or
             infidels
             supposition
             is
             altogether
             false
             ,
             to
             wit
             ,
             That
             ,
             
               unto
               the
               Resurrection
               of
               the
               same
               body
               ,
               or
               unto
               the
               restauration
               of
               the
               same
               bodily
               life
               ,
               the
               Identitie
               of
               matter
               ,
               or
               of
               material
               parts
               ,
               which
               it
               formerly
               had
               ,
               is
               necessarily
               required
               .
            
             I
             adde
             ,
             that
             ,
             This
             
               Identitie
               or
               unitie
               of
               matter
            
             is
             less
             needfull
             unto
             the
             numerical
             unitie
             or
             Identitie
             of
             mans
             body
             ,
             because
             the
             soul
             of
             man
             ,
             amongst
             all
             other
             vegetables
             ,
             is
             only
             immortal
             ,
             and
             remaineth
             the
             same
             it
             was
             after
             it
             be
             severed
             from
             the
             body
             .
          
           
             8.
             
             Taking
             then
             the
             
               first
               supposition
               of
               the
               Atheists
            
             as
             True
             ;
             Suppose
             the
             bodily
             matter
             of
             some
             men
             to
             have
             been
             altogether
             or
             
               intirely
               transubstantiatea
            
             or
             changed
             into
             the
             bodily
             substance
             of
             some
             other
             men
             ,
             and
             that
             two
             or
             three
             of
             such
             men
             might
             have
             the
             whole
             bodily
             substance
             of
             some
             other
             man
             ,
             or
             child
             ,
             in
             their
             bodies
             when
             they
             died
             :
             it
             is
             
               no
               probable
               Argument
               or
               forcible
               Objection
               ,
            
             to
             say
             ,
             
               This
               man
               ,
               or
               child
               ,
               whose
               bodily
               substance
               is
               supposed
               to
               be
               converted
               into
               the
               substance
               of
               other
               men
               ,
               cannot
               arise
               again
               with
               the
               same
               body
               ,
               which
               he
               had
               ,
               because
               he
               cannot
               have
               the
               same
               matter
               which
               he
               had
               ,
               unless
               the
               other
               lose
               some
               part
               of
               the
               matter
               ,
               which
               they
               had
               in
               them
               when
               they
               died
               .
            
             Suppose
             the
             material
             parts
             of
             every
             man
             were
             utterly
             annihilated
             when
             they
             died
             ,
             yet
             their
             bodies
             may
             be
             made
             the
             self
             same
             again
             ,
             which
             they
             were
             ,
             not
             only
             by
             Creation
             of
             new
             matter
             out
             of
             nothing
             ,
             but
             out
             of
             any
             matter
             or
             Elements
             prae-existent
             ,
             so
             prepared
             and
             proportioned
             to
             their
             individual
             nature
             or
             bodily
             life
             ,
             as
             the
             former
             was
             .
             For
             ,
             
               the
               numerical
               unitie
               or
               individual
               entitie
               of
               every
               nature
               consists
               in
               the
               unitie
               or
               proportioned
               correspondencie
               to
               that
               modell
               ,
               whereto
               the
               Almighty
               Creator
               did
               frame
               it
               .
            
          
           
             To
             conclude
             then
             ;
             seeing
             the
             
               Resurrection
               of
               the
               same
               bodies
            
             wherein
             we
             die
             ,
             must
             be
             wrought
             by
             the
             Power
             of
             God
             ,
             it
             is
             fitting
             that
             we
             refer
             
               the
               particular
               manner
               ,
               how
               our
               bodies
               shall
               be
               intirely
               restored
               ,
            
             unto
             God
             himself
             .
             We
             will
             not
             dispute
             whether
             the
             Resurrection
             of
             every
             man
             in
             his
             own
             body
             shall
             be
             wrought
             ,
             
               de
               facto
            
             ,
             by
             recollecting
             of
             the
             dust
             ,
             into
             which
             men
             are
             turned
             ;
             or
             of
             the
             same
             material
             parts
             which
             every
             man
             had
             when
             he
             died
             ;
             or
             whether
             it
             shall
             be
             wrought
             by
             Creation
             of
             some
             new
             matter
             ,
             or
             only
             by
             preparing
             some
             other
             Elementary
             matter
             prae-existent
             ,
             and
             working
             it
             into
             the
             same
             individual
             temper
             or
             constitution
             ,
             into
             which
             our
             bodily
             food
             or
             nutriment
             was
             wrought
             ,
             whilst
             we
             lived
             .
             It
             sufficeth
             to
             have
             shewed
             ,
             that
             
               every
               man
               may
               arise
               with
               his
               own
               body
               by
               any
               of
               the
               former
               wayes
            
             ;
             or
             partly
             by
             one
             ,
             partly
             by
             another
             .
          
           
             Lastly
             ,
             the
             
               Recollection
               of
               the
               same
               material
               fragments
            
             or
             reliques
             ,
             into
             which
             our
             bodies
             are
             dissolved
             ,
             is
             no
             more
             necessary
             by
             the
             
               Principles
               of
               nature
            
             or
             true
             Philosophie
             unto
             the
             constitution
             of
             the
             same
             bodies
             (
             at
             the
             day
             of
             the
             Resurrection
             )
             which
             before
             have
             been
             ,
             then
             the
             recollection
             or
             regresse
             of
             the
             same
             matter
             or
             nutriment
             ,
             whereof
             our
             blood
             or
             flesh
             was
             made
             ,
             or
             by
             which
             our
             life
             was
             preserved
             in
             childhood
             ,
             is
             unto
             the
             continuance
             or
             
             constitution
             of
             the
             same
             life
             ,
             flesh
             ,
             or
             blood
             in
             old
             age
             .
             The
             life
             of
             every
             man
             in
             old
             age
             is
             the
             same
             ,
             the
             body
             the
             same
             ,
             the
             flesh
             the
             same
             ,
             the
             blood
             the
             same
             ,
             which
             it
             was
             it
             childhood
             ;
             albeit
             the
             blood
             or
             greatest
             part
             of
             our
             bodies
             in
             childhood
             was
             made
             of
             one
             kind
             of
             nutriment
             ,
             and
             the
             blood
             ,
             which
             we
             have
             in
             mature
             or
             old
             age
             be
             made
             of
             another
             ,
             much
             different
             
             nutriment
             .
             Yea
             albeit
             we
             alter
             our
             food
             or
             diet
             every
             year
             ,
             yet
             our
             bodies
             remain
             still
             the
             same
             ,
             every
             finger
             the
             same
             ,
             whilst
             it
             continues
             in
             the
             body
             ,
             and
             whilst
             this
             bodily
             life
             continues
             .
             For
             albeit
             the
             nutriment
             be
             of
             divers
             kinds
             ,
             yet
             nature
             or
             the
             digestive
             facultie
             works
             all
             into
             one
             temper
             ,
             and
             this
             temper
             continues
             the
             same
             in
             divers
             portions
             of
             the
             matter
             which
             is
             continually
             fluent
             ,
             and
             the
             same
             only
             by
             Equivalencie
             .
          
           
             Now
             ,
             if
             nature
             by
             Gods
             appointment
             and
             co-operation
             can
             work
             divers
             kinds
             of
             food
             or
             nutriment
             into
             the
             same
             form
             or
             constitution
             ,
             it
             will
             be
             no
             improbable
             supposall
             to
             say
             ,
             that
             ,
             
               The
               God
               of
               nature
               can
               work
               any
               part
               of
               the
               Element
               of
               water
               ,
               of
               ayre
               ,
               or
               of
               earth
               ,
               any
               fragment
               or
               relique
               of
               Adams
               body
               into
               the
               same
               individual
               form
               or
               mould
               ,
               wherein
               the
               bodily
               life
               of
               the
               man
               ,
               that
               shall
               be
               last
               dead
               before
               Christs
               coming
               to
               Judgement
               ,
               did
               consist
               .
            
             Yet
             will
             it
             be
             no
             hard
             thing
             for
             God
             to
             make
             Adam
             the
             self
             same
             body
             ,
             wherein
             he
             died
             ,
             out
             of
             the
             reliques
             of
             this
             mans
             body
             .
          
           
             To
             work
             this
             mutual
             exchange
             between
             the
             material
             parts
             of
             several
             mens
             bodies
             without
             any
             hinderance
             or
             impeachment
             to
             the
             
               numerical
               Identity
               of
               any
               mans
               body
            
             ;
             or
             without
             any
             prejudice
             to
             this
             truth
             ,
             
               [
               That
               every
               man
               shall
               arise
               with
               his
               own
               body
               ]
            
             which
             ,
             we
             Christians
             believe
             ,
             is
             impossible
             to
             nature
             ,
             or
             to
             any
             natural
             causes
             ;
             they
             can
             be
             no
             Agents
             in
             this
             work
             :
             yet
             it
             is
             no
             wayes
             impossible
             (
             for
             it
             implyeth
             no
             contradiction
             )
             for
             nature
             thus
             to
             be
             wrought
             and
             fashioned
             by
             the
             Creator
             and
             preserver
             of
             mankind
             .
             In
             avouching
             thus
             much
             ,
             we
             say
             no
             more
             then
             some
             (
             I
             take
             it
             )
             meer
             Philosophers
             have
             delivered
             in
             other
             Termes
             .
             
               Quicquid
               potest
               prima
               causa
               per
               secundam
               ,
               idem
               potest
               per
               se
               sola
               .
               Whatsoever
               the
               first
               cause
               doth
               by
               the
               instrumental
               Agencie
               or
               service
               of
               second
               causes
               ,
               the
               same
               he
               may
               do
               by
               his
               sole
               Power
               ,
               without
               the
               service
               ,
               of
               any
               instrumental
               or
               second
               cause
               .
            
             Now
             God
             ,
             
               by
               the
               heart
               ,
               by
               the
               Liver
            
             and
             by
             the
             
               digestive
               facultie
            
             ,
             as
             by
             causes
             instrumental
             or
             secondary
             ,
             doth
             change
             the
             substance
             of
             herbs
             ,
             of
             fruits
             ,
             of
             fish
             ,
             of
             roots
             into
             the
             very
             substance
             of
             mans
             body
             ,
             without
             dissolving
             the
             unitie
             of
             his
             bodily
             life
             ;
             and
             therefore
             ,
             if
             it
             please
             him
             ,
             may
             change
             the
             material
             parts
             of
             one
             man
             into
             another
             mans
             body
             or
             substance
             ,
             without
             the
             help
             or
             instrumental
             service
             of
             the
             nutritive
             or
             digestive
             faculty
             ,
             or
             any
             other
             instrumental
             cause
             ;
             All
             this
             he
             may
             do
             immediatly
             by
             
               His
               sole
               Power
               ;
               But
               whether
               it
               be
               His
               Will
               so
               to
               do
               or
               no
               at
               the
               last
               day
               ,
               be
               it
               ever
               reserved
               with
               all
               reverence
               and
               submission
               to
               his
               infinite
               wisdom
               alone
               .
            
          
           
             9.
             
             One
             scruple
             more
             there
             is
             ,
             wherewith
             ingenuous
             minds
             and
             well
             affected
             
             may
             be
             sometimes
             touched
             .
             The
             doubt
             may
             be
             framed
             ,
             Thus.
             
               Although
               it
               be
               most
               true
               and
               evident
               from
               the
               Book
               of
               nature
               ,
               that
               the
               natural
               or
               digestive
               faculty
               of
               man
               doth
               preserve
               the
               unitie
               of
               bodily
               life
               entire
               by
               diversitie
               of
               mater
               or
               nutriment
               ,
               yet
               the
               living
               body
               so
               preserved
               is
               one
               and
               the
               same
               by
            
             continuation
             of
             existence
             
               or
               duration
               .
               His
               dayes
               ,
               whilst
               natural
               life
               continues
               ,
               are
               not
               cut
               off
               by
               death
               ,
               he
               doth
               not
               for
               a
               moment
               cease
               to
               be
               what
               he
               was
               :
               But
               when
               we
               speak
               of
               Resurrection
               from
               death
               ,
               when
               we
               say
               the
               dead
               shall
               arise
               with
               their
               own
               bodies
               ,
               here
               is
               a
               manifest
               interruption
               of
               bodily
               life
               ,
               or
               of
               mans
               duration
               in
               bodily
               life
               .
               His
               body
               ceaseth
               to
               be
               a
               living
               body
               as
               it
               was
               .
               And
               therefore
               if
               he
               must
               live
               again
               in
               the
               body
               ,
            
             the
             body
             
               to
               which
               his
               soul
               shall
               be
               united
               at
               his
               Resurrection
               ,
               may
               be
               called
               his
               own
               body
               ,
               because
               it
               shall
               be
               inhabited
               or
               possessed
               with
               his
               immortal
               soul
               ,
               but
               how
               shall
               it
               be
            
             The
             same
             body
             :
             
               which
               he
               formerly
               had
               ;
               seeing
               the
               existence
               or
               duration
               of
               him
               ,
               or
               of
               his
               soul
               in
               the
               body
               ,
               is
               divided
               by
               death
               ;
               and
               division
               destroyeth
               unitie
               ?
               This
               leaf
               or
               paper
               is
               one
               ,
               yet
               if
               we
               divide
               it
               in
               the
               middle
               ,
               it
               is
               no
               more
               one
               but
               two
               papers
               .
            
          
           
             The
             question
             then
             comes
             to
             this
             short
             and
             perspicuous
             issue
             .
             
               Whether
               the
            
             uninterrupted
             continuance
             of
             duration
             
               or
               existence
               ,
               or
               unitie
               of
               time
               ,
               wherewith
            
             
             
               the
               duration
               of
               mans
               life
               is
               measured
               ,
               be
               as
               necessary
               to
               the
               Unitie
               or
               Identity
               of
               his
               bodily
               Nature
               or
               Being
               ,
               as
               Unitie
               or
               Continuation
               of
               Quantitie
               is
               unto
               the
               Unitie
               of
               Bodies
               divisible
               or
               quantitative
               .
            
             The
             determination
             or
             Judgment
             is
             easie
             .
             The
             Book
             of
             Nature
             being
             Judge
             ,
             it
             is
             evident
             ;
             
               That
               Unitie
               of
               Time
               or
               continuation
               of
               mans
               life
               ,
               without
               interruption
               ,
               is
               but
               Accidental
               to
               the
               unitie
               of
               bodily
               nature
               or
               being
               .
            
             It
             is
             a
             circumstance
             only
             ,
             no
             such
             
               part
               of
               the
               Essence
            
             or
             nature
             ,
             as
             continuation
             or
             unitie
             of
             quantitie
             is
             of
             the
             unitie
             of
             bodies
             divisible
             ;
             for
             time
             and
             quantitie
             are
             by
             nature
             divisible
             ,
             whereas
             the
             nature
             of
             man
             ,
             or
             other
             things
             ,
             that
             exist
             in
             time
             ,
             is
             indivisible
             .
             It
             is
             true
             ,
             Division
             makes
             a
             pluralitie
             in
             things
             that
             are
             by
             nature
             divisible
             ,
             but
             not
             in
             natures
             indivisible
             .
             Every
             thing
             that
             is
             divisible
             ,
             though
             it
             be
             
               unum
               actu
            
             ,
             yet
             it
             is
             
               plura
               in
               potentiâ
            
             .
             In
             that
             it
             may
             be
             divided
             ,
             it
             is
             not
             purely
             ,
             simply
             ,
             or
             altogether
             one
             ,
             but
             may
             be
             made
             two
             or
             more
             .
             And
             whilst
             it
             remains
             one
             ,
             it
             is
             one
             by
             conjunction
             of
             parts
             .
             The
             entire
             substance
             of
             any
             natural
             bodie
             as
             it
             is
             divisible
             or
             subject
             to
             dimension
             ,
             cannot
             be
             contained
             under
             one
             part
             of
             quantitie
             ,
             but
             part
             of
             it
             is
             contained
             under
             one
             part
             of
             quantitie
             ,
             part
             of
             it
             under
             another
             :
             For
             ,
             
               Omne
               quantum
               habet
               partem
               extra
               partem
               ,
            
             and
             in
             that
             regard
             is
             divisible
             .
             The
             whole
             substance
             divisible
             cannot
             subsist
             ,
             but
             in
             the
             whole
             quantitie
             or
             measure
             .
          
           
             The
             higher
             and
             lower
             parts
             of
             a
             tree
             or
             pillar
             have
             no
             unitie
             betwixt
             themselves
             ,
             but
             as
             both
             are
             united
             to
             the
             middle
             parts
             .
             If
             it
             be
             divided
             in
             the
             middle
             ,
             the
             union
             and
             unity
             is
             lost
             ;
             after
             the
             division
             made
             it
             is
             not
             one
             but
             two
             ;
             one
             division
             makes
             its
             two
             ,
             two
             divisions
             makes
             it
             three
             .
             But
             in
             bodies
             sensible
             or
             vegetable
             ,
             considered
             as
             parts
             of
             the
             nature
             or
             essence
             of
             such
             Bodies
             ,
             the
             case
             is
             quite
             otherwise
             .
             A
             man
             is
             the
             
               same
               man
               ,
               the
               self
               same
               bodily
               substance
            
             or
             vegetable
             this
             year
             ,
             which
             he
             was
             three
             years
             ago
             ;
             and
             his
             bodily
             substance
             this
             year
             is
             not
             therefore
             one
             and
             the
             same
             with
             the
             bodily
             substance
             which
             he
             had
             three
             years
             ago
             ,
             because
             it
             is
             one
             with
             the
             bodily
             substance
             ,
             which
             he
             had
             the
             last
             year
             ;
             but
             intirely
             one
             and
             the
             same
             in
             all
             :
             We
             cannot
             say
             ,
             that
             part
             of
             his
             bodily
             nature
             was
             existent
             in
             the
             first
             year
             ,
             part
             in
             the
             second
             year
             ,
             and
             part
             in
             the
             third
             year
             ,
             for
             his
             whole
             bodily
             nature
             was
             intirely
             in
             the
             first
             year
             ,
             and
             in
             every
             part
             or
             hour
             of
             the
             first
             year
             :
             The
             same
             bodily
             nature
             was
             intirely
             in
             every
             hour
             of
             the
             second
             year
             ,
             and
             so
             in
             every
             hour
             of
             the
             third
             year
             .
             For
             though
             mans
             body
             be
             divisible
             in
             quantitie
             ;
             though
             his
             duration
             be
             likewise
             divisible
             ;
             yet
             his
             bodily
             nature
             is
             indivisible
             ,
             and
             intirely
             the
             same
             in
             every
             moment
             of
             its
             own
             duration
             .
             And
             for
             this
             Reason
             ,
             
               Although
               death
               may
               make
               a
               division
               or
               interruption
               in
               its
               duration
               or
               existence
               ;
               yet
               it
               makes
               no
               pluralitie
               or
               division
               in
               its
               nature
               :
            
             in
             what
             part
             of
             time
             soever
             his
             nature
             gets
             new
             existence
             ,
             it
             is
             intirely
             and
             indivisibly
             the
             same
             it
             was
             .
          
           
             10.
             
             The
             former
             Instance
             drawn
             from
             the
             
               Divisibilitie
               of
               a
               bodie
            
             subject
             to
             quantitie
             or
             dimension
             would
             hold
             much
             better
             Thus.
             
               As
               one
               part
               of
               such
               a
               body
               being
               separated
               from
               the
               rest
               ,
               (
               suppose
               a
               branch
               or
               slip
               of
               a
               tree
               being
               united
               to
               another
               tree
               by
               inoculation
               or
               ingrafting
               )
               remains
               the
            
             self
             same
             
               substance
               it
               was
               ,
               though
               it
               now
               exist
               not
               in
               the
               same
               tree
               ,
               but
               in
               another
               :
            
             So
             the
             bodily
             substance
             of
             man
             ,
             though
             cut
             off
             by
             death
             from
             the
             company
             of
             the
             living
             ,
             and
             severed
             from
             all
             co-existence
             with
             the
             things
             which
             now
             are
             ,
             may
             be
             the
             self
             same
             substance
             which
             it
             sometimes
             was
             ,
             although
             it
             get
             no
             co-existence
             with
             the
             things
             which
             now
             are
             ,
             but
             with
             the
             substances
             which
             shall
             be
             many
             hundred
             years
             hence
             ;
             it
             may
             be
             at
             that
             time
             the
             same
             which
             formerly
             it
             was
             ,
             as
             truly
             and
             properly
             ,
             as
             if
             it
             had
             continued
             its
             co-existence
             or
             actual
             being
             with
             the
             things
             which
             now
             are
             ,
             or
             actually
             shall
             be
             ,
             till
             it
             be
             again
             .
             As
             
             
             
             
             
             a
             slip
             or
             branch
             taken
             from
             a
             tree
             in
             France
             ,
             and
             ingrafted
             in
             a
             tree
             in
             England
             ,
             is
             as
             truly
             and
             properly
             the
             same
             branch
             it
             was
             ,
             as
             if
             it
             had
             continued
             still
             united
             to
             the
             same
             tree
             ,
             wherein
             it
             did
             first
             grow
             .
             In
             this
             later
             Case
             there
             is
             only
             
               A
               separation
               of
               place
               ,
               a
               pluralitie
               only
               of
               Unitions
               ,
            
             or
             Co-existences
             of
             the
             same
             branch
             with
             divers
             trees
             ,
             no
             
               pluralitie
               of
               branches
            
             .
          
           
             Suppose
             God
             had
             cut
             off
             Adams
             dayes
             on
             earth
             at
             the
             instant
             wherein
             he
             did
             eat
             the
             forbidden
             fruit
             ,
             and
             deferred
             his
             replantation
             in
             the
             Land
             of
             the
             living
             again
             until
             these
             times
             wherein
             we
             live
             ;
             here
             had
             been
             a
             separation
             of
             him
             from
             those
             times
             ,
             wherein
             he
             lived
             many
             hundred
             of
             years
             ;
             here
             had
             been
             a
             pluralitie
             of
             times
             ,
             wherein
             he
             lived
             ,
             a
             pluralitie
             of
             his
             Co-existences
             with
             divers
             times
             ,
             and
             with
             divers
             men
             ,
             no
             pluralitie
             of
             humane
             natures
             in
             Adam
             :
             His
             nature
             might
             have
             been
             
               one
               and
               the
               same
            
             as
             truly
             ,
             and
             as
             indivisibly
             
               one
               and
               the
               same
            
             in
             these
             times
             distant
             one
             from
             the
             other
             by
             the
             space
             of
             five
             thousand
             years
             ,
             as
             if
             he
             had
             lived
             from
             his
             first
             creation
             till
             the
             sounding
             of
             the
             last
             trump
             unto
             Judgment
             .
             And
             thus
             much
             of
             the
             Exceptions
             or
             Cavils
             made
             by
             Atheists
             or
             Infidels
             against
             
               This
               Article
               of
               the
               Resurrection
               ;
               In
               which
               we
               Christians
               believe
               ,
               That
               every
               man
               shall
               arise
               with
               his
               own
               body
               ,
               the
               same
               bodily
               substance
               ,
               which
               he
               had
               or
               was
               whilest
               he
               lived
               here
               on
               earth
               .
            
          
           
             11.
             
             And
             now
             for
             Application
             or
             Conclusion
             ;
             let
             us
             here
             suppose
             that
             the
             Atheist
             ,
             as
             he
             makes
             himself
             worse
             then
             a
             beast
             whilst
             he
             lives
             on
             earth
             ,
             could
             hope
             to
             make
             himself
             equal
             to
             beasts
             in
             his
             death
             ,
             or
             to
             be
             transformed
             into
             a
             swine
             .
             Imagine
             he
             should
             endeavour
             to
             drown
             his
             immortal
             soul
             in
             a
             Tavern
             ,
             or
             to
             bury
             his
             bodily
             natural
             Essence
             in
             the
             Stews
             ;
             suppose
             his
             body
             might
             ,
             by
             Venus
             fire
             ,
             or
             other
             loathsom
             fruits
             of
             filthy
             lusts
             ,
             be
             dissolved
             into
             ashes
             ,
             and
             the
             ashes
             of
             it
             be
             dispersed
             through
             all
             the
             winds
             :
             Imagine
             his
             bones
             might
             in
             some
             filthy
             puddle
             be
             resolved
             into
             slime
             ,
             and
             become
             the
             food
             or
             nutriment
             of
             crawling
             toads
             ,
             or
             of
             other
             more
             venemous
             creatures
             ;
             The
             pursuit
             of
             these
             his
             fearful
             desperate
             hopes
             could
             nothing
             avail
             him
             ,
             they
             would
             be
             at
             best
             but
             as
             pledges
             of
             greater
             shame
             and
             misery
             to
             befal
             him
             ;
             
               The
               powerful
               hand
               of
               his
               Almighty
               Iudge
            
             will
             raise
             him
             up
             at
             the
             last
             day
             with
             the
             same
             body
             ,
             which
             he
             had
             exposed
             to
             all
             this
             shame
             and
             misery
             ,
             with
             the
             
               self
               same
               body
               for
               nature
               and
               substance
               ,
            
             but
             not
             the
             same
             for
             qualitie
             or
             durabilitie
             ;
             For
             it
             shall
             after
             death
             be
             ten
             thousand
             times
             more
             capable
             of
             pain
             ,
             then
             in
             this
             life
             it
             was
             of
             pleasure
             .
             All
             his
             bodily
             pleasures
             came
             to
             an
             end
             before
             he
             came
             to
             an
             end
             of
             his
             bodily
             life
             :
             
               These
               alwayes
               die
               before
               he
               dies
               that
               hath
               wedded
               himself
               unto
               them
               .
            
             But
             his
             pain
             shall
             never
             die
             ,
             his
             paines
             though
             deadly
             shall
             never
             come
             to
             an
             end
             .
             These
             are
             the
             endless
             fruits
             of
             that
             mans
             short
             dayes
             on
             earth
             ,
             which
             wholly
             mispends
             his
             time
             in
             foolish
             bodily
             pleasures
             or
             noysom
             lusts
             .
             But
             for
             the
             souls
             of
             the
             Righteous
             (
             whatsoever
             become
             of
             their
             bodies
             after
             death
             )
             
               They
               are
               still
               in
               the
               hands
               of
               God
               ,
            
             they
             are
             wholly
             at
             his
             disposal
             ;
             whether
             those
             Bodies
             wherein
             they
             dwelt
             do
             fall
             by
             the
             enemies
             sword
             ,
             or
             come
             unto
             their
             graves
             in
             peace
             ,
             whether
             they
             become
             a
             prey
             unto
             the
             beasts
             of
             the
             field
             ,
             to
             the
             fowls
             of
             the
             Air
             ,
             or
             to
             the
             fishes
             of
             the
             Sea.
             And
             let
             us
             ,
             whilst
             we
             live
             ,
             establish
             our
             souls
             with
             this
             Doctrine
             of
             our
             Apostle
             ;
             And
             also
             lay
             that
             saying
             of
             Tertullian
             (
             recited
             before
             ,
             chapter
             13.
             
             §
             .
             9.
             )
             unto
             our
             hearts
             ;
             
               Consider
               a
               teipsum
               ,
               O
               homo
               ,
               &
               fidem
               rei
               invenies
               ;
               Recogita
               quid
               fueris
               ,
               antequam
               esses
               ,
               utique
               nihil
               :
            
             Consider
             thy self
             ,
             O
             man
             ,
             and
             thou
             shalt
             find
             the
             undoubted
             truth
             of
             what
             we
             teach
             ;
             recal
             to
             mind
             ,
             if
             thou
             canst
             ,
             what
             thou
             wast
             
               before
               thou
               wast
            
             ,
             and
             thou
             shalt
             find
             that
             thou
             wert
             
               nothing
               .
               Qui
               non
               eras
               ,
               factus
               es
               ;
               cum
               iterum
               non
               eris
               ,
               fies
               .
            
             There
             
             was
             a
             time
             when
             
               thou
               wast
               not
            
             ,
             and
             yet
             there
             was
             a
             time
             wherein
             
               thou
               wast
               made
            
             ;
             and
             albeit
             the
             times
             be
             now
             coming
             ,
             wherein
             thou
             shalt
             
               not
               be
            
             ,
             yet
             shalt
             thou
             
               be
               made
               again
            
             .
             All
             times
             are
             alike
             to
             God
             ;
             His
             power
             to
             make
             thee
             again
             cannot
             be
             restrained
             by
             thy
             weakness
             or
             
               not
               Being
            
             ;
             it
             cannot
             be
             shortened
             by
             any
             length
             of
             time
             ;
             All
             of
             us
             that
             now
             are
             ,
             all
             the
             Generations
             that
             hereafter
             shall
             be
             ,
             
               must
               appear
               before
               the
               Judgment
               Seat
               of
               Christ
               ,
               that
               all
               may
               receive
               in
               the
               body
               according
               to
               the
               things
               done
               in
               the
               body
               ,
               whether
               they
               be
               good
               or
               bad
               .
               For
               he
               shall
               recompence
               every
               man
               according
               to
               all
               his
               works
            
             ;
             Yea
             so
             recompence
             ,
             That
             both
             those
             which
             now
             deny
             it
             ,
             and
             those
             that
             now
             believe
             and
             confess
             it
             ,
             shall
             from
             experience
             then
             say
             ;
             
               Verily
               there
               is
               a
               Reward
               for
               the
               Righteous
               ;
               Doubtlesse
               there
               is
               a
               God
               that
               judgeth
               the
               earth
               .
            
          
        
         
           
             CHAP.
             XVI
             .
          
           
             
               1.
               
               COR.
               15
               ,
               16
               ,
               17
               ,
               20.
               
            
             
               
                 16.
                 
                 For
                 if
                 the
                 dead
                 Rise
                 not
                 ,
                 then
                 is
                 not
                 Christ
                 raised
                 .
              
               
                 17.
                 
                 And
                 if
                 Christ
                 be
                 not
                 raised
                 ,
                 your
                 faith
                 is
                 vain
                 ,
                 you
                 are
                 yet
                 in
                 your
                 sins
                 ,
                 &c.
                 
              
               
                 20.
                 
                 But
                 now
                 is
                 Christ
                 risen
                 from
                 the
                 dead
                 ,
                 and
                 become
                 the
                 First-Fruits
                 of
                 them
                 that
                 slept
                 .
              
            
          
           
             
               
                 The
                 Apostles
              
               Method
               
                 in
                 proving
              
               The
               Resurrection
               
                 peculiar
                 ,
                 and
                 yet
                 artificial
                 .
                 His
                 way
                 of
                 mutual
                 or
                 reciprocal
              
               Inference
               both
               Negative
               and
               Assertive
               ,
               
                 justified
                 ;
                 and
                 shewed
                 ,
                 That
                 both
                 these
              
               Inferences
               ,
               
                 naturally
                 arise
                 ,
                 and
                 may
                 concludently
                 be
                 gathered
                 from
                 the
              
               Text
               ,
               
                 and
                 from
                 the
              
               Principles
               
                 of
                 Christian
                 Belief
                 .
                 Wherein
                 the
                 witness
                 (
                 false
                 upon
                 supposition
                 ,
                 verse
              
               14
               ,
               &
               15.
               )
               
                 should
                 consist
                 .
                 That
                 Philosophical
                 Principle
              
               [
               Deus
               &
               natura
               nihil
               faciunt
               frustrà
               ]
               
                 divinely
                 improved
                 .
                 Gods
                 special
                 and
                 admirable
                 works
                 have
                 ever
                 ,
                 A
                 Correspondent
                 ;
                 That
                 is
                 ,
                 some
                 extraordinarie
                 rare
                 End.
                 How
                 sin
                 is
                 taken
                 away
              
               by
               Christ's
               death
               :
               
                 How
                 by
                 His
                 Resurrection
                 .
                 How
                 we
                 are
                 justified
              
               by
               Christ's
               Resurrection
               .
               
                 How
                 we
                 may
                 try
                 our selves
                 ,
                 and
                 know
                 ,
              
               Whether
               we
               rightly
               believe
               this
               Article
               ,
               Of
               the
               Resurrection
               of
               the
               Dead
               ,
               or
               No.
               
            
          
           
             1.
             
             THat
             the
             Resurrection
             from
             death
             to
             life
             is
             
               in
               nature
            
             possible
             (
             as
             implying
             no
             Contradiction
             )
             though
             
               unto
               nature
            
             or
             any
             
               natural
               Agent
            
             most
             impossible
             ,
             hath
             been
             discussed
             at
             large
             before
             .
             That
             there
             shall
             ,
             
               De
               Facto
            
             ,
             be
             a
             Resurrection
             unto
             Glorie
             ,
             meerly
             depends
             upon
             the
             
               Will
               and
               Pleasure
            
             ,
             or
             
               powerful
               Ordinance
            
             of
             God
             ;
             who
             ,
             as
             we
             believe
             ,
             is
             able
             to
             effect
             whatsoever
             
               His
               Will
            
             or
             Pleasure
             is
             should
             be
             wrought
             .
             And
             our
             
               Belief
               of
               this
               Resurrection
            
             
             unto
             Glorie
             must
             be
             grounded
             upon
             
               His
               Will
            
             and
             pleasure
             revealed
             in
             Scriptures
             .
          
           
             How
             
               Gods
               Will
            
             and
             Pleasure
             to
             raise
             up
             the
             Dead
             in
             Christ
             ,
             to
             an
             endless
             ,
             immortal
             and
             most
             happy
             Life
             ,
             hath
             been
             clearly
             revealed
             by
             his
             Prophets
             in
             The
             Old
             Testament
             ,
             I
             have
             shewed
             other-where
             :
             and
             any
             one
             ,
             of
             ordinary
             observation
             in
             Reading
             the
             Scriptures
             and
             Commentators
             ,
             may
             Collect.
             Especially
             ,
             taking
             Example
             and
             light
             ,
             from
             our
             blessed
             Saviour
             his
             managing
             
               that
               Text
               ,
               Exod.
            
             3.
             6.
             
             
               [
               I
               am
               the
               God
               of
               Abraham
               ,
            
             &c.
             ]
             in
             his
             Argument
             with
             the
             Sadduces
             ,
             who
             both
             denied
             the
             Resurrection
             ,
             and
             disputed
             (
             as
             they
             thought
             subtilly
             and
             irrefragably
             )
             against
             it
             :
             And
             observing
             the
             great
             dexteritie
             of
             St.
             
               Peter
               in
               the
               second
            
             ,
             and
             of
             St.
             Paul
             in
             the
             thirteenth
             of
             the
             Acts
             ,
             in
             proving
             the
             Resurrection
             of
             Christ
             out
             of
             the
             Psalms
             ,
             and
             out
             of
             the
             Prophet
             Isaiah
             :
             and
             how
             fitly
             St.
             Paul
             in
             the
             54.
             and
             55.
             verses
             of
             this
             Chapter
             ,
             makes
             application
             of
             the
             Prophecie
             of
             Hosea
             (
             Chap.
             13.
             v.
             14.
             )
             unto
             the
             proper
             matter
             and
             season
             wherein
             it
             shall
             Consummativè
             be
             fulfilled
             .
          
           
             I
             shall
             here
             make
             such
             observations
             as
             naturally
             arise
             from
             the
             verses
             before
             recited
             ;
             and
             from
             other
             verses
             in
             that
             Chapter
             ;
             wherein
             ,
             
               The
               Apostle
            
             useth
             
               such
               a
               method
            
             or
             manner
             of
             Argument
             ,
             to
             prove
             the
             Resurrection
             from
             the
             Dead
             ,
             as
             neither
             Moses
             nor
             any
             Prophet
             had
             used
             before
             .
             They
             indeed
             foretold
             and
             fore-signified
             respectively
             ,
             that
             Christ
             should
             die
             and
             rise
             again
             :
             and
             that
             all
             ,
             which
             believe
             in
             him
             ,
             should
             be
             raised
             to
             a
             life
             immortal
             with
             him
             .
             But
             the
             Connexion
             betwixt
             these
             two
             Assertions
             (
             which
             we
             are
             bound
             severally
             to
             believe
             from
             the
             authoritie
             of
             Moses
             and
             the
             Prophets
             )
             as
             ,
             
               That
               Christs
               Resurrection
               from
               the
               grave
               should
               be
               the
            
             necessarie
             Cause
             
               of
               our
               Resurrection
            
             ;
             or
             ,
             That
             
               our
               future
               Resurrection
               should
               necessarily
               infer
               Christs
               Resurrection
               from
               the
               dead
            
             ;
             or
             ,
             
               that
               the
               denial
               or
               doubt
               of
               our
               Resurrection
               should
               infer
               a
               denial
               or
               doubt
               of
               his
               Resurrection
               ,
            
             is
             more
             then
             can
             easily
             be
             gathered
             out
             of
             Moses
             or
             the
             Prophets
             .
          
           
             This
             
               mutual
               Inference
            
             of
             the
             ones
             Resurrection
             by
             the
             other
             ,
             whether
             Negatively
             or
             Assertively
             ,
             was
             
               first
               made
            
             by
             our
             Apostle
             in
             this
             place
             ,
             at
             least
             in
             
               expresse
               Terms
            
             ,
             though
             implicitely
             made
             by
             our
             Saviour
             before
             .
          
           
             Our
             Apostle
             in
             making
             this
             
               mutual
               Inference
            
             ,
             seems
             in
             the
             Judgment
             of
             some
             ,
             to
             transgress
             or
             violate
             the
             
               Laws
               of
               Argumentation
            
             generally
             agreed
             upon
             
             in
             the
             
               School
               of
               nature
            
             ,
             which
             notwithstanding
             he
             elsewhere
             and
             usually
             more
             exquisitely
             observes
             ,
             then
             any
             Naturalist
             doth
             .
          
           
             The
             Inferences
             made
             by
             our
             Apostle
             are
             radically
             and
             generally
             Two.
             The
             One
             Negative
             ,
             
               Per
               Reductionem
               ad
               impossibile
               ,
               aut
               absurdum
               :
            
             The
             other
             Affirmative
             ,
             by
             Positive
             Proof
             .
          
           
             The
             Negative
             hath
             many
             branches
             :
          
           
             The
             First
             is
             ,
             ver
             .
             13.
             
             
               If
               there
               be
               no
               Resurrection
               of
               the
               dead
               ,
               then
               is
               Christ
               not
               risen
               .
            
          
           
             The
             Second
             springs
             out
             of
             this
             ,
             in
             the
             14.
             verse
             ;
             
               And
               if
               Christ
               be
               not
               risen
               ,
               then
               is
               our
               preaching
               vain
               ,
               and
               your
               faith
               is
               also
               vain
               .
            
             And
             yet
             of
             this
             their
             Faith
             One
             Branch
             was
             ,
             
               Their
               Belief
               in
               Christs
               death
            
             and
             passion
             .
          
           
             The
             Third
             Branch
             seems
             to
             spring
             out
             of
             both
             these
             ,
             verse
             15.
             
             
               Yea
               and
               we
               are
               found
               false
               witnesses
               of
               God
               ,
               because
               we
               have
               testified
               of
               God
               ,
               that
               he
               raised
               up
               Christ
               ,
               whom
               he
               raised
               not
               up
               ,
               if
               so
               be
               that
               the
               dead
               rise
               not
               .
            
          
           
             The
             First
             Branch
             is
             resumed
             again
             by
             our
             Apostle
             in
             the
             sixteenth
             verse
             :
             and
             the
             Second
             likewise
             in
             the
             seventeenth
             ,
             with
             this
             Addition
             ,
             that
             ,
             
               If
               Christ
               be
               not
               raised
               ,
               then
               such
               as
               believe
               in
               Christ
               are
               yet
               in
               their
               sins
               .
            
             And
             ver
             .
             18.
             
             Then
             
               they
               which
               are
               fallen
               asleep
               in
               Christ
               are
               perished
            
             ;
             not
             only
             frustrated
             of
             
             their
             hopes
             of
             the
             life
             to
             come
             ,
             but
             deprived
             or
             couzened
             of
             such
             pleasures
             or
             contentments
             of
             this
             life
             ,
             as
             the
             unbelievers
             injoy
             ,
             and
             without
             loss
             or
             detriment
             might
             injoy
             ,
             if
             the
             dead
             were
             not
             to
             be
             raised
             up
             ;
             or
             if
             Christ
             were
             not
             already
             raised
             from
             the
             dead
             .
             For
             he
             saith
             ,
             ver
             .
             19.
             
             
               If
               in
               this
               life
               only
               we
               have
               hope
               in
               Christ
               ,
               we
               are
               of
               all
               men
               most
               miserable
               .
            
          
           
             The
             affirmative
             inference
             is
             contained
             in
             ver
             .
             12.
             
             (
             &
             20.
             )
             
               Now
               if
               Christ
               be
               Preached
               that
               he
               rose
               from
               the
               dead
               ,
               how
               say
               some
               among
               you
               ,
               that
               there
               is
               no
               Resurrection
               from
               the
               dead
               ?
            
             
               This
               interrogation
               resolved
               into
               an
               Affirmative
               ,
               imports
               thus
               much
               ;
               If
               we
               truly
               Preach
               ,
               and
               you
               truly
               believe
               ,
               that
               Christ
               was
               raised
               from
               the
               dead
               ,
               then
               we
               must
               of
               necessity
               Preach
               ,
               and
               you
               of
               necessity
               believe
               ,
               that
               there
               shall
               be
               a
               general
               Resurrection
               of
               the
               dead
               ,
               and
               that
               such
               as
               die
               in
               Christ
               shall
               be
               raised
               up
               to
               immortal
               Glory
               .
               And
               this
               affirmative
               is
               expressly
               assumed
               by
               our
               Apostle
               ,
               ver
               .
               20.
               
               But
               now
               is
               Christ
               risen
               from
               the
               dead
               ,
               and
               become
               the
               first
               fruits
               of
               them
               that
               slept
               .
            
             And
             afterward
             ,
             by
             him
             powerfully
             re-inforced
             ,
             as
             may
             be
             seen
             ,
             in
             the
             21
             ,
             22
             ,
             &
             23.
             verses
             .
          
           
             That
             this
             is
             our
             Apostles
             intent
             and
             meaning
             there
             can
             be
             no
             question
             ;
             All
             
               The
               difficultie
               is
               ,
               how
               either
               the
               Negative
               inferences
               or
               inconveniences
            
             
             
               which
               he
               presseth
               upon
               such
               as
               deny
               the
               Resurrection
               of
               the
               dead
               ,
               or
               the
               affirmative
               points
               which
               he
               chargeth
               these
               Corinthians
               ,
               and
               in
               them
               ,
               us
               ,
               undoubtedly
               to
               believe
               ,
               can
               be
               concludently
               gathered
               from
               the
               principles
               of
               our
               beleif
               .
            
          
           
             2.
             
             To
             begin
             with
             the
             Negative
             Inferences
             ,
             and
             in
             particular
             with
             the
             third
             Branch
             ,
             ver
             .
             15.
             
             Yea
             ,
             and
             
               We
               are
               found
               false
               witnesses
               of
               God
               ,
            
             &c.
             
             
               Let
               us
               examine
               wherein
               did
               ,
               wherein
               could
               ,
               the
               falshood
               of
               this
               Testimonie
               consist
               ?
            
          
           
             Some
             perhaps
             would
             reply
             ,
             that
             ,
             
               We
               are
               not
               to
               say
               any
               thing
               of
               God
               (
               though
               not
               benefitting
               his
               Majestie
               ,
               )
            
             but
             that
             which
             is
             most
             true
             .
             We
             are
             not
             indeed
             ;
             so
             far
             as
             we
             know
             or
             believe
             :
             But
             albeit
             we
             fail
             in
             that
             we
             speak
             of
             him
             ,
             yet
             this
             is
             not
             enough
             to
             convince
             us
             of
             bearing
             false
             Testimony
             of
             Him.
             To
             say
             or
             speak
             that
             of
             any
             which
             we
             take
             to
             be
             the
             Truth
             ,
             and
             to
             say
             it
             ,
             not
             with
             purpose
             to
             caluminate
             or
             slander
             ,
             but
             rather
             to
             his
             praise
             or
             commendations
             ,
             is
             not
             to
             bear
             false
             Testimonie
             of
             him
             ,
             much
             less
             against
             him
             ;
             albeit
             we
             be
             out
             of
             charitie
             mistaken
             in
             that
             which
             we
             say
             of
             him
             .
             Admit
             then
             ,
             That
             the
             Apostle
             had
             been
             in
             some
             errour
             concerning
             
               the
               Resurrection
            
             ,
             when
             he
             first
             taught
             the
             Romans
             and
             these
             Corinthians
             ;
             That
             ,
             As
             Christ
             was
             raised
             from
             the
             dead
             to
             life
             immortal
             ,
             so
             we
             also
             in
             good
             time
             shall
             be
             raised
             to
             the
             same
             or
             like
             imortal
             life
             ;
             and
             ,
             that
             ,
             as
             he
             ,
             So
             we
             also
             ,
             should
             be
             raised
             by
             the
             immediate
             power
             of
             God
             ,
             his
             supposed
             mistake
             in
             the
             latter
             ,
             could
             not
             convince
             him
             of
             bearing
             false
             Testimonie
             on
             Gods
             behalf
             ,
             seeing
             that
             which
             he
             saith
             concerning
             the
             Resurrection
             of
             others
             (
             besides
             Christ
             )
             from
             the
             dead
             ,
             doth
             tend
             to
             Gods
             glory
             .
             For
             to
             bear
             false
             Testimony
             of
             or
             against
             any
             ,
             Doth
             alwayes
             include
             some
             mater
             of
             imputation
             ,
             of
             aspersion
             ,
             or
             prejudice
             ;
             Whether
             we
             bear
             such
             testimony
             of
             God
             or
             of
             man.
             
          
           
             What
             imputation
             or
             prejudice
             was
             it
             then
             to
             affirm
             ,
             
               that
               God
               had
               raised
               up
               Christ
               from
               the
               dead
               ,
            
             if
             there
             were
             no
             general
             Resurrection
             of
             others
             from
             the
             dead
             ?
             or
             wherein
             doth
             the
             falshood
             of
             the
             testimonie
             ,
             which
             our
             Apostle
             seeks
             to
             avert
             from
             himself
             ,
             punctually
             consist
             ?
             Did
             it
             consist
             in
             saying
             ,
             
               That
               he
               raised
               up
               Christ
               ,
               whom
               he
               did
               not
               raise
               up
               ,
               if
               so
               be
               the
               dead
               rise
               not
               ?
            
             The
             Apostle
             doth
             not
             suppose
             it
             as
             questionable
             (
             much
             lesse
             simply
             deny
             it
             )
             
             
               That
               God
               did
               raise
               up
               Christ
               from
               the
               dead
            
             ;
             but
             only
             deduceth
             his
             adversary
             to
             
               this
               inconvenience
               or
               absurditie
               ,
               that
               if
               the
               dead
               were
               not
               raised
               up
               ,
               then
               Christ
               was
               not
               raised
               ,
               and
               that
               he
               had
               born
               false
               witness
               of
               God
               in
               saying
               that
               he
               had
               raised
               up
               Christ
               .
            
             So
             that
             ,
             
               The
               ground
               of
               the
               false
               Testimony
               lies
               in
               the
               denying
               of
               others
               Resurrection
               from
               the
               dead
               .
            
             Yea
             to
             avouch
             
               that
               God
               did
               raise
               up
               Christ
               from
               the
               dead
            
             (
             although
             the
             fact
             were
             true
             and
             unquestionable
             
               that
               God
               did
               raise
               him
               up
               ,
               )
            
             were
             in
             our
             Apostles
             Divinitie
             to
             lay
             an
             imputation
             or
             slander
             on
             God
             ,
             
               if
               so
               be
               that
               such
               as
               beleive
               in
               Christ
               ,
               and
               die
               in
               Christ
               ,
               should
               not
               be
               raised
               up
            
             unto
             blisse
             and
             glory
             :
             Better
             it
             were
             (
             or
             at
             least
             less
             evil
             )
             in
             our
             Apostles
             Judgement
             ,
             to
             deny
             
               that
               Christ
               was
               risen
               from
               the
               dead
               ,
            
             then
             granting
             This
             ,
             to
             deny
             
               The
               Resurrection
               of
               such
               as
               sleep
               in
               Christ
               .
            
             For
             to
             grant
             the
             former
             and
             to
             deny
             the
             Latter
             ,
             were
             to
             cast
             an
             imputation
             of
             folly
             upon
             God
             ,
             and
             an
             aspersion
             of
             imposture
             upon
             the
             Son
             of
             God
             Christ
             Jesus
             our
             Lord.
             What
             imputation
             then
             is
             it
             unto
             God
             ,
             or
             how
             doth
             this
             Aspersion
             rise
             ,
             and
             fall
             upon
             Christ
             or
             his
             Apostle
             ,
             by
             granting
             that
             Christ
             was
             indeed
             raised
             up
             ;
             and
             yet
             denying
             ,
             that
             the
             dead
             shall
             be
             raised
             up
             again
             ?
          
           
             3.
             
             It
             is
             a
             
               Maxim
               in
               Philosophie
            
             generally
             acknowledged
             if
             not
             first
             conceived
             
             by
             the
             heathens
             :
             
               [
               Deus
               et
               natura
               nihil
               frustra
               Faciunt
               ,
               God
               and
               nature
               work
               nothing
               in
               vain
               .
               ]
            
             From
             this
             principle
             such
             of
             the
             heathens
             as
             knew
             not
             God
             ,
             such
             as
             denyed
             His
             providence
             ,
             or
             knew
             not
             how
             to
             distinguish
             him
             or
             it
             from
             nature
             ,
             held
             it
             an
             impietie
             or
             prophaness
             ,
             to
             slander
             nature
             either
             of
             Errour
             in
             her
             working
             ,
             or
             of
             folly
             in
             producing
             effects
             to
             no
             good
             end
             or
             purpose
             .
             Some
             there
             were
             ,
             which
             did
             question
             whether
             Monsters
             (
             as
             children
             ,
             which
             are
             born
             with
             two
             heads
             ,
             with
             more
             Toes
             or
             fingers
             then
             are
             usual
             &c.
             )
             were
             not
             
               Errata
               naturae
            
             ,
             errours
             ,
             imperfections
             or
             oversights
             of
             nature
             .
             But
             they
             finally
             resolve
             ,
             that
             albeit
             such
             events
             might
             fall
             out
             by
             the
             errour
             ,
             or
             contrary
             to
             the
             intentions
             or
             indeavours
             of
             
               That
               particular
               nature
            
             ,
             wherein
             these
             misfigurations
             were
             found
             ;
             yet
             they
             were
             intended
             by
             a
             more
             General
             nature
             ,
             and
             intended
             by
             it
             to
             some
             good
             use
             and
             purpose
             :
             As
             ,
             commonly
             ,
             prodigious
             births
             do
             portend
             somewhat
             ,
             whose
             knowledge
             is
             usefull
             and
             good
             for
             others
             .
             Now
             the
             Heathens
             erred
             in
             ascribing
             that
             ,
             to
             general
             or
             universal
             Nature
             ,
             which
             was
             peculiar
             unto
             God
             ,
             who
             is
             the
             Author
             ,
             Moderator
             ,
             and
             guide
             of
             Nature
             ,
             whether
             general
             or
             particular
             .
          
           
             And
             if
             by
             general
             or
             Universal
             nature
             they
             meant
             no
             other
             thing
             ,
             then
             we
             do
             by
             the
             guide
             and
             God
             of
             nature
             ,
             
               Mentem
               teneant
               ,
               Linguam
               corrigant
            
             ,
             their
             meaning
             was
             good
             ,
             but
             their
             expression
             of
             it
             much
             amiss
             .
             This
             we
             know
             ,
             that
             God
             doth
             suffer
             or
             cause
             nature
             oft
             times
             to
             miscarry
             in
             her
             course
             or
             projects
             for
             ends
             best
             known
             to
             himself
             .
             No
             man
             is
             born
             blind
             ,
             or
             deaf
             ,
             or
             dumb
             ,
             without
             some
             errour
             or
             defect
             in
             that
             particular
             nature
             ,
             whereof
             ,
             or
             by
             which
             ,
             his
             body
             is
             framed
             .
             All
             these
             and
             the
             like
             effects
             are
             besides
             the
             intention
             ,
             or
             contrary
             to
             the
             endeavour
             of
             nature
             ,
             which
             alwayes
             aymes
             at
             the
             best
             .
             Hence
             our
             Saviours
             Disciples
             ,
             as
             we
             read
             ,
             John
             9.
             ver
             .
             2.
             
             
               When
               they
               saw
               a
               man
               ,
               which
               was
               blind
               from
               his
               birth
               ,
               asked
               of
               their
               master
               ;
               who
               did
               sin
               ,
               this
               man
               or
               his
               parents
               ,
               that
               he
               was
               born
               blind
               ?
            
             They
             had
             not
             moved
             this
             Question
             ,
             unless
             by
             light
             of
             nature
             they
             had
             known
             ,
             that
             blindness
             from
             his
             birth
             ,
             was
             contrarie
             to
             the
             ordinarie
             and
             common
             course
             of
             nature
             ;
             though
             not
             contrarie
             but
             consonant
             ,
             to
             the
             
               Will
               of
               God
            
             in
             this
             particular
             .
             For
             it
             is
             more
             then
             probable
             that
             they
             had
             read
             ,
             though
             then
             perhaps
             they
             did
             not
             actually
             remember
             ,
             
               who
               made
               the
               dumb
               or
               the
               deaf
               ,
               him
               that
               seeth
               or
               the
               blind
               ?
               Have
               not
               I
               the
               Lord
               ?
            
             Exod.
             4.
             11.
             
             God
             ,
             they
             likewise
             knew
             ,
             did
             for
             some
             good
             end
             or
             just
             cause
             ,
             either
             suffer
             or
             
             cause
             nature
             to
             miscarry
             in
             this
             man
             ;
             And
             they
             likewise
             knew
             sin
             to
             be
             a
             just
             cause
             of
             many
             miscarriages
             in
             the
             humane
             nature
             .
             And
             hence
             they
             question
             ,
             
               Whether
               God
               had
               punished
               this
               man
               with
               blindness
               from
               the
               birth
               for
               his
               own
               or
               for
               his
               parents
               sins
               .
            
          
           
             But
             they
             themselves
             did
             erre
             in
             collecting
             ,
             That
             extraordinarie
             blindness
             had
             befallen
             him
             ,
             either
             for
             some
             extraordinarie
             sins
             of
             his
             own
             ,
             or
             of
             his
             parents
             ,
             and
             this
             error
             our
             Saviour
             rectifies
             ver
             .
             3.
             
             
               Neither
               hath
               this
               man
               sinned
               ,
               nor
               his
               parents
            
             ;
             that
             is
             ,
             
               neither
               of
               them
               were
               more
               extraordinarie
               sinners
               then
               others
               were
               ,
            
             who
             neither
             were
             blind
             themselves
             ,
             nor
             had
             children
             that
             were
             blind
             from
             the
             birth
             .
             The
             true
             cause
             of
             this
             defect
             in
             natures
             work
             in
             framing
             this
             man
             ;
             the
             true
             reason
             why
             he
             was
             born
             blind
             (
             as
             our
             Saviour
             expresseth
             in
             the
             next
             words
             )
             was
             ,
             
               that
               the
               works
               of
               God
               should
               be
               made
               manifest
               in
               him
               .
            
             So
             true
             it
             is
             ,
             which
             the
             heathens
             had
             observed
             ,
             
               [
               Deus
               et
               natura
               nihil
               frustrà
               faciunt
               .
               ]
            
             It
             was
             not
             in
             vain
             ,
             nor
             to
             no
             purpose
             ,
             that
             nature
             did
             not
             effect
             or
             accomplish
             her
             work
             in
             this
             poor
             man
             ;
             for
             by
             this
             means
             ,
             Gods
             works
             in
             him
             were
             more
             manifest
             to
             himself
             and
             others
             ,
             then
             if
             he
             had
             been
             born
             with
             Eagles
             eyes
             .
             He
             was
             not
             only
             cured
             miraculously
             of
             his
             native
             blindness
             ,
             but
             the
             eyes
             of
             his
             understanding
             by
             this
             miraculous
             cure
             were
             opened
             and
             inlightned
             to
             see
             more
             for
             his
             souls
             health
             ,
             then
             the
             learned
             Scribes
             and
             Pharisees
             did
             ,
             in
             whom
             neither
             nature
             nor
             Art
             had
             been
             defective
             .
          
           
             4.
             
             Galen
             ,
             that
             great
             Physician
             and
             curious
             searcher
             into
             all
             the
             secrets
             of
             the
             humane
             nature
             ,
             had
             well
             observed
             ,
             That
             there
             is
             no
             part
             nor
             parcell
             in
             the
             whole
             body
             of
             man
             ,
             which
             hath
             not
             its
             proper
             use
             .
             And
             from
             contemplation
             of
             this
             undoubted
             Truth
             ;
             he
             was
             inforced
             to
             acknowledge
             ,
             what
             otherwise
             he
             seemd
             to
             deny
             ,
             
               Divinum
               Opificem
               ,
               A
               Divine
               Artificer
            
             or
             worker
             ,
             even
             of
             the
             least
             and
             most
             contemptible
             parts
             of
             mans
             natural
             bodie
             .
             And
             of
             
               This
               work
               of
               God
            
             ,
             though
             much
             defaced
             by
             our
             first
             parents
             sin
             ,
             he
             gave
             the
             like
             verdict
             that
             God
             himself
             did
             of
             all
             his
             works
             ;
             That
             
               every
               part
               of
               mans
               body
               was
               good
               ,
               exceeding
               good
               ,
               and
               admirably
               framed
               to
               its
               proper
               use
               or
               function
               .
            
             The
             most
             artificial
             works
             of
             man
             ,
             of
             the
             most
             exquisit
             ,
             and
             most
             industrious
             Artificer
             ,
             will
             alwayes
             admit
             some
             errours
             and
             defects
             ;
             no
             work
             of
             man
             is
             good
             in
             its
             kind
             ;
             That
             is
             the
             best
             ,
             which
             hath
             the
             fewest
             faults
             or
             oversights
             ,
             or
             is
             adorned
             with
             the
             fewest
             impertinent
             or
             unuseful
             beautifications
             ;
             Whereas
             the
             works
             of
             nature
             ,
             even
             the
             defects
             of
             particular
             nature
             ,
             are
             useful
             and
             profitable
             for
             the
             setting
             forth
             of
             Gods
             glory
             ,
             and
             for
             procurement
             or
             advancement
             of
             the
             publick
             good
             .
             Now
             if
             the
             ordinary
             works
             of
             nature
             (
             which
             be
             likewise
             the
             works
             of
             God
             )
             be
             never
             vain
             ,
             idle
             ,
             or
             impertinent
             ;
             but
             have
             a
             correspondent
             use
             or
             End
             ,
             to
             which
             without
             errour
             they
             serve
             ;
             
               Much
               more
               must
               the
               extraordinarie
               works
               of
               God
               be
               presupposed
               to
               have
               some
               special
               End
               or
               extraordinary
               use
               ,
               as
               proportionable
               to
               them
               ,
               as
               the
               end
               or
               use
               of
               ordinary
               works
               of
               nature
               are
               to
               the
               ordinary
               operations
               or
               indeavours
               of
               nature
               .
            
             Now
             our
             Apostle
             supposeth
             
               That
               our
               Saviours
               Resurrection
               from
               the
               dead
               ,
               was
               an
               extraordinary
               work
               of
               God
            
             ;
             The
             most
             remarkable
             work
             of
             God
             ,
             
             that
             had
             been
             manifested
             to
             the
             world
             ;
             
               and
               by
               necessarie
               consequence
               ,
               it
               must
               have
               an
               effect
               or
               end
               most
               remarkably
               correspondent
               unto
               it
            
             ;
             and
             what
             was
             that
             ?
             
               The
               resurrection
               of
               such
               as
               live
               and
               die
               in
               Christ
            
             ;
             or
             rather
             the
             manifestation
             of
             Gods
             glory
             and
             unspeakable
             goodness
             in
             their
             Resurrection
             unto
             immortal
             glory
             and
             happiness
             .
          
           
             5.
             
             The
             former
             principle
             
               [
               Deus
               nihil
               frustrà
               facit
            
             ]
             being
             thus
             far
             improved
             
               That
               all
               Gods
               special
               and
               admirable
               works
               tend
               to
               some
               special
               and
               admirable
               use
               and
               purpose
               :
               )
            
             both
             parts
             of
             our
             Apostles
             mutual
             inference
             ;
             as
             well
             the
             Negative
             ;
             
             
               [
               If
               the
               dead
               rise
               not
               ,
               then
               is
               not
               Christ
               raised
               ,
               ]
            
             as
             the
             Affirmative
             ;
             
               [
               If
               Christ
               be
               raised
               ,
               then
               shall
               the
               dead
               arise
               ]
            
             will
             appear
             to
             be
             as
             Firm
             and
             sound
             ,
             as
             the
             mutual
             Inference
             of
             the
             Cause
             from
             the
             Effect
             ,
             and
             of
             the
             Effect
             from
             the
             Cause
             ;
             or
             as
             firm
             and
             sound
             as
             the
             mutual
             Inference
             of
             the
             Final
             Cause
             by
             the
             Efficient
             ,
             and
             of
             the
             Efficient
             by
             the
             Final
             .
             Albeit
             to
             speak
             properly
             ,
             and
             in
             the
             exact
             terms
             of
             the
             Schools
             ;
             
               The
               necessity
               of
               the
               Efficient
               Cause
               depends
               upon
               the
               necessity
               of
               the
               End
               ;
               The
               End
               makes
               the
               Efficient
               to
               be
               necessary
               ;
               The
               Efficient
               doth
               not
               make
               the
               End
               to
               be
               necessarie
               .
               The
               immediate
               proper
               Effect
               of
               the
               Efficient
               is
               not
               the
               End
               or
               final
               Cause
               it self
               ,
               but
            
             Medium
             proximè
             destinatum
             ad
             finem
             ,
             
               some
               Mean
               immediately
               destinated
               to
               the
               end
               ;
               without
               which
               the
               End
               or
               scope
               ,
               at
               which
               Nature
               in
               her
               operations
               aimed
               ,
               cannot
               be
               obtained
               .
            
          
           
             If
             one
             should
             ask
             why
             man
             and
             other
             terrestrial
             creatures
             have
             Lungs
             ,
             when
             as
             fishes
             (
             as
             most
             men
             and
             more
             probably
             think
             )
             have
             none
             ?
          
           
             The
             reason
             were
             good
             ,
             and
             the
             answer
             satisfactory
             ,
             to
             say
             ,
             That
             man
             and
             other
             like
             creatures
             stand
             in
             need
             of
             Respiration
             ,
             and
             so
             of
             Lungs
             to
             temperor
             cool
             their
             blood
             ,
             with
             whose
             excessive
             heat
             or
             distemper
             life
             otherwise
             would
             quickly
             be
             choaked
             .
             The
             preservation
             then
             of
             life
             is
             the
             End
             or
             Final
             Cause
             ,
             why
             man
             and
             other
             like
             creatures
             have
             Lungs
             .
             But
             why
             life
             should
             be
             preserved
             no
             Cause
             can
             be
             given
             in
             nature
             ;
             This
             is
             a
             Principle
             presupposed
             .
             Howbeit
             of
             respiration
             or
             breathing
             ,
             without
             which
             the
             life
             of
             man
             cannot
             be
             preserved
             or
             continued
             ,
             the
             Lungs
             are
             the
             true
             and
             proper
             Efficient
             Cause
             .
          
           
             This
             Mutual
             Inference
             is
             good
             ,
             
               Quicquid
               pulmones
               habet
               ,
               respirat
               ;
               Quicquid
               respirat
               ,
               pulmones
               habet
               .
            
             Whatsoever
             creature
             hath
             lungs
             ,
             hath
             also
             the
             benefit
             of
             breath
             or
             respiration
             ;
             This
             is
             an
             Argument
             from
             the
             Cause
             .
             And
             whatsoever
             hath
             the
             benefit
             of
             breathing
             or
             respiration
             hath
             lungs
             ;
             This
             is
             an
             Argument
             from
             the
             Effect
             .
             And
             again
             Negatively
             ;
             Whatsoever
             hath
             no
             lungs
             ,
             hath
             no
             benefit
             of
             breath
             or
             respiration
             .
             Whatsoever
             hath
             not
             the
             benefit
             of
             respiration
             hath
             no
             Lungs
             .
          
           
             In
             St.
             
               Pauls
               Divinity
            
             ,
             The
             manifestation
             of
             Gods
             Glory
             and
             Goodness
             in
             the
             Redemption
             of
             man
             ,
             is
             the
             End
             or
             Final
             Cause
             of
             all
             the
             Articles
             which
             we
             believe
             concerning
             
               Christ
               as
               God
               and
               man
            
             ;
             of
             which
             ,
             even
             for
             this
             reason
             ,
             we
             are
             to
             seek
             no
             further
             Cause
             or
             reason
             .
             But
             the
             manifestation
             of
             this
             His
             Goodness
             being
             presupposed
             as
             made
             necessary
             by
             
               His
               Omnipotent
               Will
            
             ;
             The
             Mutual
             Inference
             between
             the
             Son
             of
             Gods
             Incarnation
             ,
             or
             between
             the
             several
             parts
             of
             his
             Sacerdotal
             or
             Regal
             Function
             ,
             and
             the
             several
             parts
             of
             our
             Redemption
             ,
             will
             be
             as
             perspicuous
             and
             firm
             ,
             as
             any
             Inference
             included
             in
             the
             former
             or
             like
             Instances
             .
          
           
             First
             ,
             Unless
             Gods
             Will
             and
             Pleasure
             had
             been
             set
             to
             manifest
             His
             Goodness
             in
             the
             Redemption
             of
             mankind
             ,
             the
             Son
             of
             God
             had
             not
             been
             Incarnate
             ,
             had
             not
             Died
             ,
             had
             not
             been
             Raised
             from
             the
             dead
             .
             The
             manifestation
             of
             Gods
             Glory
             in
             our
             Redemption
             was
             the
             true
             Cause
             why
             the
             Son
             of
             God
             was
             to
             be
             incarnate
             :
             His
             Incarnation
             was
             not
             the
             Cause
             why
             Gods
             Goodness
             was
             to
             be
             manifested
             ,
             or
             why
             His
             Will
             and
             pleasure
             was
             set
             to
             redeem
             us
             .
             For
             This
             (
             as
             we
             said
             )
             is
             the
             Final
             Cause
             ,
             and
             can
             have
             no
             other
             Cause
             of
             its
             necessitie
             ;
             but
             rather
             imposeth
             a
             necessitie
             upon
             other
             Causes
             subordinate
             ,
             as
             upon
             
               Christs
               Incarnation
               ,
               Passion
               and
               Resurrection
               .
            
             But
             however
             Christs
             Incarnation
             was
             not
             the
             Cause
             why
             Gods
             Glory
             and
             Goodness
             was
             to
             be
             manifested
             in
             our
             Redemption
             ;
             yet
             the
             actual
             manifestation
             of
             Gods
             Goodness
             in
             our
             Redemption
             ,
             and
             our
             Redemption
             it self
             is
             procured
             by
             the
             Incarnation
             and
             Sacerdotal
             function
             of
             Christ
             ,
             as
             by
             a
             true
             and
             proper
             Efficient
             Cause
             .
          
           
           
             And
             we
             may
             safely
             Infer
             :
             First
             ,
             That
             unless
             the
             Son
             of
             God
             had
             been
             incarnate
             ,
             Gods
             Goodness
             to
             us
             had
             not
             been
             so
             admirably
             manifested
             .
          
           
             Secondly
             ,
             Unless
             the
             Son
             of
             God
             had
             become
             man
             ,
             man
             could
             not
             have
             been
             delivered
             from
             the
             fetters
             and
             chains
             of
             sin
             ,
             much
             less
             restored
             to
             his
             first
             dignitie
             .
          
           
             And
             yet
             more
             ;
             in
             that
             the
             Son
             of
             God
             became
             man
             ,
             this
             is
             an
             Argument
             evident
             to
             us
             from
             the
             Effect
             ,
             that
             man
             by
             sin
             had
             become
             the
             Son
             of
             Satan
             :
             Sin
             then
             was
             the
             cause
             of
             Christs
             Incarnation
             ,
             and
             Christs
             Incarnation
             is
             the
             cause
             or
             means
             of
             our
             deliverance
             or
             Redemption
             from
             sin
             .
          
           
             Again
             ,
             Unless
             man
             by
             Sin
             had
             become
             the
             servant
             of
             sin
             and
             bond-man
             of
             Satan
             ,
             the
             Son
             of
             God
             had
             not
             taken
             upon
             him
             the
             Form
             of
             a
             Servant
             .
             But
             in
             as
             much
             as
             the
             Son
             of
             God
             was
             found
             in
             the
             true
             Form
             of
             a
             Servant
             ,
             this
             is
             an
             Argument
             from
             the
             Effect
             ,
             evident
             to
             convince
             our
             consciences
             that
             we
             Sons
             of
             men
             were
             by
             nature
             the
             servants
             or
             bond-men
             of
             Satan
             .
          
           
             Lastly
             ,
             Unless
             the
             wages
             of
             sin
             ,
             and
             of
             our
             service
             done
             to
             Satan
             by
             working
             the
             works
             of
             sin
             ,
             had
             been
             death
             ;
             the
             
               true
               and
               natural
               Son
               of
               God
            
             had
             not
             been
             put
             to
             death
             .
             Our
             sins
             then
             ,
             and
             the
             wages
             due
             to
             our
             sins
             (
             that
             was
             death
             )
             were
             the
             Causes
             of
             his
             death
             .
             And
             in
             that
             he
             truly
             dyed
             
               for
               us
            
             ,
             This
             is
             an
             Argument
             evident
             from
             the
             Effect
             ,
             Therefore
             ,
             
               we
               were
               dead
               in
               our
               sins
               .
            
          
           
             Be
             it
             so
             !
             Yet
             seeing
             the
             
               Son
               of
               God
            
             died
             for
             our
             sins
             before
             he
             was
             raised
             from
             the
             dead
             ,
             how
             saith
             our
             Apostle
             in
             the
             17.
             verse
             ,
             
               [
               If
               Christ
               be
               not
               raised
               ye
               are
               yet
               in
               your
               sins
               ?
               ]
            
             Could
             these
             Corinthians
             or
             any
             others
             be
             still
             in
             their
             sins
             after
             their
             sins
             were
             taken
             away
             ?
             Or
             will
             any
             man
             deny
             that
             their
             sins
             were
             taken
             away
             by
             Christ's
             death
             at
             the
             very
             instant
             of
             his
             souls
             departure
             from
             the
             bodie
             ,
             or
             when
             he
             said
             
               Consummatum
               est
            
             ,
             it
             is
             finished
             ?
             What
             was
             finished
             ?
             The
             work
             which
             he
             undertook
             ;
             and
             that
             was
             the
             
               Taking
               away
               of
               our
               sins
            
             ,
             or
             the
             work
             of
             our
             Redemption
             .
             Now
             if
             this
             work
             were
             finished
             ,
             when
             our
             Saviour
             Christ
             said
             ,
             
               It
               is
               finished
            
             ,
             these
             Corinthians
             sins
             were
             taken
             away
             
               before
               Christs
               Resurrection
            
             .
             And
             if
             sin
             by
             Christs
             death
             had
             been
             actually
             and
             utterly
             taken
             away
             ,
             our
             
               Apostles
               Inference
            
             in
             this
             place
             had
             been
             unsound
             ,
             none
             had
             remained
             in
             their
             sins
             ,
             albeit
             Christ
             had
             not
             risen
             again
             .
             
               Sin
               then
               ,
               even
               the
               sins
               of
               the
               world
               were
               taken
               away
               by
               Christs
               death
               ,
               but
               not
               actually
               and
               utterly
               taken
               away
               ,
            
             If
             sin
             had
             been
             
               so
               taken
               away
            
             by
             Christs
             death
             ,
             there
             
             had
             been
             no
             such
             necessity
             of
             
               Christs
               Resurrection
            
             from
             the
             dead
             ,
             as
             our
             Apostle
             here
             presseth
             upon
             the
             Corinthians
             ,
             not
             as
             matter
             of
             Opinion
             ,
             but
             as
             a
             
               Fundamental
               Principle
               of
               Faith.
            
             It
             remains
             then
             to
             be
             declared
             ,
             
               In
               what
               sense
               ,
               or
               how
               far
               ,
               sin
               was
               taken
               away
               by
               Christs
               death
               ;
               In
               what
               sense
               it
               hath
               been
               ,
               or
               how
               far
               it
               shall
               be
               taken
               away
               by
               his
               Resurrection
               .
            
          
           
             7.
             
             First
             then
             Christs
             death
             was
             a
             Ransome
             all-sufficient
             for
             the
             
               sins
               of
               the
            
             
             world
             ,
             the
             full
             price
             of
             redemption
             for
             all
             mankind
             throughout
             the
             world
             from
             the
             beginning
             to
             the
             end
             of
             it
             .
             But
             did
             not
             many
             ,
             who
             died
             before
             Christ
             ,
             die
             in
             their
             sins
             ?
             They
             did
             ;
             yet
             He
             was
             promised
             to
             our
             first
             Parents
             ,
             
               To
               the
               end
               ,
               that
               even
               these
               might
               not
               die
               in
               their
               sins
               .
            
             How
             these
             come
             to
             forfeit
             their
             Interest
             in
             the
             Promise
             made
             to
             Adam
             ,
             and
             to
             all
             that
             came
             after
             him
             ,
             
               That
               we
               leave
               to
               the
               Wisdom
               of
               God.
            
             Of
             this
             we
             are
             sure
             ,
             
               That
               the
               Wisdom
               and
               Son
               of
               God
               did
               die
               for
               all
               men
               then
               living
               ,
               and
               for
               all
               that
               were
               to
               live
               after
               unto
               the
               worlds
               end
               .
            
             And
             in
             as
             much
             as
             he
             dyed
             
               for
               all
            
             ,
             he
             is
             said
             
               to
               take
               away
               the
               sins
               of
               all
            
             ;
             that
             is
             ,
             
               he
               payed
               the
               full
               Ransome
               for
               the
               sins
               of
               all
               ,
            
             and
             purchased
             
               A
               General
               Pardon
            
             at
             his
             Fathers
             hands
             ;
             and
             he
             himself
             by
             
             dying
             became
             an
             
               universal
               inexhaustible
               soveraign
               Medicine
               for
               all
               sins
               ,
               that
               were
               then
               extant
               in
               the
               world
               ,
               or
               should
               be
               extant
               in
               man
               untill
               the
               worlds
               end
               .
            
          
           
             So
             then
             by
             his
             death
             he
             took
             away
             the
             sins
             of
             the
             world
             in
             a
             Twofold
             Sense
             .
             
          
           
             First
             ,
             
               In
               that
               he
               payed
               the
               full
               Ransome
               for
               the
               sins
               of
               all
               men
               .
            
             Whatsoever
             sins
             were
             past
             could
             be
             no
             prejudice
             to
             any
             ,
             so
             they
             would
             imbrace
             Gods
             Pardon
             sealed
             by
             Christs
             death
             ,
             and
             proclaimed
             by
             his
             Apostles
             and
             Disciples
             after
             his
             death
             .
             In
             this
             sense
             we
             may
             say
             ,
             The
             Kings
             General
             Pardon
             takes
             away
             all
             offences
             and
             misdemeanors
             against
             his
             Crown
             and
             Dignitie
             ,
             albeit
             many
             afterwards
             suffer
             for
             such
             Misdemeanors
             ,
             only
             ,
             because
             they
             do
             not
             sue
             out
             their
             Pardons
             ,
             or
             crave
             allowance
             of
             them
             .
          
           
             Christ
             is
             said
             again
             
               to
               take
               away
               the
               sins
               of
               the
               world
            
             by
             his
             death
             ,
             
               in
               as
               much
               as
               by
               his
               death
               he
               became
               the
               universal
               and
               soveraign
               medicine
               for
               all
               mens
            
             
             sins
             .
             But
             many
             dyed
             in
             Israel
             ,
             not
             because
             there
             was
             no
             
               Balm
               in
               Gilead
            
             ;
             as
             many
             do
             amongst
             us
             ,
             not
             so
             much
             for
             want
             of
             good
             Physick
             or
             soveraign
             Medicines
             ,
             as
             for
             want
             of
             will
             to
             seek
             for
             them
             in
             due
             time
             ;
             or
             for
             wilfulness
             in
             not
             using
             Medicines
             profered
             unto
             them
             .
             So
             then
             ,
             it
             will
             not
             follow
             ,
             That
             no
             man
             dies
             in
             his
             sin
             since
             Christs
             Death
             ;
             Albeit
             we
             grant
             that
             the
             sins
             of
             all
             were
             taken
             away
             by
             his
             death
             .
             For
             
               They
               were
               not
               so
               taken
               away
               ,
               as
               that
               men
               might
               not
               resume
               or
               take
               them
               again
            
             ;
             
               And
               the
               greatest
               condemnation
               ,
               which
               shall
               befal
               the
               world
               ,
               will
               be
               ;
               That
               when
               God
               had
               taken
               away
               their
               sins
               ,
               they
               would
               not
               part
               with
               their
               sins
               ;
               That
               when
               God
               would
               have
               healed
               them
               ,
               they
               would
               not
               be
               healed
               .
            
          
           
             But
             
               had
               these
            
             Corinthians
             
               been
               any
               further
               from
               having
               their
            
             sins
             taken
             away
             by
             Christs
             death
             ,
             
               if
               Christ
               had
               truly
               died
               for
               them
               ,
               and
               yet
               but
               only
            
             died
             
             
               for
               them
               ,
               and
               not
               risen
               again
               ?
            
          
           
             Yes
             !
             Though
             Christ
             had
             dyed
             for
             All
             ,
             yet
             all
             had
             died
             in
             their
             sins
             ,
             if
             He
             had
             only
             died
             ,
             and
             had
             not
             been
             raised
             again
             .
             This
             Inference
             is
             expresly
             avouched
             by
             our
             Apostle
             in
             the
             17
             ,
             and
             18
             ,
             verses
             ;
             
               If
               Christ
               be
               not
               raised
               ,
               then
               they
               also
               which
               are
               fallen
               asleep
               in
               Christ
               are
               perished
            
             ;
             and
             yet
             he
             supposeth
             that
             they
             believed
             in
             Christs
             Death
             .
          
           
             But
             though
             the
             Inference
             be
             most
             true
             ,
             because
             avouched
             by
             our
             Apostle
             ,
             yet
             is
             it
             not
             Universally
             ,
             but
             Indefinitely
             true
             :
             How
             far
             ,
             and
             in
             respect
             of
             what
             sins
             ,
             or
             in
             what
             degree
             of
             perishing
             ,
             it
             is
             true
             ,
             That
             is
             the
             Question
             .
          
           
             8.
             
             
               Christ
               was
               delivered
            
             ,
             saith
             the
             Apostle
             (
             his
             meaning
             is
             ,
             
               He
               was
               delivered
               unto
               death
               )
               for
               our
               sins
               ,
               and
               he
               was
               raised
               again
               for
               our
               Justification
               ,
               Rom.
            
             4.
             25.
             
             Are
             we
             then
             Otherwise
             Justified
             by
             His
             Resurrection
             ,
             then
             we
             are
             by
             His
             Death
             ?
             So
             our
             Apostles
             words
             import
             :
             And
             if
             otherwise
             Justified
             by
             His
             Resurrection
             then
             by
             His
             Death
             ,
             Then
             are
             our
             sins
             Otherwise
             taken
             away
             by
             vertue
             of
             His
             Resurrection
             ,
             then
             by
             vertue
             of
             His
             Death
             they
             were
             taken
             away
             .
             What
             shall
             we
             say
             then
             ?
             That
             Christs
             Death
             did
             not
             Merit
             all
             the
             benefits
             ,
             which
             God
             had
             to
             bestow
             upon
             us
             ?
             God
             forbid
             !
             all
             this
             notwithstanding
             ,
             
               We
               do
               not
               receive
               all
               the
               Benefits
               ,
            
             which
             God
             for
             his
             Deaths
             sake
             bestows
             upon
             us
             ,
             by
             believing
             
               only
               in
               his
               death
            
             ;
             But
             even
             
               This
               benefit
               of
               our
               Iustification
               we
               receive
               more
               immediately
               by
               our
               Belief
               of
               his
               Resurrection
               from
               the
               dead
               .
            
          
           
             This
             is
             the
             doctrine
             of
             our
             Apostle
             even
             in
             that
             place
             ,
             wherein
             he
             handles
             the
             doctrine
             of
             Justification
             by
             Faith
             alone
             ,
             or
             by
             the
             Imputation
             of
             Christs
             Righteousness
             ,
             
               Ex
               Professe
            
             ;
             as
             ,
             Rom.
             4.
             23
             ,
             24.
             
             
               Now
               it
               was
               not
               written
               for
               his
               sake
            
             (
             to
             wit
             ,
             
               Abrahams
               )
               alone
               ,
               that
               it
               was
               imputed
               to
               him
               ;
               but
               for
               us
               also
               ,
               to
            
             
             
               whom
               it
               shall
               be
               imputed
               ,
               if
               we
               beleive
               on
               him
               ,
               that
               raised
               up
               Iesus
               from
               the
               dead
               .
            
             And
             he
             gives
             the
             Reason
             ,
             why
             our
             Belief
             of
             this
             Article
             should
             be
             imputed
             unto
             us
             (
             in
             the
             next
             words
             )
             Seeing
             
               he
               was
               delivered
            
             to
             death
             
               for
               our
               offences
               ,
               and
               raised
               again
               for
               our
               Justification
               .
            
             
               Howbeit
               even
               This
               Belief
               of
               His
               Resurrection
               is
               a
               Grace
               or
               Blessing
               of
               God
               ,
               which
               Christ
               did
               merit
               by
               His
               Death
               ;
               yet
               a
               Grace
               conveihed
               unto
               us
               by
               the
               vertue
               of
               His
               Resurrection
               ,
               or
               by
               Christ
               himself
               ,
               by
               his
               Resurrection
               ,
               exalted
               unto
               glory
               in
               his
               human
               nature
               .
            
          
           
             We
             were
             Justified
             by
             his
             Death
             ,
             in
             as
             much
             as
             The
             Pardon
             for
             our
             sins
             was
             by
             it
             purchased
             ,
             and
             the
             hand
             writing
             or
             obligation
             against
             us
             cancelled
             .
             If
             Christ
             then
             had
             only
             dyed
             for
             us
             and
             not
             risen
             again
             ,
             we
             might
             by
             Belief
             in
             his
             Death
             have
             escaped
             the
             Second
             Death
             or
             everlasting
             pains
             of
             hell
             .
             We
             
             should
             notwithstanding
             ,
             as
             our
             Apostle
             here
             supposeth
             ,
             have
             been
             detained
             perpetual
             prisoners
             in
             the
             grave
             .
             Our
             bodily
             or
             corporal
             being
             should
             have
             been
             utterly
             consumed
             by
             the
             first
             Death
             ,
             without
             hope
             of
             recovery
             or
             restitution
             .
             And
             so
             far
             as
             the
             first
             Death
             had
             dominion
             over
             men
             ,
             
               so
               far
               had
               these
               Corinthians
               remained
               in
               their
               sins
               .
            
             So
             long
             as
             the
             first
             Death
             remains
             unconquered
             ,
             sin
             remains
             .
             Now
             if
             Christ
             had
             not
             been
             raised
             from
             the
             dead
             ,
             the
             first
             Death
             or
             death
             of
             the
             body
             ,
             had
             remained
             unconquered
             .
             Belief
             in
             Christs
             death
             could
             not
             utterly
             have
             freed
             them
             from
             all
             the
             wages
             of
             sin
             ;
             For
             death
             of
             the
             body
             is
             in
             us
             part
             of
             the
             wages
             of
             sin
             ;
             and
             it
             was
             to
             Christ
             part
             of
             the
             burden
             of
             our
             sin
             .
             But
             in
             as
             much
             as
             Christ
             is
             risen
             from
             the
             dead
             ,
             and
             raised
             to
             an
             immortal
             life
             ,
             over
             which
             bodily
             death
             hath
             no
             Rule
             or
             dominion
             ,
             but
             must
             be
             put
             in
             absolute
             subjection
             to
             Him
             ;
             all
             that
             truly
             believe
             such
             a
             Resurrection
             are
             justified
             not
             only
             from
             the
             eternal
             guilt
             of
             sin
             ,
             nor
             only
             freed
             from
             everlasting
             death
             ;
             but
             are
             made
             heirs
             by
             adoption
             unto
             a
             life
             ,
             over
             which
             death
             shall
             have
             no
             power
             .
             So
             then
             
               by
               Christs
               Death
               we
               are
               freed
               from
               the
               everlasting
               Curse
               ;
               by
               his
               Resurrection
               we
               are
               made
               free
               Denisons
               of
               the
               heavenly
               Jerusalem
               ,
            
             heirs
             by
             promise
             of
             an
             everlasting
             and
             most
             blessed
             life
             .
             And
             thus
             far
             all
             that
             are
             partakers
             of
             the
             Word
             and
             Sacraments
             are
             said
             to
             be
             justified
             by
             his
             Resurrection
             ;
             that
             is
             ,
             they
             are
             bound
             to
             believe
             ,
             that
             as
             He
             died
             for
             their
             Sins
             to
             redeem
             them
             from
             the
             second
             death
             ;
             so
             he
             rose
             again
             for
             their
             further
             Justification
             to
             free
             them
             from
             the
             death
             of
             the
             bodie
             :
             He
             therefore
             rose
             from
             the
             dead
             ,
             that
             we
             ,
             by
             believing
             this
             Article
             ,
             might
             receive
             the
             Adoption
             of
             the
             Sons
             of
             God.
             
          
           
             But
             yet
             there
             is
             a
             further
             degree
             of
             Justification
             ,
             that
             is
             ,
             an
             Actual
             Absolution
             from
             the
             Reign
             or
             Dominion
             of
             sin
             in
             our
             Bodies
             ,
             which
             is
             never
             obtained
             without
             some
             measure
             of
             Faith
             or
             Sanctifying
             Grace
             inherent
             ;
             albeit
             the
             true
             use
             and
             end
             of
             such
             Grace
             and
             Faith
             inherent
             ,
             be
             ,
             to
             sue
             out
             the
             Pardon
             ,
             for
             our
             sins
             in
             particular
             ;
             not
             by
             our
             works
             or
             merits
             ,
             (
             which
             are
             none
             )
             but
             meerly
             and
             solely
             by
             the
             Free-Grace
             and
             Favour
             of
             God
             in
             Christ
             .
             True
             it
             is
             ,
             that
             even
             This
             Gift
             of
             Faith
             ,
             by
             which
             we
             must
             sue
             out
             our
             Pardon
             in
             particular
             ,
             and
             supplicate
             for
             the
             Adoption
             of
             the
             Sons
             of
             God
             ,
             was
             purchased
             by
             Christs
             death
             ;
             nor
             may
             we
             sue
             for
             it
             under
             any
             other
             Stile
             or
             Form
             then
             
               propter
               merita
               Christi
               ,
               for
               the
               merits
               of
               Christ
               .
            
             Yet
             after
             this
             plea
             made
             ,
             we
             may
             not
             expect
             to
             receive
             this
             blessing
             otherwise
             ,
             then
             
               per
               Jesum
               Christum
               ,
               through
               or
               by
               Jesus
               Christ
               ,
               who
               was
               raised
               from
               the
               dead
               .
            
             This
             Grace
             ,
             this
             Faith
             ,
             and
             whatsoever
             other
             blessing
             of
             God
             ,
             which
             Christ
             by
             his
             death
             hath
             merited
             for
             us
             ;
             whatsoever
             is
             any
             way
             conducent
             to
             our
             full
             and
             final
             Redemption
             ,
             descends
             immediately
             from
             the
             
               Son
               of
               God
            
             exalted
             
               in
               his
               human
               nature
            
             ,
             as
             from
             its
             proper
             Fountain
             .
             He
             was
             consecrated
             by
             his
             death
             
               (
               and
               his
               Consecration
               was
               accomplished
               by
               his
               Resurrection
               )
            
             to
             be
             an
             inexhaustible
             
             fountain
             of
             life
             and
             salvation
             to
             all
             ,
             that
             truly
             believe
             in
             his
             death
             and
             Resurrection
             from
             the
             dead
             .
          
           
             Thus
             we
             are
             fallen
             into
             the
             Affirmative
             Inference
             
               [
               If
               Christ
               be
               risen
               from
               the
               dead
               ,
               then
               such
               as
               die
               in
               Christ
               shall
               be
               raised
               from
               death
               to
               immortal
               Glory
               .
               ]
            
             The
             same
             Almighty
             Power
             ,
             by
             which
             Christ
             was
             raised
             unto
             glorie
             ,
             shall
             be
             manifested
             even
             in
             these
             our
             mortal
             bodies
             :
             
               [
               But
               now
               is
               Christ
               risen
               from
               the
               dead
               ,
               and
               is
               become
               the
               first
               fruits
               of
               them
               that
               slept
               .
               ]
            
          
           
             9.
             
             The
             Inference
             or
             implication
             is
             ;
             That
             seeing
             Christ
             ,
             whose
             mortalitie
             was
             clearly
             testified
             by
             his
             death
             ,
             was
             raised
             up
             to
             an
             endless
             and
             immortal
             life
             ,
             Therefore
             such
             as
             die
             in
             Christ
             (
             whatsoever
             in
             the
             mean
             time
             become
             of
             their
             bodies
             )
             shall
             be
             raised
             up
             to
             the
             like
             life
             ,
             against
             which
             death
             shall
             never
             be
             able
             to
             make
             any
             attempt
             or
             approach
             .
             For
             as
             the
             Apostle
             saith
             ,
             Rom.
             11.
             16.
             
             
               If
               the
               first
               fruit
               be
               holy
               ,
               the
               lump
               is
               also
               holy
               ;
               and
               if
               the
               root
               be
               holy
               ,
               so
               are
               the
               branches
               .
            
             But
             we
             are
             to
             remember
             that
             there
             were
             
               Two
               sorts
               of
               First
               fruits
            
             appointed
             by
             the
             Law
             ;
             the
             One
             of
             the
             first
             corn
             that
             was
             reaped
             ,
             being
             ground
             and
             made
             up
             into
             loaves
             ,
             which
             were
             offered
             at
             the
             
             feast
             of
             Pentecost
             ;
             And
             unto
             this
             sort
             of
             First
             fruits
             the
             Apostle
             ,
             Rom.
             11.
             16.
             hath
             Reference
             .
          
           
             The
             other
             was
             the
             offering
             of
             green
             corn
             when
             it
             first
             begun
             to
             bud
             or
             ear
             ;
             And
             unto
             this
             sort
             of
             First
             fruits
             our
             Apostle
             here
             in
             the
             twentieth
             verse
             ,
             hath
             Reference
             .
             Christ
             then
             is
             the
             root
             ,
             and
             we
             are
             the
             branches
             ;
             he
             is
             the
             First
             fruits
             ,
             and
             we
             are
             the
             after-crop
             and
             harvest
             .
             Now
             as
             the
             offering
             of
             the
             First
             fruits
             ;
             that
             is
             ,
             of
             the
             green
             corn
             ,
             was
             the
             hallowing
             of
             the
             whole
             crop
             ;
             So
             the
             Resurrection
             of
             Christ
             from
             the
             grave
             was
             the
             hallowing
             or
             consecration
             of
             these
             our
             mortal
             bodies
             unto
             that
             glory
             and
             immortalitie
             which
             shall
             be
             at
             the
             finall
             Resurrection
             .
             If
             God
             did
             accept
             the
             offering
             of
             the
             First
             fruits
             ,
             it
             was
             a
             pledge
             unto
             his
             people
             ,
             that
             he
             would
             extraordinarily
             bless
             the
             after-crop
             with
             large
             increase
             ;
             his
             people
             might
             with
             confidence
             expect
             a
             joyfull
             harvest
             .
             To
             manifest
             the
             meaning
             or
             fulfilling
             of
             this
             Type
             or
             legal
             Ceremonie
             in
             our
             Saviour
             ;
             
               He
               was
               raised
               up
               from
               the
               dead
               upon
               that
               very
               day
               in
               the
               morning
               ,
               wherein
               the
               first
               fruits
               of
               green
               corn
               were
               by
               the
               priests
               of
               the
               Law
               offered
               unto
               God.
            
             His
             resurrection
             (
             as
             was
             said
             before
             )
             was
             the
             accomplishment
             of
             his
             
               consecration
               to
               the
               priesthood
               after
               the
               order
               of
               Melchisedec
            
             ;
             His
             presentation
             of
             himself
             to
             his
             Father
             as
             our
             High-Priest
             ,
             and
             as
             the
             First
             fruits
             from
             the
             dead
             ,
             
               was
               the
               most
               acceptable
               offering
               or
               sacrifice
               that
               ever
               was
               offered
               unto
               God
            
             ;
             a
             matter
             of
             greater
             joy
             
             and
             triumph
             to
             all
             the
             inhabitants
             of
             Heaven
             ,
             then
             Isaac's
             safe
             return
             from
             the
             intended
             sacrifice
             was
             to
             Abrahams
             familie
             ,
             or
             then
             Josephs
             advancement
             in
             Egypt
             was
             to
             old
             Jacob.
             Now
             if
             the
             First
             fruits
             from
             the
             dead
             were
             thus
             acceptable
             unto
             God
             ,
             we
             cannot
             distrust
             but
             that
             the
             after-crop
             shall
             prosper
             ,
             and
             shall
             be
             gathered
             by
             the
             Angels
             of
             God
             (
             when
             the
             the
             time
             of
             ripeness
             shall
             come
             )
             into
             everlasting
             habitations
             .
             However
             in
             the
             mean
             time
             it
             be
             sown
             ,
             it
             shall
             be
             reaped
             in
             Glory
             ,
             and
             possesse
             its
             glory
             in
             immortalitie
             .
          
           
             This
             Article
             then
             of
             Christs
             Resurrection
             from
             the
             dead
             ,
             and
             of
             his
             becoming
             the
             First
             fruits
             of
             them
             that
             sleep
             ,
             is
             the
             ground
             or
             root
             of
             all
             our
             Apostles
             Inferences
             from
             vers
             .
             35
             ,
             to
             the
             end
             of
             this
             chapter
             ,
             concerning
             the
             Resurrection
             ,
             or
             the
             estate
             of
             their
             bodies
             ,
             that
             shall
             be
             raised
             to
             life
             :
             but
             of
             these
             we
             have
             spoken
             at
             large
             before
             :
             The
             sum
             of
             all
             is
             intimated
             by
             our
             Saviour
             himself
             ,
             John
             12.
             23
             ,
             24.
             
             
               The
               hour
               is
               come
               ,
               that
               the
               Son
               of
               man
               should
               be
               glorified
               .
               Verily
               I
               say
               unto
               you
               ,
               except
               a
               corn
               of
               wheat
               fall
               into
               the
               ground
               and
               die
               ,
               it
               abideth
               alone
               ,
               but
               if
               it
               die
               it
               bringeth
               forth
               muh
               fruit
               .
            
             Thus
             
             much
             likewise
             was
             foretold
             by
             the
             Prophet
             Esay
             in
             that
             Evangelical
             Prophecie
             ,
             Esay
             53.
             10.
             
             
               When
               thou
               shalt
               make
               his
               soul
               an
               offering
               for
               sin
               ,
               he
               shall
               see
               his
               Seed
               ,
               he
               shall
               prolong
               his
               dayes
               ,
               and
               the
               pleasure
               of
               the
               Lord
               shall
               prosper
               in
               his
               hand
               .
            
             Now
             
               this
               pleasure
               of
               the
               Lord
            
             was
             
               our
               full
               Redemption
            
             .
          
           
             10.
             
             To
             conclude
             this
             point
             :
             Albeit
             our
             Sins
             were
             taken
             away
             by
             Christs
             death
             in
             both
             the
             Senses
             before
             mentioned
             ;
             and
             albeit
             in
             this
             life
             we
             be
             Actually
             
             Justified
             ,
             that
             is
             actually
             acquitted
             from
             the
             guilt
             of
             sins
             past
             by
             Belief
             in
             Christs
             Death
             and
             Resurrection
             ;
             and
             freed
             likewise
             from
             the
             rage
             and
             tyrannie
             of
             sin
             by
             Participation
             of
             his
             Grace
             ,
             and
             Inhabitation
             of
             his
             Spirit
             in
             us
             ;
             yet
             shall
             we
             not
             be
             Absolutely
             and
             Finally
             Justified
             ,
             that
             is
             freed
             from
             all
             Reliques
             of
             sin
             inherent
             ,
             until
             we
             be
             made
             partakers
             of
             his
             Glorie
             ,
             This
             must
             be
             the
             Accomplishment
             of
             our
             Justification
             by
             Faith
             in
             this
             life
             :
             
               And
               it
               is
               no
               Paradox
               or
               strange
               opinion
               to
               say
               ,
               that
               We
               sinful
               men
               shall
               be
               finally
               Justified
               by
               utter
               extirpation
               of
               sin
               out
               of
               our
               nature
               at
               our
               last
               Resurrection
               :
            
             When
             as
             Christ
             himself
             ,
             in
             whom
             sin
             never
             took
             any
             root
             ,
             much
             less
             bore
             any
             branch
             ;
             into
             whom
             no
             seed
             of
             sin
             did
             ever
             fall
             ,
             is
             said
             to
             be
             Justified
             by
             His
             Resurrection
             from
             the
             Dead
             ,
             that
             is
             ,
             acquitted
             from
             all
             burthen
             of
             our
             sins
             .
          
           
             But
             where
             is
             Christ
             said
             ,
             in
             this
             sense
             ,
             to
             be
             Justified
             ?
             In
             the
             1
             Tim.
             3.
             16
             
             :
             
               Without
               controversie
               ,
               Great
               is
               the
               mysterie
               of
               godlinesse
               ;
               God
               was
               manifested
               in
               the
               flesh
               ,
               and
               Justified
               in
               the
               Spirit
               .
            
             To
             omit
             all
             other
             interpretation
             of
             this
             phrase
             ,
             
               St.
               Paul
            
             means
             the
             very
             self
             same
             thing
             by
             saying
             ,
             
               Christ
               is
               Justified
               in
               the
               Spirit
               ,
            
             that
             
               St.
               Peter
            
             means
             when
             he
             saith
             ,
             
               He
               was
               quickened
               in
               the
               Spirit
               ,
            
             1
             Pet.
             3.
             18.
             
             Both
             mean
             ,
             That
             
               he
               was
               Justified
               or
               freed
               ,
               by
               the
               Spirit
               or
               Power
               of
               the
               Godhead
               ,
               from
               death
            
             or
             
               any
               other
               further
               burthen
               of
               our
               sins
               .
               Christ
               ,
            
             saith
             
               St.
               Paul
               ,
               Heb.
            
             9.
             28.
             
               was
               once
               offered
               to
               bear
               the
               sins
               of
               many
               ,
               and
               unto
               them
               that
               look
               for
               him
               ,
               he
               shall
               appear
               the
               second
               time
               without
               sin
               unto
               salvation
               :
            
             that
             is
             ,
             to
             free
             us
             from
             the
             power
             of
             death
             ,
             and
             all
             burthen
             of
             sin
             ,
             from
             which
             he
             himself
             was
             freed
             at
             His
             Resurrection
             .
             So
             then
             ,
             it
             is
             in
             its
             time
             and
             place
             most
             true
             ,
             which
             the
             Romish
             Church
             doth
             most
             untruly
             teach
             ;
             that
             
               there
               is
               a
               Justification
               by
               inherent
               righteousnesse
               .
            
             But
             this
             Justification
             cannot
             be
             had
             ,
             may
             not
             be
             expected
             in
             this
             life
             ;
             it
             cannot
             be
             accomplished
             in
             us
             until
             that
             Change
             be
             wrought
             ,
             whereof
             our
             Apostle
             speaks
             ,
             verse
             51.
             of
             this
             Chapter
             .
             This
             Final
             Justification
             by
             this
             blessed
             Change
             ,
             is
             the
             full
             Effect
             or
             final
             issue
             of
             Christs
             Resurrection
             from
             the
             dead
             :
             he
             that
             doth
             not
             believe
             this
             future
             change
             or
             final
             issue
             of
             Christs
             Resurrection
             ,
             doth
             bear
             false
             Testimonie
             of
             God
             ,
             or
             against
             him
             ,
             even
             whilst
             he
             saith
             ,
             that
             he
             believeth
             that
             Christ
             was
             raised
             from
             the
             dead
             .
             For
             to
             grant
             Christs
             Resurrection
             from
             the
             dead
             ,
             and
             to
             deny
             or
             doubt
             of
             this
             Final
             Justification
             or
             Absolution
             of
             all
             true
             believers
             in
             his
             Resurrection
             ,
             from
             the
             reliques
             of
             sin
             ,
             is
             to
             cast
             an
             Aspersion
             upon
             God
             himself
             ,
             as
             if
             he
             had
             wrought
             this
             great
             work
             of
             Christs
             Resurrection
             ,
             frustra
             ;
             that
             is
             ,
             to
             no
             Use
             or
             End
             correspondent
             to
             such
             a
             mighty
             Ground-work
             or
             Foundation
             .
          
           
             11.
             
             Every
             man
             then
             is
             bound
             to
             believe
             ,
             
               That
               all
               true
               Beleivers
               of
               Christs
               Resurrection
               from
               the
               dead
               shall
               be
               undoubted
               partakers
               of
               that
               endlesse
               and
               immortal
               glory
               ,
               unto
               which
               Christ
               hath
               been
               raised
               .
            
             But
             no
             man
             is
             bound
             to
             beleive
             
               his
               own
               Resurrection
               in
               particular
               unto
               such
               glory
               ,
            
             any
             further
             or
             upon
             more
             certain
             terms
             ,
             then
             he
             can
             (
             upon
             just
             and
             deliberate
             Examination
             )
             find
             ,
             that
             he
             himself
             doth
             truly
             and
             stedfastly
             believe
             
               this
               Fundamental
               Article
               of
               Christs
               Resurrection
               from
               the
               dead
               .
            
             Now
             if
             it
             were
             certainly
             determined
             and
             agreed
             upon
             by
             all
             ,
             
               what
               it
               were
               truly
               and
               stedfastly
               to
               believe
               this
               Article
               ,
            
             all
             the
             controversies
             concerning
             the
             
               Certaintie
               of
               Salvation
            
             ,
             or
             
               Irrevocable
               Justification
            
             ,
             
             in
             this
             life
             ,
             by
             Faith
             ,
             would
             determine
             themselves
             ,
             and
             be
             at
             an
             end
             .
             But
             of
             the
             
               Examination
               of
               our
               Faith
            
             ,
             or
             of
             its
             truth
             ,
             sincerity
             ,
             or
             strength
             ,
             we
             shall
             have
             fitter
             occasion
             and
             more
             full
             time
             to
             speak
             in
             unfolding
             of
             the
             last
             part
             of
             the
             
               Article
               of
               Christs
               coming
               to
               Judgment
            
             ;
             that
             is
             ,
             the
             manner
             of
             the
             Process
             in
             the
             Award
             of
             final
             Sentence
             .
          
           
             In
             the
             mean
             time
             it
             shall
             suffice
             to
             admonish
             the
             Reader
             ,
             
               That
               he
               rate
               not
               the
               truth
               ,
               or
               measure
               the
               strength
            
             of
             his
             Belief
             in
             
               this
               main
               Article
               of
               Christs
               Resurrection
               ,
            
             only
             by
             the
             strength
             of
             his
             perswasions
             of
             its
             Speculative
             and
             General
             Truth
             ;
             specially
             ,
             
               in
               the
               absence
               of
               temptations
            
             to
             the
             contrarie
             ,
             or
             
             whiles
             it
             is
             opposed
             to
             the
             exceptions
             of
             Atheists
             or
             Insidels
             ,
             which
             deny
             or
             oppugn
             it
             .
             How
             then
             must
             the
             truth
             or
             strength
             of
             our
             Belief
             or
             Faith
             
               in
               this
               Article
            
             be
             measured
             ?
             
               Only
               by
               our
               stedfast
               and
               constant
               practise
               of
               the
               Special
               Duties
               ,
               whereunto
               the
               belief
               of
               it
               doth
               bind
               all
               professors
               of
               it
               .
            
             Now
             the
             Special
             Duties
             ,
             whereunto
             the
             Belief
             of
             it
             doth
             bind
             us
             ,
             are
             succinctly
             and
             pithily
             set
             down
             by
             our
             Apostle
             ,
             Col.
             3.
             1
             ,
             2.
             
             
               If
               then
               ye
               be
               risen
               with
               Christ
               ,
               seek
               those
               things
               which
               are
               above
               ,
               where
               Christ
               sitteth
               at
               the
               right
               hand
               of
               God
               ;
               set
               your
               affections
               on
               things
               above
               ,
               not
               on
               things
               on
               earth
               ,
               &c.
            
             And
             verse
             the
             5.
             
             
               Mortifie
               therefore
               your
               members
               ,
               which
               are
               upon
               earth
               ,
               fornication
               ,
               uncleannesse
               ,
               inordinate
               affection
               ,
               evil
               concupiscence
               ,
               and
               covetousness
               ,
               which
               is
               Idolatry
               .
            
             And
             verse
             8.
             
             
               Put
               off
               all
               these
               ,
               anger
               ,
               wrath
               ,
               malice
               ,
               blasphemie
               ,
               silthy
               communication
               out
               of
               your
               mouth
               ,
               Lie
               not
               one
               to
               another
               ,
               seeing
               that
               ye
               have
               put
               off
               the
               old
               man
               with
               his
               deeds
               .
            
             All
             of
             us
             have
             put
             off
             the
             old
             man
             by
             profession
             and
             Solemn
             Vow
             at
             our
             Baptism
             ;
             and
             a
             double
             Wo
             or
             Curse
             shall
             befal
             us
             ,
             unless
             we
             put
             him
             off
             in
             practise
             and
             resolution
             ;
             and
             labour
             to
             
               put
               on
               the
               new
               man
               ,
               which
               is
               renewed
               in
               knowledge
               after
               the
               Image
               of
               him
               that
               created
               him
               .
            
          
           
             The
             particular
             Limbs
             of
             this
             New
             man
             are
             set
             forth
             unto
             us
             by
             our
             Apostle
             ,
             verse
             13
             ,
             14.
             
             
               Forbearing
               one
               another
               ,
               and
               forgiving
               one
               another
               ,
               if
               any
               man
               have
               a
               quarel
               against
               any
               ,
               even
               as
               Christ
               forgave
               you
               ,
               so
               also
               do
               ye
               :
               And
               above
               all
               these
               things
               put
               on
               Charity
               ,
               which
               is
               the
               bond
               of
               perfectnesse
               .
            
             The
             particular
             Duties
             required
             of
             men
             and
             women
             according
             to
             their
             several
             conditions
             or
             states
             of
             life
             ,
             (
             as
             of
             Wives
             to
             Husbands
             ,
             and
             of
             Husbands
             to
             Wives
             ;
             as
             of
             Children
             to
             Parents
             ,
             and
             of
             Parents
             to
             Children
             ;
             of
             Servants
             to
             Masters
             ,
             and
             of
             Masters
             to
             Servants
             )
             are
             set
             down
             by
             the
             same
             Apostle
             in
             the
             verses
             following
             unto
             the
             end
             of
             the
             Chapter
             .
          
           
             Now
             we
             must
             be
             altogether
             as
             certain
             that
             we
             do
             truely
             ,
             sincerely
             ,
             and
             constantly
             perform
             these
             duties
             which
             are
             by
             our
             Apostle
             in
             this
             place
             required
             (
             whether
             as
             General
             to
             all
             Christians
             ,
             or
             such
             as
             concern
             particular
             estates
             of
             life
             )
             as
             we
             are
             of
             This
             general
             ,
             [
             That
             whosoever
             doth
             truly
             mortifie
             the
             deeds
             of
             the
             body
             and
             perform
             the
             other
             duties
             here
             required
             shall
             be
             undoubted
             partaker
             of
             the
             Resurrection
             unto
             Glory
             ]
             before
             we
             can
             be
             certain
             
               certitudine
               fidei
            
             ,
             by
             certaintie
             of
             faith
             ,
             of
             our
             salvation
             or
             Resurrection
             unto
             glory
             in
             particular
             .
          
           
             12.
             
             Doth
             any
             amongst
             us
             upon
             the
             examination
             required
             ,
             before
             the
             receiving
             of
             the
             Sacrament
             ,
             find
             himself
             extreamly
             negligent
             or
             generally
             defective
             in
             performance
             of
             these
             duties
             ?
             
               Let
               not
               such
               a
               one
               take
               his
               negligence
               past
               ,
               as
               any
               sign
               or
               undoubted
               mark
               of
               reprobation
            
             ;
             yet
             would
             I
             withall
             advise
             him
             not
             to
             approach
             the
             
               Lords
               Table
            
             without
             
               a
               wedding
               garment
            
             ,
             without
             a
             sincere
             and
             hearty
             sorrow
             for
             his
             negligences
             past
             ,
             without
             a
             sincere
             hearty
             desire
             of
             doing
             better
             hereafter
             .
             If
             consciousness
             of
             former
             negligence
             in
             these
             duties
             ,
             or
             of
             practises
             contrary
             unto
             them
             ,
             be
             seasoned
             with
             sorrow
             and
             hearty
             desire
             of
             amendment
             ;
             the
             point
             whereon
             I
             would
             advise
             such
             a
             man
             for
             the
             present
             to
             pitch
             his
             faith
             ,
             shall
             not
             be
             his
             own
             Election
             ,
             nor
             the
             
             
               Certaintie
               of
               his
               present
               and
               future
               estate
               in
               Grace
               ,
            
             or
             Real
             and
             infallible
             Interest
             in
             Christ
             his
             Resurrection
             ;
             But
             upon
             that
             Character
             or
             description
             of
             our
             Saviour
             ,
             given
             by
             the
             Evangelical
             Prophet
             ,
             Esay
             42.
             3.
             and
             experienced
             upon
             Record
             by
             the
             Evangelist
             St.
             
               Matthew
               ,
               Matth.
            
             12.
             20.
             
             
               That
               he
               quencheth
               not
               smoaking
               flax
               ;
               that
               he
               will
               not
               shake
               the
               bruised
               Reed
               :
            
             Remember
             ,
             that
             as
             the
             Second
             Resurrection
             unto
             glorie
             ,
             must
             be
             wrought
             by
             vertue
             of
             Christs
             Resurrection
             from
             the
             dead
             ;
             so
             the
             first
             Resurrection
             ,
             from
             the
             dead
             works
             of
             sin
             unto
             newness
             of
             life
             ,
             must
             be
             wrought
             by
             
               the
               participation
               of
               his
               Body
               which
               was
               given
               ,
               and
               of
               his
               Blood
               which
               was
               shed
               for
               us
               .
            
             Remember
             that
             by
             his
             death
             and
             passion
             he
             became
             not
             only
             the
             Ransom
             ,
             but
             the
             Soveraign
             Medicine
             for
             all
             our
             sins
             ;
             A
             Medicine
             for
             our
             sins
             of
             wilfulness
             and
             commission
             ,
             to
             make
             us
             more
             wary
             not
             to
             offend
             :
             A
             Medicine
             for
             our
             sins
             of
             negligence
             and
             omission
             ,
             to
             make
             us
             more
             diligent
             in
             the
             works
             of
             pietie
             ;
             And
             the
             time
             and
             place
             appointed
             for
             the
             receiving
             of
             the
             body
             and
             blood
             of
             Christ
             ,
             is
             the
             time
             and
             place
             appointed
             by
             Him
             ,
             for
             our
             cure
             .
             Heal
             us
             then
             ,
             O
             Lord
             ,
             and
             we
             shall
             be
             healed
             .
             Thou
             ,
             O
             Lord
             ,
             
               who
               hast
               abolished
               death
               ,
               and
               brought
               life
               and
               immortality
               to
               light
               through
               the
               Gospel
            
             ;
             Enliven
             and
             enlighten
             our
             hearts
             by
             thy
             Spirit
             ;
             and
             in
             them
             ,
             thus
             enlightned
             ,
             kindle
             a
             love
             of
             doing
             thy
             Will
             ;
             bring
             good
             intentions
             to
             good
             desires
             ;
             and
             good
             desires
             to
             firm
             resolutions
             :
             and
             confirm
             our
             Resolutions
             with
             constancie
             and
             perseverance
             in
             thy
             service
             .
          
           
             Amen
             .
          
        
         
           
             
               
                 ALmighty
                 God
                 ,
                 which
                 hast
                 given
                 thine
                 only
                 Son
              
               to
               die
               for
               our
               Sins
               ,
               and
               to
               rise
               again
               for
               our
               Justification
               ;
               
                 mercifully
                 grant
                 ,
                 that
                 we
                 both
                 follow
                 the
                 example
                 of
                 his
                 patience
                 ,
                 and
                 be
                 made
                 partakers
                 of
                 his
                 Resurrection
                 ,
                 through
                 the
                 same
                 Jesus
                 Christ
                 our
                 Lord
                 ,
              
               Amen
               .
            
             
               
                 Almighty
                 God
                 ,
                 give
                 us
                 Grace
                 so
                 to
                 cast
                 away
                 the
                 works
                 of
                 Darknesse
                 and
                 put
                 on
                 the
                 Armour
                 of
                 light
                 ,
                 now
                 in
                 the
                 Time
                 of
                 this
                 mortal
                 life
                 ,
                 in
                 which
                 thy
                 Son
              
               Jesus
               Christ
               
                 came
                 to
                 visit
                 us
                 in
                 great
                 humilitie
                 ;
                 that
                 at
                 the
                 last
                 day
                 when
                 he
                 shall
                 come
                 again
                 in
                 his
                 Glorious
                 Majestie
                 to
                 judge
                 both
                 the
                 Quick
                 and
                 the
                 Dead
                 ,
                 we
                 may
                 rise
                 to
                 the
                 life
                 immortal
                 ,
                 through
                 him
                 who
                 liveth
                 and
                 reigneth
                 with
                 Thee
                 and
                 the
                 Holie
                 Ghost
                 now
                 and
                 ever
                 .
              
               Amen
               ,
            
          
        
         
           The
           End
           of
           the
           fourth
           Section
           .
        
      
       
         
         
           SECTION
           V.
           
             Of
             the
          
           Article
           of
           Everlasting
           life
           .
        
         
           A
           Transition
           of
           the
           Publishers
           .
        
         
           
             VVE
             are
             now
             ,
             by
             the
             Good
             hand
             of
             God
             upon
             the
             Work
             ,
             arrived
             at
          
           The
           fifth
           Section
           :
           
             A
             very
             Considerable
             Part
             of
             this
             Eleventh
             Book
             .
             The
          
           Subject
           matter
           
             of
             this
             Section
             (
             according
             to
             what
             was
             cut
             out
             ,
             by
             the
          
           Method
           
             proposed
             in
             the
             oft
             mentioned
          
           Ninth
           Chapter
           )
           is
           ,
           The
           Final
           Doom
           ,
           Award
           ,
           or
           Sentence
           of
           Life
           and
           Death
           ,
           
             which
             ,
             The
             King
             of
             Glorie
             ,
          
           our
           most
           worthy
           Judge
           Eternal
           ,
           
             shall
             respectively
             pronounce
             and
             pass
             upon
             all
             ,
             at
             that
             Dreadful
             and
             yet
             Ioyful
             Day
             of
             Iudgment
             ;
             when
             he
             shall
             deal
             and
             distribute
             Palms
             and
             Prizes
             ,
             Crowns
             and
             a
             Kingdom
             ,
             to
             the
             little
             (
             or
             ,
             in
             Comparison
             the
             less
             )
             Flock
             ,
             or
             Sheep
             set
             at
             his
             Right
             hand
             ,
             for
             whom
             such
             good
             things
             were
             prepared
             from
             the
             Foundation
             of
             the
             world
             :
             But
             utter
             Extermination
             to
             the
          
           goats
           
             on
             the
             Left
             hand
             ,
             whom
             he
             will
             send
             accursed
             into
             Everlasting
             Prisons
             ,
             there
             to
             be
             tormented
             in
             that
             fire
             which
             was
             first
             prepared
             (
             not
             for
             them
             ,
             but
             )
             for
             their
             Tempter
             and
             tormentors
             the
             Divel
             and
             his
             Angels
             .
          
        
         
           
             I
             confess
             ,
             our
             Great
             Author
             closes
             not
             with
             the
          
           Point
           of
           Everlasting
           life
           ,
           
             till
             he
             come
             to
             the
             Twentieth
          
           Chapter
           .
           
             But
             I
             thought
             my self
             bound
             here
             to
             insert
             the
             Three
          
           next
           Chapters
           
             viz.
             the
          
           17
           ,
           18
           ,
           and
           19
           ,
           
             for
             these
             reasons
             following
          
           .
        
         
           1.
           
           
             Because
             they
             be
             Three
             ,
             and
             the
          
           First
           
             Three
             of
             Thirteen
          
           Excellent
           and
           most
           Elaborate
           Tracts
           
             all
             in
             order
             composed
             upon
          
           The
           sixth
           Chapter
           to
           the
           Romans
           :
           
             and
             pity
             it
             was
             to
             sever
             them
             from
             the
          
           Other
           ,
           
             with
             which
             they
             so
             well
             consort
             and
             sure
             .
          
        
         
           2.
           
           
             If
             I
             had
             left
             out
          
           These
           
             Three
             ,
             I
             should
             not
             onely
             have
             done
             prejudice
             to
             the
             Author
             and
             his
             work
             ,
             but
             to
             the
             Reader
             (
             and
             his
             Content
             or
             benefit
             )
             who
             will
             find
             ,
             that
             these
             Three
             Chapters
             are
             as
             comely
             and
             as
             useful
             Introductions
             to
             his
             Rich
             Discourses
             about
             the
          
           Domus
           Aeternitatis
           ,
           
             the
             two
             several
             long
             Homes
             of
             all
             mankind
             ;
             as
             any
          
           Propylaea
           or
           Areae
           
             can
             possibly
             be
             to
             any
             two
             Houses
             of
             this
             Worlds
             Building
             .
          
        
         
           3.
           
           
             The
             Doctrine
             delivered
             in
             these
             Three
          
           Next
           Chapters
           
             is
             so
             promotive
             and
             incentive
             of
             Christian
             Pietie
             ,
             and
             some
             of
             it
             so
             Homogeneal
             to
             the
             ensuing
             Tracts
             ,
             that
             they
             could
             not
             be
             more
             fitly
             placed
             then
             before
             the
          
           Discourses
           
             about
             the
          
           Final
           Award
           or
           Sentence
           .
        
         
           4.
           
           
             It
             is
             my
             Iudgement
             ;
             That
             had
             this
             learned
             Author
             left
             none
             other
             ,
             These
             Thirteen
             Treatises
             put
             together
             would
             make
             a
             very
          
           Excellent
           Compend
           of
           Christian
           Instruction
           .
        
         
           
             CHAP.
             XVII
             .
          
           
             
               ROMANS
               6.
               
               Ver.
               21
               ,
               22
               ,
               23.
               
            
             
               
                 21.
                 
                 
                   What
                   fruit
                   had
                   ye
                   then
                   in
                   those
                   things
                   ,
                   whereof
                   ye
                   are
                   now
                   ashamed
                   ?
                   for
                   the
                   end
                   of
                   those
                   things
                   is
                   Death
                   .
                
              
               
                 22.
                 
                 
                   But
                   now
                   being
                   made
                   free
                   from
                   sin
                   ,
                   and
                   become
                   servants
                   to
                   God
                   ,
                   ye
                   have
                   your
                   fruit
                   unto
                   holiness
                   ,
                   and
                   the
                   end
                   everlasting
                   life
                   .
                
              
               
               
                 23.
                 
                 
                   For
                   the
                   wages
                   of
                   sin
                   is
                   death
                   :
                   but
                   the
                   gift
                   of
                   God
                   is
                   eternal
                   life
                   ,
                   Through
                   Jesus
                   Christ
                   our
                   Lord.
                   
                
              
            
          
           
             
               The
               Connexion
               
                 of
                 the
                 fifth
                 and
                 sixth
                 Chapters
                 .
                 A
              
               Paraphrase
               
                 upon
                 this
                 Sixth
                 .
                 The
                 Importance
                 of
                 the
                 Phrase
              
               [
               Dead
               to
               Sin.
               ]
               
                 No
                 Christians
                 in
                 this
                 life
                 so
                 dead
                 to
                 sin
                 as
                 to
                 come
                 up
                 to
                 the
                 Resemblance
                 of
              
               Death
               Natural
               .
               
                 True
                 Christians
              
               Dead
               to
               Sin
               
                 in
                 a
                 proportion
                 to
              
               Civil
               Death
               .
               
                 All
                 Christians
                 (
                 at
                 least
                 all
                 the
              
               Romans
               
                 to
                 whom
                 St.
              
               Paul
               
                 writes
                 did
                 so
                 )
                 in
                 Baptism
                 profess
                 themselves
              
               Dead
               to
               Sin
               ;
               
                 and
                 vow
              
               Death
               to
               Sin
               
                 by
                 a
                 true
                 Mortification
                 thereof
                 .
                 All
                 have
                 in
              
               Baptism
               
                 (
                 or
                 may
                 have
                 )
                 a
              
               Talent
               of
               Grace
               
                 as
                 an
                 Antidote
                 and
                 Medicine
                 against
                 the
                 deadly
                 infection
                 of
                 Sin
                 ;
                 as
                 a
              
               strengthening
               
                 to
                 make
                 us
                 victorious
                 over
                 sin
                 .
              
            
             
               Three
               Motives
               
                 to
                 deter
                 us
                 from
                 the
              
               Service
               of
               Sin.
               1.
               
               
                 It
                 is
              
               fruitless
               .
               2.
               
               
                 It
                 is
              
               Shameful
               .
               3.
               
               
                 It
                 is
              
               Mortiferous
               .
            
             
               Two
               Motives
               
                 to
                 engage
                 us
                 in
              
               Gods
               Service
               .
               1.
               
               
                 Present
                 and
                 sweet
              
               Fruit
               
                 unto
                 Holiness
              
               .
               2.
               
               Future
               Happiness
               .
            
          
           
             THese
             three
             verses
             being
             the
             Close
             or
             binding
             of
             all
             the
             rest
             in
             this
             Chapter
             ,
             or
             as
             the
             
               Solid
               Angle
            
             in
             which
             there
             
             is
             a
             punctual
             and
             full
             Coincidence
             of
             all
             the
             former
             Lines
             ,
             I
             must
             be
             inforced
             to
             exhibit
             unto
             the
             Reader
             
               A
               Model
               or
               Abstract
            
             of
             the
             Whole
             ,
             before
             I
             can
             shew
             him
             the
             true
             Connexion
             or
             References
             between
             these
             later
             ,
             and
             the
             foregoing
             verses
             .
             And
             the
             Model
             or
             Abstract
             of
             the
             whole
             Chapter
             is
             This.
             
          
           
             Our
             Apostle
             had
             given
             up
             this
             Conclusion
             as
             the
             main
             Aphorism
             or
             Resultance
             of
             the
             fifth
             Chapter
             ,
             verse
             20
             ,
             21.
             
             
               Where
               sin
               abounded
               ,
               Grace
               did
               much
               more
               abound
               .
            
             That
             
               as
               sin
               had
               raigned
               unto
               death
               ,
               even
               so
               might
               grace
               reign
               through
               righteousness
               unto
               eternal
               life
               by
            
             Jesus
             Christ
             our
             Lord.
             Now
             whether
             it
             were
             to
             check
             that
             preposterous
             Inference
             which
             some
             had
             alreadie
             made
             of
             this
             Doctrine
             ,
             when
             first
             it
             was
             delivered
             unto
             them
             (
             for
             it
             was
             delivered
             before
             he
             wrote
             this
             Epistle
             :
             )
             or
             whether
             it
             were
             to
             prevent
             the
             making
             of
             it
             ,
             upon
             the
             reading
             of
             the
             former
             Chapter
             ;
             our
             Apostle
             propounds
             that
             Objection
             ,
             (
             which
             either
             had
             been
             or
             might
             be
             made
             against
             the
             former
             Doctrine
             )
             in
             the
             begining
             of
             this
             Sixth
             Chapter
             ;
             and
             he
             propounds
             it
             by
             way
             of
             Interrogation
             .
             
               What
               shall
               we
               say
               then
               ?
               Shall
               we
               continue
               in
               sin
               ,
               that
               grace
               may
               abound
               ?
            
             And
             he
             gives
             the
             Answer
             unto
             it
             in
             the
             second
             verse
             ,
             by
             an
             
               Absit
               ,
               God
               forbid
            
             :
             That
             is
             ,
             far
             be
             it
             from
             us
             ,
             far
             be
             it
             from
             every
             Christian
             ,
             thus
             to
             resolve
             ,
             thus
             to
             infer
             ,
             say
             or
             think
             .
             And
             to
             shew
             the
             absurditie
             of
             that
             inference
             ,
             he
             adds
             this
             Reason
             ;
             
               How
               shall
               we
               that
               are
               dead
               to
               sin
               live
               any
               longer
               therein
               ?
            
          
           
             But
             this
             Refutation
             may
             seem
             to
             participate
             more
             of
             
               Rhetorical
               Passion
            
             or
             indignation
             ,
             then
             of
             sound
             and
             
               Logical
               Reason
            
             ;
             an
             artificial
             Evasion
             rather
             then
             a
             concludent
             Proof
             .
             For
             these
             Romans
             might
             have
             demanded
             of
             him
             :
             
             what
             just
             fear
             is
             there
             that
             we
             shall
             ,
             what
             possibilitie
             that
             we
             can
             live
             any
             longer
             in
             sin
             ,
             if
             ,
             as
             you
             suppose
             ,
             
               we
               be
               already
               dead
               unto
               it
               ?
            
             Only
             prove
             what
             you
             suppose
             or
             take
             as
             granted
             ,
             
               that
               we
               are
               already
               dead
               to
               sin
               ,
            
             or
             that
             sin
             is
             dead
             in
             us
             ,
             and
             we
             shall
             make
             just
             proof
             that
             we
             
               neither
               do
               ,
               nor
               can
            
             live
             any
             longer
             
               in
               it
            
             ,
             that
             
               it
               doth
               not
            
             ,
             neither
             shall
             it
             live
             in
             us
             .
          
           
             2.
             
             All
             the
             Question
             then
             is
             (
             and
             a
             Great
             Question
             it
             is
             ,
             upon
             whose
             true
             resolution
             ,
             the
             resolution
             of
             all
             the
             questions
             or
             difficulties
             which
             are
             emergent
             
             out
             of
             this
             and
             other
             Chapters
             depends
             :
             )
             
               In
               what
               sense
               every
               true
               Christian
               is
               said
               to
               be
               dead
               to
               sin
            
             ;
             as
             St.
             Paul
             supposeth
             all
             these
             Romans
             were
             ,
             which
             were
             true
             members
             of
             the
             true
             visible
             Church
             .
          
           
             
               Of
               death
               ,
               there
               be
               but
               two
               sorts
            
             or
             kinds
             usually
             known
             or
             acknowledged
             ;
             
               The
               one
               a
               Natural
            
             ,
             the
             other
             
               a
               Civil
               Death
            
             .
             He
             that
             is
             dead
             according
             to
             a
             Natural
             Death
             ,
             is
             utterly
             deprived
             of
             all
             sense
             or
             motion
             ;
             he
             cannot
             feel
             ,
             he
             
             cannot
             taste
             ,
             he
             cannot
             smell
             ,
             see
             or
             hear
             ;
             his
             heart
             pants
             not
             ,
             his
             lungs
             cease
             to
             send
             forth
             any
             breath
             .
             And
             
               according
               to
               this
               kind
               of
               death
               Saint
            
             Paul
             
               himself
               could
               not
               be
               accompted
               dead
               to
               sin
               :
            
             Sin
             was
             not
             so
             fully
             mortified
             or
             put
             to
             death
             in
             him
             ,
             but
             that
             it
             had
             its
             Motions
             in
             his
             inward
             parts
             ;
             and
             these
             Motions
             he
             by
             experience
             felt
             .
          
           
             
               But
               there
               is
               a
               civil
               as
               well
               as
               a
               natural
               death
               ,
            
             and
             many
             are
             said
             to
             be
             civilly
             dead
             whose
             natural
             life
             is
             yet
             sound
             and
             entire
             .
             Thus
             men
             which
             are
             condemned
             or
             sentenced
             to
             die
             ,
             are
             said
             to
             be
             dead
             in
             Law
             ,
             albeit
             the
             execution
             or
             taking
             away
             of
             their
             natural
             life
             be
             a
             long
             time
             deferred
             .
             The
             like
             we
             say
             of
             men
             which
             have
             been
             free
             born
             ,
             but
             afterwards
             fall
             into
             slaverie
             or
             bondage
             .
             Both
             these
             sorts
             of
             men
             are
             said
             to
             be
             dead
             in
             Law
             ,
             or
             to
             be
             subject
             to
             civil
             death
             ,
             because
             they
             cannot
             do
             or
             make
             any
             legal
             act
             either
             to
             the
             benefit
             of
             their
             friends
             or
             posteritie
             ,
             or
             to
             the
             prejudice
             of
             their
             enemies
             .
             Of
             any
             civil
             contract
             or
             legal
             deed
             they
             are
             as
             uncapable
             ,
             as
             he
             that
             is
             naturally
             dead
             is
             of
             breathing
             ,
             sense
             ,
             or
             motion
             .
             And
             according
             to
             this
             acception
             or
             importance
             of
             death
             ,
             
               Every
               one
               in
               whom
               the
               reign
               or
               dominion
               of
               sin
               is
               broken
               ,
               in
               whom
               the
               flesh
               is
               made
               subject
               to
               the
               spirit
               ,
               is
               truely
               said
               to
               be
               dead
               to
               sin
               :
            
             that
             is
             ,
             in
             every
             man
             thus
             qualified
             ,
             sin
             is
             put
             unto
             a
             civil
             ,
             though
             not
             unto
             a
             natural
             death
             .
          
           
             But
             neither
             is
             this
             civil
             death
             the
             death
             here
             punctually
             meant
             by
             Saint
             Paul
             ,
             when
             he
             saith
             ,
             
               How
               shall
               we
               that
               are
               dead
               to
               sin
               live
               any
               longer
               therein
               ?
            
             For
             he
             speaks
             not
             of
             
               such
               a
               death
               to
               sin
            
             ,
             as
             was
             peculiar
             to
             himself
             or
             to
             some
             few
             ;
             but
             of
             
               such
               a
               death
            
             as
             was
             common
             to
             all
             these
             Romans
             ,
             and
             to
             every
             true
             member
             of
             the
             visible
             Church
             .
             He
             doth
             not
             suppose
             (
             nor
             was
             it
             imaginable
             )
             that
             all
             of
             them
             to
             whom
             he
             wrote
             ,
             were
             
               thus
               actually
               dead
               to
               sin
            
             ;
             or
             that
             sin
             did
             not
             ,
             or
             could
             not
             raign
             in
             some
             of
             them
             ;
             at
             least
             it
             may
             and
             doth
             to
             this
             day
             raign
             in
             many
             which
             have
             by
             baptisme
             been
             admitted
             into
             the
             visible
             Church
             :
             whereas
             
               Our
               Apostles
               Reason
               equally
               concerns
               all
               that
               are
               baptized
               .
            
             All
             and
             every
             one
             of
             them
             are
             in
             his
             sense
             and
             meaning
             in
             this
             place
             ,
             
               dead
               to
               sin
            
             ;
             and
             yet
             are
             not
             all
             of
             them
             
               dead
               to
               sin
            
             ,
             or
             
               sin
               dead
               to
               them
            
             ,
             or
             in
             them
             ,
             either
             by
             
               a
               natural
               or
               civil
               death
            
             .
             In
             all
             of
             them
             sin
             retains
             some
             life
             or
             being
             ,
             in
             many
             of
             them
             it
             still
             retains
             its
             Soveraigntie
             or
             Dominion
             .
             how
             then
             are
             all
             of
             them
             ,
             how
             are
             all
             of
             us
             ,
             that
             have
             been
             baptized
             ,
             
               dead
               to
               sin
            
             ?
             Thus
             in
             the
             first
             place
             .
          
           
             3.
             
             
               All
               of
               them
               did
               solemnly
               promise
               and
               vow
               to
               mortifie
               the
               deeds
               of
               the
               body
               ,
               as
               we
               now
               do
               .
            
             But
             so
             may
             others
             do
             which
             never
             meant
             to
             be
             baptized
             .
             
             It
             is
             true
             ;
             and
             therefore
             the
             full
             and
             onely
             Reason
             ,
             why
             these
             Romans
             (
             one
             and
             other
             )
             were
             reckoned
             
               as
               dead
               to
               sin
            
             ,
             was
             not
             because
             they
             had
             promised
             or
             
               vowed
               to
               mortifie
               the
               deeds
               of
               the
               flesh
               ,
            
             or
             to
             put
             sin
             unto
             a
             
               civil
               death
            
             ,
             that
             is
             
             to
             break
             the
             Raign
             or
             Dominion
             of
             it
             :
             For
             thus
             to
             promise
             or
             thus
             to
             vow
             without
             sufficient
             means
             or
             probable
             hopes
             ,
             such
             hopes
             and
             means
             as
             
               by
               nature
               they
               could
               not
               have
            
             to
             perform
             what
             they
             thus
             vow
             ,
             were
             presumption
             ,
             a
             tempting
             of
             God
             ,
             and
             provocation
             of
             Satan
             ,
             to
             take
             that
             opportunitie
             which
             they
             themselves
             offer
             ,
             to
             assault
             them
             .
             To
             compell
             all
             that
             come
             unto
             the
             
               Sacred
               Laver
            
             ,
             to
             undertake
             that
             
               treble
               vow
            
             (
             which
             is
             and
             hath
             been
             alwayes
             solemnly
             made
             and
             undertaken
             ,
             either
             by
             the
             parties
             themselves
             ,
             which
             are
             to
             be
             baptized
             in
             case
             they
             be
             of
             years
             ,
             or
             by
             their
             sureties
             )
             were
             the
             part
             rather
             of
             a
             cruel
             Stepdame
             than
             the
             office
             of
             a
             loving
             Mother
             ,
             unlesse
             the
             Church
             our
             Mother
             which
             exacts
             this
             vow
             of
             all
             and
             every
             one
             ,
             could
             give
             full
             assurance
             to
             all
             and
             every
             one
             of
             her
             sons
             ,
             that
             God
             in
             baptisme
             for
             his
             part
             never
             failes
             to
             give
             means
             sufficient
             for
             quelling
             the
             reign
             of
             sin
             ,
             for
             mortifying
             the
             deeds
             of
             the
             body
             .
             Means
             (
             I
             mean
             )
             
               sufficient
               not
               in
               themselves
               only
               ,
               but
               sufficient
               to
               every
               one
               of
               us
               ,
            
             unlesse
             we
             will
             be
             defective
             unto
             our selves
             .
          
           
             Now
             adde
             this
             Reason
             unto
             the
             former
             ,
             and
             you
             have
             the
             
               true
               and
               full
               meaning
               of
               our
               Apostle
            
             when
             he
             saith
             ,
             
               that
               all
               that
               are
               Baptized
               are
               dead
               to
               sin
            
             ;
             
             that
             is
             ,
             First
             they
             are
             
               dead
               unto
               it
               by
               solemn
               vow
               or
               profession
               ,
            
             Secondly
             they
             are
             said
             to
             be
             
               dead
               unto
               sin
               ,
               or
               sin
               to
               be
               dead
               in
               them
               ,
            
             in
             as
             much
             as
             they
             in
             Baptism
             receive
             an
             Antidote
             from
             God
             by
             which
             the
             rage
             and
             poison
             of
             it
             might
             easily
             be
             asswaged
             or
             expelled
             ,
             so
             they
             would
             not
             either
             receive
             that
             grace
             or
             means
             which
             God
             in
             Baptisme
             exhibits
             unto
             them
             in
             vain
             ,
             or
             use
             it
             amisse
             .
             
               So
               we
               may
               say
               that
               any
               popular
               disease
               is
               quelled
               or
               taken
               away
               ,
               after
               a
               soveraign
               remedie
               be
               found
               against
               it
               ,
               which
               never
               fails
               ,
               so
               men
               will
               seek
               for
               it
               ,
               seasonably
               apply
               it
               ,
               and
               observe
               that
               Dyet
               which
               the
               Physitian
               ,
               upon
               the
               taking
               of
               it
               ,
               prescribes
               unto
               them
               .
            
          
           
             4.
             
             Some
             in
             our
             times
             there
             be
             (
             and
             more
             I
             think
             than
             have
             been
             in
             all
             the
             former
             )
             which
             deny
             all
             
               Baptismal
               Grace
            
             .
             Others
             there
             be
             which
             grant
             some
             
             Grace
             to
             be
             conferred
             by
             Baptisme
             ,
             even
             unto
             infants
             ;
             but
             yet
             these
             restrain
             it
             onely
             to
             infants
             Elect.
             And
             This
             they
             take
             to
             be
             the
             meaning
             of
             our
             
               Churches
               Catechisme
            
             ,
             wherein
             Children
             are
             taught
             to
             believe
             
               [
               That
               as
               Christ
               the
               second
               Person
               in
               the
               Trinitie
               did
               Redeem
               them
               and
               all
               mankind
               :
               So
               the
               Holy
               Ghost
               (
               the
               third
               Person
               )
               doth
               sanctifie
               them
               and
               all
               the
               Elect
               People
               of
               God.
               ]
            
          
           
             But
             can
             any
             man
             be
             perswaded
             ,
             that
             it
             was
             any
             part
             of
             
               Our
               Churches
               meaning
            
             ,
             to
             teach
             Children
             when
             they
             first
             make
             profession
             of
             their
             Faith
             ,
             to
             believe
             ,
             that
             they
             are
             of
             the
             number
             of
             the
             Elect
             ,
             that
             is
             ,
             of
             
               such
               as
               cannot
               finally
               perish
            
             ?
             This
             were
             to
             teach
             them
             their
             Faith
             backwards
             ,
             and
             to
             seek
             the
             Kingdom
             of
             Heaven
             not
             Ascendendo
             by
             ascending
             ,
             but
             Descendendo
             by
             descending
             from
             it
             .
             For
             higher
             then
             thus
             Saint
             Paul
             himself
             in
             his
             greatest
             perfection
             could
             not
             possibly
             reach
             ;
             no
             ,
             nor
             the
             blessed
             Angels
             which
             have
             kept
             their
             
               First
               station
            
             almost
             these
             6000
             years
             .
             Yet
             certain
             it
             is
             ,
             that
             
               Our
               Church
            
             would
             have
             every
             one
             at
             the
             very
             first
             profession
             of
             his
             Faith
             ,
             to
             believe
             that
             he
             is
             
               One
               of
               the
               Elect
               People
               of
               God.
               
            
          
           
             But
             those
             
               Reverend
               Fathers
            
             which
             did
             compose
             that
             Catechisme
             ,
             and
             the
             
               Church
               our
               Mother
            
             which
             did
             approve
             and
             authorize
             it
             ,
             did
             in
             charity
             presume
             ,
             that
             every
             one
             which
             would
             take
             upon
             him
             to
             expound
             this
             Catechisme
             or
             
             other
             principles
             of
             Faith
             ,
             should
             first
             know
             
               the
               Distinction
            
             between
             
               the
               Elect
            
             ,
             that
             is
             ,
             such
             persons
             as
             cannot
             perish
             ,
             and
             the
             
               Elect
               People
               of
               God
            
             :
             or
             between
             Election
             unto
             Gods
             ordinarie
             Grace
             or
             means
             of
             salvation
             ,
             and
             
               Election
               unto
               eternal
               glory
            
             .
             Every
             People
             or
             Nation
             ,
             every
             company
             of
             men
             ,
             when
             they
             are
             first
             converted
             from
             Gentilism
             to
             Christianitie
             become
             an
             
               Elect
               People
            
             ,
             a
             chosen
             generation
             or
             company
             of
             men
             :
             that
             is
             ,
             they
             
             and
             their
             seed
             after
             them
             are
             made
             capable
             of
             Baptism
             ,
             receive
             an
             Interest
             in
             Gods
             promises
             made
             unto
             us
             in
             Christ
             ,
             which
             the
             heathens
             
               whilst
               they
               continue
               heathens
            
             cannot
             have
             .
             And
             all
             of
             Us
             are
             in
             Baptism
             thus
             far
             sanctified
             ,
             that
             we
             are
             made
             true
             members
             of
             the
             
               visible
               Church
            
             ,
             qualified
             for
             hearing
             the
             word
             ,
             for
             receiving
             the
             Sacrament
             of
             Christs
             Body
             and
             Blood
             ,
             and
             whatsoever
             
               Benefits
               of
               Christs
               Priestly
               Function
            
             ,
             are
             committed
             to
             the
             dispensation
             of
             his
             Ministers
             .
             And
             thus
             far
             sanctified
             by
             Baptisme
             ,
             no
             man
             can
             be
             but
             by
             the
             Holy
             Ghost
             .
             Our
             Apostle
             saith
             ,
             1
             Cor.
             7.
             14.
             
             
               That
               the
               unbelieving
               Husband
               is
               sanctified
               by
               the
               believing
               wife
               :
               and
               the
               unbelieving
               wife
               is
               sanctified
               by
               the
               believing
               Husband
               else
               were
               your
               children
               unclean
               ,
               but
               now
               they
               are
               holy
               .
            
          
           
             So
             that
             he
             attributes
             an
             holiness
             unto
             the
             children
             of
             believing
             Parents
             by
             which
             they
             are
             more
             capable
             of
             Baptisme
             then
             the
             children
             of
             unbelieving
             Parents
             are
             .
             And
             of
             this
             holiness
             by
             which
             they
             are
             capable
             of
             Baptisme
             ,
             all
             children
             are
             partakers
             ,
             although
             but
             one
             of
             their
             Parents
             ,
             whether
             Father
             or
             Mother
             ,
             do
             believe
             :
             much
             more
             are
             the
             children
             of
             believing
             Parents
             to
             be
             reputed
             holy
             or
             sanctified
             after
             baptisme
             ,
             by
             which
             alwayes
             
               some
               Gift
               of
               the
               Holy
               Ghost
            
             is
             conferred
             upon
             them
             .
             For
             even
             that
             holiness
             which
             was
             communicated
             or
             derived
             unto
             them
             from
             their
             Parents
             before
             they
             were
             baptized
             ,
             or
             by
             which
             they
             became
             capable
             of
             Baptisme
             ,
             was
             conferred
             upon
             their
             Parents
             by
             Baptisme
             .
          
           
             5.
             
             Whether
             
               This
               gift
            
             or
             Qualification
             wherewith
             
               The
               Holy
               Ghost
            
             is
             said
             
               to
               sanctifie
               all
               the
               Elect
               people
               of
               God
               ,
            
             be
             ,
             or
             include
             in
             it
             ,
             the
             
               Grace
               of
               Regeneration
            
             ,
             I
             will
             not
             dispute
             .
             That
             infants
             are
             by
             Baptisme
             regenerated
             we
             may
             not
             deny
             ;
             unlesse
             we
             will
             take
             upon
             us
             to
             put
             another
             sense
             upon
             the
             
               Articles
               of
               our
               Church
            
             ,
             than
             they
             will
             naturally
             bear
             .
             But
             whether
             such
             as
             were
             baptized
             when
             they
             came
             to
             years
             of
             discretion
             (
             as
             most
             of
             these
             Romanes
             were
             )
             did
             in
             Baptisme
             receive
             the
             
               Grace
               of
               Regeneration
            
             ,
             or
             were
             forthwith
             regenerated
             ;
             That
             I
             leave
             unto
             the
             Schools
             .
             It
             sufficeth
             us
             to
             know
             the
             true
             meaning
             of
             our
             Apostle
             in
             this
             place
             .
             
               And
               this
               it
               is
               .
               All
               of
               us
               in
               baptisme
               receive
               
                 A
                 gift
                 or
                 Talent
              
               which
               by
               nature
               we
               had
               not
               ,
               we
               could
               not
               have
               .
               For
               the
               use
               of
               this
               talent
               we
               shall
               be
               called
               unto
               a
               strict
               accompt
               .
               
               And
               when
               this
               accompt
               shall
               be
               taken
               ,
               it
               shall
               go
               harder
               with
               those
               which
               either
               have
               abused
               it
               ,
               misimployed
               it
               or
               not
               used
               it
               ,
               than
               with
               the
               Gentiles
               ,
               Heathens
               or
               Infidels
               which
               never
               received
               the
               like
               .
            
             
               For
               to
               whom
               more
               is
               given
               ,
               of
               them
               more
               shall
               be
               required
               .
            
          
           
             And
             unlesse
             their
             means
             to
             vanquish
             Satan
             the
             world
             and
             the
             flesh
             had
             been
             greater
             than
             the
             meer
             natural
             man
             had
             any
             ,
             the
             just
             Lord
             would
             not
             punish
             them
             more
             severely
             than
             he
             doth
             the
             heathen
             or
             meer
             natural
             men
             for
             suffering
             themselves
             to
             be
             vanquished
             by
             his
             enemies
             .
             They
             which
             deny
             any
             grace
             or
             talent
             to
             be
             always
             given
             in
             baptisme
             ;
             or
             affirm
             
               this
               Talent
            
             to
             be
             given
             onely
             to
             some
             few
             which
             are
             of
             the
             number
             of
             the
             Elect
             ;
             either
             do
             not
             understand
             
             or
             do
             not
             call
             to
             minde
             what
             baptisme
             is
             .
             Now
             
               Baptisme
               on
               our
               part
               is
               an
               Astipulation
               or
               promise
            
             ;
             (
             1
             Peter
             3.
             ver
             .
             21.
             )
             
               And
               it
               is
               no
               lesse
               on
               Gods
               part
               .
            
             It
             is
             a
             mutual
             Covenant
             or
             Astipulation
             between
             God
             and
             us
             .
             And
             in
             every
             Covenant
             or
             Astipulation
             there
             is
             
               Ratio
               dati
               et
               accepti
            
             ,
             somewhat
             given
             and
             and
             somewhat
             taken
             .
             The
             giving
             is
             properly
             on
             Gods
             part
             ,
             the
             taking
             on
             ours
             .
             For
             in
             true
             and
             proper
             terms
             we
             cannot
             give
             any
             thing
             to
             God
             ,
             because
             all
             we
             have
             ,
             even
             we
             our selves
             ,
             are
             his
             by
             double
             right
             ,
             by
             right
             of
             creation
             and
             redemption
             .
             Yet
             it
             is
             his
             pleasure
             that
             we
             in
             baptisme
             should
             sincerely
             and
             heartily
             surrender
             that
             unto
             him
             which
             is
             his
             own
             ,
             even
             our selves
             ,
             our
             souls
             ,
             and
             bodies
             .
             And
             he
             upon
             this
             surrender
             or
             vow
             ,
             if
             it
             be
             sincerely
             
             made
             ,
             doth
             give
             to
             us
             that
             which
             was
             not
             ours
             ,
             even
             his
             only
             son
             with
             all
             the
             benefits
             of
             his
             death
             and
             passion
             .
             All
             of
             us
             put
             him
             on
             in
             baptism
             ,
             though
             not
             all
             in
             the
             same
             degree
             ;
             and
             we
             may
             rest
             assured
             ,
             that
             God
             would
             never
             presse
             us
             in
             baptisme
             ,
             to
             fight
             under
             the
             banner
             of
             his
             Son
             ,
             unless
             he
             were
             ready
             to
             furnish
             us
             with
             strength
             ,
             with
             weapons
             ,
             and
             skill
             to
             fight
             his
             battails
             .
             So
             we
             will
             (
             as
             our
             Apostle
             exhorts
             us
             )
             
               yeeld
               our
               members
               unto
               his
               service
               ,
            
             he
             will
             teach
             our
             hands
             to
             War
             ,
             and
             our
             fingers
             to
             fight
             ,
             and
             every
             facultie
             of
             our
             body
             and
             soul
             to
             do
             their
             part
             .
          
           
             6.
             
             The
             Abstract
             or
             Briefe
             
               of
               our
               Apostles
               discourse
               in
               this
               chapter
               is
               to
               stir
               up
               that
               Gift
               of
               God
               in
               these
               Romans
               which
               they
               had
               received
               in
               baptism
               ;
               or
               which
               is
               all
               one
               ,
               to
               animate
               or
               incourage
               them
               to
               imploy
               that
               talent
               ,
               which
               God
               in
               that
               Sacrament
               had
               concredited
               unto
               them
               ,
               unto
               his
               glory
               .
            
             And
             this
             his
             Exhortation
             is
             grounded
             upon
             their
             Profession
             of
             
               dying
               to
               sin
            
             which
             they
             had
             made
             in
             baptisme
             :
             or
             upon
             the
             assurance
             of
             Gods
             spirit
             in
             the
             sacred
             War
             ,
             so
             we
             will
             take
             heart
             and
             courage
             to
             undertake
             the
             fight
             .
             There
             is
             not
             one
             branch
             of
             this
             Exhortation
             from
             the
             second
             verse
             of
             this
             chap.
             to
             this
             one
             and
             twentieth
             ,
             but
             is
             rooted
             in
             one
             of
             these
             two
             considerations
             ,
             or
             joyntly
             in
             both
             .
             That
             
               all
               of
               us
               in
               baptisme
               are
               dead
               to
               sin
            
             (
             in
             that
             sense
             which
             we
             have
             shewed
             before
             )
             that
             is
             ,
             
               by
               solemn
               vow
               ,
               or
               by
               Professing
               our
               death
               unto
               it
               ,
            
             our
             Apostle
             infers
             ver
             .
             3.
             and
             not
             onely
             dead
             but
             buried
             .
             And
             both
             this
             Death
             and
             Burial
             unto
             sin
             was
             solemnly
             professed
             not
             by
             
               Word
               or
               Vow
            
             only
             ,
             but
             by
             
               matter
               of
               fact
            
             or
             visible
             Ceremony
             then
             usuall
             in
             Baptisme
             ;
             for
             every
             one
             that
             was
             baptized
             (
             seeing
             all
             that
             were
             baptized
             were
             of
             good
             years
             ,
             and
             strength
             of
             body
             to
             undergo
             this
             Ceremony
             ,
             )
             were
             
               ter
               demersi
               in
               aquis
            
             ,
             their
             whole
             bodies
             were
             plunged
             thrice
             in
             the
             water
             to
             represent
             their
             
               vowed
               death
               and
               buriall
            
             unto
             sin
             .
             This
             
               Ternal
               demersion
            
             of
             their
             Bodies
             ,
             as
             some
             collect
             ,
             was
             not
             only
             to
             represent
             
             
               The
               Holy
               and
               blessed
               Trinitie
               of
               the
               Divine
               Persons
            
             in
             whose
             names
             they
             were
             baptized
             ;
             but
             withall
             to
             represent
             the
             
               three
               several
               dayes
            
             wherein
             Christ
             lay
             buried
             in
             the
             grave
             .
             Therefore
             saith
             the
             Apostle
             ,
             
               we
               are
               buried
               with
               him
               by
               Baptisme
               unto
               death
               ,
               that
               like
               as
               Christ
               was
               raised
               up
               from
               the
               dead
               by
               the
               glory
               of
               the
               Father
               :
               even
               so
               we
               also
               should
               walk
               in
               newnesse
               of
               life
               .
               ver
               .
            
             4.
             
          
           
             7.
             
             The
             meaning
             of
             the
             former
             Ceremony
             was
             ,
             and
             so
             of
             Baptisme
             to
             this
             day
             ,
             is
             ,
             
               That
               as
               Christ
               did
               leave
               the
               burthen
               of
               our
               sins
               ,
               and
               put
               off
               the
               form
               of
               a
               servant
               ,
               which
               for
               our
               sakes
               he
               undertook
               ,
               in
               the
               grave
               :
               so
               we
               by
               baptisme
               and
               buriall
               into
               his
               death
               ,
               should
               put
               off
               the
               old
               man
               or
               body
               of
               sin
               and
               be
               raised
               unto
               newness
               of
               life
               ,
               and
               become
               partakers
               of
               his
               Resurrection
               unto
               glory
               .
            
          
           
             This
             raising
             unto
             newnesse
             of
             life
             by
             the
             Sacrament
             of
             Baptisme
             was
             represented
             by
             the
             safe
             Ascension
             of
             their
             Bodies
             out
             of
             the
             water
             in
             the
             which
             they
             had
             been
             thrice
             plunged
             .
             And
             of
             our
             Resurrection
             unto
             glory
             ,
             we
             receive
             the
             pledge
             or
             earnest
             ,
             when
             we
             receive
             the
             
               Grace
               of
               Regeneration
            
             ,
             that
             is
             the
             Grace
             which
             enables
             us
             to
             walk
             in
             newnesse
             of
             life
             .
             And
             this
             is
             called
             the
             
               First
               Resurrection
            
             ,
             without
             which
             no
             man
             shall
             be
             partaker
             of
             the
             
               second
               unto
               Glory
            
             .
             Now
             that
             all
             such
             as
             are
             truly
             
               buried
               with
               him
               by
               baptisme
               into
               death
               ,
            
             that
             is
             ,
             all
             such
             as
             observe
             and
             perform
             
               their
               vow
            
             made
             in
             baptisme
             shall
             undoubtedly
             be
             partakers
             of
             his
             Resurrection
             unto
             Glory
             ,
             the
             Apostle
             inferres
             ver
             .
             5.
             
             
               For
               if
               we
               have
               been
               planted
               together
               in
               the
               likenesse
               of
               his
               death
               ;
               we
               shall
               be
               also
               in
               the
               likenesse
               of
               his
               Resurrection
               ,
            
             and
             vers
             .
             the
             sixth
             .
             
               Knowing
               this
               that
               our
               old
               man
               is
               crucified
               with
               Him
               ,
               that
               the
               body
               of
               sin
               might
               be
               destroyed
               ,
               that
               henceforth
               we
               should
               not
               serve
               sin
               .
               For
               he
               that
               is
               dead
               ,
               is
               free
               from
               sin
               ,
               ver
               .
            
             7.
             that
             is
             ,
             He
             that
             is
             
               dead
               to
               sin
            
             in
             this
             life
             ,
             is
             freed
             from
             the
             life
             or
             reign
             of
             sin
             .
             For
             it
             is
             observable
             that
             he
             doth
             
             not
             say
             ,
             if
             we
             have
             been
             
               planted
               together
               in
               his
               death
            
             ,
             but
             if
             we
             have
             been
             
               planted
               together
               in
               the
            
             likeness
             
               of
               his
               death
            
             .
             It
             is
             not
             required
             that
             we
             should
             die
             the
             death
             of
             the
             body
             as
             Christ
             did
             ,
             but
             to
             die
             as
             Isaac
             did
             ,
             in
             the
             similitude
             and
             figure
             of
             his
             death
             ;
             that
             is
             ,
             we
             should
             die
             to
             sin
             ,
             or
             crucifie
             that
             sin
             in
             us
             ,
             for
             which
             Christ
             was
             crucified
             .
             And
             as
             it
             is
             not
             required
             that
             we
             should
             die
             the
             death
             of
             the
             body
             in
             baptisme
             :
             so
             is
             it
             not
             to
             be
             expected
             that
             we
             should
             forthwith
             be
             raised
             unto
             that
             glory
             whereunto
             he
             rose
             ,
             but
             to
             be
             raised
             
               unto
               A
               similitude
            
             or
             likeness
             of
             it
             ;
             that
             is
             ,
             unto
             newness
             of
             life
             ,
             which
             is
             the
             
               First
               Resurrection
            
             .
             And
             of
             this
             Resurrection
             we
             shall
             not
             fail
             to
             be
             actual
             partakers
             by
             vertue
             of
             baptisme
             ,
             if
             we
             be
             rightly
             
               implanted
               into
               the
               similitude
               of
               his
               death
               :
            
             for
             so
             the
             Apostles
             words
             are
             ,
             
               If
               we
               have
               been
               planted
               together
               in
               the
               likeness
               of
               his
               death
               ,
               we
               shall
               be
               also
               in
               the
               likeness
               of
               his
               Resurrection
               .
            
          
           
             But
             what
             is
             it
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               planted
               together
            
             ?
             or
             with
             whom
             are
             we
             planted
             ?
             we
             Gentiles
             together
             with
             the
             Jews
             ?
             So
             some
             conjecture
             .
             But
             the
             more
             ancient
             and
             better
             exposition
             is
             ,
             that
             we
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             Christ
             ,
             
               planted
               together
               with
               Him
            
             ;
             yet
             not
             so
             planted
             together
             with
             him
             as
             one
             tree
             is
             planted
             together
             by
             another
             
               (
               Arbor
               inter
            
             or
             
               juxta
               Arbores
            
             )
             each
             having
             its
             several
             root
             .
             But
             as
             Christ
             was
             planted
             by
             his
             death
             and
             burial
             ,
             and
             consecrated
             to
             be
             the
             root
             of
             life
             ;
             So
             we
             likewise
             should
             be
             planted
             by
             Baptisme
             in
             Him
             
               to
               die
               to
               sin
            
             ,
             and
             being
             so
             planted
             in
             his
             death
             ,
             to
             be
             partakers
             of
             his
             Resurrection
             unto
             life
             :
             As
             the
             implanted
             graft
             which
             loseth
             leaf
             and
             sap
             and
             (
             to
             outward
             view
             )
             life
             also
             in
             winter
             ,
             with
             the
             Branch
             or
             stock
             into
             which
             it
             was
             planted
             ,
             doth
             recover
             all
             again
             when
             the
             root
             sends
             back
             the
             sap
             at
             the
             Spring
             or
             the
             Resurrection
             of
             the
             year
             .
          
           
             8.
             
             This
             is
             that
             which
             our
             Saviour
             himself
             had
             said
             ,
             John
             15.
             4
             ,
             5.
             
             
               As
               the
               branch
               cannot
               bear
               fruit
               in
               it self
               ,
               except
               it
               abide
               in
               the
               vine
               ,
               no
               more
               can
               ye
               except
               ye
               abide
               in
               me
               .
               I
               am
               the
               Vine
               ,
               ye
               are
               the
               branches
               :
               he
               that
               abideth
               in
               me
               ,
               and
               I
               in
               him
               ,
               the
               same
               bringeth
               forth
               much
               fruit
               ;
               for
               without
               me
               ye
               can
               do
               nothing
               .
            
             That
             is
             ,
             ye
             have
             no
             root
             in
             your selves
             ,
             and
             therefore
             no
             life
             but
             as
             you
             are
             planted
             in
             me
             ,
             the
             Vine
             .
             Now
             this
             Vine
             was
             opened
             in
             his
             death
             upon
             the
             Crosse
             ,
             and
             planted
             in
             his
             burial
             :
             and
             from
             him
             so
             planted
             ,
             That
             of
             the
             
               Psalmist
               Ps
            
             .
             85.
             11.
             was
             fulfilled
             ,
             
               Righteousness
               did
               grow
               out
               of
               the
               earth
            
             ;
             and
             we
             being
             ingrafted
             or
             inoculated
             into
             him
             thus
             planted
             ,
             become
             true
             branches
             of
             the
             same
             Vine
             .
             Branches
             we
             are
             ,
             but
             
               without
               root
               in
               our selves
            
             :
             all
             the
             life
             we
             can
             hope
             for
             must
             be
             derived
             from
             His
             root
             .
          
           
             And
             the
             very
             sum
             and
             proper
             effect
             of
             our
             beleif
             in
             his
             death
             and
             Resurrection
             ,
             is
             set
             down
             by
             our
             Apostle
             ver
             .
             8.
             9
             ,
             10
             ,
             11.
             
             
               Now
               if
               we
               be
               dead
               with
               Christ
               ,
               we
               beleive
               that
               we
               shall
               also
               live
               with
               him
               .
               Knowing
               that
               Christ
               being
               raised
               from
               the
               dead
               ,
               dieth
               no
               more
               ,
               death
               hath
               no
               more
               dominion
               over
               him
               .
               For
               in
               that
               he
               died
               ,
               he
               died
               unto
               sin
               once
               :
               but
               in
               that
               he
               liveth
               ,
               he
               liveth
               unto
               God.
               Likewise
               ,
               reckon
               your selves
               also
               to
               be
               dead
               indeed
               unto
               sin
               :
               but
               alive
               unto
               God
               through
               Jesus
               Christ
               our
               Lord.
               
            
          
           
             So
             then
             if
             all
             which
             are
             baptized
             are
             
               dead
               to
               sin
            
             by
             
               solemn
               vow
            
             ;
             every
             one
             must
             know
             it
             to
             be
             his
             
               duty
               to
               mortifie
               his
               earthly
               members
            
             ;
             but
             none
             are
             bound
             to
             beleive
             that
             they
             are
             already
             
               actually
               dead
            
             to
             sin
             ,
             because
             they
             are
             baptized
             .
             The
             sum
             of
             our
             Apostles
             exhortation
             in
             the
             
               twelfth
               verse
            
             ,
             is
             ,
             
               Let
               not
               sin
               therefore
               reign
               in
               your
               mortal
               bodie
               ,
               that
               ye
               should
               obey
               it
               in
               the
               lusts
               thereof
               ;
               neither
               yeild
               ye
               your
               members
               as
               instruments
               of
               unrighteousness
               unto
               sin
               :
               but
               yeild
               your selves
               unto
               God
               ,
               as
               those
               that
               are
               alive
               from
               the
               dead
               ,
               and
               your
               members
               as
               instruments
               of
               righteousness
               unto
               God.
               
            
          
           
             The
             height
             of
             our
             hopes
             in
             this
             life
             ,
             is
             ,
             to
             put
             sin
             unto
             a
             
               civil
               death
            
             ;
             that
             is
             ,
             to
             bring
             the
             flesh
             in
             subjection
             to
             the
             spirit
             .
             And
             this
             we
             may
             and
             ought
             
             to
             hope
             for
             ;
             So
             saith
             the
             Apostle
             v.
             14.
             
             
               Sin
               shall
               not
               have
               dominion
               over
               you
               ,
               for
               ye
               are
               not
               under
               the
               Law
               ,
               but
               under
               grace
               .
            
             And
             Grace
             is
             able
             to
             give
             us
             that
             victory
             over
             sin
             which
             the
             Law
             could
             not
             ,
             if
             we
             will
             submit
             our selves
             unto
             the
             regiment
             of
             Grace
             ,
             and
             not
             presume
             of
             Gods
             favour
             in
             consciousness
             
             of
             sin
             .
             This
             is
             that
             which
             the
             Apostle
             rejects
             with
             the
             like
             indignation
             
               (
               v.
            
             15.
             )
             as
             he
             had
             done
             the
             former
             imagination
             
               of
               continuing
               in
               sin
               that
               grace
               might
               abound
               .
               What
               then
               ?
               shall
               we
               sin
               because
               we
               are
               not
               under
               the
               Law
               ,
               but
               under
               grace
               ?
               God
               forbid
               .
               Know
               ye
               not
               that
               unto
               whom
               ye
               yeild
               your selves
               servants
               to
               obey
               ,
               his
               servants
               ye
               are
               to
               whom
               ye
               obey
               :
               whether
               of
               sin
               unto
               death
               ,
               or
               of
               obedience
               unto
               righteousness
               ?
            
             His
             meaning
             is
             ,
             that
             albeit
             they
             were
             by
             baptism
             translated
             from
             the
             regiment
             of
             the
             Law
             unto
             the
             regiment
             of
             grace
             :
             yet
             if
             by
             presuming
             upon
             Gods
             Grace
             or
             favour
             they
             continue
             in
             sin
             ,
             they
             shall
             cease
             to
             be
             Gods
             servants
             ,
             and
             become
             again
             the
             servants
             of
             sin
             .
          
           
             9.
             
             It
             is
             the
             Observation
             of
             Prosper
             (
             an
             Ancient
             writer
             )
             upon
             this
             place
             .
             
               That
               as
               no
               man
               can
               serve
               two
               masters
               ;
               So
               every
               man
               must
               serve
               one
               of
               these
               two
               ,
               either
               sin
               or
               righteousness
               ;
               God
               or
               Satan
               :
               and
               he
               that
               is
               a
               servant
               
               to
               the
               one
               ,
               is
               exempted
               from
               the
               service
               of
               the
               other
               .
               He
               that
               is
               a
               servant
               of
               righteousness
               is
               freed
               from
               sin
               ,
               and
               he
               that
               is
               a
               servant
               unto
               sin
               ,
               is
               rather
               exempted
               ,
               then
               freed
               from
               the
               service
               of
               righteousness
               .
            
             Both
             are
             avouched
             by
             our
             Apostle
             ,
             but
             with
             this
             difference
             ,
             that
             being
             made
             
               free
               from
               sin
               ,
               they
            
             were
             made
             
               the
               servants
               of
               righteousness
            
             ;
             but
             when
             they
             were
             the
             servants
             of
             sin
             ,
             they
             
               were
               free
            
             ,
             not
             
               from
               righteousness
            
             ,
             but
             
               to
               righteousness
            
             :
             that
             is
             ,
             they
             did
             righteousness
             no
             service
             ,
             
               de
               facto
            
             ,
             but
             used
             their
             freedom
             rather
             to
             wrong
             it
             .
          
           
             But
             
               God
               be
               thanked
            
             (
             saith
             our
             Apostle
             ver
             .
             17.
             )
             
               that
               ye
               were
               the
               servants
               of
               sin
               .
               A
               strange
               kinde
               of
               speech
               !
            
             The
             Pharisee
             indeed
             did
             thank
             God
             ,
             that
             he
             was
             no
             extortioner
             ,
             no
             covetous
             person
             ,
             nor
             tainted
             with
             such
             sins
             ,
             as
             he
             thought
             the
             Publican
             was
             ;
             but
             we
             never
             read
             that
             any
             Pharisee
             ,
             Publican
             ,
             or
             other
             did
             thank
             God
             that
             he
             was
             an
             extortioner
             ,
             or
             that
             he
             was
             a
             grievous
             sinner
             ,
             nor
             would
             God
             questionless
             accept
             of
             such
             thanks
             :
             For
             he
             expects
             no
             thanks
             but
             for
             the
             good
             which
             he
             doth
             unto
             the
             Children
             of
             men
             .
             Now
             to
             be
             a
             covetous
             person
             ,
             to
             be
             an
             extortioner
             ,
             to
             be
             a
             servant
             to
             sin
             ,
             are
             things
             which
             have
             no
             goodness
             in
             them
             ,
             therefore
             no
             works
             of
             God
             ,
             no
             part
             of
             his
             doings
             .
             How
             then
             doth
             the
             Apostle
             so
             solemnly
             thank
             God
             on
             these
             Romanes
             behalf
             ,
             that
             they
             were
             the
             servants
             of
             sin
             ?
             or
             is
             this
             his
             thanksgiving
             to
             be
             referred
             onely
             to
             the
             later
             part
             of
             that
             17.
             verse
             ?
             
               But
               ye
               have
               obeyed
               from
               the
               heart
               that
               Form
               of
               doctrine
               which
               was
               delivered
               you
               .
            
             This
             indeed
             was
             worthy
             of
             thanks
             :
             yet
             not
             this
             alone
             .
             The
             form
             of
             thanksgiving
             refers
             as
             properly
             and
             punctually
             to
             the
             first
             part
             of
             the
             verse
             
               [
               God
               be
               thanked
               ,
               that
               you
            
             were
             
               the
               servants
               of
               sin
            
             ]
             as
             it
             doth
             to
             the
             later
             part
             ,
             
               [
               But
               you
               have
               obeyed
               the
               form
               of
               doctrine
               ,
               which
               was
               delivered
               unto
               you
               .
               ]
            
          
           
             And
             in
             the
             first
             place
             ,
             it
             refers
             
               to
               their
               former
               servitude
               unto
               sin
               .
            
             For
             though
             God
             were
             not
             the
             Author
             of
             their
             servitude
             to
             sin
             ,
             as
             he
             was
             of
             their
             obedience
             to
             the
             Doctrine
             of
             life
             ;
             
               Yet
               his
               goodness
               did
               turn
               their
               former
               servitude
               to
               sin
               ,
               the
            
             
             
               very
               worst
               deed
               which
               they
               had
               done
               ,
               unto
               their
               good
               .
            
             For
             take
             them
             as
             now
             they
             were
             ,
             it
             was
             better
             for
             them
             that
             they
             had
             been
             the
             servants
             of
             sin
             ,
             than
             not
             to
             have
             been
             so
             .
             God
             ,
             you
             must
             consider
             ,
             at
             this
             time
             required
             the
             service
             of
             righteousness
             at
             their
             hands
             .
             And
             he
             that
             hath
             been
             a
             diligent
             servant
             to
             an
             hard
             and
             cruel
             master
             ,
             from
             whom
             he
             could
             not
             in
             reason
             expect
             any
             recompence
             worth
             his
             toil
             ,
             is
             thereby
             well
             enapted
             and
             trained
             to
             be
             diligent
             and
             faithful
             in
             the
             service
             of
             a
             gentle
             loving
             and
             bountiful
             Master
             .
             Such
             was
             the
             case
             and
             state
             of
             these
             Romans
             .
             They
             had
             don
             extraordinary
             kindness
             
             for
             a
             long
             time
             unto
             sin
             ,
             and
             this
             their
             service
             was
             not
             only
             lost
             in
             respect
             of
             times
             past
             ,
             but
             very
             dangerous
             in
             the
             future
             .
             Upon
             this
             known
             case
             or
             experiment
             among
             men
             ,
             doth
             our
             Apostle
             ground
             those
             forcible
             exhortations
             in
             the
             verses
             precedent
             ,
             which
             he
             most
             strongly
             concludes
             with
             the
             words
             of
             the
             21.
             verse
             .
             
               I
               speak
            
             (
             saith
             he
             ver
             .
             19.
             )
             
               after
               the
               manner
               of
               men
               ,
               because
               of
               the
               infirmitie
               of
               the
               flesh
               :
               for
               as
               ye
               have
               yeilded
               your
               members
               servants
               unto
               uncleanness
               and
               to
               iniquitie
               unto
               iniquitie
               :
            
             even
             so
             now
             yield
             
               your
               members
               servants
               to
               righteousness
               ,
               unto
               holiness
               .
               For
               when
               ye
               were
               the
               servants
               of
               sin
               ,
               ye
               were
               free
               to
               righteousness
               :
            
             that
             is
             ,
             you
             did
             acknowledge
             no
             service
             due
             unto
             it
             .
             
               The
               implication
               which
               he
               expresseth
               not
               ,
               is
               this
               :
               Being
               now
               become
               the
               servants
               of
               righteousness
               ,
               do
               as
               little
               service
               unto
               sin
               ,
               as
               when
               you
               were
               its
               servants
               ,
               ye
               did
               to
               righteousness
               :
               acknowledge
               none
               to
               it
               ,
               for
               none
               is
               due
               to
               it
               ,
               especially
               from
               you
               .
            
          
           
             10.
             
             But
             in
             the
             21.
             verse
             ,
             if
             you
             mark
             his
             placing
             of
             the
             words
             well
             ;
             he
             puts
             the
             case
             home
             .
             
               What
               fruit
               had
               ye
               then
               of
               those
               things
               ,
               whereof
               ye
               are
               now
               ashamed
               ?
            
             What
             fruit
             had
             ye
             then
             ,
             at
             
               that
               time
            
             when
             ye
             did
             them
             with
             greediness
             ?
             If
             the
             service
             of
             sin
             at
             any
             time
             were
             fruitful
             ,
             it
             is
             questionless
             then
             ,
             whilst
             it
             is
             a
             doing
             .
             For
             this
             Dalilah
             hath
             the
             trick
             to
             wipe
             off
             all
             shame
             from
             her
             Lovers
             faces
             ,
             whilst
             sin
             is
             in
             the
             action
             or
             motion
             .
             But
             our
             Apostle
             proves
             this
             service
             of
             sin
             to
             be
             fruitless
             ,
             
               even
               then
            
             ,
             because
             now
             ,
             when
             these
             motions
             were
             past
             ,
             it
             makes
             them
             ashamed
             .
          
           
             Nor
             is
             the
             service
             of
             sin
             fruitless
             ,
             only
             because
             it
             bringeth
             forth
             shame
             ,
             but
             therefore
             more
             then
             shamefull
             ,
             full
             of
             danger
             and
             dread
             because
             the
             shame
             which
             it
             bringeth
             forth
             ,
             is
             alwayes
             the
             Harbinger
             or
             fore-runner
             of
             death
             .
             For
             so
             the
             Apostles
             adds
             ,
             
               For
               the
               end
               of
               those
               things
               is
               death
               .
            
             These
             are
             the
             best
             fruits
             of
             their
             service
             to
             sin
             ;
             and
             sin
             it self
             is
             more
             then
             fruitles
             ,
             because
             the
             best
             fruits
             which
             it
             seems
             to
             bring
             are
             poisonous
             .
             But
             now
             these
             Romans
             are
             called
             unto
             the
             service
             of
             a
             far
             better
             master
             ;
             one
             from
             whom
             they
             have
             somewhat
             
               in
               re
            
             ,
             but
             much
             more
             
               in
               spe
            
             ;
             a
             bountiful
             earnest
             ,
             for
             the
             present
             ,
             of
             an
             invaluable
             recompence
             and
             future
             reward
             ,
             ver
             .
             22.
             
             
               But
               now
               being
               free
               from
               sin
               ,
               and
               become
               servants
               to
               God
               ,
               ye
               have
               your
               fruit
               unto
               holines
               ,
               and
               the
               end
               everlasting
               life
               .
            
          
           
             And
             finally
             he
             binds
             all
             his
             former
             Exhortations
             with
             this
             undoubted
             Assertion
             ;
             
               For
               the
               wages
               of
               sin
               is
               death
               :
               but
               the
               gift
               of
               God
               is
               eternal
               life
               ,
               through
               Jesus
               Christ
               our
               Lord.
               
            
          
           
             Thus
             you
             have
             seen
             
               The
               dutie
               whereunto
               we
               stand
               bound
               by
               our
               Baptisme
               .
            
          
           
             And
             it
             is
             twofold
             .
             1.
             
             To
             forsake
             the
             Divel
             ,
             the
             world
             ,
             and
             the
             flesh
             ;
             and
             secondly
             to
             betake
             our selves
             to
             the
             service
             of
             God.
             
          
           
             
               The
               motives
            
             to
             withdraw
             us
             from
             this
             service
             of
             sin
             ,
             
               are
               three
            
             .
             The
             service
             of
             it
             ,
             first
             ,
             is
             fruitless
             ,
             2.
             it
             is
             shamefull
             .
             3.
             it
             
               causeth
               death
            
             :
             to
             wit
             ,
             a
             most
             shamefull
             bitter
             and
             endless
             death
             .
          
           
             
               The
               motives
            
             to
             draw
             us
             unto
             the
             service
             of
             God
             ,
             are
             Two.
             1.
             
             The
             
               present
               fruit
            
             which
             it
             yieldeth
             ,
             viz.
             the
             peace
             of
             conscience
             ,
             or
             that
             righteousness
             which
             is
             the
             flour
             and
             Blossom
             unto
             Holiness
             .
             2.
             
             
               The
               Final
               Reward
            
             ,
             which
             is
             a
             most
             blessed
             life
             without
             end
             .
             
               The
               First
               three
               Motives
            
             to
             withdraw
             us
             from
             the
             service
             of
             sin
             ,
             are
             as
             it
             were
             linked
             or
             mortized
             one
             into
             another
             .
             The
             very
             Fruitlesness
             of
             Sins
             service
             shuts
             up
             into
             shame
             ;
             and
             the
             shame
             arresting
             or
             seazing
             upon
             the
             sinner
             is
             no
             other
             then
             the
             very
             Harbinger
             ,
             Fore-runner
             or
             Serjeant
             of
             Death
             .
          
        
         
           
           
             CHAP.
             XVIII
             .
          
           
             
               Rom.
               6.
               21.
               
            
             
               What
               Fruit
               had
               ye
               then
               in
               those
               things
               whereof
               ye
               are
               now
               ashamed
               ?
               For
               the
               end
               of
               those
               things
               is
               death
               .
               &c.
               
            
          
           
             
               Of
               the
               fruitlesnes
               of
               Sin.
               Of
               the
               shame
               That
               follows
               and
               dogs
               sin
               ,
               as
               the
               shadow
               doth
               the
               Body
               .
               What
               shame
               is
               .
               Whence
               it
               ariseth
               ;
               and
               what
               Use
               may
               be
               made
               thereof
               .
               Of
               Fame
               ,
               praise
               ,
               and
               Honour
               .
               Satans
               Stales
               ,
               False
               shame
               and
               False
               Honour
               .
               The
               Character
               of
               both
               in
               Greek
               and
               Latine
               .
               Of
               Pudor
               ,
               which
               is
               alwayes
               
                 malè
                 Facti
              
               .
               of
               Verecundia
               ,
               which
               may
               somtimes
               be
               ,
               
                 de
                 modo
                 rectè
                 Facti
                 .
                 Perijt
                 vir
                 cui
                 Pudor
                 Perijt
                 .
                 Erubuit
                 ,
                 salva
                 res
                 est
                 .
              
            
          
           
             1.
             
             WE
             are
             here
             to
             speak
             somwhat
             to
             
               The
               First
               Point
            
             ,
             which
             was
             the
             fruitlesness
             
               of
               Sin
            
             ;
             of
             which
             more
             afterwards
             .
          
           
             It
             was
             an
             
               Ancient
               saying
            
             of
             a
             good
             Writer
             ,
             
               praestat
               otiosum
               esse
               quam
               nihil
               agere
               :
            
             it
             were
             better
             to
             sit
             still
             and
             do
             nothing
             ,
             then
             to
             busie
             ,
             and
             wearie
             our selves
             to
             no
             purpose
             .
             A
             shame
             it
             is
             in
             it self
             ,
             but
             commonly
             the
             beginning
             of
             a
             far
             greater
             shame
             ,
             to
             spend
             our
             time
             without
             any
             fruit
             .
             And
             if
             we
             could
             perswade
             a
             man
             that
             for
             the
             present
             he
             labours
             in
             vain
             ;
             that
             for
             the
             future
             he
             can
             expect
             nothing
             but
             wearisom
             trouble
             for
             his
             long
             pains
             ,
             it
             would
             be
             enough
             to
             make
             him
             (
             if
             he
             have
             any
             wit
             )
             ashamed
             of
             what
             he
             hath
             done
             ;
             more
             then
             enough
             (
             unlesse
             he
             be
             impudent
             )
             to
             make
             him
             give
             over
             what
             he
             hath
             begun
             .
             Yea
             he
             is
             not
             a
             wise
             man
             ,
             that
             doth
             not
             forecast
             some
             probable
             hopes
             or
             gainfull
             issues
             of
             his
             labours
             before
             he
             begin
             them
             .
             So
             our
             Saviour
             tels
             us
             ,
             Luke
             14.
             28.
             
             
               For
               which
               of
               you
               intending
               to
               build
               a
               Tower
               ;
               sitteth
               not
               down
               first
               and
               counteth
               the
               cost
               ,
               whether
               he
               have
               sufficient
               to
               finish
               it
               ?
               Lest
               haply
               after
               he
               hath
               laid
               the
               foundation
               and
               is
               not
               able
               to
               finish
               it
               ,
               all
               that
               behold
               it
               ,
               begin
               to
               mock
               him
               ,
               saying
               :
               This
               man
               began
               to
               build
               ,
               and
               was
               not
               able
               to
               finish
               .
            
             If
             want
             of
             forecast
             to
             go
             through
             with
             a
             work
             which
             in
             the
             beginning
             promised
             fruit
             ,
             be
             a
             shame
             ,
             or
             expose
             men
             to
             scorn
             or
             mockerie
             ;
             what
             is
             it
             to
             begin
             and
             continue
             those
             works
             ,
             whose
             accomplishing
             or
             finishing
             is
             more
             fruitless
             then
             the
             first
             beginning
             ?
             So
             that
             the
             service
             of
             sin
             is
             in
             this
             respect
             shamefull
             ,
             because
             it
             is
             Fruitless
             .
             But
             if
             you
             observe
             our
             Apostle
             well
             ,
             he
             doth
             not
             infer
             ,
             that
             the
             works
             of
             sin
             are
             shamefull
             because
             they
             are
             Fruitless
             ,
             but
             ,
             that
             they
             are
             Fruitless
             because
             they
             are
             shamefull
             .
             Shame
             ,
             and
             that
             A
             positive
             shame
             ,
             is
             the
             natural
             fruit
             or
             issue
             of
             all
             service
             to
             sin
             ;
             and
             not
             every
             kinde
             of
             positive
             shame
             ;
             but
             a
             shame
             accompanied
             or
             seconded
             with
             death
             .
          
           
             That
             the
             Apostles
             Argument
             may
             have
             its
             full
             weight
             or
             sway
             upon
             our
             souls
             ,
             we
             are
             in
             the
             
               First
               place
            
             to
             examine
             
               What
               shame
               properly
            
             is
             .
             
               Secondly
               ,
               What
               manner
               of
               death
               it
               is
               which
               is
               the
               wages
               of
               sin
               .
            
          
           
             2.
             
             
               Shame
               is
               a
               fear
               of
               some
               evil
               to
               ensue
            
             ;
             Or
             an
             impression
             of
             some
             evil
             present
             ;
             
             the
             fear
             of
             whose
             continuance
             is
             more
             greivous
             than
             any
             present
             smart
             .
             But
             though
             all
             Shame
             be
             a
             Fear
             or
             sense
             of
             evil
             ,
             yet
             every
             fear
             or
             sense
             of
             evil
             doth
             not
             cause
             shame
             .
             Men
             naturally
             fear
             the
             loss
             of
             goods
             ,
             but
             ,
             
             as
             our
             Saviour
             intimates
             ,
             Mat.
             6.
             25.
             most
             naturally
             the
             loss
             of
             their
             lives
             .
             Yet
             if
             our
             goods
             be
             taken
             from
             us
             by
             violence
             ,
             we
             are
             not
             ashamed
             of
             it
             :
             the
             Expectation
             or
             sufferance
             of
             this
             evil
             causeth
             only
             sorrow
             or
             grief
             to
             us
             ,
             it
             causeth
             Shame
             to
             him
             that
             doth
             it
             .
             There
             is
             no
             man
             almost
             ,
             but
             feareth
             a
             violent
             and
             undeserved
             death
             ;
             yet
             if
             such
             a
             death
             be
             set
             before
             him
             ,
             it
             causeth
             only
             Sorrow
             or
             heaviness
             of
             heart
             ,
             a
             dejection
             of
             spirit
             ,
             no
             Shame
             or
             confusion
             of
             face
             :
             
               Such
               as
               die
               guiltlesse
               are
               rather
               comforted
               then
               confounded
               at
               the
               sight
               or
               presence
               of
               others
               .
            
             That
             evil
             ,
             whose
             sight
             moveth
             pitie
             and
             compassion
             in
             others
             ,
             cannot
             breed
             Shame
             to
             him
             that
             suffers
             it
             .
             
               Shame
               then
               is
               a
               fear
               of
               such
               evil
               only
               ,
               which
               consists
               in
               disgrace
            
             or
             loss
             of
             reputation
             ,
             and
             is
             opposed
             to
             
             honor
             ,
             fame
             ,
             or
             praise
             .
             Now
             the
             desire
             of
             honor
             ,
             fame
             or
             praise
             is
             the
             strongest
             Motive
             ,
             the
             sharpest
             spur
             to
             animate
             men
             (
             especially
             of
             better
             Spirits
             )
             to
             undertake
             any
             danger
             ,
             to
             undergo
             any
             evil
             ,
             that
             is
             free
             from
             disgrace
             ,
             or
             not
             charged
             with
             shame
             .
             His
             Rule
             in
             the
             General
             was
             exceeding
             good
             ,
             though
             mis-applied
             to
             him
             ,
             and
             to
             his
             followers
             Case
             ;
             
               Praestat
               per
               virtutem
               emori
               ,
               quam
               per
               dedecus
               vivere
               .
            
             It
             is
             better
             to
             die
             with
             Credit
             ,
             then
             to
             live
             with
             Shame
             .
             And
             this
             wrought
             so
             deeply
             with
             him
             and
             his
             Souldiers
             ,
             that
             never
             any
             died
             with
             greater
             Resolution
             then
             they
             did
             ;
             Though
             all
             were
             slain
             ,
             yet
             every
             man
             fell
             in
             his
             own
             rank
             .
             But
             many
             Romans
             and
             other
             Heathens
             ,
             less
             furious
             then
             Catiline
             and
             his
             Souldiers
             were
             ,
             have
             voluntarily
             submitted
             themselves
             to
             the
             lingring
             tortures
             of
             death
             without
             any
             other
             motive
             to
             undergo
             or
             endure
             them
             ,
             besides
             the
             desire
             of
             Fame
             and
             Honour
             .
             Now
             the
             desire
             of
             Fame
             cannot
             be
             so
             sharp
             a
             spur
             to
             make
             men
             adventure
             upon
             noble
             Enterprizes
             ,
             though
             full
             of
             danger
             ;
             but
             the
             fear
             or
             apprehension
             of
             Shame
             will
             be
             as
             strong
             a
             Curb
             to
             withdraw
             them
             from
             lewd
             and
             naughtie
             courses
             .
             And
             if
             the
             Ministers
             of
             the
             Gospel
             ,
             who
             are
             Gods
             Embassadors
             ;
             or
             the
             Magistrate
             ,
             who
             is
             his
             Deputie
             ,
             had
             no
             other
             Hank
             or
             Curb
             over
             men
             committed
             to
             their
             charge
             ,
             then
             This
             :
             this
             alone
             would
             be
             sufficient
             to
             keep
             the
             most
             of
             them
             from
             gross
             exorbitances
             or
             outragious
             Courses
             ,
             did
             not
             Satan
             ,
             the
             world
             and
             flesh
             ,
             still
             set
             up
             their
             Stales
             or
             counterfeit
             pictures
             of
             shame
             to
             drive
             men
             
             the
             contrary
             way
             to
             that
             whereto
             we
             seek
             by
             representation
             of
             true
             Shame
             to
             draw
             them
             .
          
           
             3.
             
             The
             Heathen
             Poet
             could
             vantingly
             say
             ,
             That
             none
             but
             Fools
             were
             either
             lifted
             up
             with
             false
             Honour
             ,
             or
             dejected
             with
             slanderous
             Infamie
             .
          
           
             
               
                 Falsus
                 Honor
                 juvat
                 ,
                 &
                 mendax
                 Infamia
                 terret
              
               ;
               Hor.
               Epist
               .
            
             
               
                 Quem
                 ?
                 nisi
                 mendacem
                 &
                 mendosum
                 ?
                 —
              
               Lib.
               1.
               
               Ep.
               16.
               
            
          
           
             But
             it
             is
             a
             sad
             truth
             whereof
             we
             daily
             have
             experiment
             ;
             That
             
               The
               main
               Conflict
               in
               our
               Christian
               warfare
               ,
               is
               between
               that
               honour
               which
               one
               man
               seeks
               to
               receive
               from
               another
               ,
               &
               that
               Honor
               which
               cometh
               from
               God
               alone
               :
               Between
               the
               fear
               of
               shame
               and
               disgrace
               from
               men
               ,
               and
               that
               disgrace
               or
               shame
               which
               is
               the
               Award
               of
               Divine
               Justice
               .
            
             Painted
             Honor
             and
             counterfeit
             Shame
             still
             
               command
               in
               chief
            
             (
             as
             it
             were
             by
             Course
             )
             for
             the
             flesh
             ,
             the
             world
             and
             the
             Divel
             .
             Nothing
             is
             truly
             shameful
             ,
             but
             
               malum
               culpae
            
             ,
             but
             that
             which
             is
             evil
             or
             dishonest
             and
             against
             the
             Commandements
             of
             God.
             The
             only
             constant
             Rule
             for
             knowing
             what
             deserveth
             Shame
             ,
             what
             not
             ,
             is
             the
             Decalogue
             ,
             or
             ten
             Commandements
             .
             But
             this
             is
             
               A
               Rule
            
             which
             will
             not
             be
             easily
             applied
             unto
             particulars
             ;
             otherwise
             then
             by
             way
             of
             Catechism
             ;
             and
             by
             this
             way
             ,
             God
             willing
             ,
             it
             may
             be
             had
             hereafter
             :
             In
             the
             mean
             time
             ,
             for
             those
             that
             be
             Parents
             of
             Children
             ,
             or
             Fathers
             of
             Families
             ,
             One
             of
             the
             best
             Catechisms
             which
             they
             can
             read
             unto
             their
             Children
             or
             other
             Relations
             in
             private
             ,
             the
             best
             preparation
             to
             the
             more
             immediate
             grounds
             of
             Religion
             which
             they
             can
             plant
             in
             any
             committed
             
             to
             their
             charge
             ,
             would
             be
             ,
             To
             inure
             them
             to
             modestie
             whilest
             their
             affections
             are
             plyable
             ;
             To
             teach
             them
             both
             by
             Word
             and
             Example
             ,
             
               of
               what
               things
               they
               ought
               to
               be
               ashamed
               ,
               and
               wherein
               to
               rejoyce
               or
               glory
               .
            
          
           
             Aristotle
             in
             the
             second
             of
             his
             Ethicks
             gives
             this
             up
             as
             the
             Breif
             or
             Compend
             of
             right
             Education
             :
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             And
             Siracides
             sets
             down
             (
             in
             the
             41.
             
             Chapter
             of
             Ecclesiasticus
             )
             A
             A
             large
             Catalogue
             or
             Roll
             of
             those
             things
             whereof
             it
             is
             a
             shameful
             thing
             not
             to
             be
             ashamed
             :
             And
             another
             smaller
             Table
             of
             such
             things
             whereof
             men
             ought
             not
             to
             be
             ashamed
             ,
             in
             the
             42.
             
             If
             those
             that
             are
             
               in
               parendi
               sortem
               geniti
            
             and
             should
             be
             under
             discipline
             ,
             be
             suffered
             to
             shake
             off
             this
             Curb
             or
             bridle
             (
             modestie
             or
             fear
             of
             shame
             )
             whilest
             they
             are
             young
             ,
             not
             only
             Parents
             and
             Masters
             ,
             but
             Magistrates
             and
             Ministers
             shall
             find
             them
             past
             Rule
             and
             Government
             ,
             when
             they
             grow
             elder
             and
             stronger
             .
             There
             is
             no
             loss
             can
             happen
             to
             man
             in
             this
             life
             so
             grievous
             as
             the
             loss
             of
             shamefacedness
             and
             modestie
             ,
             especially
             in
             youth
             .
          
           
             4.
             
             That
             disposition
             of
             mind
             which
             in
             our
             English
             we
             call
             Shame
             and
             Modestie
             ,
             or
             Shamefacedness
             ,
             hath
             two
             Characters
             in
             the
             Greek
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             The
             former
             ,
             the
             Latines
             express
             by
             the
             word
             verecundia
             :
             the
             later
             by
             Pudor
             .
             This
             difference
             the
             Grammarians
             observe
             between
             them
             ,
             that
             the
             former
             ,
             verecundia
             ,
             is
             sometime
             
               rectè
               facti
            
             ,
             there
             may
             be
             a
             modest
             fear
             ,
             at
             least
             for
             the
             manner
             of
             doing
             that
             which
             in
             it self
             is
             not
             evil
             ,
             but
             not
             so
             comely
             ,
             the
             circumstances
             of
             time
             and
             place
             ,
             especially
             the
             place
             of
             our
             betters
             being
             considered
             ;
             Pudor
             is
             alwayes
             
               malè
               facti
            
             .
             We
             are
             not
             or
             ought
             not
             to
             be
             ashamed
             but
             for
             that
             which
             is
             evil
             .
             So
             that
             Pudor
             is
             opposed
             to
             moral
             filthiness
             or
             naughtiness
             ,
             as
             verecundia
             is
             to
             unseemliness
             ,
             or
             uncomliness
             :
             both
             of
             them
             agree
             in
             the
             general
             ,
             both
             are
             
               A
               fear
               of
               some
               censure
            
             ;
             but
             Pudor
             ,
             or
             Shame
             ,
             is
             ,
             
               metus
               vituperij
               ,
               a
               fear
               of
               reproach
               or
               infamy
               for
               doing
               that
               which
               in
               it self
               is
               evil
               ,
            
          
           
             That
             disposition
             which
             the
             Latines
             call
             verecundia
             was
             incident
             to
             man
             in
             his
             first
             and
             pure
             estate
             ;
             The
             very
             Angels
             cover
             their
             faces
             at
             the
             presence
             of
             God.
             And
             so
             no
             doubt
             but
             Children
             should
             have
             born
             an
             awful
             and
             modest
             respect
             unto
             their
             Parents
             ,
             and
             have
             been
             afraid
             to
             do
             those
             things
             in
             their
             presence
             ,
             which
             done
             out
             of
             their
             presence
             had
             not
             been
             evil
             or
             unseemly
             .
             But
             that
             which
             the
             Latines
             call
             Pudor
             ,
             had
             found
             no
             entrance
             into
             our
             nature
             unless
             sin
             had
             made
             it
             One.
             Our
             nature
             had
             been
             sufficiently
             guarded
             by
             its
             Original
             Integritie
             against
             just
             fear
             of
             infamy
             or
             disgrace
             .
             But
             taking
             our
             nature
             as
             now
             it
             is
             polluted
             with
             sin
             ,
             and
             stained
             with
             filthiness
             ,
             the
             fear
             of
             disgrace
             or
             infamy
             is
             no
             prejudice
             ,
             but
             rather
             an
             advantage
             to
             it
             .
             It
             is
             a
             qualification
             which
             makes
             men
             more
             capable
             of
             Rule
             or
             Government
             then
             any
             reasonlesse
             creature
             is
             ;
             none
             of
             which
             are
             capable
             of
             this
             qualification
             .
          
           
             5.
             
             The
             life
             of
             Government
             or
             Jurisdiction
             consists
             in
             the
             right
             dispensation
             of
             
               Poena
               and
               Premium
            
             ,
             that
             is
             ,
             of
             punishment
             and
             reward
             .
             And
             
               in
               every
               well
               governed
               Common-wealth
               Fame
               and
               Honour
               are
               the
               top
               branches
               of
               reward
               ;
               wealth
               or
               bodily
               contentments
               are
               but
               supporters
               unto
               it
               .
            
             Many
             ,
             otherwayes
             well
             ordered
             Common-wealths
             ,
             might
             erre
             (
             as
             most
             Heathen
             Common-wealths
             did
             )
             in
             defining
             what
             true
             Honour
             was
             ,
             or
             wherein
             true
             honour
             did
             consist
             .
             They
             did
             not
             err
             in
             determining
             honour
             as
             the
             chief
             reward
             or
             Crown
             of
             well
             doing
             .
             Nor
             did
             they
             err
             in
             making
             disgrace
             or
             infamy
             ,
             as
             the
             special
             branch
             of
             punishment
             .
             Mulcts
             ,
             or
             loss
             of
             goods
             ,
             loss
             of
             life
             ,
             or
             bodily
             torture
             ,
             come
             but
             in
             the
             second
             or
             third
             place
             :
             Fear
             of
             infamy
             and
             hope
             of
             Honour
             were
             of
             themselves
             sufficient
             to
             keep
             most
             men
             within
             the
             
             compass
             of
             civilitie
             ,
             or
             moral
             goodness
             ,
             were
             it
             not
             generally
             true
             in
             all
             Common-wealths
             ,
             which
             Solomon
             had
             observed
             in
             his
             times
             .
             Prov.
             28.
             4.
             
             
               That
               they
               which
               forsake
               the
               Law
               do
               praise
               the
               wicked
            
             ;
             and
             so
             
               St.
               Peter
            
             tells
             us
             ,
             1
             Pet.
             cap.
             4.
             v.
             4.
             
             
               That
               such
               as
               walked
               in
               the
               wayes
               of
               the
               Gentiles
               ,
               in
               lasciviousnesse
               ,
               lust
               ,
               excesse
               of
               wine
               ,
               ryotings
               ,
               banquettings
               and
               abominable
               idolatry
               ,
               did
               think
               it
               a
               strange
               thing
               ,
               that
               these
               late
               Converts
               to
               whom
               he
               wrote
               this
               Epistle
               ,
               did
               not
               run
               with
               them
               to
               the
               like
               excesse
               .
            
             And
             for
             this
             cause
             ,
             as
             he
             adds
             ,
             
               they
               speak
               evil
               of
               them
            
             ;
             that
             is
             ,
             they
             put
             all
             the
             shame
             they
             could
             upon
             them
             .
          
           
             
               As
               then
               ,
               so
               now
            
             ;
             Every
             societie
             of
             lewd
             or
             naughtie
             men
             ,
             have
             their
             usurped
             customs
             ,
             which
             are
             equivalent
             with
             them
             to
             Laws
             :
             have
             their
             Parliaments
             whereby
             ,
             (
             wo
             unto
             them
             !
             Esay
             5.
             20.
             
             )
             they
             attempt
             to
             alter
             or
             invert
             the
             Law
             of
             God
             ,
             and
             the
             Law
             of
             nature
             ;
             to
             establsh
             evil
             for
             good
             ,
             and
             to
             disgrace
             goodness
             ,
             as
             if
             it
             were
             evil
             .
          
           
             What
             course
             of
             life
             ,
             what
             branch
             of
             lewdness
             more
             infamous
             by
             the
             Law
             of
             God
             then
             ryot
             or
             drunkenness
             ?
             a
             vice
             so
             shameful
             ,
             that
             the
             Fathers
             eye
             must
             not
             pity
             it
             in
             his
             Children
             that
             are
             tainted
             with
             it
             ,
             but
             even
             their
             natural
             Parents
             ,
             as
             well
             the
             Mother
             as
             the
             Father
             ,
             are
             bound
             by
             the
             Law
             of
             God
             
               (
               Deut.
            
             21.
             20
             ,
             21.
             )
             to
             inform
             against
             them
             ,
             to
             accuse
             them
             before
             the
             Magistrate
             ,
             lest
             the
             shame
             and
             sin
             should
             reflect
             upon
             themselves
             by
             connivance
             .
             And
             by
             the
             same
             Law
             the
             publick
             Magistrate
             is
             bound
             upon
             the
             accusation
             of
             their
             Parents
             to
             put
             them
             to
             an
             ignominious
             death
             .
             And
             yet
             there
             is
             a
             generation
             of
             men
             outwardly
             professing
             the
             knowledge
             of
             God
             ,
             and
             of
             Christ
             ,
             which
             seek
             to
             put
             shame
             &
             ignominie
             upon
             all
             such
             as
             will
             not
             run
             with
             them
             to
             the
             like
             excess
             :
             which
             have
             their
             Laws
             and
             Rules
             for
             authorizing
             and
             cherishing
             this
             lawless
             and
             unruly
             custom
             .
          
           
             God
             again
             by
             his
             written
             Law
             ,
             and
             by
             his
             Sentence
             against
             Cain
             ,
             awards
             death
             and
             shame
             to
             murtherers
             :
             And
             yet
             
               the
               seeds
               of
               this
               accursed
               sin
               are
               more
               then
               legitimated
               ;
               ranked
               amongst
               the
               essential
               parts
               of
               honour
            
             ;
             made
             as
             the
             very
             touch
             and
             tryal
             of
             Gentry
             ,
             by
             men
             which
             esteem
             it
             a
             greater
             shame
             
             to
             indure
             the
             breath
             of
             a
             verbal
             Lie
             from
             anothers
             rash
             mouth
             ,
             then
             to
             tell
             or
             devise
             an
             hundred
             real
             Lies
             ,
             or
             to
             outface
             a
             truth
             by
             false
             oaths
             .
             And
             by
             this
             corrupt
             custom
             ,
             which
             goes
             currant
             for
             a
             soveraign
             Law
             amongst
             braver
             Spirits
             (
             as
             they
             account
             themselves
             )
             the
             observance
             of
             Laws
             divine
             and
             humane
             (
             which
             forbid
             all
             private
             Revenge
             ,
             all
             resolutions
             to
             kill
             or
             be
             killed
             )
             is
             branded
             with
             the
             infamy
             of
             
               Cowardise
               ;
               A
               terrible
               bug-bear
            
             ,
             but
             to
             such
             only
             as
             are
             Men
             in
             maliciousness
             ,
             but
             Children
             in
             Knowledge
             .
             For
             it
             is
             a
             sign
             of
             the
             greatest
             Cowardise
             that
             can
             be
             ,
             to
             be
             affrighted
             at
             the
             noise
             of
             vain
             words
             .
             or
             to
             forsake
             the
             Fortress
             upon
             a
             false
             Alarm
             ,
             or
             representation
             of
             counterfeit
             Colors
             .
             As
             these
             ,
             so
             every
             other
             vice
             hath
             its
             Baud
             or
             Advocate
             to
             give
             it
             countenance
             ,
             and
             to
             disgrace
             the
             contrary
             vertue
             .
          
           
             6.
             
             The
             old
             Serpent
             which
             beguiled
             the
             first
             Man
             by
             the
             first
             woman
             ,
             works
             still
             upon
             the
             weaker
             vessel
             ,
             and
             makes
             it
             his
             instrument
             to
             foyl
             the
             stronger
             .
             He
             is
             not
             ignorant
             that
             this
             
               masculus
               pudor
            
             ,
             as
             the
             
               Philosopher
               cals
               it
            
             ,
             this
             virile
             or
             manly
             fear
             of
             shame
             ,
             whereby
             youth
             is
             naturally
             restrained
             from
             shameful
             courses
             ,
             cannot
             easily
             be
             vanquished
             ,
             but
             by
             suborning
             this
             effeminate
             or
             womanish
             fear
             of
             worldly
             or
             popular
             disgrace
             to
             betray
             it
             ,
             as
             Dalilah
             did
             her
             Husband
             Samson
             .
             And
             the
             expelling
             of
             
               this
               masculine
            
             by
             this
             
               womanish
               fear
               of
               disgrace
            
             or
             reproach
             ,
             is
             as
             the
             putting
             out
             of
             the
             eyes
             of
             discretion
             ,
             whereby
             we
             discern
             good
             from
             evil
             .
             So
             that
             Satan
             leads
             them
             up
             and
             down
             at
             his
             pleasure
             as
             the
             Philistines
             did
             Samson
             after
             he
             had
             lost
             his
             bodily
             eyes
             by
             the
             cutting
             off
             his
             hair
             .
          
           
           
             We
             have
             a
             Saying
             or
             Proverb
             rather
             ;
             
               Past
               Shame
               ,
               past
               Grace
            
             .
             The
             Heathens
             had
             the
             like
             Observation
             ,
             save
             only
             that
             they
             knew
             not
             what
             Grace
             meant
             .
             They
             had
             no
             use
             of
             the
             word
             [
             Grace
             ]
             in
             that
             sense
             ,
             which
             is
             most
             common
             ,
             and
             yet
             most
             proper
             with
             us
             .
          
           
             A
             Child
             or
             man
             past
             Grace
             is
             ,
             with
             us
             ,
             as
             much
             as
             
               Filius
               perditus
            
             ,
             A
             Son
             of
             perdition
             ;
             Such
             an
             one
             as
             Judas
             was
             ,
             who
             yet
             was
             not
             
               past
               Grace
            
             ,
             that
             is
             ,
             not
             irrecoverably
             lost
             ,
             until
             he
             became
             impudent
             and
             obdurate
             in
             sin
             .
             Now
             it
             was
             the
             observation
             of
             one
             ,
             and
             he
             was
             none
             of
             the
             precisest
             amongst
             the
             Heathen
             ,
          
           
             Illum
             ego
             periisse
             dico
             ,
             cui
             quidem
             periit
             pudor
             .
          
           
             I
             give
             that
             man
             (
             saith
             Plautus
             )
             for
             lost
             ,
             which
             hath
             lost
             modestie
             ,
             or
             is
             past
             shame
             .
             Our
             
               Common
               Proverb
            
             ,
             and
             the
             Saying
             of
             this
             Poet
             have
             this
             sure
             Ground
             in
             true
             Divinitie
             ;
             
               That
               want
               of
               modestie
               ,
               or
               a
               face
               uncapable
               of
               shame
               supposeth
               a
               great
               measure
               of
               iniquity
               in
               the
               brest
               .
            
             That
             which
             we
             call
             a
             
               Brazen
               face
            
             hath
             alwayes
             for
             its
             Supporter
             an
             Iron
             sinew
             ,
             or
             a
             brawny
             heart
             ,
             Jer.
             3.
             3.
             and
             5.
             3.
             and
             6.
             15.
             and
             8.
             12.
             
          
           
             7.
             
             As
             nothing
             passeth
             into
             the
             understanding
             but
             by
             the
             gates
             of
             sense
             :
             So
             the
             true
             belief
             of
             that
             which
             God
             threatened
             unto
             sin
             ,
             and
             that
             was
             death
             ,
             is
             ushered
             into
             the
             heart
             of
             man
             by
             shame
             and
             confusion
             of
             face
             .
             The
             first
             impression
             of
             Gods
             threatenings
             unto
             our
             first
             Parents
             was
             made
             upon
             this
             part
             .
             And
             all
             the
             Sons
             of
             Adam
             even
             unto
             this
             day
             ,
             either
             have
             or
             might
             have
             a
             pledge
             of
             that
             which
             Moses
             relates
             concerning
             their
             and
             their
             eldest
             Sons
             hiding
             themselves
             and
             going
             out
             from
             the
             presence
             of
             the
             Lord.
             To
             this
             day
             it
             is
             true
             ,
             
               Qui
               male
               agit
               odit
               Lucem
            
             ;
             an
             evil
             conscience
             flies
             the
             light
             or
             presence
             of
             men
             ;
             And
             the
             face
             commonly
             bewrayes
             the
             heart
             ;
             as
             he
             said
             ,
          
           
             Heu
             quam
             difficile
             est
             crimen
             non
             prodere
             vultu
             ?
          
           
             It
             is
             an
             hard
             matter
             not
             to
             confess
             a
             crime
             ,
             or
             the
             truth
             ,
             although
             the
             mouth
             be
             silent
             .
             Yet
             as
             some
             men
             by
             long
             custom
             in
             sin
             degenerate
             into
             Atheists
             ,
             and
             see
             no
             reliques
             of
             Gods
             image
             (
             wherein
             they
             were
             created
             )
             in
             themselves
             ,
             although
             the
             notion
             of
             a
             Godhead
             or
             Divine
             Power
             be
             naturally
             ingrafted
             in
             all
             :
             So
             ,
             though
             shame
             and
             blushing
             be
             most
             natural
             to
             man
             when
             he
             doth
             evil
             ;
             yet
             some
             by
             long
             continuance
             in
             sin
             ,
             shake
             off
             this
             vail
             or
             covering
             of
             their
             nakedness
             .
             Such
             they
             are
             of
             whom
             Jeremie
             spake
             in
             the
             Old
             ,
             and
             in
             the
             New
             Testament
             
               St.
               Jude
            
             speaks
             ,
             ver
             .
             10.
             
             
               Men
               that
               are
               prone
               to
               speak
               evil
               of
               those
               things
               which
               they
               know
               not
               :
               but
               what
               they
               know
               naturally
               as
               bruit
               beasts
               ,
               in
               those
               things
               they
               corrupt
               themselves
            
             ;
             and
             become
             as
             impenetrable
             by
             shame
             ,
             as
             bruit
             beasts
             whom
             God
             hath
             deprived
             of
             reason
             .
             He
             that
             is
             not
             subject
             to
             this
             passion
             participates
             more
             of
             the
             nature
             or
             disposition
             of
             collapsed
             Angels
             than
             of
             collapsed
             man.
             The
             Divels
             (
             we
             read
             )
             do
             tremble
             at
             their
             belief
             or
             apprehension
             of
             Gods
             Judgments
             .
             We
             do
             not
             read
             that
             they
             are
             ashamed
             of
             the
             evil
             which
             deserves
             it
             ;
             as
             our
             first
             Parents
             were
             .
             It
             is
             true
             (
             though
             )
             that
             they
             through
             want
             of
             awful
             respect
             or
             reverence
             unto
             the
             divine
             Majestie
             were
             the
             Authors
             of
             sin
             ,
             and
             propagators
             of
             shame
             to
             their
             posteritie
             .
             All
             of
             us
             are
             prone
             to
             think
             that
             they
             deserved
             ill
             ,
             not
             of
             God
             only
             but
             of
             us
             :
             and
             yet
             the
             truth
             is
             ,
             that
             we
             lay
             a
             great
             deal
             more
             blame
             upon
             them
             then
             they
             deserved
             .
             They
             indeed
             were
             the
             first
             ,
             yet
             not
             the
             greatest
             sinners
             .
             Many
             of
             their
             posteritie
             in
             this
             qualitie
             go
             beyond
             them
             :
             all
             of
             us
             imitate
             them
             too
             well
             in
             their
             sin
             ,
             but
             not
             in
             being
             ashamed
             when
             we
             sin
             .
          
           
             8.
             
             They
             had
             but
             one
             Commandement
             given
             by
             God
             ;
             and
             having
             transgressed
             that
             ,
             their
             Consciences
             did
             accuse
             them
             ;
             their
             very
             looks
             and
             gestures
             
             gave
             evidences
             against
             them
             .
             We
             transgress
             all
             Gods
             Commandements
             ,
             and
             one
             and
             the
             same
             Commandement
             over
             and
             over
             ,
             God
             onely
             knows
             how
             often
             ;
             yet
             are
             not
             dejected
             ,
             are
             not
             confounded
             ,
             but
             bear
             out
             sail
             ,
             as
             if
             there
             were
             no
             danger
             :
             Though
             
               every
               thing
               which
               God
               in
               his
               written
               Law
               hath
               prohibited
               ,
               is
               a
               branch
               of
               the
               forbidden
               tree
               .
            
             He
             hath
             as
             peremptorily
             forbidden
             all
             
               To
               have
               any
               Gods
               but
               Him
               ;
               to
               worship
               any
               graven
               Image
               ;
               to
               take
               his
               Name
               in
               vain
               ,
            
             as
             he
             did
             our
             first
             Parents
             to
             taste
             of
             the
             
               Tree
               of
               good
               and
               evil
            
             :
             Yet
             even
             such
             as
             would
             be
             held
             the
             only
             true
             Catholiques
             ,
             
               Worship
               Images
            
             :
             and
             such
             again
             as
             would
             be
             accounted
             the
             pure
             Worshippers
             of
             God
             in
             truth
             and
             spirit
             ,
             worship
             their
             own
             Imaginations
             ;
             and
             transform
             the
             unchangeable
             nature
             of
             the
             Deitie
             ,
             into
             unfit
             similitudes
             .
             Little
             Children
             amongst
             us
             are
             mightie
             Swearers
             ;
             and
             nothing
             more
             common
             in
             publique
             or
             private
             ,
             then
             to
             take
             Gods
             holy
             Name
             in
             vain
             ,
             to
             abuse
             it
             more
             grosly
             then
             the
             Jew
             or
             Heathen
             could
             ,
             who
             knew
             not
             God
             incarnate
             .
             And
             all
             this
             they
             do
             without
             any
             sign
             of
             shame
             .
             Women
             rail
             upon
             ,
             revile
             and
             curse
             one
             another
             in
             the
             open
             streets
             ,
             until
             their
             faces
             grow
             red
             indeed
             ,
             but
             with
             a
             redness
             which
             betokens
             no
             shame
             ,
             which
             bears
             no
             tincture
             of
             blush
             ,
             but
             rather
             of
             revenge
             and
             malice
             boyling
             in
             the
             heart
             ,
             or
             of
             heat
             in
             their
             tongue
             ,
             set
             on
             fire
             by
             Hell.
             But
             these
             for
             the
             most
             part
             are
             of
             the
             meaner
             and
             baser
             sort
             .
             Others
             there
             be
             ,
             as
             far
             transported
             with
             mis-guided
             Zeal
             from
             that
             modestie
             which
             becomes
             their
             Sex
             ;
             and
             this
             Zeal
             they
             offer
             up
             as
             strange
             fire
             unto
             God
             without
             blushing
             ,
             taking
             the
             Priests
             office
             upon
             them
             ;
             to
             be
             more
             then
             Teachers
             ,
             censurers
             of
             their
             Teachers
             :
             swift
             to
             hear
             any
             doctrine
             that
             shall
             contradict
             the
             publique
             voice
             of
             the
             Church
             ,
             alwayes
             listening
             after
             the
             whisperings
             of
             such
             private
             Spirits
             ,
             as
             invert
             the
             Tenor
             of
             the
             Gospel
             ,
             no
             less
             then
             the
             old
             Serpent
             did
             the
             first
             Commandement
             which
             God
             gave
             unto
             mankind
             .
             God
             had
             said
             unto
             them
             ,
             Gen.
             3.
             ver
             .
             3.
             
             
               Ye
               shall
               not
               eat
               of
               the
               tree
               of
               the
               knowledge
               of
               Good
               and
               Evil
               ,
               neither
               shall
               ye
               touch
               it
               ,
               lest
               ye
               die
               .
            
             But
             the
             Serpent
             whispers
             ,
             ver
             .
             4.
             5.
             
             
               Ye
               shall
               not
               surely
               die
               .
               For
               God
               doth
               know
               ,
               that
               in
               the
               day
               ye
               eat
               thereof
               ,
               then
               your
               eyes
               shall
               be
               opened
               :
               and
               ye
               shall
               be
               as
               Gods
               ,
               knowing
               good
               and
               evil
               .
            
             A
             plausible
             Comment
             to
             her
             which
             was
             now
             giving
             the
             raines
             to
             her
             longing
             appetite
             .
             As
             plausible
             a
             doctrine
             it
             is
             to
             many
             of
             her
             Daughters
             to
             meddle
             with
             the
             marks
             of
             Election
             and
             Reprobation
             ,
             secrets
             which
             God
             hath
             reserved
             unto
             himself
             .
             Points
             full
             of
             great
             difficultie
             and
             greater
             danger
             ,
             and
             wherein
             such
             as
             have
             waded
             farthest
             ,
             have
             (
             as
             I
             said
             before
             )
             inverted
             the
             
               Tenor
               of
               the
               Gospel
            
             .
             For
             it
             is
             the
             perpetual
             voice
             of
             the
             Gospel
             
               [
               If
               thou
               believe
               ,
               thou
               shalt
               be
               saved
               :
               if
               thou
               believest
               not
               ,
               thou
               canst
               not
               be
               saved
               .
               ]
            
             The
             very
             sum
             and
             final
             resolution
             of
             the
             doctrine
             of
             Election
             ,
             as
             it
             is
             vulgarly
             taught
             ,
             is
             this
             :
             
               [
               If
               thou
               must
               be
               saved
               ,
               that
               is
               ,
               if
               thou
               be
               of
               the
               number
               of
               the
               Elect
               or
               predestinated
               ,
               thou
               shalt
               believe
               ;
               If
               thou
               be
               not
               of
               the
               number
               of
               the
               Elect
               ,
               thou
               canst
               not
               believe
               .
               ]
            
             To
             listen
             after
             such
             whisperings
             as
             these
             ,
             the
             weaker
             Sex
             take
             from
             their
             Mother
             Eve
             ;
             but
             to
             be
             confident
             or
             presumptuous
             upon
             such
             misinterpretations
             ,
             or
             to
             be
             censurers
             of
             their
             Superiors
             ,
             this
             they
             learn
             not
             from
             their
             Mother
             Eve
             ,
             but
             from
             her
             false
             Teacher
             .
             This
             is
             a
             prodigious
             disposition
             in
             Women
             ,
             whom
             the
             Apostle
             commands
             
               to
               learn
               in
               silence
               with
               all
               subjection
               ,
            
             but
             
               will
               not
               suffer
               them
               to
               teach
               ,
               or
               to
               usurp
               authoritie
               over
               the
               man.
            
             1
             Tim.
             cap.
             2.
             ver
             .
             12.
             
             This
             silence
             and
             modestie
             is
             injoyned
             them
             as
             a
             Pennance
             for
             their
             Mother
             Eves
             transgression
             ,
             Ver.
             13
             ,
             14.
             
             
               For
               Adam
            
             (
             saith
             the
             Apostle
             )
             
               was
               first
               formed
               ,
               then
            
             Eve
             :
             And
             Adam
             
               was
               not
               deceived
               ,
               but
               the
               woman
               being
               deceived
               was
               in
               the
               transgression
               .
               Notwithstanding
               she
               shall
               be
               saved
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               by
               the
               promised
               Seed
               :
               If
               they
               continue
               in
               faith
               and
               charitie
               ,
            
             
             
               and
               holinesse
               with
               Sobrietie
            
             .
             These
             are
             the
             meanes
             to
             make
             their
             Election
             sure
             .
          
           
             9.
             
             All
             of
             us
             both
             men
             and
             women
             are
             too
             prone
             to
             imitate
             our
             first
             Parents
             in
             doing
             that
             which
             is
             evil
             and
             forbidden
             by
             the
             Law
             of
             God.
             And
             seeing
             better
             cannot
             be
             expected
             ,
             it
             were
             well
             if
             we
             could
             as
             truly
             imitate
             them
             ,
             in
             being
             ashamed
             of
             the
             evil
             which
             we
             have
             done
             .
             They
             no
             sooner
             knew
             that
             they
             were
             naked
             ,
             but
             they
             sought
             a
             covering
             for
             their
             nakedness
             of
             fig-leaves
             :
             but
             this
             would
             not
             serve
             :
             
               For
               when
               they
               heard
               the
               voice
               of
               the
               Lord
               God
               walking
               in
               the
               garden
               :
               they
               hid
               themselves
               from
               his
               presence
               amongst
               the
               trees
               .
            
             All
             of
             us
             have
             an
             experimental
             pledge
             of
             this
             which
             Moses
             relates
             concerning
             them
             in
             our selves
             ,
             unless
             we
             choke
             or
             stifle
             the
             instinct
             of
             corrupted
             nature
             ,
             by
             long
             custom
             or
             continuance
             in
             sin
             .
             That
             our
             consciences
             do
             accuse
             us
             ;
             that
             the
             sight
             of
             men
             whom
             we
             know
             or
             suspect
             to
             be
             conscious
             of
             our
             mis-doings
             deject
             us
             ;
             both
             these
             argue
             ,
             that
             we
             must
             appear
             before
             a
             Judge
             ,
             even
             before
             that
             Judge
             from
             whose
             presence
             our
             first
             Parents
             hid
             themselves
             ;
             at
             whose
             appearance
             we
             shall
             be
             confounded
             ,
             if
             we
             come
             before
             him
             polluted
             with
             such
             blots
             and
             stains
             as
             our
             souls
             are
             ashamed
             sinful
             men
             (
             such
             as
             our selves
             are
             )
             should
             look
             upon
             .
             For
             even
             that
             redness
             or
             blushing
             which
             appears
             in
             mens
             faces
             upon
             consciousness
             of
             their
             infirmities
             or
             misdeeds
             ,
             is
             but
             a
             mask
             which
             our
             souls
             do
             naturally
             put
             before
             them
             ,
             as
             being
             afraid
             lest
             others
             should
             see
             the
             stain
             or
             blemish
             of
             sin
             .
          
           
             As
             our
             first
             Parents
             sought
             to
             hide
             themselves
             from
             God
             after
             they
             had
             transgressed
             his
             Commandements
             :
             So
             Offenders
             hide
             themselves
             from
             his
             Deputies
             or
             Vicegerents
             on
             earth
             ,
             not
             only
             for
             fear
             of
             punishment
             ,
             but
             for
             shame
             .
             
               And
               if
               we
               should
               give
               you
               the
               real
               or
               physical
               Definition
               of
               shame
               ,
               It
               is
               no
               other
               then
               the
               striving
               of
               Nature
               to
               hide
               the
               stain
               of
               our
               souls
               by
               sending
               out
               blood
               into
               the
               face
               or
               visage
               .
            
             And
             men
             do
             but
             second
             this
             dictate
             
             of
             Nature
             ,
             when
             they
             put
             their
             hands
             or
             other
             covering
             before
             their
             faces
             .
             So
             Disarius
             one
             of
             the
             Discoursers
             in
             
               Macrobius
               (
               Saturn
               .
               lib.
            
             7.
             cap.
             11.
             )
             saith
             :
             
               Natura
               pudore
               tacta
               sanguinem
               ante
               se
               pro
               velamento
               tendit
               .
            
          
           
             Thus
             both
             corrupted
             nature
             ,
             and
             we
             our selves
             seek
             to
             hide
             our
             souls
             from
             the
             view
             of
             others
             ,
             albeit
             we
             cannot
             discern
             the
             inward
             stain
             or
             filth
             of
             sin
             ,
             but
             are
             rather
             in
             love
             with
             her
             painted
             pleasures
             :
             But
             when
             he
             shall
             appear
             ,
             that
             knew
             no
             sin
             in
             himself
             ,
             and
             yet
             knows
             all
             the
             secrets
             of
             mans
             heart
             :
             it
             is
             no
             vail
             of
             flesh
             ,
             no
             die
             of
             nature
             ,
             no
             covering
             of
             the
             visage
             with
             bloud
             ,
             that
             will
             avail
             such
             as
             continue
             to
             do
             those
             things
             whereof
             they
             are
             or
             ought
             to
             be
             ashamed
             ,
             or
             which
             they
             are
             afraid
             that
             others
             should
             see
             or
             know
             .
             They
             shall
             then
             desire
             the
             Hils
             for
             a
             vail
             ,
             and
             the
             Rocks
             and
             Mountains
             for
             a
             covering
             to
             their
             shame
             ;
             but
             in
             vain
             ,
             for
             perpetual
             darkness
             shall
             be
             their
             habitation
             ,
             and
             their
             present
             shame
             and
             confusion
             of
             face
             shall
             then
             appear
             to
             be
             the
             harbinger
             or
             fore-runner
             of
             death
             .
          
        
         
           
           
             CHAP.
             XIX
             .
          
           
             
               ROMANS
               6.
               21.
               
            
             
               What
               fruit
               had
               ye
               then
               in
               those
               things
               whereof
               ye
               are
               now
               ashamed
               ?
               &c.
               
            
          
           
             
               We
               are
               many
               wayes
               ingaged
               to
               serve
               God
               rather
               then
               to
               serve
               sin
               ,
               though
               sin
               could
               afford
               us
               as
               much
               fruit
               and
               reward
               as
               God
               doth
               .
               But
               there
               is
               no
               proportion
               ,
               no
               ground
               of
               Comparison
               betwixt
               the
               fruits
               of
               sin
               and
               the
               Gift
               of
               God.
               The
               Case
               stated
               betwixt
               the
               voluptuous
               sensual
               life
               and
               the
               life
               truly
               Christian
               .
               Satans
               method
               ;
               And
               Gods
               method
               .
               A
               Complaint
               of
               the
               neglect
               of
               Grace
               .
            
          
           
             1.
             
             THe
             Scope
             of
             our
             Apostles
             whole
             discourse
             in
             this
             Chapter
             is
             to
             deter
             us
             from
             the
             service
             of
             sin
             ;
             and
             by
             the
             help
             of
             Super-abounding
             Grace
             ,
             and
             Hope
             of
             an
             exceeding
             great
             Reward
             ,
             both
             to
             encourage
             and
             engage
             our
             best
             Endeavors
             unto
             the
             service
             of
             God.
             His
             Motion
             or
             Argument
             was
             reasonable
             ,
             albeit
             sin
             (
             or
             he
             that
             is
             the
             Author
             of
             sin
             )
             were
             able
             to
             afford
             us
             as
             much
             fruit
             ,
             or
             as
             full
             a
             recompence
             ,
             as
             the
             service
             of
             God
             doth
             .
          
           
             There
             is
             no
             man
             amongst
             us
             of
             this
             Church
             ,
             I
             presume
             ,
             but
             doth
             abhor
             the
             Heresie
             of
             the
             Manichees
             ,
             which
             was
             in
             part
             this
             ,
             
               that
               we
               were
               beholding
               to
               another
               God
               for
               our
               bodies
               ,
               then
               unto
               Him
               which
               made
               our
               souls
               .
            
             Yet
             if
             their
             abominable
             doctrine
             were
             (
             for
             disputation
             sake
             )
             supposed
             as
             true
             :
             We
             could
             not
             be
             by
             any
             right
             so
             ingaged
             unto
             the
             service
             of
             this
             imaginary
             god
             ,
             as
             unto
             the
             service
             of
             the
             
               True
               God
            
             ,
             which
             made
             our
             souls
             ,
             and
             doth
             purifie
             them
             by
             his
             Word
             and
             Sacraments
             .
             For
             we
             are
             not
             debters
             to
             the
             flesh
             ,
             but
             unto
             the
             God
             of
             the
             Spirits
             of
             all
             Flesh
             we
             are
             .
             Debtors
             indeed
             unto
             the
             only
             God
             which
             made
             both
             our
             bodies
             ,
             and
             souls
             ,
             and
             spirits
             :
             He
             may
             challenge
             our
             service
             by
             double
             right
             .
          
           
             First
             ,
             by
             the
             right
             of
             Creation
             ;
             which
             we
             had
             shamefully
             violated
             by
             alienating
             
             our
             Allegeance
             unto
             his
             Enemy
             .
          
           
             Secondly
             ,
             by
             right
             of
             Redemption
             ;
             for
             he
             that
             made
             us
             all
             ,
             hath
             redeemed
             us
             all
             ;
             and
             if
             we
             continue
             servants
             unto
             sin
             ,
             we
             do
             not
             only
             violate
             that
             antient
             or
             former
             Bond
             which
             we
             owed
             unto
             him
             by
             right
             of
             Creation
             ,
             but
             that
             
               second
               Bond
            
             ,
             whereby
             we
             stand
             bound
             unto
             him
             by
             right
             of
             redemption
             .
             And
             transgressors
             we
             should
             be
             ,
             and
             most
             unthankful
             wretches
             ,
             if
             we
             did
             not
             cheerfully
             and
             sincerely
             betake
             our selves
             unto
             his
             service
             ,
             albeit
             the
             reward
             or
             recompence
             ,
             which
             he
             hath
             promised
             and
             will
             perform
             ,
             were
             but
             equal
             to
             the
             fruits
             or
             pleasures
             of
             sin
             .
          
           
             But
             the
             truth
             is
             ,
             that
             so
             far
             they
             are
             from
             all
             equalitie
             ,
             that
             there
             is
             
               No
               Proportion
            
             between
             them
             .
             
               The
               wages
               of
               sin
               ,
               are
               lesse
               then
               nothing
               ,
               compared
               to
               the
               reward
               of
               righteousnesse
               ,
               which
               is
               more
               then
               all
               things
               else
               that
               can
               befal
               us
               .
            
             
             For
             not
             to
             Be
             at
             all
             ,
             never
             to
             have
             had
             any
             Being
             ,
             were
             better
             then
             to
             suffer
             the
             death
             here
             meant
             :
             So
             that
             death
             and
             life
             ,
             especially
             everlasting
             death
             and
             everlasting
             life
             ,
             cannot
             come
             into
             any
             Ballance
             .
             That
             which
             is
             worse
             then
             
             nothing
             ,
             or
             not
             Being
             (
             so
             is
             everlasting
             death
             )
             cannot
             be
             compared
             with
             any
             thing
             that
             is
             Good
             ,
             much
             less
             with
             the
             perfection
             of
             goodness
             (
             such
             is
             everlasting
             life
             )
             which
             containeth
             all
             goodness
             ,
             whereof
             we
             can
             imagine
             our
             nature
             to
             be
             capable
             .
          
           
             2.
             
             The
             only
             Comparison
             then
             must
             be
             ,
             between
             the
             service
             of
             sin
             and
             the
             service
             of
             righteousness
             ,
             in
             respect
             of
             our
             present
             estate
             ,
             or
             during
             the
             time
             of
             
             this
             mortal
             life
             .
             And
             so
             (
             if
             you
             mark
             it
             )
             our
             Apostle
             hath
             
               Two
               Motives
            
             to
             withdraw
             us
             from
             the
             service
             of
             sin
             ;
             and
             Two
             to
             draw
             us
             to
             the
             service
             of
             righteousness
             .
          
           
             The
             
               first
               Motive
            
             to
             withdraw
             us
             from
             the
             service
             of
             sin
             ,
             is
             ,
             that
             it
             is
             fruitless
             and
             shameful
             for
             the
             present
             .
          
           
             The
             
               First
               Motive
            
             again
             to
             sway
             us
             unto
             the
             service
             of
             righteousness
             ,
             is
             the
             
               present
               fruit
            
             which
             we
             have
             unto
             Holiness
             ,
             and
             between
             
               these
               two
            
             there
             may
             be
             some
             Comparison
             ,
             if
             we
             sequester
             them
             from
             the
             other
             two
             ,
             to
             wit
             ,
             from
             life
             and
             death
             everlasting
             .
          
           
             To
             sequester
             the
             service
             of
             righteousness
             altogether
             from
             the
             hope
             of
             everlasting
             life
             ;
             or
             the
             service
             of
             sin
             altogether
             from
             the
             fear
             of
             everlasting
             death
             ,
             is
             a
             thing
             ,
             if
             not
             impossible
             ,
             yet
             not
             warrantable
             ,
             as
             was
             shewed
             before
             in
             the
             tenth
             Chapter
             :
             For
             those
             things
             which
             God
             hath
             conjoyned
             man
             may
             not
             sever
             .
             Yet
             we
             may
             so
             far
             sever
             them
             ,
             as
             God
             permitted
             them
             to
             be
             severed
             in
             the
             wiser
             Heathen
             .
             The
             very
             Heathens
             felt
             a
             kind
             of
             Compunction
             or
             sting
             of
             conscience
             upon
             the
             commission
             of
             grossers
             sins
             ,
             which
             did
             suggest
             a
             
             kind
             of
             tacit
             fear
             ,
             but
             of
             what
             evil
             to
             come
             they
             expresly
             knew
             not
             .
             They
             had
             again
             a
             kind
             of
             joy
             ,
             or
             Grateful
             Testimonie
             ,
             or
             congratulation
             of
             spirit
             or
             conscience
             upon
             the
             practise
             of
             things
             honest
             and
             comely
             :
             And
             this
             joy
             did
             kindle
             a
             secret
             hope
             or
             incouragement
             to
             go
             forwards
             in
             those
             courses
             ;
             but
             it
             burst
             not
             out
             into
             a
             flame
             ,
             it
             wanted
             the
             light
             or
             guidance
             of
             divine
             truth
             .
             For
             both
             this
             fear
             and
             this
             hope
             they
             had
             without
             any
             express
             hope
             of
             everlasting
             life
             ,
             or
             express
             fear
             of
             everlasting
             death
             .
             However
             the
             wiser
             or
             more
             moderate
             sort
             of
             them
             did
             prefer
             the
             practise
             of
             vertue
             or
             such
             pietie
             as
             they
             knew
             before
             the
             wonted
             pleasures
             of
             this
             life
             .
          
           
             Yet
             this
             their
             greatest
             Philosophers
             did
             not
             do
             ,
             without
             the
             Contradiction
             of
             such
             as
             were
             given
             over
             to
             bodily
             pleasures
             .
             And
             this
             opposition
             of
             sensual
             men
             may
             seem
             to
             have
             some
             Ground
             of
             Reason
             ,
             even
             from
             the
             Rule
             of
             Faith
             it self
             ,
             if
             we
             had
             no
             more
             express
             hopes
             of
             everlasting
             life
             ,
             or
             more
             distinct
             fear
             of
             everlasting
             death
             ,
             then
             they
             had
             .
          
           
             For
             shall
             we
             not
             think
             that
             the
             estate
             of
             Dives
             was
             much
             better
             then
             the
             estate
             of
             Lazarus
             in
             this
             life
             ,
             wherein
             Dives
             received
             pleasure
             ,
             and
             Lazarus
             ,
             pain
             ?
             Now
             pleasure
             is
             much
             better
             then
             pain
             ;
             And
             if
             such
             a
             life
             as
             Dives
             here
             led
             ,
             afforded
             pleasure
             ,
             how
             was
             it
             Fruitless
             ,
             specially
             in
             respect
             of
             Lazarus
             his
             life
             ,
             which
             was
             full
             of
             pain
             ?
             Indeed
             in
             respect
             of
             a
             life
             so
             charged
             with
             pain
             as
             
             Lazarus's
             was
             ,
             or
             with
             such
             vexations
             and
             dangers
             as
             the
             life
             of
             
               Saint
               Paul
            
             ,
             and
             other
             more
             eminent
             Saints
             of
             God
             in
             the
             primitive
             Church
             were
             :
             That
             Saying
             of
             our
             Apostle
             is
             most
             true
             ;
             1
             Cor.
             15.
             19.
             
             
               If
               in
               this
               life
               onely
               we
               have
               hope
               in
               Christ
               ,
               then
               are
               we
               of
               all
               men
               most
               miserable
               .
            
             His
             meaning
             is
             ,
             
               That
               if
               bodily
               death
               might
               have
               put
               an
               unquestionable
               end
               to
               all
               the
               Controversies
               betwixt
               him
               and
               his
               persecutors
               ,
               there
               had
               been
               no
               gain
               but
               losse
               rather
               in
               the
               prolongation
               of
               his
               life
               .
            
             But
             when
             men
             truly
             professing
             
               the
               power
               of
               Christianitie
            
             may
             be
             devout
             ,
             be
             religious
             ,
             
               be
               obedient
            
             without
             danger
             of
             persecution
             ,
             the
             case
             is
             altered
             .
             So
             that
             our
             
               Apostles
               saying
            
             doth
             not
             concern
             the
             peaceable
             and
             prosperous
             estate
             of
             Christians
             ,
             but
             
               the
               iniquitie
               of
               those
               times
            
             and
             of
             such
             Times
             as
             those
             .
          
           
           
             3.
             
             But
             we
             must
             consider
             that
             there
             is
             a
             great
             deal
             of
             difference
             between
             
               contradicting
               infidelitie
            
             ,
             or
             express
             denyall
             of
             the
             souls
             immortalitie
             or
             the
             Resurrection
             of
             the
             body
             ,
             and
             such
             an
             implicit
             or
             indistinct
             notion
             of
             some
             recompence
             for
             wel-doing
             ,
             and
             punishments
             for
             ill
             doings
             ,
             as
             the
             wiser
             Heathens
             did
             acknowledge
             .
             Such
             of
             them
             as
             constantly
             acknowledged
             but
             thus
             much
             ,
             though
             not
             without
             interposition
             of
             some
             doubting
             or
             distrusting
             fits
             concerning
             the
             souls
             imortalitie
             ,
             without
             any
             notion
             at
             all
             of
             the
             bodies
             Resurrection
             ,
             did
             fully
             accord
             with
             our
             Apostle
             in
             this
             place
             .
             
               That
               the
               service
               of
               sin
            
             ,
             or
             (
             to
             speak
             in
             their
             language
             )
             
               a
               voluptuous
               life
               ,
               was
               altogether
            
             
             Fruitless
             .
             So
             the
             Roman
             Orator
             tels
             us
             .
             
               Omnis
               voluptas
               pro
               nihilo
               putanda
               est
               ,
               quod
               cum
               praeterierit
               perinde
               sit
               ac
               si
               nulla
               fuisset
               .
               All
               pleasure
               is
               to
               be
               accompted
               as
               nothing
               worth
               ,
               because
               when
               it
               is
               once
               past
               ,
               it
               is
               as
               if
               it
               had
               never
               been
               ;
               that
               is
               ,
               it
               leaves
               no
               fruit
               behind
               it
               :
               it
               is
               at
               the
               best
               but
               as
               a
               blossom
               or
               bud
               which
               withers
               or
               falls
               away
               before
               the
               fruit
               be
               set
               :
               and
               a
               blossom
               without
               hope
               of
               fruit
               is
               altogether
               fruitless
               ,
               and
               of
               no
               esteem
               .
            
             Thus
             he
             spake
             of
             Voluptas
             ,
             that
             is
             ,
             of
             pleasure
             of
             the
             body
             :
             but
             he
             alwayes
             mainteined
             the
             contrary
             concerning
             Gaudium
             ,
             which
             we
             call
             the
             pleasure
             or
             joy
             of
             the
             mind
             ,
             or
             the
             
               inward
               testimonie
               of
               a
               good
               Conscience
               .
            
             In
             this
             Point
             ,
             the
             same
             
               Roman
               Orator
            
             (
             with
             Seneca
             and
             divers
             other
             Heathen
             
               Poets
               and
               Philosophers
            
             )
             did
             accord
             aswell
             with
             Solomon
             ,
             as
             in
             the
             other
             sentence
             he
             did
             with
             Saint
             Paul
             ,
             to
             wit
             ,
             
               That
               a
               good
               conscience
               was
               a
               continual
               Feast
               .
            
             See
             the
             tenth
             Chapter
             of
             this
             Book
             .
             And
             See
             
               Tullie
               de
               Finib
               .
               Lib.
            
             2.
             
             
               &
               De
               Senectute
               .
               And
               his
               Paradoxes
               .
            
          
           
             4.
             
             But
             I
             know
             what
             a
             more
             dissolute
             Heathen
             then
             Tullie
             was
             ;
             or
             a
             voluptuous
             Christian
             or
             carnal
             Gospeller
             would
             at
             this
             day
             object
             ;
             that
             they
             are
             acquainted
             with
             greater
             bodily
             pleasures
             then
             the
             Heathen
             Philosophers
             or
             precise
             Christians
             have
             experience
             of
             ;
             And
             for
             this
             reason
             will
             appeal
             from
             us
             as
             incompetent
             Judges
             .
             And
             I
             confesse
             it
             is
             true
             !
             A
             dissolute
             or
             voluptuous
             man
             whether
             Heathen
             or
             Christian
             ,
             oftimes
             enjoyes
             for
             a
             space
             ,
             some
             greater
             pleasures
             of
             the
             flesh
             ,
             then
             any
             civil
             or
             modest
             man
             can
             do
             .
             And
             this
             was
             the
             miserie
             or
             ignorance
             of
             the
             best
             sort
             of
             Heathens
             (
             which
             did
             excuse
             them
             
               a
               Tanto
            
             ,
             though
             not
             
               a
               Toto
            
             ;
             that
             is
             ,
             in
             respect
             of
             us
             ,
             not
             simply
             )
             in
             that
             they
             did
             not
             know
             or
             suspect
             an
             invisible
             Adversarie
             which
             deals
             with
             us
             as
             a
             
               cunning
               Quacksalver
            
             ,
             or
             craftie
             Mountebank
             ;
             one
             that
             secretly
             
             corrupts
             our
             dyet
             ,
             and
             by
             degrees
             insensible
             brings
             many
             diseases
             upon
             us
             ,
             
               That
               he
               may
               gain
               credit
               or
               esteem
               by
               giving
               us
               some
               present
               ease
               or
               pleasant
               remedie
               ,
               though
               never
               any
               perfect
               cure
               .
            
             And
             yet
             the
             Heathen
             Philospher
             had
             observed
             ,
             that
             most
             of
             those
             pleasures
             of
             the
             body
             or
             flesh
             ,
             by
             which
             men
             are
             specially
             drawn
             from
             the
             practise
             of
             vertue
             ,
             or
             moral
             honestie
             ,
             were
             usually
             apprehended
             ,
             to
             be
             much
             greater
             then
             they
             truly
             were
             ;
             both
             ,
             because
             most
             men
             look
             upon
             their
             faces
             or
             approaches
             in
             coming
             towards
             them
             ;
             not
             upon
             their
             departure
             or
             back
             parts
             at
             their
             going
             away
             :
             and
             because
             ,
             
               they
               are
               the
               remedies
            
             or
             present
             abatements
             of
             some
             grievous
             disease
             ,
             which
             it
             were
             much
             better
             not
             to
             have
             ,
             then
             to
             stand
             in
             need
             of
             any
             medicine
             how
             pleasant
             soever
             .
          
           
             He
             that
             is
             cured
             of
             a
             deep
             wound
             or
             sore
             ,
             feels
             more
             ease
             or
             pleasure
             when
             it
             growes
             toward
             the
             healing
             ,
             then
             he
             should
             have
             done
             in
             that
             part
             if
             it
             had
             continued
             whole
             .
             Yet
             who
             would
             long
             for
             a
             wound
             to
             find
             such
             ease
             and
             contentment
             ?
          
           
             He
             that
             is
             sick
             of
             a
             burning
             feaver
             will
             take
             more
             pleasure
             ,
             for
             the
             time
             being
             ,
             in
             drinking
             a
             cup
             of
             cold
             water
             ;
             then
             a
             man
             in
             perfect
             health
             would
             do
             in
             a
             draught
             of
             the
             pleasantest
             wine
             .
             Yet
             who
             would
             chuse
             to
             be
             sick
             to
             enjoy
             such
             pleasure
             ?
             There
             is
             (
             I
             take
             it
             )
             no
             greater
             pleasure
             of
             any
             sense
             then
             cooling
             moisture
             in
             the
             extremitie
             of
             thirst
             .
             But
             it
             is
             a
             greater
             miserie
             
             to
             be
             put
             unto
             this
             need
             or
             exigence
             .
             So
             is
             it
             with
             all
             dissolute
             or
             voluptuous
             men
             .
             Take
             them
             for
             the
             present
             ,
             as
             they
             are
             overgrown
             in
             dissoluteness
             and
             intemperancie
             ;
             and
             it
             is
             a
             great
             pleasure
             for
             them
             to
             have
             their
             desires
             satisfied
             :
             But
             
               it
               is
               a
               kind
               of
               Hell
               in
               the
               mean
               time
               to
               be
               pestered
               with
               such
               desires
               which
               are
               alwayes
               more
               permanent
               and
               more
               durable
               then
               their
               satisfactions
               ,
               or
               contentments
               can
               be
               .
            
             Besides
             ,
             that
             the
             ease
             and
             remedies
             which
             for
             the
             present
             they
             find
             ,
             do
             in
             the
             issue
             increase
             and
             malignifie
             the
             nature
             of
             their
             disease
             .
          
           
             And
             if
             they
             had
             been
             once
             acquainted
             with
             the
             true
             delight
             and
             pleasures
             of
             a
             moderate
             and
             sober
             life
             ,
             they
             would
             loath
             their
             desires
             as
             much
             as
             a
             man
             that
             knowes
             what
             health
             is
             ,
             would
             dislike
             the
             momentany
             pleasures
             of
             the
             sick
             .
          
           
             5.
             
             That
             commendation
             which
             the
             Governour
             of
             the
             marriage
             feast
             of
             
             
               Canaa
               in
               Galilee
            
             did
             give
             the
             Bridegroom
             ,
             in
             comparison
             of
             ordinarie
             Inne-keepers
             or
             wine-drawers
             in
             his
             time
             ,
             may
             serve
             to
             set
             forth
             the
             difference
             between
             the
             service
             of
             righteousness
             ,
             and
             the
             service
             of
             sin
             :
             or
             between
             the
             the
             
               contrary
               Method
            
             which
             our
             Lord
             and
             master
             ,
             and
             the
             prince
             of
             this
             world
             observe
             in
             rewarding
             their
             followers
             .
             
               Every
               one
            
             (
             saith
             the
             Governour
             of
             the
             feast
             ,
             John
             2.
             10.
             
             )
             
               doth
               at
               the
               beginning
               set
               forth
               good
               wine
               ,
               and
               when
               men
               have
               well
               drunk
               then
               that
               which
               is
               worse
               .
            
             This
             is
             the
             very
             picture
             or
             image
             of
             Satans
             practise
             :
             
               But
               thou
            
             (
             saith
             the
             same
             Governour
             of
             the
             feast
             unto
             the
             Bridegroom
             )
             
               hast
               kept
               the
               good
               wine
               until
               now
            
             ;
             that
             is
             ,
             until
             the
             close
             of
             the
             feast
             .
             And
             this
             is
             the
             Type
             or
             Emblem
             of
             our
             Saviours
             Method
             .
          
           
             To
             apply
             it
             more
             plainly
             .
             The
             Divel
             still
             labours
             to
             glut
             men
             in
             their
             best
             dayes
             with
             the
             sweetest
             pleasures
             or
             contentments
             of
             the
             body
             :
             and
             when
             he
             
             hath
             made
             them
             drunk
             ,
             or
             brought
             upon
             them
             an
             unquenchable
             thirst
             or
             longing
             after
             the
             like
             ,
             then
             he
             vents
             his
             ●uffes
             or
             refuse
             upon
             them
             ,
             and
             plyes
             them
             untill
             they
             drink
             the
             very
             dregs
             of
             Gods
             wrath
             .
             
               But
               our
               Saviour
               keepes
               his
               best
               fruits
               unto
               the
               last
               ,
            
             and
             by
             his
             first
             blessings
             doth
             but
             as
             it
             were
             prepare
             and
             qualifie
             our
             corrupted
             nature
             to
             be
             every
             day
             then
             other
             more
             capable
             of
             better
             .
             And
             as
             of
             Satans
             malice
             and
             mischief
             ,
             so
             of
             his
             mercy
             and
             goodness
             there
             is
             no
             end
             to
             such
             as
             embrace
             them
             ,
             untill
             they
             bring
             us
             to
             an
             endless
             and
             most
             blessed
             life
             .
          
           
             The
             beginnings
             of
             sin
             are
             alwayes
             pleasant
             ,
             at
             least
             ,
             sin
             puts
             us
             to
             no
             pain
             in
             producing
             the
             habit
             or
             custome
             of
             it
             ,
             because
             it
             is
             
               implanted
               in
               us
               by
            
             
             nature
             .
             But
             that
             which
             one
             wittily
             said
             of
             good
             Arts
             or
             learning
             ,
             is
             most
             true
             of
             the
             service
             of
             righteousness
             .
             
               Radices
               amarae
               ,
               fructus
               dulces
            
             .
             The
             root
             or
             beginning
             of
             it
             is
             commonly
             unpleasant
             ,
             because
             it
             cannot
             be
             ingrafted
             into
             our
             corrupted
             nature
             ,
             but
             as
             it
             were
             by
             incision
             :
             but
             the
             growth
             of
             it
             is
             pleasant
             ,
             and
             the
             fruits
             to
             such
             as
             are
             exercised
             therein
             ,
             most
             sweet
             and
             wholsome
             .
          
           
             This
             is
             in
             effect
             the
             very
             same
             ,
             that
             Siracides
             saith
             ,
             (
             perhaps
             himself
             had
             experimented
             )
             Ecclus.
             4.
             17.
             
             
               At
               the
               first
               wisdom
               will
               walk
               with
               a
               man
               by
               crooked
               wayes
               ,
               and
               bring
               fear
               and
               dread
               upon
               him
               ,
               and
               torment
               him
               with
               her
               discipline
               ,
               untill
               she
               may
               trust
               his
               soul
               ,
               and
               try
               him
               by
               her
               Laws
               .
               Then
               will
               she
               return
               the
               straight
               way
               unto
               him
               ,
               and
               comfort
               him
               ,
               and
               shew
               him
               her
               secrets
               .
            
          
           
             For
             planting
             a
             firm
             Resolution
             in
             us
             to
             endeavor
             the
             performance
             of
             those
             duties
             ,
             whereto
             our
             Apostle
             in
             this
             place
             exhorts
             us
             :
             It
             is
             an
             
               Excellent
               motive
            
             which
             another
             Heathen
             
               Philosopher
               ,
               Musonius
            
             ,
             a
             Greek
             ,
             as
             I
             take
             it
             ,
             commended
             
             to
             his
             Scholars
             ,
             (
             and
             Cato
             urged
             the
             same
             to
             his
             Souldiers
             at
             
               Numantia
               :
               )
               If
            
             (
             saith
             he
             )
             
               you
               bestow
               your
               pains
               in
               the
               studie
               of
               virtue
               and
               goodnesse
               ,
               the
               pains
               will
               go
               away
               as
               fast
               as
               they
               come
               ,
               but
               the
               vertue
               or
               goodnesse
               will
            
             
             
               abide
               with
               you
               :
               But
               if
               you
               take
               delight
               or
               pleasure
               in
               that
               which
               is
               evil
               ,
               the
               pleasure
               will
               vanish
               ,
               the
               evill
               will
               habituate
               it self
               ,
               and
               incorporate
               it self
               in
               your
               nature
               ,
               from
               which
               it
               may
               be
               more
               easily
               repelled
               ,
               then
               ejected
               after
               it
               hath
               taken
            
             
             possession
             .
          
           
             Now
             to
             review
             honest
             pains
             or
             labors
             past
             ,
             is
             a
             thing
             grateful
             to
             our
             memorie
             ;
             a
             good
             fruit
             in
             it self
             of
             labors
             past
             ,
             if
             they
             were
             not
             otherwise
             fruitful
             .
             But
             the
             regretting
             remembrance
             of
             time
             mis-spent
             in
             the
             pursuit
             of
             fruitless
             or
             unlawful
             pleasures
             ,
             is
             irksome
             ,
             is
             tedious
             ,
             is
             loathsome
             ,
             even
             to
             corrupted
             nature
             .
             Thus
             far
             and
             further
             some
             of
             the
             Heathens
             did
             run
             parallel
             with
             our
             Apostle
             in
             this
             place
             .
             What
             manner
             of
             men
             then
             may
             we
             think
             these
             Philosophers
             would
             have
             proved
             as
             well
             in
             practise
             as
             speculation
             ;
             if
             their
             speculations
             had
             been
             seasoned
             or
             ballanced
             (
             as
             ours
             are
             )
             either
             with
             the
             certain
             hope
             of
             everlasting
             life
             by
             perseverance
             in
             well-doing
             ,
             or
             with
             fear
             of
             an
             everlasting
             death
             for
             continuance
             in
             doing
             evill
             ?
             And
             yet
             we
             say
             that
             even
             the
             best
             works
             ,
             the
             best
             endeavors
             and
             speculations
             of
             these
             Heathens
             ,
             were
             but
             
               splendida
               peccata
               ,
               more
               neat
               and
               handsome
               sins
               .
            
             God
             grant
             that
             most
             of
             our
             own
             works
             or
             speculations
             may
             prove
             much
             better
             .
          
           
             6.
             
             Whilest
             I
             compare
             the
             industrie
             of
             these
             Heathen
             Philosophers
             ,
             in
             imploying
             those
             poor
             Talents
             which
             were
             bestowed
             upon
             them
             ,
             with
             the
             sluggish
             and
             decrepit
             temper
             of
             this
             age
             ,
             wherein
             the
             plentiful
             revelation
             of
             Divine
             truth
             ,
             to
             them
             unknown
             ,
             becomes
             but
             barren
             :
             methinks
             the
             Epigrammatists
             Case
             might
             be
             a
             fit
             Emblem
             for
             the
             world
             as
             it
             stood
             affected
             ,
             whilest
             civilitie
             and
             good
             literature
             were
             but
             young
             ,
             and
             as
             it
             is
             now
             disposed
             ,
             whilest
             it
             hath
             all
             experience
             and
             helps
             of
             former
             ages
             .
             The
             Tenor
             of
             the
             Epigrammatist's
             complaint
             was
             thus
             .
          
           
             
               Pauper
               eram
               juvenis
               ,
               senio
               confectus
               inerti
            
             
               Sum
               locuples
               ;
               miserè
               sorte
               in
               utraque
               miser
               .
            
          
           
             
               Whilest
               I
               was
               young
               and
               able
               to
               enjoy
               the
               contentments
               which
               wealth
               affords
               ,
               my
               fortunes
               were
               mean
               ,
               and
               my
               estate
               but
               poor
               :
               But
               now
               wealth
               is
               fallen
               upon
               me
               when
               I
               have
               one
               foot
               in
               the
               grave
               ,
               and
               know
               no
               use
               of
               it
               :
               So
               that
               in
               both
               ages
               ,
               in
               both
               Fortunes
               I
               am
               a
               miserable
               man.
               
            
          
           
             But
             why
             the
             revelations
             of
             Divine
             Truth
             are
             so
             plentiful
             in
             this
             dull
             ,
             this
             old
             and
             sleepie
             age
             of
             the
             world
             ,
             which
             will
             not
             make
             right
             use
             of
             them
             ,
             when
             as
             they
             were
             so
             rare
             and
             scant
             in
             those
             times
             and
             Nations
             which
             in
             all
             humane
             probabilitie
             would
             have
             used
             them
             much
             better
             :
             this
             is
             a
             depth
             or
             Abyssus
             which
             may
             not
             be
             dived
             into
             .
             Only
             this
             we
             are
             bound
             to
             believe
             in
             General
             ;
             that
             the
             only
             wise
             immortal
             God
             ,
             whose
             Judgments
             are
             unsearchable
             ,
             and
             his
             wayes
             past
             finding
             out
             ,
             hath
             reasons
             
               in
               themselves
               most
               iust
            
             ,
             though
             known
             to
             himself
             alone
             ,
             why
             he
             thus
             dispenseth
             his
             blessings
             :
             and
             such
             reasons
             as
             shall
             appear
             not
             only
             most
             just
             ,
             but
             most
             admirable
             unto
             us
             ,
             when
             we
             shall
             know
             ,
             as
             we
             are
             known
             .
          
           
             7.
             
             If
             in
             the
             mean
             time
             our
             Consciences
             tell
             us
             ,
             that
             we
             our selves
             ;
             or
             common
             report
             informs
             us
             ,
             that
             many
             of
             our
             brethren
             fall
             short
             ,
             not
             of
             our
             calling
             only
             ,
             but
             even
             of
             those
             Heathers
             in
             the
             knowledge
             or
             practise
             of
             many
             
             moral
             duties
             required
             of
             both
             ;
             let
             us
             not
             make
             the
             
               final
               Resolution
            
             of
             this
             defect
             into
             the
             Eternal
             and
             
               Irresistible
               Decree
            
             ,
             or
             into
             the
             want
             of
             means
             of
             Grace
             for
             doing
             either
             better
             or
             less
             amiss
             ,
             then
             we
             do
             .
             For
             even
             those
             Heathens
             which
             had
             not
             half
             the
             ordinary
             means
             ,
             nor
             any
             portion
             of
             these
             special
             gifts
             which
             we
             have
             received
             ,
             did
             much
             better
             then
             most
             of
             us
             do
             .
             Oh
             say
             not
             !
             oh
             think
             not
             !
             
               That
               even
               this
               want
               of
               Grace
               ,
               or
               neglect
               ,
               or
               ill
               imployment
               of
               those
               talents
               which
               God
               hath
               given
               us
               ,
               are
               to
               be
               imputed
               either
               to
            
             Adam's
             Fall
             ,
             
               or
               our
               pollution
               in
               him
            
             .
             Adam's
             Fall
             
               indeed
               was
               the
               only
               Cause
               why
               we
            
             
             
               stood
               in
               need
               of
               Grace
               or
               means
               extraordinary
               for
               our
               recovery
               :
               but
               neither
               His
            
             Fall
             ,
             
               nor
               any
            
             Preterition
             
               of
               our
               persons
               or
               individuals
               which
               have
               fallen
               in
               him
               ,
               are
               either
               the
               only
               or
               the
               principal
               cause
               ,
               why
               we
               are
               destitute
               of
               that
               measure
               of
               Grace
               ,
               which
               is
               not
               ,
               but
               should
               be
               in
               us
               ;
               or
               of
               our
               present
               unbelief
               or
               misbelief
               .
            
          
           
             
               The
               true
               Cause
               of
               all
               these
               ,
               is
               ,
            
             Our
             non-imployment
             ,
             
               or
               misimployment
               of
               our
               Talent
               ,
               which
               we
               have
               received
               in
               Baptism
               ;
               or
               our
               abuse
               of
               that
               favour
               or
               mercie
               which
               God
               for
               his
               part
               in
               Baptism
               sincerely
               hath
               plighted
               unto
               us
               .
            
          
           
             But
             now
             that
             we
             have
             not
             only
             shamefully
             broke
             ,
             but
             almost
             perpetually
             broken
             
               That
               Vow
            
             which
             we
             made
             to
             God
             in
             Baptism
             ,
             are
             we
             in
             the
             same
             estate
             that
             Adam
             was
             ?
             Or
             is
             this
             Covenant
             no
             better
             then
             that
             which
             God
             made
             with
             him
             ?
             Yes
             :
             He
             had
             no
             promise
             of
             being
             renewed
             by
             repentance
             ,
             if
             he
             should
             fall
             from
             His
             first
             estate
             .
             The
             
               first
               Covenant
            
             being
             once
             broken
             was
             not
             to
             be
             renewed
             ,
             but
             a
             second
             to
             come
             in
             its
             place
             ;
             And
             into
             this
             Covenant
             we
             entred
             by
             Baptism
             .
             And
             though
             the
             Sacrament
             of
             Baptism
             or
             the
             visible
             sign
             of
             it
             may
             not
             be
             iterated
             ,
             yet
             the
             Astipulation
             or
             answer
             of
             a
             good
             conscience
             to
             God
             may
             and
             ought
             to
             be
             renewed
             ,
             and
             at
             no
             time
             more
             fitly
             or
             opportunely
             then
             at
             the
             receiving
             of
             the
             Sacrament
             of
             Christs
             body
             and
             blood
             .
          
           
             One
             
               special
               Use
               of
               this
               Sacrament
            
             in
             the
             primitive
             Church
             (
             in
             the
             times
             of
             persecution
             )
             was
             to
             resume
             or
             ratifie
             the
             Vow
             made
             in
             Baptism
             ,
             as
             appears
             by
             
               Plinie
               the
               second
            
             ,
             who
             had
             the
             Christians
             in
             Bithynia
             in
             examination
             upon
             
             the
             meaning
             or
             intent
             of
             this
             Sacrament
             .
             For
             the
             
               very
               name
               of
               it
            
             was
             suspitious
             to
             the
             Roman
             State.
             And
             that
             very
             Preparation
             which
             is
             required
             of
             all
             which
             mean
             to
             be
             partakers
             of
             the
             Sacrament
             may
             be
             reduced
             to
             these
             
               Three
               Heads
            
             .
          
           
             First
             ,
             To
             arraign
             ,
             accuse
             and
             judge
             our selves
             ,
             for
             our
             former
             frequent
             neglect
             of
             our
             
               Vow
               in
               Baptism
            
             .
          
           
             Secondly
             ,
             To
             request
             Absolution
             and
             pardon
             of
             God
             ,
             which
             no
             man
             humbly
             
             and
             seriously
             doth
             ,
             but
             he
             solemnly
             promiseth
             amendment
             of
             what
             is
             past
             .
          
           
             Thirdly
             ,
             To
             implore
             the
             special
             aid
             or
             assistance
             of
             Gods
             Spirit
             for
             better
             performance
             of
             our
             Vow
             and
             of
             what
             we
             now
             promise
             .
             And
             all
             this
             only
             for
             the
             merits
             of
             Christ
             ,
             and
             through
             the
             efficacy
             of
             his
             Body
             and
             Blood.
             I
             will
             conclude
             with
             that
             of
             the
             
               Psalmist
               .
               Vovete
               ,
               &
               vota
               reddite
               Jehovae
               .
            
          
        
         
           
             CHAP.
             XX.
             
          
           
             
               ROMANS
               6.
               21.
               
            
             
               
                 —
                 21.
                 
                 
                   For
                   the
                   end
                   of
                   those
                   things
                   is
                   Death
                   .
                
              
               
                 —
                 23.
                 
                 
                   For
                   the
                   wages
                   of
                   sin
                   is
                   Death
                   .
                
              
            
          
           
             
               The
               first
               and
               second
               Death
               
                 Both
                 literally
                 meant
              
               ,
               The
               wages
               of
               Sin.
               
                 Both
                 described
                 ,
                 Both
                 compared
                 ,
                 and
                 shewed
                 ,
                 How
                 and
                 wherein
              
               
               the
               Second
               
                 Death
                 exceeds
                 the
              
               First
               .
               
                 The
                 greater
                 deprivation
                 of
                 Good
                 ,
                 the
                 worse
                 and
                 more
                 unwelcom
                 death
                 is
                 .
                 Every
                 member
                 of
                 the
                 Bodie
                 ,
                 every
                 facultie
                 of
                 the
                 Soul
                 the
              
               Seat
               and
               Subject
               
                 of
                 the
              
               Second
               Death
               .
               
                 A
                 Map
                 and
                 Scale
                 :
                 The
                 Surface
                 and
                 Soliditie
                 ,
                 of
                 the
              
               Second
               Death
               .
               
                 Pain
                 improved
                 ,
                 by
              
               inlarging
               the
               capacitie
               of
               the
               Patient
               ,
               
                 and
                 by
              
               intending
               or
               advancing
               the
               activitie
               of
               the
               Agent
               .
               Three
               Dimensions
               
                 of
                 the
                 second
                 Death
              
               :
               1.
               
               Intensiveness
               .
               2.
               
               Duration
               .
               3.
               
               Un-intermitting
               Continuation
               
                 of
                 Torment
              
               Poena
               Damni
               &
               Sensus
               ,
               
                 Terms
                 Co-incident
                 .
                 Pains
                 of
                 the
                 Damned
              
               Essential
               and
               Accidental
               .
               
                 Just
                 to
                 punish
                 momentanie
                 sin
                 with
                 pain
                 eternal
                 .
                 The
                 reflection
                 and
                 revolution
                 of
                 thoughts
                 upon
                 the
                 sinners
                 folly
                 ,
              
               The
               Worm
               of
               Conscience
               .
            
          
           
             1.
             
             DEath
             and
             life
             have
             the
             same
             
               Seat
               and
               Subject
            
             .
             Nothing
             dieth
             unless
             it
             first
             live
             :
             and
             Death
             in
             the
             General
             is
             
               An
               Extinction
               of
               life
               .
               Death
            
             in
             Scripture
             is
             
               two
               Wayes
               taken
            
             .
          
           
             First
             ,
             For
             bodily
             Death
             ,
             which
             is
             the
             
               First
               Death
            
             .
          
           
             Secondly
             ,
             For
             the
             Death
             of
             both
             Body
             and
             Soul
             ,
             which
             is
             called
             the
             
               Second
               Death
            
             .
          
           
             Both
             are
             here
             literally
             meant
             ,
             both
             are
             the
             wages
             of
             sin
             .
          
           
             The
             
               former
               Death
            
             is
             common
             to
             all
             ;
             excepting
             such
             of
             the
             Godly
             as
             shall
             be
             found
             alive
             at
             Christs
             coming
             to
             Judgment
             ;
             they
             shall
             not
             die
             but
             be
             changed
             .
          
           
             First
             then
             of
             
               bodily
               death
            
             ;
             and
             secondly
             of
             supernatural
             or
             the
             second
             death
             ,
             
             and
             wherein
             it
             exceedeth
             the
             first
             death
             .
          
           
             The
             Opposition
             between
             
               Bodily
               Death
            
             and
             
               Bodily
               Life
            
             is
             meerly
             Privative
             ;
             such
             as
             is
             between
             light
             and
             darkness
             ,
             or
             between
             sight
             and
             blindness
             .
             And
             this
             death
             must
             be
             distinguished
             according
             to
             the
             degrees
             of
             life
             of
             which
             it
             is
             the
             Privation
             .
          
           
             Of
             life
             the
             degrees
             be
             three
             .
             The
             First
             of
             meer
             Vegetables
             ,
             as
             of
             trees
             ,
             of
             plants
             ,
             of
             herbs
             ,
             or
             whatsoever
             is
             capable
             of
             growth
             or
             nourishment
             .
             The
             Second
             is
             of
             Creatures
             indued
             with
             sense
             .
             The
             third
             is
             the
             
               life
               of
               man
            
             ,
             who
             besides
             sense
             ,
             is
             endued
             with
             reason
             .
             The
             reasonable
             life
             includes
             the
             sensitive
             ,
             as
             the
             sensitive
             doth
             the
             life
             vegetable
             .
             Whatsoever
             bodily
             creature
             is
             endowed
             with
             reason
             is
             likewise
             endowed
             with
             sense
             .
             But
             many
             things
             which
             are
             endowed
             with
             sense
             are
             uncapable
             of
             reason
             .
             And
             again
             ,
             what
             Creature
             soever
             it
             be
             which
             is
             partaker
             of
             the
             
               life
               sensitive
            
             ,
             is
             partaker
             likewise
             of
             Vegetation
             ,
             of
             growth
             or
             nourishment
             .
             But
             many
             things
             which
             are
             nourished
             and
             grow
             ,
             as
             trees
             ,
             herbs
             ,
             plants
             ,
             grass
             and
             corn
             ,
             are
             uncapable
             of
             the
             life
             sensitive
             ;
             and
             yet
             even
             these
             are
             said
             to
             die
             ,
             as
             they
             properly
             do
             when
             their
             nutriment
             fails
             .
             But
             albeit
             the
             first
             beginning
             of
             mans
             life
             in
             the
             womb
             be
             only
             vegetative
             ,
             not
             sensible
             or
             reasonable
             ,
             yet
             no
             man
             dieth
             according
             to
             this
             kind
             of
             death
             only
             .
             For
             such
             as
             fall
             into
             an
             Atrophie
             (
             which
             is
             a
             kind
             of
             death
             or
             privation
             of
             the
             nutritive
             facultie
             ;
             )
             yet
             are
             they
             not
             to
             be
             accounted
             as
             dead
             so
             long
             as
             they
             have
             the
             use
             of
             any
             sense
             ,
             no
             nor
             after
             they
             be
             deprived
             of
             all
             outward
             senses
             :
             so
             long
             as
             their
             hearts
             do
             move
             ,
             or
             their
             lungs
             send
             out
             breath
             .
             So
             that
             
               the
               bodily
               death
               of
               man
               includes
               a
               privation
               of
               sense
               and
               motion
               .
            
             This
             difference
             again
             may
             be
             observed
             in
             the
             degrees
             of
             bodily
             death
             .
          
           
           
             2.
             
             Trees
             and
             vegetables
             alwayes
             die
             without
             pain
             ,
             so
             do
             not
             man
             and
             beast
             .
             For
             that
             both
             of
             them
             are
             endowed
             with
             sense
             and
             motion
             ,
             both
             of
             them
             are
             capable
             of
             pain
             .
             And
             pain
             if
             it
             be
             continued
             and
             extream
             drawes
             sensitive
             death
             after
             it
             .
             Nor
             can
             this
             death
             approach
             or
             finde
             entrance
             into
             the
             seat
             of
             life
             but
             by
             pain
             .
             And
             in
             as
             much
             as
             this
             kind
             of
             life
             is
             sweet
             ,
             death
             which
             is
             the
             deprivation
             of
             it
             ,
             is
             alwayes
             unpleasant
             and
             terrible
             unto
             man
             ;
             not
             only
             in
             respect
             of
             the
             pain
             which
             ushers
             it
             in
             ,
             but
             in
             respect
             of
             the
             loss
             of
             vitall
             sweetness
             which
             it
             brings
             with
             it
             .
             The
             pains
             of
             dying
             may
             be
             as
             great
             in
             beasts
             as
             in
             man
             ;
             so
             is
             not
             the
             loss
             of
             that
             goodness
             which
             is
             conteined
             in
             life
             ;
             for
             reasonless
             creatures
             perceive
             it
             not
             .
             A
             memorie
             they
             have
             of
             pains
             past
             ,
             a
             sense
             or
             feeling
             of
             pains
             present
             ,
             and
             a
             fear
             of
             death
             ,
             when
             it
             approacheth
             .
             But
             no
             fore-thought
             or
             reckoning
             of
             what
             followes
             after
             death
             .
             This
             is
             proper
             to
             the
             reasonable
             creature
             .
             Now
             this
             Fore-thought
             of
             what
             may
             follow
             after
             ,
             makes
             death
             more
             bitter
             to
             man
             ,
             then
             it
             can
             be
             to
             reasonless
             creatures
             .
             And
             amongst
             men
             ,
             the
             more
             or
             greater
             the
             contentments
             of
             life
             have
             been
             ,
             and
             the
             better
             they
             are
             provided
             for
             the
             continual
             supply
             of
             such
             contentments
             ,
             the
             more
             grievous
             is
             the
             conceipt
             or
             fore-thought
             of
             death
             natural
             unto
             them
             .
             The
             summons
             of
             death
             are
             usually
             more
             unwelcome
             to
             a
             man
             in
             perfect
             health
             ,
             then
             to
             a
             crased
             body
             .
             So
             it
             is
             to
             a
             man
             of
             wealth
             and
             credit
             ,
             more
             then
             to
             one
             of
             a
             forlorn
             estate
             or
             broken
             fortunes
             .
             So
             
             saith
             
               Ecclesiasticus
               ,
               Chap.
            
             41.
             1.
             
             
               O
               death
               !
               how
               bitter
               is
               the
               remembrance
               of
               thee
               to
               a
               man
               that
               liveth
               at
               rest
               in
               his
               Possessions
               ?
               unto
               the
               man
               that
               hath
               nothing
               to
               vex
               him
               ,
               and
               that
               hath
               prosperitie
               in
               all
               things
               ?
               yea
               ,
               unto
               him
               that
               is
               yet
               able
               to
               receive
               meat
               ?
            
          
           
             Yet
             is
             not
             the
             loss
             of
             life
             ,
             of
             sense
             ,
             or
             the
             foregoing
             of
             worldly
             contentments
             the
             
               only
               cause
            
             why
             men
             naturally
             fear
             death
             .
             For
             though
             it
             deprive
             them
             of
             all
             these
             ,
             yet
             doth
             not
             the
             death
             of
             man
             consist
             in
             this
             deprivation
             .
             The
             body
             loseth
             all
             these
             by
             the
             divorce
             which
             death
             makes
             betwixt
             it
             and
             the
             soul
             .
             But
             seeing
             the
             substance
             of
             the
             soul
             still
             remains
             :
             the
             greatest
             fear
             which
             can
             possess
             a
             natural
             man
             ,
             is
             the
             future
             doubtful
             estate
             of
             the
             soul
             after
             this
             dissolution
             .
             Many
             which
             never
             hoped
             or
             expected
             any
             Re-union
             or
             second
             marriage
             between
             the
             soul
             and
             body
             ,
             after
             death
             had
             once
             divorced
             them
             ,
             had
             yet
             a
             true
             Notion
             that
             the
             soul
             did
             not
             die
             with
             the
             body
             :
             and
             out
             of
             this
             conceipt
             some
             were
             more
             afraid
             of
             death
             then
             any
             brutish
             or
             reasonless
             creature
             can
             be
             .
          
           
             Some
             other
             few
             became
             as
             desirous
             of
             it
             ,
             as
             Prisoners
             ,
             which
             hope
             to
             scape
             ,
             are
             of
             a
             
               Gaol
               deliverie
            
             ;
             and
             thought
             it
             a
             great
             freedom
             (
             especially
             in
             their
             discontented
             
             melancholy
             passion
             )
             to
             have
             the
             keyes
             of
             this
             mortal
             prison
             in
             their
             own
             keeping
             ,
             to
             be
             able
             to
             let
             their
             souls
             and
             life
             out
             at
             their
             pleasure
             .
             But
             though
             it
             be
             universally
             true
             ,
             that
             the
             corruptible
             body
             during
             the
             time
             of
             this
             life
             ,
             is
             but
             a
             walking
             prison
             ,
             or
             moveable
             Cage
             unto
             the
             immortal
             soul
             ;
             yet
             the
             soul
             being
             long
             accustomed
             to
             this
             prison
             ,
             doth
             naturally
             chuse
             to
             continue
             in
             it
             still
             ,
             rather
             then
             to
             be
             uncertain
             ,
             whither
             to
             repair
             after
             it
             go
             hence
             .
          
           
             That
             some
             Heathens
             have
             taken
             upon
             them
             to
             let
             their
             souls
             out
             of
             their
             bodies
             before
             the
             time
             appointed
             by
             course
             of
             nature
             ,
             or
             doom
             given
             upon
             them
             by
             their
             supream
             Judge
             :
             This
             was
             but
             such
             a
             delusion
             of
             Sathan
             ,
             as
             one
             man
             somtimes
             in
             malice
             puts
             upon
             another
             .
             For
             so
             oftimes
             a
             secret
             enemie
             or
             false
             friend
             hath
             perswaded
             others
             to
             break
             the
             prison
             whereto
             they
             were
             upon
             presumption
             rather
             then
             on
             evidence
             of
             any
             
               notorious
               fact
            
             committed
             ,
             
             to
             make
             them
             by
             this
             means
             unquestionably
             lyable
             unto
             the
             punishment
             of
             death
             ,
             which
             without
             such
             an
             escape
             they
             might
             have
             escaped
             .
             For
             
             any
             man
             wittingly
             and
             willingly
             to
             separate
             the
             soul
             and
             body
             which
             God
             hath
             joyned
             ,
             is
             
               A
               damnable
               presumption
            
             ,
             an
             usurpation
             of
             Gods
             own
             office
             or
             Authoritie
             .
          
           
             To
             sollicit
             or
             sue
             for
             a
             divorce
             betwixt
             them
             is
             not
             safe
             for
             any
             ,
             save
             only
             for
             such
             as
             have
             
               Good
               Assurance
            
             or
             probable
             hopes
             ,
             that
             when
             they
             are
             dissolved
             they
             shall
             be
             with
             Christ
             .
             Now
             the
             souls
             of
             such
             as
             die
             in
             him
             ,
             have
             no
             desire
             to
             return
             unto
             the
             former
             prison
             of
             the
             body
             .
             But
             such
             as
             have
             not
             in
             this
             life
             been
             espoused
             unto
             him
             ,
             would
             chuse
             rather
             to
             remain
             in
             ,
             or
             to
             return
             unto
             ,
             their
             former
             prison
             ,
             then
             to
             be
             held
             in
             custody
             by
             their
             spiritual
             enemies
             .
             Their
             estate
             for
             the
             present
             is
             worse
             then
             the
             sufferance
             of
             bodily
             death
             :
             being
             charged
             ,
             both
             with
             perpetual
             sufferance
             ,
             and
             expectation
             to
             suffer
             the
             second
             death
             .
          
           
             3.
             
             And
             this
             death
             differs
             more
             from
             the
             
               First
               death
            
             then
             
               inter
               numerandum
            
             ;
             
             that
             is
             ,
             more
             then
             in
             order
             of
             accompt
             ,
             or
             rank
             of
             place
             .
             What
             then
             is
             not
             the
             second
             death
             a
             privation
             of
             life
             ?
             Yes
             ;
             it
             is
             all
             this
             ,
             and
             somewhat
             more
             besides
             .
             Every
             vice
             includes
             a
             privation
             of
             the
             contrary
             vertue
             ,
             and
             is
             a
             great
             deal
             worse
             then
             want
             of
             vertue
             .
             So
             every
             sickness
             includes
             a
             privation
             of
             some
             branch
             of
             health
             ,
             and
             is
             much
             worse
             then
             a
             Neutralitie
             ,
             or
             middle
             temper
             (
             if
             any
             such
             there
             be
             )
             between
             health
             and
             sickness
             .
             So
             doth
             the
             
               Second
               death
            
             include
             an
             extream
             contrarietie
             to
             life
             and
             all
             the
             contentments
             of
             it
             .
             Blindness
             is
             a
             meer
             privation
             of
             sight
             ;
             and
             the
             eye
             which
             cannot
             see
             is
             dead
             in
             respect
             of
             this
             branch
             of
             life
             ,
             and
             this
             death
             or
             deprivation
             of
             this
             sense
             is
             only
             matter
             of
             losse
             .
             The
             eye
             or
             subject
             of
             sight
             (
             oft-times
             )
             after
             the
             loss
             of
             sight
             ,
             suffers
             no
             pain
             ;
             no
             more
             doth
             the
             ear
             after
             it
             becomes
             deaf
             :
             nor
             the
             sense
             of
             feeling
             after
             it
             be
             numm'd
             .
             A
             man
             stricken
             with
             the
             palsie
             feels
             no
             smart
             in
             that
             part
             which
             it
             possesseth
             .
             Whilest
             any
             part
             of
             our
             body
             is
             sensible
             of
             pain
             ,
             it
             is
             an
             argument
             that
             it
             is
             yet
             alive
             ,
             not
             quite
             dead
             :
             And
             yet
             is
             all
             pain
             rather
             a
             branch
             of
             death
             ,
             then
             of
             life
             .
             For
             much
             better
             it
             were
             to
             die
             the
             first
             death
             then
             to
             live
             continually
             in
             deadly
             pain
             .
             No
             man
             but
             would
             be
             willing
             to
             loose
             a
             tooth
             ,
             rather
             then
             to
             have
             it
             perpetually
             tormented
             with
             the
             tooth-ach
             .
             Now
             the
             
               second
               death
            
             is
             no
             other
             then
             a
             perpetual
             living
             unto
             deadly
             pain
             or
             torture
             .
          
           
             Bodily
             death
             ,
             or
             
               not
               being
            
             ,
             is
             not
             so
             much
             worse
             then
             life
             natural
             with
             all
             its
             contentments
             ,
             as
             the
             
               second
               death
            
             is
             worse
             then
             
               the
               First
            
             ,
             or
             the
             bodily
             pains
             which
             can
             accompany
             it
             .
             The
             parts
             or
             branches
             of
             the
             
               first
               death
            
             are
             altogether
             as
             many
             as
             the
             parts
             of
             life
             natural
             .
             The
             seat
             or
             
               subject
               of
               the
               second
            
             death
             is
             larger
             .
             There
             is
             no
             member
             of
             the
             body
             or
             facultie
             of
             the
             soul
             ,
             whether
             sensitive
             or
             rational
             ,
             which
             becomes
             not
             the
             seat
             or
             subject
             of
             the
             second
             death
             .
             
               As
               this
               death
               is
               the
               wages
               of
               sin
               ,
               so
               it
               is
               for
            
             Extention
             
               commensurable
               unto
               the
            
             body
             of
             sin
             .
             Now
             there
             is
             no
             part
             or
             facultie
             in
             man
             which
             in
             this
             life
             hath
             been
             free
             from
             sin
             :
             And
             whatsoever
             part
             or
             facultie
             hath
             in
             this
             life
             been
             polluted
             with
             sin
             ,
             becomes
             the
             seat
             &
             dwelling
             place
             of
             
               the
               second
               death
            
             :
             Wheresoever
             sin
             did
             enter
             ,
             it
             did
             enter
             but
             as
             an
             Harbinger
             to
             take
             up
             so
             many
             
               several
               Roomes
            
             for
             that
             death
             .
             Who
             is
             he
             that
             can
             say
             ,
             that
             lust
             hath
             not
             sometimes
             entred
             in
             at
             the
             eye
             ?
             that
             the
             seeds
             of
             lust
             ,
             of
             Envy
             ,
             of
             murther
             ,
             
             and
             of
             other
             sins
             have
             not
             taken
             possession
             of
             the
             ear
             ;
             that
             his
             tongue
             or
             tast
             hath
             not
             given
             entertainment
             to
             ryot
             gluttony
             and
             excesse
             in
             meat
             and
             drink
             ?
             That
             his
             sense
             of
             smell
             hath
             not
             been
             sometimes
             a
             pander
             to
             these
             and
             the
             like
             Exorbitances
             ?
             And
             
               the
               other
               fifth
               or
               grosse
               sense
               of
               Touch
               is
               as
               the
               common
               bed
               of
               sin
            
             ;
             for
             it
             spreads
             it self
             throughout
             all
             the
             rest
             ,
             and
             is
             the
             foundation
             of
             every
             other
             external
             sense
             .
          
           
             4.
             
             To
             give
             you
             then
             
               a
               true
               map
               of
               the
               second
               death
               ,
            
             and
             more
             then
             a
             Map
             of
             it
             ,
             
             or
             of
             their
             estate
             that
             are
             subject
             unto
             it
             ,
             we
             cannot
             exhibit
             .
             The
             Map
             with
             the
             true
             scale
             for
             measuring
             the
             
               Region
               of
               death
            
             with
             the
             miserable
             estate
             of
             its
             inhabitants
             ,
             is
             thus
             .
          
           
             Nature
             and
             common
             Experience
             afford
             us
             
               These
               general
               un-erring
               Rules
            
             .
          
           
             That
             ,
             
               all
               pain
               and
               grief
               are
               improved
               by
               one
               of
               these
               two
               means
               ;
               or
               by
            
             
             both
             .
          
           
             As
             First
             ,
             by
             enlarging
             the
             capacitie
             of
             every
             sense
             or
             facultie
             which
             is
             capable
             of
             pain
             or
             discontent
             .
             Secondly
             ,
             by
             the
             vehemency
             or
             violence
             of
             the
             object
             or
             agent
             which
             makes
             the
             impression
             upon
             the
             passive
             sense
             or
             capacitie
             .
          
           
             One
             and
             the
             same
             Agent
             ,
             aswell
             for
             qualitie
             ,
             as
             for
             intention
             of
             its
             active
             force
             ,
             doth
             not
             make
             the
             same
             impression
             upon
             different
             subjects
             though
             both
             capable
             of
             impression
             .
             As
             one
             and
             the
             same
             flame
             and
             steam
             of
             fire
             hath
             not
             one
             and
             the
             same
             effect
             on
             iron
             ,
             steel
             ,
             and
             wax
             ;
             though
             all
             of
             them
             be
             in
             the
             same
             distance
             from
             it
             .
             
               Quicquid
               recipitur
               ,
               recipitur
               ad
               modum
               recipientis
               :
            
             How
             powerful
             soever
             any
             Agent
             be
             ,
             the
             Patient
             can
             receive
             or
             retein
             no
             more
             of
             its
             power
             then
             it
             is
             capable
             of
             .
             Again
             ;
             how
             capable
             soever
             the
             Patient
             be
             of
             any
             violent
             impression
             :
             yet
             the
             capacitie
             of
             it
             ,
             is
             not
             filled
             unlesse
             the
             force
             of
             the
             Agent
             be
             proportionable
             unto
             it
             .
             And
             though
             it
             be
             able
             to
             receive
             never
             so
             much
             ;
             yet
             it
             is
             true
             again
             ,
             
               Nihil
               dat
               quod
               non
               habet
               ,
               nec
               plus
               dat
               quam
               habet
               :
            
             No
             creature
             ,
             no
             Agent
             whatsoever
             ,
             can
             bestow
             any
             greater
             measure
             whether
             of
             good
             or
             evil
             ,
             whether
             of
             pain
             or
             pleasure
             ,
             then
             is
             conteined
             within
             the
             sphere
             of
             its
             activitie
             .
          
           
             From
             these
             unquestionable
             Principles
             this
             
               Universal
               Conclusion
            
             will
             undoubtedly
             follow
             :
             
               That
               all
               excesse
               ,
               or
               full
               measure
               of
               pain
               ,
               of
               grief
               ,
               or
               woe
               ,
               of
               every
               branch
               of
            
             malum
             poenae
             ,
             
               must
               amount
               from
               the
               improved
               capacitie
               of
               the
               sense
               or
               facultie
               ,
               which
               receives
               impression
               ,
               and
               from
               the
               strength
               and
               potencie
               of
               the
               Object
               which
               makes
               the
               impression
               .
            
          
           
             5.
             
             There
             is
             no
             humane
             body
             which
             is
             not
             by
             nature
             capable
             of
             the
             Gout
             ;
             yet
             such
             as
             are
             accustomed
             to
             courser
             fare
             ,
             to
             moderate
             dyet
             ,
             and
             hard
             labour
             ,
             are
             lesse
             capable
             of
             this
             disease
             then
             such
             as
             cherish
             and
             pamper
             the
             sense
             of
             taste
             and
             touching
             .
             What
             is
             the
             reason
             ?
             Daintiness
             of
             diet
             improves
             the
             capacitie
             of
             the
             sense
             of
             feeling
             ,
             and
             makes
             it
             more
             tender
             ,
             and
             so
             more
             apt
             to
             receive
             the
             impression
             of
             noisom
             humours
             ,
             and
             the
             same
             daintiness
             or
             excesse
             of
             delicate
             fare
             ,
             is
             more
             apt
             and
             forcible
             to
             breed
             plentie
             of
             forcible
             and
             peircing
             humours
             ,
             then
             courser
             fare
             or
             moderate
             dyet
             is
             .
             For
             the
             same
             reason
             ,
             he
             ,
             whose
             sense
             of
             smelling
             ,
             or
             tast
             ,
             is
             by
             natural
             disposition
             of
             Bodie
             or
             by
             accustomance
             ,
             more
             subtle
             or
             accurate
             ,
             will
             be
             more
             offended
             with
             loathsome
             smells
             and
             nastie
             food
             ,
             then
             he
             which
             hath
             the
             same
             senses
             ,
             by
             a
             natural
             disposition
             ,
             more
             dull
             ,
             or
             more
             dis-used
             from
             delicate
             odours
             ,
             or
             daintie
             meats
             .
             And
             a
             musical
             ear
             accustomed
             to
             melodious
             consorts
             ,
             will
             be
             more
             displeased
             with
             jarring
             or
             discording
             sounds
             ,
             then
             he
             which
             hath
             the
             same
             sense
             of
             hearing
             unpolished
             by
             Art
             ,
             or
             accustomed
             to
             ruder
             noises
             .
             The
             more
             accurate
             a
             mans
             sight
             is
             by
             natural
             disposition
             ,
             or
             the
             more
             insight
             a
             man
             hath
             in
             the
             Art
             of
             limning
             or
             painting
             ,
             or
             the
             more
             accustomed
             he
             is
             to
             view
             fresh
             colours
             and
             proportions
             ,
             the
             more
             impatient
             he
             is
             to
             behold
             unsightly
             Objects
             or
             deformed
             prospects
             .
             And
             according
             to
             the
             increase
             of
             unsightliness
             or
             ugliness
             in
             the
             object
             ,
             his
             offence
             ,
             or
             grief
             doth
             still
             grow
             and
             increase
             .
             The
             
               Rule
               then
               is
               general
               ,
               That
               the
               discontent
               ,
               the
               grief
               or
               pain
               of
               every
               one
               of
               the
               five
               outward
               senses
               ,
               still
               accrues
               from
               the
               capacitie
               or
               aptitude
               of
               the
               sense
               to
               receive
               ingrateful
               impressions
               :
               And
               from
               the
               potencie
               or
               efficacie
               of
               the
               Agent
               to
               make
               such
               impressions
               .
            
          
           
           
             
               The
               same
               Rule
            
             holds
             as
             true
             in
             our
             internal
             faculties
             or
             senses
             .
             A
             man
             by
             natural
             disposition
             of
             immoderate
             appetite
             for
             meat
             and
             drink
             is
             far
             more
             tormented
             with
             the
             same
             want
             of
             them
             ,
             then
             a
             moderate
             or
             less
             greedie
             appetite
             is
             .
             And
             this
             sense
             ,
             which
             is
             
               none
               of
               the
               five
            
             ,
             hath
             this
             peculiar
             propertie
             ,
             that
             it
             is
             tormented
             with
             its
             own
             Capacitie
             ,
             without
             any
             agent
             or
             object
             to
             inflict
             pain
             upon
             it
             .
             The
             meer
             want
             of
             food
             is
             more
             grievous
             to
             it
             ,
             then
             any
             positive
             pain
             that
             can
             befal
             it
             ,
             by
             any
             external
             Agents
             .
          
           
             To
             a
             man
             (
             again
             )
             of
             a
             curious
             Phansie
             or
             accurate
             Judgment
             ,
             an
             ignorant
             or
             slovenly
             discourse
             ,
             is
             more
             unpleasant
             ,
             then
             to
             an
             illiterate
             man
             ;
             or
             to
             one
             of
             duller
             capacitie
             for
             wit.
             
          
           
             To
             an
             ambitious
             or
             popular
             man
             ,
             the
             least
             touch
             of
             dis-esteem
             or
             jealousie
             of
             dis-respect
             ,
             is
             more
             bitter
             then
             an
             open
             affront
             or
             disgrace
             unto
             an
             honest
             upright
             heart
             which
             looks
             no
             way
             but
             one
             ,
             to
             that
             which
             leads
             to
             truth
             and
             honestie
             .
             And
             he
             that
             labors
             to
             improve
             this
             appetite
             of
             honor
             or
             popular
             esteem
             ,
             doth
             but
             sollicit
             the
             multiplication
             of
             his
             own
             woes
             .
             For
             seeing
             
               Honor
               est
               in
               Honorante
            
             ,
             honor
             is
             seated
             in
             them
             that
             do
             the
             honor
             ,
             not
             in
             them
             that
             are
             honored
             ;
             seeing
             popular
             applause
             depends
             upon
             the
             breath
             of
             the
             multitude
             ;
             the
             man
             that
             sets
             his
             mind
             upon
             it
             ,
             doth
             but
             as
             one
             that
             exposeth
             his
             naked
             body
             to
             the
             lash
             or
             scourge
             ,
             or
             at
             the
             best
             to
             others
             courtesie
             .
             A
             man
             that
             much
             mindeth
             his
             gain
             ,
             and
             hath
             his
             senses
             exercised
             in
             cunning
             bargainings
             ,
             takes
             the
             loss
             of
             opportunitie
             or
             fair
             advantage
             to
             increase
             his
             wealth
             ,
             more
             deeply
             to
             heart
             ,
             then
             another
             man
             whose
             mind
             is
             weaned
             from
             the
             world
             doth
             his
             very
             want
             or
             penury
             .
             So
             that
             ,
             though
             the
             want
             or
             loss
             of
             the
             one
             be
             much
             greater
             then
             the
             others
             :
             yet
             the
             Capacitie
             of
             his
             appetite
             or
             desire
             of
             gain
             is
             much
             less
             ,
             and
             therefore
             no
             way
             so
             apt
             to
             receive
             the
             impression
             of
             discontentment
             or
             grief
             from
             the
             same
             occurrences
             or
             occasions
             which
             torment
             the
             other
             .
          
           
             6.
             
             
               Now
               to
               put
               all
               these
               together
            
             ;
             Let
             us
             suppose
             one
             and
             the
             same
             man
             to
             be
             immoderately
             desirous
             of
             worldly
             honors
             and
             riches
             :
             And
             by
             this
             means
             of
             an
             extraordinary
             Capacitie
             for
             receiving
             all
             those
             parts
             of
             grief
             or
             sorrow
             ,
             which
             can
             accrue
             from
             loss
             of
             goods
             ,
             from
             contempt
             ,
             disgrace
             and
             scorn
             ;
             and
             yet
             withall
             ,
             as
             capable
             of
             ,
             and
             as
             much
             inclined
             to
             ,
             all
             the
             pleasures
             of
             bodily
             senses
             ,
             whereby
             his
             Capacitie
             of
             pain
             or
             torture
             may
             be
             improved
             to
             the
             uttermost
             .
             Let
             us
             also
             suppose
             or
             imagine
             the
             same
             man
             to
             be
             daily
             exposed
             to
             all
             the
             temptations
             ,
             to
             all
             the
             vexations
             that
             his
             bodily
             senses
             or
             internal
             faculties
             are
             capable
             of
             ,
             from
             the
             occurrences
             or
             impressions
             of
             objects
             most
             ingrateful
             ;
             as
             to
             be
             daily
             cheated
             ,
             daily
             disgraced
             ,
             to
             have
             his
             eyes
             filled
             with
             ghastly
             sights
             ,
             his
             ears
             with
             hideous
             noises
             ,
             his
             smell
             cloyed
             with
             loathsome
             savours
             ,
             and
             his
             tast
             vexed
             with
             bitter
             and
             unpleasant
             meats
             ,
             or
             rather
             poison
             which
             cannot
             be
             digested
             ;
             and
             his
             sense
             of
             touch
             daily
             infested
             with
             deadly
             pain
             ;
             his
             appetite
             of
             meat
             and
             drink
             daily
             tormented
             with
             hunger
             and
             thirst
             :
             
             
               And
               from
               a
               man
               in
               this
               woful
               estate
               and
               piteous
               plight
               ,
               we
               may
               take
               the
            
             surface
             
               or
               first
               dimension
               of
               the
               second
               death
               ,
            
             but
             not
             the
             Thicknesse
             or
             Soliditie
             of
             it
             .
          
           
             That
             we
             must
             gather
             thus
             ;
             
               first
               by
               Negatives
            
             .
             How
             capable
             soever
             a
             mans
             bodily
             senses
             may
             be
             of
             pain
             or
             pleasure
             ,
             or
             his
             internal
             faculties
             of
             joy
             or
             sorrow
             :
             yet
             it
             is
             Generally
             true
             in
             this
             life
             ;
             
               Vehemens
               sensibile
               corrumpit
               sensum
            
             :
             The
             vehemencie
             or
             excessive
             strength
             of
             the
             Agent
             or
             sensible
             Object
             doth
             corrupt
             or
             dead
             the
             sense
             .
             Huge
             noises
             ,
             though
             in
             their
             nature
             not
             hideous
             ,
             or
             for
             qualitie
             not
             displeasing
             ,
             will
             breed
             a
             deafness
             in
             the
             ear
             .
             And
             though
             light
             be
             the
             most
             grateful
             object
             that
             the
             eye
             can
             behold
             :
             yet
             the
             too
             much
             gazing
             upon
             it
             ,
             or
             the
             admission
             of
             too
             much
             of
             it
             into
             the
             eye
             will
             
             strike
             it
             with
             blindness
             .
             Long
             accustomance
             unto
             daintie
             meats
             doth
             dull
             the
             taste
             and
             take
             away
             the
             appetite
             .
             Likewise
             too
             much
             cold
             ,
             or
             too
             much
             heat
             ,
             doth
             either
             dissolve
             or
             benumme
             the
             sense
             of
             feeling
             :
             and
             a
             man
             may
             loose
             not
             the
             smelling
             onely
             ,
             but
             even
             the
             
               common
               sense
            
             ,
             or
             Animal
             Facultie
             by
             strong
             perfumes
             ,
             much
             more
             by
             loathsome
             and
             abominable
             smels
             .
             There
             is
             not
             one
             of
             the
             five
             outward
             senses
             ,
             but
             if
             its
             proper
             object
             be
             too
             violent
             ,
             or
             too
             vehement
             ,
             may
             let
             in
             death
             to
             all
             the
             rest
             .
             A
             man
             may
             be
             killed
             without
             a
             wound
             ;
             either
             at
             the
             eye
             ,
             or
             at
             the
             ear
             ;
             at
             the
             nose
             ,
             or
             at
             the
             mouth
             :
             so
             he
             may
             be
             by
             the
             sense
             of
             hunger
             or
             thirst
             ,
             without
             any
             weapon
             or
             poison
             ,
             only
             by
             meer
             want
             of
             food
             .
             The
             Gangrene
             (
             or
             other
             like
             disease
             which
             works
             only
             upon
             the
             sense
             of
             touch
             or
             feeling
             )
             brings
             many
             to
             an
             end
             without
             any
             forraign
             enemie
             .
             Some
             have
             died
             a
             miserable
             death
             by
             close
             imprisonment
             in
             a
             nastie
             prison
             ,
             without
             violence
             to
             any
             other
             sense
             save
             only
             to
             the
             sense
             of
             smelling
             .
             Many
             have
             died
             of
             surfets
             ,
             though
             of
             delicate
             ,
             and
             in
             their
             kind
             ,
             wholsome
             meats
             .
             Regulus
             that
             famous
             Romane
             Senator
             did
             die
             as
             miserable
             a
             death
             ,
             as
             his
             enemies
             could
             devise
             against
             him
             ,
             without
             any
             other
             instrument
             of
             crueltie
             ,
             besides
             the
             force
             or
             strength
             of
             the
             most
             grateful
             object
             ,
             which
             the
             eye
             can
             behold
             ;
             that
             is
             ,
             of
             the
             sun
             :
             unto
             whose
             splendent
             beams
             his
             eyes
             were
             exposed
             without
             the
             mask
             or
             shelter
             of
             his
             ey
             lids
             ,
             which
             his
             cruell
             enemies
             (
             for
             increasing
             his
             pain
             and
             lingring
             torture
             )
             had
             cut
             off
             .
          
           
             Others
             again
             ,
             which
             wanted
             no
             contentment
             either
             of
             the
             outward
             or
             internal
             senses
             ,
             have
             died
             through
             meer
             grief
             and
             sorrow
             ,
             first
             conceived
             ,
             either
             from
             losse
             of
             goods
             or
             friends
             ;
             or
             for
             fear
             of
             disgrace
             and
             shame
             ;
             and
             some
             through
             excessive
             and
             suddain
             joy
             .
             So
             that
             in
             this
             life
             ,
             it
             is
             universally
             true
             ,
             and
             undoubtedly
             experienced
             in
             all
             the
             bodily
             senses
             ;
             and
             most
             other
             faculties
             of
             the
             soul
             :
             
               Nullum
               violentum
               est
               Perpetuum
            
             .
             There
             is
             no
             grief
             ,
             no
             pain
             or
             sorrow
             ,
             whether
             inflicted
             by
             external
             Agents
             ;
             or
             whether
             it
             breeds
             within
             us
             ,
             or
             be
             hatched
             by
             the
             reflection
             of
             our
             own
             thoughts
             upon
             others
             wrongs
             ,
             or
             our
             own
             oversights
             or
             misdeeds
             ;
             but
             if
             it
             be
             violent
             ,
             or
             excessive
             ,
             it
             becomes
             like
             a
             raging
             flame
             ,
             which
             both
             devours
             the
             subject
             whereon
             it
             exerciseth
             its
             efficacie
             ,
             and
             puts
             an
             end
             to
             its
             own
             Being
             ,
             by
             destroying
             that
             fuel
             which
             fed
             it
             .
          
           
             7.
             
             This
             then
             is
             the
             propertie
             of
             the
             
               second
               death
            
             ,
             and
             the
             miserable
             condition
             of
             such
             as
             must
             receive
             the
             wages
             of
             sin
             ;
             That
             after
             the
             Resurrection
             
             of
             the
             body
             ;
             the
             capacitie
             ,
             aswell
             of
             the
             bodily
             senses
             ,
             as
             of
             other
             faculties
             ,
             are
             so
             far
             improved
             ,
             so
             far
             inlarged
             ;
             that
             no
             extremity
             of
             any
             external
             Agent
             ,
             no
             virulency
             of
             any
             disease
             which
             breeds
             within
             them
             ,
             no
             strength
             of
             imagination
             or
             Reflection
             upon
             what
             they
             have
             in
             time
             past
             foolishly
             done
             ,
             or
             what
             they
             suffer
             for
             the
             present
             ,
             or
             may
             justly
             fear
             hereafter
             ,
             can
             either
             dissolve
             or
             weaken
             their
             passive
             capacities
             or
             strength
             to
             indure
             the
             like
             .
             
               Every
               facultie
               becomes
               more
               durable
               then
               an
            
             Anvil
             
               to
               receive
               all
               the
               blows
               that
               can
               be
               fastned
               upon
               them
               ,
            
             and
             all
             the
             impressions
             how
             violent
             soever
             which
             in
             this
             life
             would
             in
             an
             instant
             dissolve
             or
             dead
             them
             .
             So
             that
             
               the
               second
               death
            
             ,
             as
             is
             said
             before
             ,
             is
             
               a
               life
               or
               vivacitie
            
             continually
             to
             sustain
             deadly
             pains
             .
          
           
             
               The
               Dimensions
               of
               this
               death
               may
               be
               deduced
               to
               these
               three
               heads
               .
            
          
           
             First
             to
             the
             
               intensiveness
               of
               the
               pain
               or
               grief
               ,
            
             which
             is
             more
             extream
             then
             any
             man
             in
             this
             life
             can
             suffer
             ,
             because
             the
             capacities
             of
             every
             sense
             or
             passive
             facultie
             are
             in
             a
             manner
             infinitely
             inlarged
             ;
             and
             so
             is
             the
             strength
             or
             violence
             of
             external
             Agents
             ,
             and
             
               the
               sting
               of
               conscience
            
             or
             perplexed
             thoughts
             wonderfully
             increased
             .
          
           
           
             
               Secondly
               ,
               to
               the
               duration
               of
               all
               those
               punishments
               ,
            
             for
             it
             is
             a
             death
             everlasting
             .
          
           
             
               Lastly
               to
               the
               uncessant
               perpetuitie
            
             of
             these
             everlasting
             pains
             ;
             for
             they
             are
             not
             inflicted
             by
             fits
             ,
             but
             without
             all
             intermission
             though
             but
             for
             a
             moment
             .
             There
             is
             not
             an
             ill
             day
             and
             a
             good
             ,
             not
             an
             ill
             hour
             and
             a
             good
             ,
             not
             an
             ill
             minute
             and
             a
             good
             ,
             not
             an
             ill
             moment
             and
             a
             good
             ,
             in
             hell
             ;
             All
             times
             are
             extreamly
             evil
             ;
             varietie
             of
             torments
             breed
             no
             ease
             .
             Thus
             much
             appeared
             by
             the
             
               Parable
               of
               the
               rich
               glutton
            
             ,
             who
             could
             not
             obtain
             so
             much
             of
             Abraham
             as
             a
             drop
             of
             water
             to
             cool
             his
             tongue
             ;
             which
             if
             it
             had
             been
             granted
             could
             not
             have
             effected
             any
             intermission
             or
             intercision
             of
             pain
             ,
             nor
             any
             abatement
             ,
             for
             the
             present
             ,
             which
             would
             not
             have
             inraged
             the
             flame
             as
             much
             in
             the
             next
             moment
             .
             So
             that
             such
             as
             suffer
             the
             
               second
               death
            
             know
             not
             how
             to
             ask
             any
             thing
             for
             their
             good
             ,
             because
             indeed
             nothing
             can
             do
             them
             any
             good
             ,
             but
             all
             things
             ,
             even
             their
             own
             wishes
             conspire
             unto
             their
             harme
             ,
             and
             increase
             their
             wo
             and
             miserie
             .
          
           
             8.
             
             Some
             ,
             taking
             occasion
             from
             this
             Parable
             have
             moved
             a
             question
             ,
             not
             much
             necessarie
             ;
             
               whether
               the
               fire
               of
               hell
               be
               material
               fire
               or
               no
            
             ;
             that
             is
             ,
             such
             as
             may
             palpably
             or
             visibly
             scorch
             the
             body
             ,
             and
             torment
             the
             outward
             senses
             .
             Sometimes
             this
             fire
             is
             described
             by
             a
             flame
             ,
             as
             in
             the
             Parable
             of
             the
             rich
             glutton
             ;
             sometimes
             by
             the
             blackness
             of
             darkness
             ,
             as
             in
             Saint
             Jude
             .
             It
             is
             not
             the
             flame
             or
             visibilitie
             of
             this
             fire
             which
             argues
             it
             to
             be
             material
             ;
             the
             flame
             is
             least
             material
             in
             our
             fire
             .
             And
             palpable
             it
             may
             be
             ,
             though
             not
             visible
             ;
             But
             with
             this
             question
             I
             will
             not
             meddle
             ,
             being
             impossible
             to
             be
             determined
             without
             sight
             or
             experience
             ,
             which
             God
             grant
             we
             never
             have
             .
             It
             shall
             suffice
             therefore
             in
             brief
             to
             shew
             ,
             how
             this
             fire
             ,
             or
             rather
             the
             pains
             of
             the
             second
             death
             are
             decyphered
             or
             displayed
             in
             Scripture
             .
          
           
             Now
             ,
             As
             the
             joyes
             of
             Heaven
             are
             set
             forth
             unto
             us
             under
             such
             Emblemes
             or
             representations
             ,
             as
             are
             visible
             or
             known
             unto
             us
             ;
             and
             yet
             we
             do
             not
             beleive
             that
             they
             are
             formally
             or
             properly
             such
             as
             these
             shadows
             or
             pictures
             represent
             ,
             but
             rather
             eminently
             contain
             the
             greatest
             joyes
             that
             by
             these
             representations
             we
             can
             conceive
             or
             imagine
             :
             So
             we
             are
             bound
             to
             beleive
             ,
             That
             the
             pains
             of
             Hell
             ,
             are
             at
             least
             ,
             either
             properly
             and
             formally
             such
             as
             the
             Scripture
             describes
             
             them
             to
             be
             ,
             or
             more
             extream
             and
             violent
             ,
             then
             if
             they
             were
             such
             as
             the
             characters
             which
             the
             holy
             Ghost
             hath
             put
             upon
             them
             ,
             do
             without
             Metaphor
             import
             or
             signifie
             .
             More
             extream
             they
             are
             then
             flesh
             and
             blood
             in
             this
             life
             could
             endure
             for
             a
             minute
             ;
             For
             as
             flesh
             and
             blood
             cannot
             inherit
             the
             Kingdom
             of
             Heaven
             :
             so
             neither
             can
             they
             endure
             or
             inherit
             the
             kingdom
             of
             Satan
             :
             there
             must
             be
             a
             change
             of
             this
             corruptible
             nature
             before
             it
             be
             capable
             of
             these
             everlasting
             pains
             .
             So
             much
             the
             description
             of
             it
             in
             holy
             Scripture
             doth
             import
             .
          
           
             The
             first
             ,
             and
             that
             a
             
               Terrible
               description
               of
               it
            
             ,
             is
             ,
             Esai
             .
             30.
             33.
             
             
               Tophet
               is
               ordained
               of
               old
               ,
               yea
               for
               the
               King
               it
               is
               prepared
               ;
               the
               pile
               thereof
               is
               fire
               and
               much
               〈◊〉
               ,
               the
               breath
               of
               the
               Lord
               like
               a
               stream
               of
               brimstone
               doth
               kindle
               it
               .
            
             The
             like
             ,
             but
             more
             terrible
             hath
             
               Saint
               John
               ,
               Rev.
            
             20.
             10.
             
             
               The
               Divel
               that
               deceived
               them
               was
               cast
               into
               the
               Lake
               of
               fire
               and
               brimstone
               ,
               where
               the
               Beast
               and
               the
               false
               Prophet
               are
               ,
               and
               shall
               be
               tormented
               day
               and
               night
               for
               ever
               and
               ever
               :
            
             and
             as
             he
             adds
             ver
             .
             14.
             
             
               This
               lake
               of
               fire
               is
               the
               second
               death
               .
            
             And
             
               Saint
               Jude
            
             tels
             us
             that
             ,
             
               The
               destruction
               ,
               of
            
             Sodom
             and
             Gommorrah
             ,
             
               and
               the
               cities
               about
               them
               ,
               is
               set
               forth
               as
               an
               example
               ,
               or
               type
               of
               this
               eternal
               fire
            
             ;
             that
             is
             ,
             such
             fearful
             torments
             as
             that
             people
             suffered
             for
             a
             moment
             ,
             the
             damned
             shall
             suffer
             in
             hell
             eternally
             .
             The
             ruines
             of
             Sodom
             and
             Gomorah
             ,
             and
             the
             dead
             sea
             or
             brimstone
             Lake
             ,
             wherein
             ,
             neither
             fish
             nor
             other
             creature
             liveth
             ,
             was
             
             left
             unto
             all
             future
             ages
             ,
             to
             serve
             as
             a
             map
             or
             picture
             of
             that
             lake
             of
             fire
             and
             brimstone
             which
             
               Saint
               Iohn
            
             mentions
             ,
             that
             is
             ,
             of
             Hell.
             Now
             the
             very
             steam
             of
             such
             a
             Lake
             would
             stifle
             or
             torment
             flesh
             and
             blood
             to
             death
             in
             a
             moment
             ;
             the
             outward
             senses
             are
             not
             capable
             of
             its
             first
             impressions
             .
          
           
             9.
             
             Some
             School-men
             have
             moved
             
               A
               more
               pertinent
               Question
               ,
               whether
               this
               punishment
               of
               sense
            
             (
             which
             (
             or
             the
             instrumental
             mean
             of
             which
             )
             is
             thus
             described
             unto
             us
             ,
             by
             a
             Lake
             of
             fire
             and
             brimstone
             )
             
               be
               greater
               or
               lesse
               then
               the
               Poena
               damni
            
             ;
             that
             is
             ,
             Whether
             their
             imprisonment
             or
             confinement
             to
             Hell
             ,
             and
             their
             subjection
             to
             tormenting
             Fiends
             ,
             be
             worse
             then
             their
             Exclusion
             out
             of
             Heaven
             ,
             and
             the
             perpetual
             loss
             of
             Gods
             joyful
             presence
             .
             The
             most
             Resolve
             ;
             That
             
               Poena
               damni
            
             ,
             the
             loss
             of
             Gods
             presence
             is
             
               of
               the
               two
               ,
               the
               worse
               .
            
             And
             certain
             it
             is
             ,
             that
             it
             cannot
             be
             less
             ;
             seeing
             ,
             that
             ,
             
               Everlasting
               Life
            
             ,
             which
             is
             
               The
               Gift
               of
               God
            
             ,
             and
             Crown
             of
             holiness
             ,
             is
             ,
             at
             the
             least
             ,
             so
             much
             better
             ,
             as
             the
             
               second
               death
            
             or
             pains
             of
             hell
             are
             worse
             ,
             then
             this
             mortal
             life
             .
             But
             ,
             if
             I
             mistake
             not
             ,
             the
             Members
             of
             this
             Distinction
             concerning
             
               the
               punishment
            
             
             
               of
               losse
            
             ,
             and
             
               the
               punishment
               of
               sense
               by
               pain
               ,
            
             are
             not
             altogether
             Opposite
             ,
             but
             Co-incident
             ,
             The
             very
             conceit
             or
             remembrance
             of
             this
             infinite
             loss
             ,
             and
             of
             their
             folly
             in
             procuring
             it
             ,
             cannot
             but
             breed
             an
             insufferable
             measure
             of
             grief
             and
             sorrow
             unto
             the
             damned
             ,
             which
             will
             be
             fully
             equivalent
             to
             all
             their
             bodily
             pain
             .
             And
             this
             fretting
             remembrance
             ,
             and
             perpetual
             reflection
             upon
             the
             folly
             of
             their
             former
             wayes
             ,
             is
             ,
             as
             I
             take
             it
             ,
             
               That
               Worm
               of
               Conscience
            
             that
             never
             dies
             .
             But
             of
             this
             hereafter
             .
          
           
             The
             miserable
             estate
             of
             the
             damned
             ,
             or
             such
             as
             shall
             suffer
             the
             
               second
               death
            
             ,
             may
             be
             reduced
             to
             these
             
               two
               Heads
            
             :
             to
             
               Punishment
               Essential
            
             ,
             or
             to
             
               Punishment
               Accidental
            
             or
             concomitant
             .
             The
             
               Essential
               Punishment
            
             comprehends
             both
             
               Poena
               damni
            
             ,
             and
             
               Poena
               sensus
            
             :
             The
             positive
             pains
             of
             that
             brimstone
             Lake
             ,
             and
             the
             
               Worm
               of
               Conscience
            
             which
             gnaweth
             upon
             their
             souls
             .
             The
             
               Punishment
               Accidental
            
             or
             concomitant
             ,
             is
             that
             
               Loathsomnesse
               of
               the
               Region
            
             or
             place
             wherein
             they
             are
             tormented
             ,
             and
             of
             
               their
               Companions
            
             in
             these
             torments
             .
          
           
             In
             this
             life
             ,
             that
             Saying
             is
             generally
             true
             :
          
           
             Solamen
             miseris
             Socios
             habuisse
             doloris
             .
          
           
             it
             is
             alwayes
             some
             comfort
             to
             have
             Consorts
             in
             our
             pain
             or
             distress
             .
             But
             this
             Saying
             is
             out
             of
             date
             in
             the
             Region
             of
             death
             ;
             the
             more
             there
             be
             that
             suffer
             these
             pains
             ,
             the
             less
             comfort
             there
             is
             to
             every
             one
             in
             particular
             .
             For
             there
             is
             no
             concord
             or
             consort
             ,
             but
             perpetual
             discord
             ,
             which
             is
             alwayes
             so
             much
             greater
             ,
             by
             how
             much
             the
             parties
             discording
             are
             more
             in
             number
             :
             And
             to
             live
             in
             continual
             discord
             ,
             though
             with
             but
             some
             few
             ,
             is
             a
             kind
             of
             Hell
             on
             earth
             .
             And
             thus
             much
             in
             brief
             of
             the
             
               second
               death
            
             ,
             wherein
             it
             exceeds
             the
             First
             .
          
           
             10.
             
             If
             any
             one
             that
             shall
             read
             this
             should
             but
             suspect
             or
             fear
             that
             God
             had
             inevitably
             ordained
             him
             unto
             this
             death
             ,
             or
             created
             him
             to
             no
             better
             end
             then
             to
             the
             day
             of
             wrath
             :
             This
             very
             cogitation
             could
             not
             but
             much
             abate
             his
             
             love
             towards
             God
             ,
             
               Whom
               no
               man
               can
               truly
               love
               ,
            
             unless
             he
             be
             first
             perswaded
             ,
             That
             
               God
               is
               good
               and
               loving
               ,
               not
               towards
               his
               Elect
               only
               ,
               but
               toward
               all
               men
               ,
               towards
               himself
               in
               particular
               .
            
             But
             this
             opinion
             of
             
               Absolute
               Reprobation
            
             ,
             or
             ordination
             to
             the
             day
             of
             wrath
             ,
             I
             pray
             may
             never
             enter
             into
             any
             mans
             brains
             .
          
           
             But
             flesh
             and
             blood
             ,
             though
             not
             polluted
             with
             
               this
               Opinion
            
             ,
             will
             ,
             if
             not
             repine
             and
             murmur
             ,
             yet
             perhaps
             demur
             a
             while
             upon
             another
             Point
             more
             questionable
             ,
             to
             wit
             ;
             
               How
               it
               may
               stand
               with
               the
               Justice
               of
               the
               most
               righteous
               Judge
            
             
             
               to
               recompence
               the
               pleasures
               of
               sin
               in
               this
               life
               ,
               which
               is
               but
               short
               ,
               with
               such
               exquisite
               and
               everlasting
               torments
               in
               the
               life
               to
               come
               :
            
             Specially
             seeing
             the
             pleasures
             of
             sin
             are
             but
             transient
             ,
             neither
             enjoyed
             nor
             pursued
             but
             by
             interposed
             Fits
             ,
             whereas
             the
             torments
             of
             that
             Lake
             are
             uncessantly
             perpetual
             ,
             and
             admit
             no
             intermission
             .
          
           
             The
             usual
             Answer
             to
             this
             Quaere
             is
             :
             That
             every
             sin
             deserves
             a
             punishment
             infinite
             ,
             as
             being
             committed
             against
             an
             infinite
             Majestie
             .
             But
             seeing
             this
             answer
             hath
             no
             Ground
             or
             warrant
             from
             the
             
               Rule
               of
               Faith
            
             ,
             in
             which
             neither
             the
             Maxim
             it self
             is
             expresly
             contained
             ,
             nor
             can
             it
             be
             deduced
             thence
             by
             any
             good
             Consequence
             ;
             we
             may
             examine
             it
             by
             the
             
               Rule
               of
               Reason
            
             .
             Now
             by
             the
             
               Rule
               of
               Reason
            
             and
             proportion
             ,
             the
             punishment
             due
             to
             offences
             
               as
               committed
               against
               an
               infinite
               Majestie
            
             ;
             should
             not
             be
             punishment
             
               infinite
               for
               time
            
             and
             duration
             ,
             but
             
               infinite
               for
               qualitie
            
             or
             extremitie
             of
             pain
             whiles
             it
             continues
             .
             If
             every
             minute
             of
             sinful
             pleasures
             in
             this
             world
             should
             be
             recompenced
             with
             a
             thousand
             years
             of
             Hell-pains
             ,
             this
             might
             seem
             rigorous
             and
             harsh
             to
             be
             conceived
             of
             him
             ,
             that
             is
             ,
             as
             infinite
             in
             Goodness
             as
             in
             Greatness
             ,
             as
             full
             of
             Mercie
             as
             of
             Majestie
             .
             But
             whatsoever
             our
             thoughts
             or
             wayes
             be
             ,
             
               his
               wayes
               we
               know
               are
               equal
               and
               just
            
             ;
             most
             equal
             ,
             
               not
               in
               themselves
               only
            
             ,
             but
             even
             
               unto
               such
            
             as
             in
             sobrietie
             of
             spirit
             consider
             them
             .
          
           
             But
             wherein
             doth
             the
             equalitie
             of
             his
             wayes
             or
             justice
             appear
             ,
             when
             he
             recompenceth
             the
             momentany
             pleasures
             of
             sin
             with
             such
             unspeakable
             everlasting
             torments
             ?
             It
             appears
             in
             this
             :
             
               That
               he
               sentenceth
               no
               creatures
               unto
               such
               endlesse
               pains
               ,
               but
               only
               such
               as
               he
               had
               first
               ordained
               unto
               an
               endlesse
               life
               :
               so
               much
            
             
             
               better
               at
               least
               then
               this
               bodily
               and
               mortal
               life
               ,
               as
               the
               second
               death
               is
               worse
               then
               it
               .
            
             Adam
             
               had
               an
               immortal
               life
               (
               as
               a
               pledge
               or
               earnest
               of
               an
               eternal
               life
               )
               in
               possession
               ;
               and
               had
               not
               lost
               it
               either
               for
               himself
               or
               us
               ,
               if
               he
               had
               not
               wilfully
               declined
               unto
               the
               wayes
               of
               death
               ,
               of
               which
               the
               righteous
               Judge
               had
               fore-warned
               him
               .
               Now
               when
               life
               and
               death
               are
               so
               set
               before
               us
               ,
               as
               that
            
             Hold
             
               is
               given
               us
               of
               life
               ;
               to
               recompence
               the
               wilful
               choice
               of
               death
               with
               death
               it self
               ,
               this
               is
               most
               equal
               and
               just
               .
            
             And
             if
             the
             righteous
             Lord
             had
             sentenced
             our
             first
             Parents
             unto
             the
             
               second
               death
            
             immediately
             upon
             their
             first
             transgression
             ,
             his
             sentence
             had
             been
             but
             just
             and
             equal
             ;
             their
             destruction
             had
             been
             from
             themselves
             .
             Yet
             ,
             as
             all
             this
             had
             been
             no
             more
             then
             just
             ,
             so
             it
             had
             been
             less
             then
             justice
             moderated
             ,
             or
             rather
             over-ruled
             by
             mercie
             .
             Now
             instead
             of
             executing
             justice
             upon
             our
             first
             Parents
             ,
             the
             righteous
             Lord
             did
             immediately
             promise
             a
             gratious
             redemption
             :
             and
             as
             one
             of
             the
             Antients
             said
             ,
             
               Foelix
               peccatum
               quod
               talem
               meruit
               Redemptorem
               ,
            
             it
             was
             a
             happy
             sin
             which
             gave
             occasion
             of
             the
             promise
             of
             such
             a
             Redeemer
             .
          
           
             11.
             
             But
             did
             this
             extraordinary
             mercy
             promised
             to
             Adam
             extend
             it self
             
               to
               all
            
             ?
             or
             to
             
               Adam
               only
            
             ?
             or
             to
             
               some
               few
            
             that
             should
             proceed
             from
             him
             ?
             Our
             
               publick
               Liturgie
            
             ,
             our
             
               Articles
               of
               Religion
            
             ,
             and
             other
             
               Acts
               of
               our
               Church
            
             ,
             extend
             it
             
             
               to
               Adam
            
             and
             
               to
               all
            
             that
             came
             after
             him
             .
             But
             how
             the
             Nations
             whom
             God
             as
             yet
             hath
             not
             called
             unto
             the
             light
             of
             his
             Gospel
             ,
             or
             whose
             fore-elders
             he
             did
             not
             call
             unto
             the
             knowledge
             of
             his
             Laws
             given
             unto
             Israel
             ;
             how
             either
             Fathers
             or
             Children
             came
             to
             forsake
             the
             mercies
             wherein
             the
             whole
             humane
             nature
             in
             our
             first
             Parents
             was
             interested
             ,
             is
             ,
             
               A
               Secret
               known
               to
               God
            
             ,
             and
             not
             fit
             to
             be
             disputed
             in
             particular
             .
             This
             we
             are
             sure
             of
             in
             the
             General
             ,
             That
             God
             did
             not
             forsake
             them
             ,
             till
             they
             had
             forsaken
             their
             own
             mercies
             .
             But
             for
             our selves
             ;
             All
             of
             us
             have
             been
             by
             Baptism
             re-ordained
             unto
             a
             better
             estate
             then
             Adam
             lost
             :
             Now
             ,
             if
             upon
             our
             first
             ,
             second
             ,
             third
             ,
             or
             fourth
             open
             breach
             or
             wilful
             contempt
             of
             our
             
               Vow
               in
               Baptism
            
             ,
             the
             Lord
             had
             sentenced
             us
             unto
             everlasting
             death
             ,
             or
             given
             Satan
             a
             Commission
             or
             warrant
             to
             pay
             us
             the
             
             wages
             of
             sin
             ,
             this
             had
             been
             but
             just
             and
             right
             ;
             
               his
               wayes
            
             in
             this
             ,
             
               had
               been
               equal
            
             ,
             because
             
               our
               wayes
               were
               so
               unequal
            
             .
             But
             now
             he
             hath
             so
             long
             time
             spared
             us
             ,
             and
             given
             us
             so
             large
             a
             time
             of
             repentance
             ,
             seeking
             to
             win
             us
             unto
             his
             love
             by
             many
             blessings
             and
             favours
             bestowed
             upon
             us
             :
             This
             (
             as
             the
             Apostle
             speakes
             )
             is
             the
             riches
             of
             his
             bountie
             ;
             certainly
             exceeding
             great
             mercy
             ,
             much
             greater
             then
             justice
             ;
             even
             mercy
             triumphing
             against
             judgment
             .
             Now
             if
             after
             all
             this
             ,
             we
             shall
             continue
             to
             provoke
             him
             ,
             and
             defer
             our
             repentance
             ,
             
               turning
               his
               Grace
               into
               wantonness
            
             ,
             making
             the
             plentifulness
             of
             his
             word
             the
             nurse
             and
             fuel
             of
             
               Schism
               and
               faction
            
             ,
             no
             judgement
             can
             be
             too
             great
             ,
             no
             pain
             too
             grievous
             ,
             either
             for
             Qualitie
             or
             for
             Continuance
             .
          
           
             12.
             
             The
             Doctrine
             of
             such
             Catechists
             as
             would
             perswade
             or
             occasion
             men
             
             to
             suspect
             ,
             that
             God
             hath
             not
             yet
             mercy
             in
             store
             ,
             or
             that
             there
             is
             no
             possibilitie
             for
             all
             that
             hear
             the
             word
             ,
             to
             repent
             ,
             to
             beleive
             ,
             and
             be
             saved
             ;
             whatsoever
             it
             do
             to
             the
             Authors
             and
             followers
             of
             it
             in
             this
             life
             ,
             it
             shall
             in
             the
             life
             to
             come
             appear
             even
             to
             such
             as
             perish
             to
             have
             been
             erroneons
             .
             
               For
               ,
               one
               special
               branch
               of
               their
               punishment
               ,
               and
               that
               wherein
               the
               punishment
               of
               such
               as
               hear
               the
               word
               and
               repent
               not
               ,
               doth
               specially
               exceed
               the
               punishment
               of
               the
               Heathen
               or
               infidels
               ,
               shall
               be
               their
               continual
               cogitation
               ,
               how
               possible
               it
               was
               for
               them
               to
               have
               repented
               :
               How
               possible
               for
               them
               ?
               how
               much
               more
               possible
               for
               them
               then
               for
               infidels
               to
               have
               been
               saved
               .
            
             The
             bodily
             pains
             of
             Hell
             fire
             shall
             be
             (
             as
             is
             probable
             )
             equal
             to
             all
             ;
             but
             the
             
               worm
               of
               Conscience
            
             ,
             which
             is
             no
             other
             then
             
             the
             reflection
             of
             their
             thoughts
             upon
             their
             madness
             in
             following
             the
             pleasures
             of
             sin
             ,
             and
             neglecting
             the
             promises
             of
             Grace
             ,
             shall
             be
             more
             grievous
             to
             impenitent
             Christians
             .
          
           
             A
             true
             Scale
             or
             scantling
             of
             these
             torments
             we
             may
             take
             from
             the
             consideration
             how
             apt
             we
             are
             to
             grieve
             at
             our
             extraordinarie
             folly
             or
             Retchlesness
             in
             this
             life
             ;
             whether
             that
             have
             turned
             to
             the
             prejudice
             of
             our
             temporal
             estate
             ,
             of
             our
             health
             ,
             or
             bodily
             life
             ,
             of
             our
             credit
             or
             good
             name
             .
             There
             is
             not
             a
             man
             on
             earth
             but
             if
             he
             would
             enter
             into
             his
             own
             heart
             ,
             might
             find
             that
             he
             had
             many
             times
             committed
             greater
             folly
             then
             Esau
             did
             ,
             when
             he
             sold
             his
             Birth-right
             for
             a
             messe
             of
             pottage
             .
             He
             set
             his
             Birth-right
             (
             that
             is
             his
             Interest
             in
             the
             
               Land
               of
               Canaan
            
             )
             on
             sale
             ,
             without
             the
             hazard
             of
             that
             inheritance
             which
             God
             had
             elswhere
             provided
             for
             him
             ;
             for
             he
             became
             Lord
             of
             
               Mount
               Seir.
            
             He
             did
             not
             contract
             for
             his
             own
             imprisonment
             or
             captivitie
             :
             but
             we
             daily
             set
             Heaven
             to
             sale
             ,
             and
             hazard
             our
             everlasting
             exclusion
             from
             Gods
             presence
             ,
             for
             toyes
             less
             worth
             ,
             at
             least
             less
             necessarie
             for
             us
             ,
             then
             bodily
             meat
             was
             for
             Esau
             in
             his
             hunger
             .
             And
             yet
             by
             such
             foolish
             bargains
             we
             enter
             a
             Covenant
             with
             death
             ,
             and
             contract
             ,
             (
             though
             not
             expressly
             ,
             yet
             implicitely
             )
             for
             an
             everlasting
             inheritance
             in
             Hell.
             Now
             unto
             such
             as
             thus
             live
             and
             die
             without
             repentance
             ,
             the
             most
             cruell
             torments
             that
             can
             be
             imagined
             ,
             cannot
             be
             so
             grievous
             ,
             as
             the
             
               continual
               cogitation
            
             ,
             how
             they
             did
             bind
             themselves
             (
             without
             any
             necessitie
             laid
             upon
             them
             )
             to
             receive
             the
             wages
             of
             sin
             ,
             by
             receiving
             such
             base
             earnest
             as
             in
             this
             life
             was
             given
             them
             .
          
           
             13.
             
             A
             more
             exact
             Scale
             of
             the
             reward
             for
             this
             their
             folly
             ;
             we
             have
             in
             Two
             Fictions
             of
             the
             Heathen
             ,
             The
             one
             is
             
               That
               of
               Sisyphus
            
             his
             uncessant
             labour
             ,
             
               in
               rolling
               a
               huge
               stone
            
             ,
             which
             still
             turns
             upon
             him
             with
             greater
             force
             .
             The
             other
             is
             of
             Prometheus
             ,
             whose
             Liver
             (
             as
             they
             imagined
             )
             was
             continually
             gnawen
             upon
             by
             a
             vultur
             or
             Cormorant
             without
             wasting
             the
             substance
             of
             it
             ,
             or
             deading
             its
             capacitie
             of
             pain
             .
             The
             
               continuall
               reflection
            
             ,
             of
             such
             as
             perish
             ,
             upon
             their
             former
             folly
             ,
             is
             as
             the
             rolling
             of
             Sisyphus's
             stone
             ,
             a
             grievous
             labour
             ,
             a
             perpetual
             torment
             ,
             still
             resumed
             by
             them
             ,
             but
             still
             more
             and
             more
             in
             vain
             ;
             for
             no
             sorrow
             bringeth
             forth
             repentance
             there
             .
             And
             every
             
             such
             Reflection
             or
             Revolution
             of
             their
             thoughts
             upon
             their
             former
             wayes
             ,
             is
             
               The
               gnawing
               of
               the
               worm
               of
               Conscience
               ,
            
             more
             grievous
             by
             much
             unto
             their
             souls
             ,
             then
             if
             a
             vultur
             should
             so
             continually
             gnaw
             their
             hearts
             .
          
        
         
           
             CHAP.
             XXI
             .
          
           
             
               ROMANS
               6.
               22.
               23.
               
            
             
               
                 
                   But
                   now
                   ye
                   have
                   your
                   fruit
                   unto
                   Holiness
                   ,
                   and
                   the
                   end
                   everlasting
                   life
                   .
                
              
               
                 
                   The
                   Gift
                   of
                   God
                   is
                   Eternall
                   Life
                   through
                   Jesus
                   Christ
                   our
                   Lord.
                   
                
              
            
          
           
             
               Eternal
               Life
               
                 Compared
                 with
                 this
                 present
                 Life
                 :
                 The
                 several
              
               Tenures
               
                 of
                 Both.
                 The
                 method
                 proposed
                 :
                 The
                 instabilitie
                 of
                 this
              
               present
               Life
               .
               
                 The
                 contentments
              
               of
               it
               
                 short
                 :
                 and
                 the
                 capacities
                 of
                 man
                 ,
                 to
                 injoy
                 such
                 contentments
                 as
                 this
                 life
                 affords
                 ,
                 narrower
                 .
                 In
              
               the
               life
               to
               come
               
                 the
                 capacitie
                 of
                 every
                 facultie
                 shall
                 be
                 inlarged
                 ,
                 some
                 senses
                 shall
                 receive
                 their
                 former
                 contentments
                 only
              
               Eminenter
               ;
               
                 as
                 if
                 one
                 should
                 receive
                 the
                 weight
                 in
                 Gold
                 for
                 dross
                 .
                 Some
              
               Formaliter
               .
               
                 Joy
                 Essential
                 and
                 Joy
                 Accidental
              
               .
            
          
           
             1.
             
             THe
             Point
             remaining
             is
             ,
             that
             ,
             
               This
               Eternal
               Life
               which
               is
               the
               Crown
               of
               Holiness
               ,
               is
               so
               much
               better
               then
               this
               present
               life
               ,
               and
               its
               best
               contentments
               ,
               as
               the
               second
               death
               is
               worse
               then
               this
               present
               life
               ,
               however
               taken
               at
               the
               best
               or
               worst
               .
            
             Now
             both
             sorts
             of
             life
             and
             death
             may
             be
             compared
             either
             in
             respect
             of
             their
             proper
             qualitie
             or
             of
             their
             Duration
             .
             That
             ,
             in
             respect
             of
             Duration
             or
             continuance
             ,
             this
             good
             and
             happy
             life
             ,
             which
             is
             the
             Crown
             of
             Holiness
             ,
             and
             that
             miserable
             death
             ,
             which
             is
             the
             wages
             of
             sin
             ,
             
               are
               equall
            
             ,
             no
             Christian
             may
             deny
             ,
             may
             suspect
             ;
             for
             both
             are
             endless
             .
             That
             this
             life
             was
             endless
             ,
             that
             such
             as
             are
             once
             possessed
             of
             it
             ,
             shall
             never
             be
             dispossessed
             of
             it
             ,
             even
             Origen
             and
             his
             followers
             did
             never
             question
             ,
             who
             not
             withstanding
             did
             deny
             ,
             that
             this
             death
             which
             was
             opposed
             unto
             it
             was
             absolutely
             endless
             ,
             though
             in
             Scripture
             often
             said
             to
             be
             everlasting
             :
             For
             That
             in
             their
             interpretation
             was
             no
             more
             then
             to
             be
             of
             exceeding
             long
             continuance
             .
             But
             this
             Heresie
             hath
             been
             long
             buried
             in
             the
             Church
             ;
             and
             his
             sin
             be
             upon
             him
             that
             shall
             seek
             to
             revive
             it
             .
          
           
             
               The
               Method
            
             then
             which
             we
             mean
             to
             observe
             is
             this
             :
          
           
             First
             to
             set
             forth
             the
             
               excellencie
               of
               everlasting
               life
            
             in
             respect
             of
             this
             life
             present
             .
          
           
             Secondly
             to
             unfold
             the
             Reasons
             ,
             why
             neither
             the
             hope
             of
             everlasting
             life
             ,
             nor
             the
             fear
             of
             an
             endless
             miserable
             death
             do
             sway
             so
             much
             with
             most
             Christians
             ,
             as
             in
             reason
             they
             ought
             ,
             either
             for
             deterring
             them
             from
             the
             fruitless
             service
             of
             sin
             ,
             or
             for
             incouraging
             them
             to
             proceed
             in
             holy
             and
             godly
             courses
             ,
             whose
             end
             is
             everlasting
             life
             .
             In
             this
             later
             we
             shall
             take
             occasion
             
             to
             unfold
             the
             Fallacies
             or
             Sophisms
             which
             Satan
             in
             his
             temptations
             puts
             upon
             us
             ,
             with
             some
             brief
             rules
             or
             directions
             how
             to
             avoid
             them
             .
             A
             work
             questionless
             of
             much
             use
             and
             fruit
             ,
             though
             handled
             by
             a
             few
             ,
             either
             so
             seriously
             or
             so
             largely
             as
             the
             matter
             requires
             .
          
           
             In
             comparing
             this
             life
             with
             the
             life
             to
             come
             ,
             we
             are
             
               in
               the
               first
               place
            
             to
             set
             forth
             the
             
               different
               Tenures
            
             of
             them
             .
             Secondly
             ,
             to
             compare
             the
             
               several
               joys
            
             or
             contentments
             .
          
           
             2.
             
             
               This
               present
               life
               even
               at
               the
               best
               is
               in
               comparison
               but
               a
               kind
               of
               death
               .
            
             For
             as
             the
             Heathen
             Philosopher
             had
             observed
             ,
             it
             is
             alwayes
             
               in
               fluxu
            
             ,
             like
             a
             stream
             or
             current
             ,
             it
             runs
             as
             fast
             from
             us
             as
             it
             comes
             unto
             us
             .
             
               That
               part
            
             of
             our
             life
             which
             is
             past
             (
             saith
             Seneca
             )
             is
             ,
             as
             it
             were
             ,
             resigned
             up
             to
             death
             ;
             
               That
               part
            
             which
             is
             yet
             to
             come
             ,
             is
             not
             yet
             ours
             ,
             nor
             can
             we
             make
             any
             sure
             reckoning
             of
             it
             .
             
               That
               part
            
             which
             we
             account
             as
             present
             ,
             is
             equally
             divided
             between
             death
             and
             us
             :
             Not
             unconsonantly
             to
             that
             of
             
               David
               ,
               Psalm
            
             103.
             15.
             
             
               The
               dayes
               of
               man
               are
               but
               as
               grasse
               ;
               He
               flourisheth
               as
               a
               Flour
               of
               the
               Field
               .
               As
               soon
               as
               the
               wind
               goeth
               over
               it
               ,
               it
               is
               gone
               ,
               &c.
               
            
             Or
             to
             that
             of
             
               Job
               ;
               Man
               that
               is
               born
               of
               a
               woman
               ,
               is
               of
               few
               dayes
               and
               full
               of
               trouble
               :
               he
               cometh
               forth
               like
               a
               flower
               ,
               and
               is
               cut
               down
               ,
               he
               fleeth
               also
               as
               a
               shadow
               and
               continueth
               not
               .
            
             The
             Addition
             or
             Comment
             upon
             this
             ,
             in
             our
             Liturgie
             ,
             is
             ,
             
               That
               in
               the
               midst
               of
               life
               we
               be
               in
               death
            
             ;
             that
             is
             ,
             we
             die
             as
             fast
             as
             we
             live
             .
             The
             first
             part
             of
             our
             life
             is
             the
             beginning
             of
             our
             death
             ;
             and
             death
             it self
             differs
             from
             life
             ,
             but
             as
             the
             Point
             doth
             from
             the
             Line
             which
             it
             terminates
             ,
             or
             as
             the
             line
             doth
             from
             the
             surface
             ,
             or
             the
             surface
             from
             the
             body
             whose
             surface
             it
             is
             .
             
               Mors
               ultima
               line
               a
               rerum
               est
               .
            
             The
             whole
             course
             of
             our
             life
             is
             full
             of
             interpunctions
             ,
             or
             Commaes
             ;
             death
             is
             but
             the
             Period
             or
             full
             point
             .
          
           
             Take
             it
             at
             the
             very
             best
             ,
             it
             is
             in
             respect
             of
             
               true
               life
            
             or
             
               stedfast
               Being
            
             ,
             but
             as
             the
             Reflex
             or
             Image
             of
             a
             star
             in
             a
             flowing
             stream
             .
             The
             seat
             or
             subject
             of
             life
             doth
             not
             continue
             the
             same
             it
             was
             ,
             no
             not
             for
             a
             moment
             ;
             it
             is
             but
             one
             by
             continuation
             ,
             or
             fresh
             supply
             of
             the
             like
             ;
             As
             an
             Army
             is
             said
             to
             be
             the
             same
             which
             consists
             of
             the
             like
             number
             of
             men
             ,
             though
             most
             of
             the
             Commanders
             
             and
             Souldiers
             of
             the
             first
             levie
             be
             slain
             .
             So
             Darius
             the
             Persian
             had
             a
             Legion
             which
             they
             called
             Immortal
             ;
             because
             it
             was
             continually
             supplied
             with
             the
             like
             number
             of
             new
             Souldiers
             ,
             when
             the
             old
             ones
             failed
             .
             For
             the
             same
             reason
             ,
             some
             have
             compared
             the
             life
             of
             man
             unto
             a
             Lamp
             ,
             which
             burneth
             so
             long
             as
             it
             hath
             supply
             of
             oyl
             ,
             but
             is
             presently
             extinguished
             when
             the
             oyl
             doth
             fail
             .
             And
             indeed
             as
             the
             oyl
             and
             light
             is
             to
             the
             Lamp
             ,
             wherein
             the
             one
             is
             contained
             ,
             the
             other
             shineth
             ;
             so
             is
             the
             natural
             heat
             and
             moisture
             unto
             the
             soul
             ,
             especially
             as
             to
             life
             sensitive
             .
             But
             when
             this
             corruptible
             shall
             have
             put
             on
             incorruption
             ,
             
               our
               souls
               shall
               then
               be
               in
               our
               glorified
               bodies
               ,
               as
               light
               is
               in
               the
               stars
               ,
               in
               their
               proper
               sphere
               .
            
             Our
             life
             shall
             be
             one
             and
             the
             same
             ,
             not
             by
             continuation
             or
             succession
             of
             bodily
             parts
             .
             So
             as
             this
             first
             life
             ,
             and
             that
             other
             life
             which
             we
             expect
             ,
             differ
             
               for
               their
               Tenure
               and
               manner
            
             ,
             as
             the
             representation
             or
             figure
             of
             the
             Sun
             in
             the
             water
             ,
             and
             the
             Sun
             in
             its
             sphere
             .
             The
             Tenure
             of
             the
             one
             is
             fluent
             and
             transitory
             ,
             The
             Tenure
             of
             the
             other
             is
             solid
             and
             permanent
             .
             And
             proportionable
             to
             this
             difference
             of
             their
             Tenures
             or
             durations
             ,
             are
             the
             different
             joyes
             or
             contentments
             .
             If
             all
             the
             possible
             contentments
             in
             this
             life
             (
             suppose
             they
             were
             far
             more
             in
             number
             then
             they
             are
             )
             were
             put
             together
             ,
             they
             could
             not
             equalize
             the
             Contentments
             of
             one
             minute
             in
             the
             life
             to
             come
             .
             
          
           
             3.
             
             Our
             desires
             in
             this
             life
             are
             vast
             ,
             and
             our
             capacities
             to
             enjoy
             the
             good
             of
             what
             we
             desire
             but
             narrow
             and
             slender
             .
             They
             consort
             no
             better
             than
             a
             
               decrepit
               gluttons
               eye
            
             or
             appetite
             with
             his
             digestive
             facultie
             .
             Now
             it
             is
             a
             miserie
             
             to
             have
             vast
             or
             strong
             desires
             ,
             and
             not
             to
             be
             able
             to
             give
             them
             satisfaction
             ;
             most
             miserable
             to
             take
             those
             courses
             which
             exclude
             them
             from
             possibilitie
             of
             satisfaction
             .
             Hence
             an
             Heathen
             Philosopher
             took
             the
             want
             or
             
               Emptinesse
               of
               this
               miserie
               to
               be
               the
               compleat
               Sphere
               of
               true
               happinesse
               :
            
             and
             out
             of
             this
             conceit
             defined
             a
             happy
             man
             ,
             briefly
             this
             :
             
               Beatus
               est
               qui
               vivit
               ut
               vult
               :
            
             He
             is
             happy
             or
             blessed
             which
             hath
             all
             the
             contentments
             that
             he
             desires
             or
             wishes
             .
             But
             ,
             
               St.
               Austine
            
             tells
             us
             that
             another
             Heathen
             (
             whom
             he
             names
             not
             ,
             but
             whose
             saying
             he
             often
             applauds
             )
             corrected
             this
             Definition
             thus
             ;
             
               Beatus
               est
               qui
               vivit
               ut
               vult
               ,
               modo
               nihil
               velit
               quod
               non
               debet
               :
            
             He
             is
             a
             happy
             man
             that
             
             hath
             all
             that
             he
             desireth
             ;
             so
             he
             desire
             nothing
             but
             what
             he
             ought
             to
             desire
             .
             And
             certain
             it
             is
             ,
             that
             the
             former
             Definition
             without
             this
             Correction
             ,
             comes
             far
             short
             of
             that
             true
             happiness
             ,
             which
             is
             contained
             in
             everlasting
             life
             ,
             or
             which
             all
             men
             
               by
               nature
               confusedly
               desire
            
             .
             For
             a
             man
             in
             this
             life
             may
             have
             every
             thing
             which
             in
             this
             life
             his
             heart
             desires
             ,
             and
             yet
             not
             have
             
               his
               hearts
               desire
            
             .
             
             This
             no
             man
             can
             have
             in
             this
             life
             :
             nor
             doth
             the
             meer
             natural
             man
             find
             the
             way
             or
             entrance
             to
             it
             .
             See
             Christs
             Answer
             to
             Johns
             Disciples
             .
             pag.
             17.
             
          
           
             Solomon
             had
             tried
             as
             great
             varietie
             of
             particular
             contentments
             as
             any
             man
             living
             can
             project
             unto
             himself
             :
             and
             yet
             after
             long
             experience
             of
             every
             particular
             that
             he
             could
             propose
             unto
             himself
             ,
             gives
             up
             this
             general
             verdict
             ,
             
               Vanity
               of
               vanities
               ,
               all
               is
               vanity
               ,
               and
               vexation
               of
               mind
               .
            
             Yet
             is
             this
             vanitie
             seated
             in
             the
             unsetled
             and
             fluctuant
             desires
             of
             man
             ;
             not
             in
             the
             things
             themselves
             which
             he
             desires
             ;
             for
             these
             have
             their
             right
             Use
             ,
             so
             they
             be
             referred
             to
             their
             proper
             End
             ,
             which
             is
             no
             other
             then
             true
             happiness
             ;
             and
             no
             man
             can
             have
             
               his
               hearts
               desire
            
             until
             his
             heart
             do
             pitch
             and
             settle
             on
             this
             ,
             as
             its
             Center
             .
          
           
             Hence
             some
             would
             Define
             True
             happiness
             to
             be
             
               Plenitudo
               desideriorum
            
             :
             the
             full
             satisfaction
             of
             our
             desires
             .
             This
             all
             seek
             after
             without
             cessation
             ;
             and
             some
             print
             ,
             some
             Sent
             or
             rellish
             of
             it
             ,
             we
             find
             in
             most
             desires
             of
             it
             .
             Somewhat
             there
             is
             in
             the
             right
             use
             of
             every
             Creature
             ,
             which
             would
             lead
             us
             the
             right
             way
             unto
             it
             ,
             did
             we
             not
             run
             Counter
             ,
             striving
             to
             make
             up
             a
             full
             measure
             of
             joy
             by
             the
             abundant
             fruition
             of
             these
             materials
             wherein
             we
             delight
             .
             Whereas
             the
             delight
             and
             contentment
             which
             we
             find
             in
             any
             Creatures
             should
             turn
             our
             thoughts
             from
             them
             unto
             the
             inexhaustible
             fountain
             whence
             all
             the
             goodness
             that
             we
             find
             in
             them
             or
             in
             our selves
             ,
             is
             derived
             .
             The
             neerer
             we
             draw
             to
             him
             ,
             the
             neerer
             we
             are
             to
             true
             happiness
             :
             truly
             happy
             we
             cannot
             be
             until
             we
             enjoy
             his
             presence
             .
             
               Irrequietum
               est
               cor
               nostrum
               ad
               te
               Domine
               ,
               donec
               quiescat
               in
               te
               .
            
             Our
             hearts
             are
             restless
             in
             the
             pursuit
             of
             happiness
             ,
             until
             they
             rest
             in
             thee
             ,
             O
             Lord.
             
          
           
             4.
             
             The
             first
             step
             to
             happiness
             which
             we
             can
             make
             ,
             is
             ,
             to
             be
             perswaded
             ,
             
               That
               true
               happinesse
               cannot
               in
               this
               life
               be
               obtained
               .
            
             Our
             Senses
             are
             uncapable
             of
             the
             
               Accidental
               joyes
            
             or
             
               concomitant
               glory
            
             which
             attend
             this
             happiness
             .
             And
             our
             Reasonable
             Soul
             ,
             how
             magnificently
             soever
             Philosophers
             speak
             of
             its
             nature
             ,
             is
             more
             uncapable
             of
             
               Essential
               joy
            
             and
             happiness
             ;
             That
             consists
             
               in
               the
               Fruition
               or
               enjoyment
               of
               the
               Divine
               Nature
               ,
            
             which
             is
             ,
             Happiness
             it self
             .
          
           
             
               All
               the
               Contentments
               of
               this
               life
               will
               serve
               to
               no
               other
               use
               then
               to
               be
               as
               a
            
             Foyl
             
               to
               set
               forth
               the
               happinesse
               of
               the
               life
               to
               come
               .
            
             All
             the
             Contentments
             possible
             of
             this
             life
             are
             entertained
             either
             by
             our
             
               bodily
               Senses
            
             ,
             or
             by
             
               the
               internal
               faculties
               of
               our
               Souls
               .
            
             Now
             by
             the
             discovery
             of
             the
             imperfections
             of
             such
             Contentments
             ,
             we
             may
             ascend
             by
             degrees
             to
             some
             competent
             Scale
             or
             view
             for
             discovering
             the
             perfection
             of
             Joyes
             in
             the
             Life
             to
             come
             .
          
           
             The
             imperfection
             of
             all
             Contentments
             incident
             to
             this
             life
             ,
             discovers
             it self
             these
             
               Two
               Wayes
            
             .
          
           
           
             First
             ,
             The
             several
             capacities
             are
             too
             narrow
             and
             feeble
             in
             themselves
             to
             give
             entertainment
             to
             any
             portion
             of
             sincere
             and
             true
             joy
             :
             the
             very
             best
             Contentments
             ,
             which
             here
             they
             find
             in
             any
             Object
             ,
             are
             mingled
             with
             dregs
             .
          
           
             Secondly
             ,
             The
             satisfying
             of
             one
             capacitie
             defrauds
             another
             of
             that
             measure
             of
             contentment
             whereof
             in
             this
             life
             it
             was
             otherwayes
             capable
             .
             And
             commonly
             the
             satisfying
             of
             the
             baser
             facultie
             ,
             or
             meanest
             capacitie
             doth
             deprive
             the
             more
             noble
             facultie
             of
             its
             due
             .
             Men
             given
             to
             their
             bellies
             ,
             or
             solicitous
             in
             purveying
             for
             the
             grosser
             senses
             of
             taste
             or
             touch
             ,
             defraud
             the
             sense
             of
             sight
             which
             is
             the
             gate
             of
             knowledge
             ,
             and
             the
             ear
             which
             is
             the
             sense
             of
             discipline
             ,
             of
             their
             best
             Contentments
             .
             For
             as
             the
             old
             saying
             is
             ,
             
               Venter
               non
               habet
               aures
               :
               the
               Belly
               hath
               no
               ears
               .
            
             And
             too
             much
             insight
             in
             the
             means
             which
             procure
             bodily
             pleasures
             doth
             blind
             or
             darken
             the
             
               Common
               sense
            
             .
             Others
             not
             so
             solicitous
             to
             feed
             the
             belly
             with
             meat
             ,
             as
             the
             ear
             with
             pleasant
             sounds
             ,
             or
             the
             eye
             with
             delightful
             spectacles
             ;
             do
             by
             both
             means
             rob
             the
             reasonable
             soul
             of
             her
             best
             solace
             ,
             and
             as
             it
             were
             
               block
               up
               these
               ports
            
             and
             havens
             ,
             by
             which
             provision
             should
             come
             into
             her
             .
          
           
             Every
             handy-craft
             or
             art
             of
             husbandry
             requires
             an
             ordinary
             capacitie
             ,
             not
             of
             the
             Common
             sense
             only
             ,
             but
             of
             the
             understanding
             .
             And
             yet
             such
             as
             have
             their
             minds
             exercised
             in
             these
             and
             the
             like
             imployments
             ,
             are
             thereby
             dis-enabled
             for
             bearing
             Rule
             or
             Government
             over
             more
             civil
             and
             ingenuous
             men
             ;
             as
             may
             be
             collected
             from
             the
             wise
             Son
             of
             
               Sirach
               ,
               Ecclus.
            
             38.
             from
             the
             25.
             to
             the
             33.
             
             Even
             amongst
             the
             capacities
             or
             faculties
             of
             the
             reasonable
             soul
             there
             is
             not
             that
             harmony
             or
             concord
             which
             were
             requisite
             for
             her
             better
             contentment
             .
             Some
             men
             in
             a
             manner
             freed
             from
             the
             servitude
             of
             their
             outward
             senses
             ,
             and
             able
             to
             command
             their
             service
             for
             contemplation
             ;
             by
             too
             much
             contemplating
             upon
             one
             sort
             of
             objects
             ,
             make
             themselves
             uncapable
             of
             reaping
             that
             delight
             ,
             which
             other
             objects
             would
             more
             plentifully
             afford
             to
             these
             Contemplators
             .
             Some
             by
             studying
             the
             Mathematicks
             too
             much
             do
             benum
             their
             apprehensive
             faculties
             or
             capacities
             of
             prudence
             or
             civil
             knowledge
             .
             Others
             whiles
             they
             seek
             to
             give
             too
             much
             satisfaction
             to
             their
             desires
             or
             capacities
             of
             civil
             wisdom
             ,
             or
             
               humane
               Prudence
            
             ,
             do
             infeeble
             their
             capacities
             and
             starve
             their
             desires
             of
             
               divine
               Mysteries
            
             or
             spiritual
             understanding
             .
          
           
             Quite
             contrary
             it
             is
             in
             the
             life
             to
             come
             .
          
           
             First
             ,
             The
             Capacitie
             of
             every
             sense
             or
             facultie
             is
             improved
             to
             the
             uttermost
             ;
             
             and
             no
             object
             shall
             intrude
             or
             offer
             it self
             ,
             but
             such
             as
             are
             able
             to
             give
             ,
             severally
             ,
             full
             Contentment
             without
             satietie
             .
          
           
             Secondly
             ,
             The
             Harmony
             or
             Consent
             between
             the
             several
             Capacities
             and
             desires
             of
             every
             Sense
             and
             Facultie
             is
             most
             exact
             :
             the
             satisfying
             of
             one
             doth
             no
             way
             prejudice
             ,
             but
             rather
             further
             another
             .
             Every
             one
             is
             apt
             to
             bear
             its
             part
             for
             making
             up
             of
             that
             full
             harmony
             which
             is
             required
             to
             true
             happiness
             .
          
           
             And
             ,
             For
             those
             grosser
             Senses
             of
             
               Touch
               and
            
             Taste
             ●ith
             the
             Appetite
             of
             meat
             and
             drink
             :
             All
             the
             pleasures
             in
             this
             life
             wherewith
             that
             are
             commonly
             overtaken
             are
             (
             as
             we
             said
             before
             )
             medicines
             of
             diseases
             ,
             rather
             than
             any
             true
             Contentments
             .
          
           
             
               The
               first
               degree
               or
               step
               to
               happiness
               ,
               is
               ,
               To
               be
               freed
               from
               those
               diseases
               wherewith
               they
               now
               are
               pestered
               .
            
             For
             though
             it
             be
             a
             miserie
             for
             a
             man
             to
             want
             food
             when
             he
             is
             an
             hungry
             ,
             or
             drink
             when
             he
             is
             thirstie
             ,
             or
             rayment
             when
             he
             is
             cold
             ,
             or
             needs
             it
             for
             ornament
             ;
             yet
             we
             all
             conceive
             it
             to
             be
             a
             far
             greater
             happiness
             to
             enjoy
             continual
             health
             and
             liveliness
             ,
             without
             either
             hunger
             or
             thirst
             ,
             
             or
             to
             have
             perfect
             comeliness
             without
             clothing
             or
             rayment
             .
             And
             for
             this
             reason
             that
             branch
             of
             happiness
             ,
             which
             consists
             in
             satisfying
             the
             Capacities
             of
             
               these
               Senses
            
             ,
             is
             in
             Scripture
             described
             by
             Negatives
             :
             As
             
               there
               shall
               be
               no
               hunger
               there
               ,
               no
               thirst
               ,
               no
               greif
               ,
               no
               pain
               .
            
             These
             are
             the
             Symptomes
             of
             those
             
               grosser
               Senses
            
             in
             this
             life
             ,
             which
             in
             the
             life
             to
             come
             shall
             not
             enjoy
             the
             pleasures
             or
             Contentments
             which
             are
             contrary
             to
             these
             annoyances
             (
             as
             we
             say
             )
             in
             kind
             ,
             but
             
               by
               a
               happy
               Exchange
            
             :
             by
             such
             an
             exchange
             ,
             as
             he
             that
             turns
             lead
             into
             silver
             ,
             doth
             forego
             a
             great
             deal
             of
             dross
             or
             baser
             metal
             ,
             but
             gains
             that
             which
             contains
             the
             full
             value
             of
             it
             in
             a
             small
             waight
             or
             compass
             .
          
           
             Of
             all
             and
             every
             one
             of
             the
             bodily
             Contentments
             we
             can
             possibly
             imagine
             ,
             the
             very
             immortalitie
             of
             glorified
             Bodies
             ,
             is
             for
             qualitie
             ,
             more
             then
             the
             Quintessence
             or
             Extraction
             .
             It
             containeth
             health
             and
             chearfulness
             of
             Spirit
             ,
             with
             all
             the
             pleasures
             that
             accompany
             them
             (
             as
             we
             say
             )
             Eminenter
             ;
             that
             is
             ,
             
               As
               one
               pound
               waight
               of
               Gold
               fully
               contains
               in
               its
               worth
               many
               hundreds
               of
               lead
               ;
               so
               one
               Moment
               of
               immortalitie
               ,
               the
               least
               waight
               of
               glory
               we
               can
               imagine
               ,
               is
               worth
               a
               full
               Age
               of
               all
               the
               health
               and
               happinesse
               ,
               that
               can
               be
               had
               on
               earth
               .
            
             Instead
             of
             material
             food
             which
             perisheth
             with
             the
             use
             ,
             and
             whose
             fulness
             doth
             alwayes
             breed
             satietie
             ,
             the
             appetite
             of
             meat
             and
             drink
             shall
             be
             continually
             satisfied
             with
             the
             
               Tree
               of
               Life
            
             ,
             which
             (
             or
             rather
             ,
             the
             Emblem
             or
             Type
             of
             which
             )
             our
             First
             Parents
             were
             not
             admitted
             to
             touch
             in
             Paradise
             .
          
           
             6.
             
             When
             the
             Sadduces
             captiously
             demanded
             ,
             Which
             of
             those
             seven
             brethren
             should
             have
             that
             woman
             to
             his
             wife
             in
             the
             world
             to
             come
             ,
             which
             had
             been
             successively
             married
             to
             all
             the
             seven
             ?
             Our
             Saviour
             answers
             ;
             
               The
               children
               of
               this
               world
               marry
               and
               are
               given
               in
               marriage
               ,
               but
               they
               which
               shall
               be
               accounted
               worthy
               to
               obtain
               that
               world
               ,
               and
               the
               resurrection
               from
               the
               dead
               ,
               neither
               marry
               nor
               are
               given
               in
               marriage
               ;
               neither
               can
               they
               die
               any
               more
               for
               they
               are
               equal
               to
               the
               Angels
               .
            
             What
             then
             shall
             such
             as
             have
             enjoyed
             the
             comfort
             of
             wedlock
             be
             utterly
             deprived
             of
             that
             comfort
             in
             heaven
             ,
             which
             was
             allotted
             to
             Adam
             in
             Paradise
             ,
             even
             in
             the
             state
             of
             innocencie
             ?
             They
             shall
             not
             have
             it
             
               in
               kind
            
             ;
             for
             seeing
             flesh
             and
             blood
             cannot
             inherit
             the
             Kingdom
             of
             Heaven
             ,
             there
             shall
             not
             be
             there
             any
             
               Two
               in
               one
               flesh
            
             ;
             but
             in
             lieu
             of
             this
             comfort
             ,
             such
             as
             observe
             the
             Commandements
             of
             Christ
             shall
             be
             more
             neerly
             espoused
             and
             joyned
             in
             spirit
             unto
             
               Christ
               .
               For
               as
               man
               and
               wife
               make
               one
               body
               :
               so
               he
               that
               is
               joyned
               unto
               the
               Lord
               is
               one
               spirit
               ,
            
             1
             Cor.
             6.
             17.
             
             This
             is
             the
             consummation
             of
             
               that
               Great
               Mystery
            
             which
             is
             here
             begun
             on
             earth
             ,
             and
             whereof
             ,
             the
             first
             marriage
             in
             Paradise
             was
             but
             the
             visible
             sign
             or
             shadow
             ;
             This
             is
             the
             very
             perfection
             of
             all
             pure
             and
             chast
             love
             .
          
           
             As
             for
             those
             other
             
               purer
               Senses
            
             of
             Sight
             and
             Hearing
             ,
             they
             shall
             enjoy
             their
             former
             Contentments
             ,
             both
             Eminenter
             and
             Formaliter
             ,
             both
             
               in
               kind
            
             ,
             and
             by
             happy
             exchange
             .
             Though
             enabled
             they
             shall
             be
             ,
             to
             see
             far
             more
             glorious
             sights
             ,
             and
             to
             hear
             more
             heavenly
             sounds
             then
             in
             this
             life
             they
             could
             either
             hear
             or
             see
             :
             Yet
             shall
             they
             not
             be
             disenabled
             to
             see
             the
             same
             sights
             or
             hear
             the
             same
             sounds
             which
             sometimes
             in
             this
             life
             they
             did
             .
             But
             these
             they
             shall
             hear
             and
             see
             with
             infinite
             more
             delight
             and
             joy
             ,
             because
             the
             Capacitie
             of
             these
             senses
             shall
             be
             improved
             as
             far
             as
             life
             it self
             is
             improved
             ,
             which
             of
             mortal
             becomes
             immortal
             .
          
           
             The
             light
             was
             truly
             heavenly
             which
             did
             shine
             about
             
               Saint
               Paul
            
             ,
             and
             the
             voice
             was
             heavenly
             which
             spake
             unto
             him
             ,
             as
             he
             was
             journeying
             towards
             Damascus
             ;
             but
             the
             light
             did
             strike
             him
             blind
             ,
             and
             the
             voice
             astonished
             him
             .
             What
             was
             the
             reason
             ?
             Being
             yet
             in
             the
             flesh
             ,
             
               his
               Senses
               were
               not
               capable
            
             of
             these
             celestial
             impressions
             .
          
           
           
             But
             this
             you
             will
             say
             was
             a
             judgement
             upon
             Saint
             Paul
             ,
             because
             he
             was
             
               yet
               a
               Persecuter
            
             :
             So
             was
             not
             
               Saint
               Peter
            
             when
             he
             saw
             our
             
               Saviours
               Transfiguration
            
             upon
             the
             Mount.
             This
             was
             but
             a
             glimpse
             of
             that
             glory
             which
             shall
             be
             revealed
             ;
             and
             yet
             it
             so
             overcharged
             his
             senses
             that
             it
             put
             him
             in
             a
             manner
             besides
             himself
             ,
             besides
             his
             wit
             or
             understanding
             :
             for
             he
             knew
             not
             what
             he
             said
             ,
             when
             he
             said
             ;
             
               Let
               us
               make
               here
               three
               tabernacles
               ;
               one
               for
               thee
               ,
               and
               one
               for
               Moses
               ,
               and
               another
               for
               Elias
               .
            
             Only
             this
             he
             was
             sure
             of
             in
             the
             general
             ,
             
               That
               it
               was
               good
               being
               there
            
             ;
             or
             that
             if
             he
             should
             alwayes
             have
             been
             ,
             as
             for
             the
             present
             he
             was
             ,
             he
             should
             have
             been
             a
             most
             happy
             man
             ;
             specially
             if
             his
             capacitie
             to
             receive
             or
             entertain
             what
             he
             then
             heard
             or
             saw
             ,
             had
             been
             any
             way
             proportionable
             unto
             them
             .
             
               Saint
               Paul
            
             likewise
             after
             his
             conversion
             was
             so
             Rapt
             in
             spirit
             with
             the
             Celestial
             words
             which
             he
             heard
             ,
             that
             it
             seemed
             he
             knew
             not
             whether
             
               he
               were
               in
               the
               body
               ,
               or
               out
               of
               the
               body
            
             when
             he
             heard
             them
             ;
             that
             is
             ,
             whether
             he
             were
             locally
             present
             in
             Paradise
             ,
             whence
             those
             words
             were
             spoken
             ;
             or
             whether
             his
             spirit
             were
             Elevated
             to
             hear
             them
             in
             such
             distance
             ;
             whether
             of
             the
             two
             it
             was
             ,
             certainly
             such
             words
             they
             were
             that
             they
             could
             not
             be
             uttered
             by
             him
             ,
             or
             be
             made
             known
             unto
             others
             .
             2
             Cor.
             12.
             4.
             
             And
             as
             the
             words
             were
             unutterable
             ,
             so
             the
             joyes
             which
             then
             possessed
             him
             were
             unexpressible
             by
             any
             known
             similitude
             or
             resemblance
             .
             O
             how
             great
             then
             shall
             those
             joyes
             be
             ,
             when
             the
             sense
             of
             hearing
             shall
             be
             as
             capable
             of
             these
             Celestial
             voyces
             ,
             as
             it
             now
             is
             of
             earthly
             ?
             when
             our
             sense
             of
             sight
             shall
             be
             as
             fitly
             proportioned
             to
             
               the
               spectacles
               of
               paradise
            
             ,
             as
             it
             is
             now
             unto
             the
             stars
             of
             the
             firmament
             ?
             when
             all
             our
             faculties
             shall
             be
             as
             capable
             of
             Celestial
             influences
             ,
             as
             they
             are
             now
             of
             sublunary
             impressions
             ?
          
           
             7.
             
             Briefly
             ,
             all
             the
             joyes
             or
             contentments
             of
             
               The
               life
               to
               come
            
             ,
             even
             compleat
             happiness
             it self
             ,
             may
             be
             reduced
             to
             these
             Two
             ;
             First
             to
             
               joy
               or
               happiness
               Essential
            
             .
             Secondly
             to
             
               joy
               or
               happiness
            
             concomitant
             or
             
               Accidental
               .
               Of
               both
               in
               their
               order
               ,
            
             and
             how
             they
             are
             set
             forth
             unto
             us
             in
             Scripture
             .
             Joy
             or
             happiness
             Essential
             consists
             in
             the
             fruition
             of
             Gods
             presence
             .
          
           
             But
             seeing
             the
             Deitie
             or
             Divine
             nature
             is
             every
             where
             present
             ,
             is
             it
             not
             now
             present
             with
             us
             on
             earth
             ?
             sure
             it
             is
             ;
             but
             we
             are
             far
             from
             it
             .
             A
             light
             or
             candle
             may
             be
             present
             to
             a
             blind
             man
             ,
             and
             yet
             he
             as
             far
             from
             enjoying
             any
             comfort
             of
             its
             presence
             ,
             as
             if
             it
             were
             put
             under
             a
             bushel
             at
             the
             
               Antipodes
               .
               Such
               is
               the
               case
               of
               all
               whose
               sins
               have
               made
               a
               separation
               betwixt
               their
               God
               and
               them
            
             ;
             He
             is
             present
             with
             them
             ,
             present
             in
             them
             ,
             but
             they
             are
             further
             removed
             from
             
               the
               comfort
               of
               his
               presence
            
             then
             the
             Center
             of
             the
             earth
             is
             from
             the
             Highest
             Heavens
             .
             The
             three
             children
             were
             in
             the
             fierie
             furnace
             ,
             but
             it
             made
             no
             impression
             upon
             them
             ,
             they
             felt
             no
             smart
             or
             pain
             from
             it
             ,
             because
             the
             heat
             of
             it
             did
             not
             
               enter
               into
               them
            
             .
             Thus
             the
             
               Diuine
               Nature
            
             or
             essence
             doth
             incompass
             all
             ,
             good
             and
             bad
             ,
             more
             truly
             then
             the
             furnace
             did
             their
             bodies
             .
             yet
             ,
             he
             that
             could
             withdraw
             the
             force
             or
             influence
             of
             heat
             from
             the
             fire
             ,
             can
             likewise
             
               withhold
               the
               joy
            
             or
             comfort
             
               of
               his
               presence
            
             from
             such
             as
             love
             him
             not
             .
             But
             wheresoever
             it
             is
             ,
             it
             is
             the
             fountain
             of
             all
             joy
             and
             happiness
             :
             and
             shall
             any
             man
             be
             in
             the
             fountain
             of
             joy
             and
             happiness
             ,
             and
             shall
             this
             fountain
             be
             in
             them
             ,
             and
             they
             not
             made
             happy
             by
             it
             ?
             Yes
             ;
             it
             is
             not
             enough
             that
             the
             fountain
             of
             happiness
             is
             in
             them
             ,
             they
             must
             enter
             into
             the
             joy
             of
             this
             Fountain
             ,
             before
             they
             become
             happy
             by
             it
             .
             Now
             that
             servant
             which
             hath
             once
             
               entred
               into
               his
               masters
               joy
            
             ,
             needs
             no
             other
             external
             contentment
             or
             object
             to
             satisfie
             the
             particular
             capacities
             of
             sense
             ,
             or
             of
             any
             internal
             faculties
             .
             For
             as
             the
             Being
             of
             every
             creature
             is
             contained
             in
             the
             Omnipotent
             nature
             ,
             in
             a
             more
             excellent
             manner
             then
             in
             it self
             :
             so
             all
             the
             goodness
             or
             comfortable
             influence
             which
             the
             creatures
             can
             communicate
             unto
             others
             ,
             is
             contained
             in
             a
             manner
             far
             more
             excellent
             
             in
             Gods
             infinite
             goodness
             ,
             which
             is
             likewise
             more
             communicative
             ,
             then
             any
             finite
             goodness
             can
             be
             .
             
               This
               infinite
               goodness
               dwelleth
               in
               Christ
               bodily
            
             ;
             the
             spirit
             of
             all
             joy
             and
             gladness
             is
             given
             unto
             him
             ,
             but
             without
             measure
             .
             It
             
               pleased
               God
               ,
               that
               in
               him
               should
               all
               fulness
               dwell
            
             ;
             That
             as
             we
             in
             this
             life
             
               from
               his
               fulness
               receive
               grace
               for
               grace
               ,
            
             so
             ,
             in
             the
             better
             life
             or
             life
             to
             come
             ,
             we
             should
             receive
             
               jor
               for
               joy
            
             ;
             that
             is
             ,
             joy
             upon
             joy
             without
             ceasing
             ,
             without
             end
             ,
             even
             as
             much
             as
             we
             shall
             be
             capable
             of
             ,
             yea
             above
             all
             that
             we
             are
             able
             to
             desire
             or
             conceive
             .
          
           
             8.
             
             
               Our
               life
            
             ,
             saith
             the
             Apostle
             ,
             Coloss
             3.
             3.
             
               is
               hid
               with
               Christ
               in
               God
               :
               when
               Christ
               who
               is
               our
               life
               shall
               appear
               ,
               then
               shall
               ye
               also
               appear
               with
               him
               in
               Glorie
               .
            
             All
             ,
             as
             many
             as
             have
             their
             fruit
             unto
             Holiness
             in
             this
             life
             ,
             have
             the
             pledge
             ,
             the
             earnest
             ,
             or
             
               the
               Cocket
            
             of
             the
             next
             ;
             But
             
               the
               life
               it self
            
             ,
             whereof
             Holiness
             is
             the
             pledge
             or
             
               Cocket
               ,
               is
               treasured
               up
               in
               Christ
            
             ;
             and
             may
             not
             be
             delivered
             unto
             us
             ,
             untill
             we
             be
             changed
             ;
             untill
             he
             appear
             in
             glory
             unchangeable
             .
             Whilest
             we
             see
             not
             him
             ,
             we
             see
             not
             our selves
             ,
             or
             that
             life
             which
             is
             treasured
             up
             for
             us
             in
             him
             .
          
           
             This
             sight
             is
             deferred
             or
             reserved
             until
             his
             appearance
             ;
             Then
             this
             sight
             shall
             grow
             into
             a
             perfect
             tast
             .
             So
             saith
             the
             same
             Apostle
             ,
             1
             Cor.
             13.
             12.
             
             Now
             
               we
               see
               through
               a
               glass
            
             ;
             that
             is
             ,
             indistinctly
             ,
             or
             as
             we
             see
             a
             truth
             lockt
             up
             in
             a
             Riddle
             :
             But
             then
             ,
             
               When
               that
               which
               is
               perfect
               shall
               come
               ,
            
             then
             
               shall
               we
               see
               face
               to
               face
               .
               Now
            
             (
             saith
             the
             Apostle
             of
             himself
             )
             
               I
               know
               in
               part
               ,
               but
               then
               shall
               I
               know
               even
               as
               I
               am
               known
               .
            
          
           
             Saint
             John
             hath
             the
             like
             mysterie
             more
             fully
             :
             1
             John
             3.
             2.
             
               beloved
               ,
               now
               are
               we
               the
               sons
               of
               God
               ;
               and
               it
               doth
               not
               yet
               appear
               what
               we
               shall
               be
               ;
               but
               we
               know
               that
               when
               he
               shall
               appear
               ,
               we
               shall
               be
               like
               to
               him
               ,
               for
               we
               shall
               see
               him
               ,
               as
               he
               is
               .
            
             From
             all
             these
             places
             ,
             but
             chiefly
             from
             the
             last
             ,
             it
             is
             apparent
             ,
             
               That
               the
               fulness
               of
               our
               joyes
               and
               happiness
               is
               from
               the
               vision
               or
               sight
               of
               God
               in
               Christ
               .
            
             And
             hence
             is
             this
             Sight
             by
             the
             learned
             ;
             and
             such
             as
             have
             insight
             in
             these
             mysteries
             ,
             called
             ,
             
               Visio
               Beatifica
               ,
               the
               Blessed
               vision
               ,
            
             or
             the
             vision
             which
             makes
             us
             happy
             :
             yet
             happy
             it
             makes
             us
             ,
             in
             that
             ,
             by
             it
             ,
             
               we
               become
               like
               unto
               him
               who
               is
               most
               happie
               ,
            
             blessed
             ,
             yea
             blessedness
             it self
             .
             This
             is
             Saint
             Johns
             inference
             ,
             
               we
               shall
               be
               like
               him
               ,
               for
               we
               shall
               see
               him
               as
               he
               is
            
             ;
             that
             is
             ,
             not
             through
             a
             glass
             ,
             
               but
               in
               a
               glass
            
             .
             Our
             understanding
             or
             intellective
             facultie
             is
             as
             a
             Glass
             wherein
             this
             vision
             is
             made
             .
             Now
             
               the
               understanding
            
             ,
             as
             the
             Philosopher
             observed
             ,
             
               is
               as
               a
               glass
            
             ,
             apt
             to
             receive
             the
             impression
             of
             all
             things
             intelligible
             :
             And
             (
             as
             he
             imagined
             )
             could
             not
             be
             perfected
             ,
             could
             never
             understand
             its
             own
             nature
             aright
             ;
             untill
             
               it
               were
               made
               all
               things
            
             ,
             until
             it
             had
             received
             the
             images
             or
             stamps
             
               of
               all
               things
            
             .
             And
             hence
             it
             is
             ,
             that
             the
             more
             men
             know
             ,
             the
             more
             they
             desire
             to
             know
             .
             The
             knowledge
             of
             many
             particulars
             doth
             but
             excite
             our
             imbred
             desire
             of
             knowing
             more
             ;
             and
             this
             desire
             can
             never
             be
             satisfied
             ,
             until
             we
             know
             all
             things
             .
             Now
             to
             know
             all
             things
             successively
             ,
             or
             one
             after
             another
             ,
             is
             impossile
             .
             It
             was
             the
             complaint
             of
             the
             father
             of
             the
             Physitians
             ,
             
               Ars
               longa
               ,
               vita
               breuis
            
             .
             The
             true
             knowledge
             of
             any
             Art
             or
             science
             ,
             or
             the
             subject
             of
             it
             ,
             is
             long
             in
             getting
             ,
             whereas
             mans
             
             life
             is
             short
             .
             There
             is
             
               no
               end
            
             ,
             saith
             
               Solomon
               ,
               of
               writing
               many
               books
               ;
               and
               much
               reading
            
             (
             which
             is
             but
             the
             hunting
             after
             knowledge
             )
             
               is
               a
               weariness
               unto
               the
               body
               .
            
          
           
             9.
             
             But
             it
             being
             taken
             as
             possible
             ,
             or
             as
             granted
             ;
             
               That
               we
               could
               come
               to
               know
               the
               nature
               of
               all
               things
            
             which
             we
             see
             ,
             hear
             ,
             or
             read
             of
             ;
             that
             we
             could
             be
             as
             prompt
             and
             perfect
             in
             this
             visible
             book
             of
             nature
             ,
             as
             we
             are
             in
             the
             first
             elements
             of
             the
             easiest
             book
             that
             can
             be
             printed
             for
             us
             ;
             that
             we
             knew
             the
             nature
             of
             Heaven
             ,
             of
             earth
             ,
             and
             of
             every
             creature
             in
             them
             ,
             as
             distinctly
             as
             children
             do
             one
             letter
             from
             another
             ;
             and
             the
             nature
             of
             mixt
             bodies
             ,
             as
             
             well
             as
             they
             know
             the
             just
             value
             of
             letters
             or
             Syllables
             put
             together
             :
             
               yet
               could
               not
               such
               knowledge
               make
               us
               happie
               .
            
             For
             these
             things
             how
             perfectly
             soever
             known
             ,
             could
             not
             infuse
             any
             new
             life
             into
             us
             ;
             could
             not
             make
             us
             partakers
             of
             any
             greater
             joy
             or
             goodness
             then
             is
             in
             themselves
             .
             But
             in
             the
             life
             of
             glorie
             our
             souls
             become
             living
             polished
             glasses
             ,
             wherein
             the
             Divine
             nature
             ,
             wherein
             Christ
             God
             and
             Man
             ,
             may
             be
             seen
             
               as
               he
               is
            
             :
             and
             he
             is
             
               truth
               it self
               ,
               life
               it self
            
             ,
             and
             
               goodness
               it self
            
             ;
             and
             we
             are
             transformed
             into
             the
             similitude
             of
             
               all
               these
            
             his
             Attributes
             .
          
           
             There
             is
             no
             picture-maker
             that
             can
             express
             either
             the
             colour
             or
             proportion
             of
             a
             mans
             body
             or
             countenance
             so
             exactly
             as
             these
             do
             themselves
             in
             a
             true
             glass
             :
             It
             receives
             the
             true
             image
             and
             similitude
             of
             any
             thing
             visible
             ,
             as
             more
             easily
             ,
             so
             more
             exactly
             then
             wax
             doth
             the
             stamp
             and
             character
             of
             the
             seal
             .
             For
             ,
             That
             receives
             only
             the
             
               Mathematical
               Form
            
             ,
             or
             figure
             ,
             without
             the
             matter
             or
             any
             real
             qualitie
             .
             As
             a
             golden
             seal
             leaves
             no
             tincture
             of
             gold
             ,
             nor
             a
             seal
             of
             brass
             any
             propertie
             of
             brass
             ,
             in
             the
             wax
             ,
             but
             only
             the
             figure
             ;
             Whereas
             
               a
               glass
            
             besides
             the
             figure
             or
             proportion
             receives
             the
             colour
             ,
             but
             no
             other
             real
             qualitie
             .
          
           
             But
             the
             eye
             ,
             
               which
               is
               a
               kinde
               of
               living
               glass
               ,
            
             takes
             some
             tincture
             ,
             not
             of
             the
             shape
             or
             colour
             only
             ,
             but
             of
             other
             real
             qualities
             or
             properties
             of
             things
             seen
             .
             By
             looking
             on
             Green
             or
             Azure
             the
             eye
             is
             much
             refreshed
             ;
             because
             the
             natural
             constitution
             of
             it
             resembles
             these
             most
             .
             Yet
             finds
             it
             not
             the
             like
             contentment
             either
             in
             colours
             too
             sad
             or
             too
             bright
             ,
             because
             these
             have
             less
             affinitie
             with
             its
             native
             temper
             .
             Nor
             is
             
               the
               effect
            
             or
             efficacy
             of
             colours
             seen
             ,
             terminated
             only
             in
             the
             eye
             ,
             though
             the
             eye
             sees
             them
             ;
             That
             reacheth
             unto
             other
             internal
             faculties
             ,
             unto
             the
             very
             Seat
             or
             Center
             of
             the
             Affections
             .
             The
             impression
             which
             colors
             perfectly
             red
             (
             as
             scarlet
             of
             the
             ancient
             die
             )
             make
             upon
             the
             eyes
             of
             living
             creatures
             which
             abound
             in
             blood
             ,
             doth
             stir
             the
             blood
             ,
             and
             inrage
             their
             spirits
             to
             fight
             ,
             when
             as
             otherwise
             they
             would
             be
             quiet
             .
             
               And
               to
               the
               end
               they
               might
               provoke
               the
               Elephants
               to
               fight
               ,
               they
               shewed
               them
               the
               blood
               of
               grapes
               and
               mulberies
               .
            
             1
             Mac.
             6.
             34.
             
             And
             some
             good
             Philosphers
             have
             observed
             ,
             that
             Bears
             or
             others
             creatures
             which
             abound
             with
             Melancholick
             blood
             ,
             are
             more
             inraged
             at
             the
             sight
             of
             colours
             more
             dark
             then
             scarlet
             ,
             or
             
             perfect
             red
             ;
             So
             that
             the
             eyes
             of
             living
             creatures
             which
             see
             things
             as
             they
             are
             ,
             
               not
               through
               a
               glass
            
             ,
             but
             
               in
               themselves
            
             as
             
               in
               a
               perfect
               glass
            
             ,
             are
             apt
             to
             take
             others
             impressions
             besides
             the
             figure
             proportion
             or
             colour
             of
             those
             things
             which
             they
             stedfastly
             behold
             .
          
           
             10.
             
             
               There
               is
               no
               creature
               in
               the
               world
               more
               apt
               to
               receive
               the
               shape
               or
               figure
               of
               another
               ,
               then
               man
               ,
               in
               his
               first
               creation
               ,
               was
               to
               receive
               the
               image
               or
               likeness
               of
               his
               Creator
               ,
            
             who
             hath
             no
             figure
             or
             shape
             whereby
             he
             may
             be
             visibly
             represented
             ,
             as
             the
             seal
             is
             in
             the
             wax
             ,
             or
             as
             a
             mans
             face
             is
             in
             a
             glass
             .
             
               He
               is
               infinite
               in
               all
               his
               Attributes
               ,
               and
               his
               infinity
               cannot
               be
               represented
               ,
               must
               be
               admired
               .
            
          
           
             The
             similitude
             (
             though
             )
             of
             his
             goodness
             ,
             or
             of
             his
             righteousness
             ,
             wherein
             happiness
             consists
             ,
             was
             truly
             represented
             in
             the
             First
             man
             ;
             for
             he
             was
             created
             Just
             and
             holy
             ,
             and
             wanted
             nothing
             to
             his
             happiness
             ,
             
               save
               onely
               perseverance
               in
               that
               righteousness
               ,
               wherein
               he
               was
               created
               .
            
             But
             he
             stained
             his
             soul
             with
             sin
             ;
             And
             so
             far
             as
             it
             was
             stained
             with
             sin
             ,
             it
             was
             more
             apt
             to
             take
             the
             image
             of
             Gods
             adversarie
             ,
             who
             was
             the
             Father
             of
             sin
             ,
             the
             author
             of
             all
             iniquitie
             which
             men
             commit
             :
             (
             And
             so
             we
             all
             are
             by
             nature
             ,
             more
             apt
             to
             take
             this
             image
             of
             the
             wicked
             one
             :
             )
             then
             the
             purest
             glass
             is
             to
             receive
             the
             image
             ,
             the
             proportion
             ,
             and
             colours
             of
             men
             that
             look
             upon
             it
             ;
             more
             apt
             to
             take
             the
             impression
             of
             his
             bad
             qualities
             ,
             then
             the
             eye
             of
             any
             living
             creature
             is
             to
             take
             the
             impression
             of
             any
             qualitie
             which
             shall
             be
             presented
             unto
             it
             .
          
           
           
             But
             as
             
               the
               first
               Adam
               was
               made
               a
               living
               soul
               ,
            
             so
             the
             
               second
               Adam
               was
               made
               a
               quickning
               Spirit
               :
               A
               spirit
               of
               life
            
             to
             revive
             the
             Reliques
             of
             Gods
             image
             in
             mens
             souls
             ;
             And
             by
             the
             reviving
             of
             them
             ,
             to
             expell
             or
             blot
             out
             the
             expressions
             of
             Satans
             image
             in
             them
             .
             All
             this
             he
             doth
             
               in
               part
            
             even
             in
             this
             life
             in
             such
             as
             fear
             and
             love
             him
             .
             And
             in
             
               These
               Two
            
             ,
             to
             wit
             ,
             in
             the
             Reviving
             of
             Gods
             image
             in
             us
             ,
             and
             in
             the
             Expunction
             and
             wiping
             out
             the
             stain
             of
             sin
             (
             which
             is
             no
             other
             then
             the
             image
             of
             Satan
             )
             doth
             our
             Regeneration
             consist
             .
             And
             by
             the
             
               spirit
               of
               Regeneration
            
             we
             see
             in
             part
             ,
             we
             know
             God
             in
             part
             ;
             but
             
               after
               that
               which
               is
               perfect
               is
               come
               ,
            
             that
             is
             ,
             when
             Christ
             shall
             appear
             in
             glory
             ,
             and
             we
             shall
             be
             changed
             ,
             
               Then
               shall
               that
               which
               is
               imperfect
               be
               done
               away
               ;
               then
               shall
            
             our
             souls
             be
             as
             a
             glass
             ,
             clear
             and
             polished
             ,
             apt
             to
             receive
             the
             image
             of
             God
             wherein
             we
             were
             created
             in
             a
             far
             better
             manner
             then
             the
             soul
             of
             our
             first
             Progenitor
             in
             his
             integritie
             was
             .
          
           
             11.
             
             We
             know
             God
             by
             Hear-say
             in
             this
             life
             ;
             we
             see
             him
             not
             :
             or
             if
             we
             see
             him
             
               in
               part
            
             ,
             in
             his
             word
             ;
             yet
             this
             is
             but
             like
             the
             sight
             of
             things
             a
             far
             off
             ;
             it
             makes
             too
             little
             impression
             upon
             our
             souls
             ;
             it
             works
             too
             small
             alteration
             in
             our
             affections
             .
             
               Our
               sight
               is
               not
               effectual
               until
               it
               grow
               into
               a
               kinde
               of
               Tast
               .
               Adam
            
             was
             indued
             with
             life
             ,
             with
             knowledge
             ,
             with
             righteousness
             ,
             but
             his
             life
             ,
             his
             knowledge
             ,
             and
             righteousness
             were
             changeable
             .
             The
             
               life
               it self
            
             ,
             and
             the
             
               light
               of
               the
               world
            
             was
             in
             the
             Son
             of
             God
             ,
             John
             13.
             
             
               And
               now
               dwelleth
               bodily
               in
               Christ
               ,
            
             who
             is
             God
             and
             man
             :
             and
             when
             he
             shall
             appear
             ,
             the
             life
             which
             is
             in
             him
             shall
             be
             imprinted
             on
             us
             ;
             we
             shall
             be
             partakers
             of
             the
             life
             which
             is
             unchangeable
             .
          
           
             And
             as
             is
             life
             he
             ,
             so
             is
             he
             
               light
               it self
            
             ,
             light
             unchangeable
             .
          
           
             And
             when
             we
             shall
             see
             him
             as
             he
             is
             ,
             our
             knowledge
             ,
             shall
             from
             this
             vision
             ,
             be
             as
             He
             is
             ,
             without
             possibilitie
             of
             change
             ,
             without
             decay
             or
             diminution
             .
             God
             ,
             
               saith
               the
               Apostle
            
             ,
             is
             Love
             ;
             and
             
               when
               we
               shall
               see
               him
               as
               he
               is
               ,
            
             we
             shall
             become
             like
             him
             in
             
               this
               Attribute
            
             also
             ;
             that
             is
             ,
             as
             his
             Love
             to
             us
             was
             everlasting
             without
             beginning
             ;
             so
             our
             love
             to
             him
             shall
             be
             uncessant
             ,
             unchangeable
             without
             ending
             .
             And
             what
             expression
             of
             true
             happiness
             can
             be
             more
             full
             ,
             then
             
               to
               be
               everlastingly
               beloved
               of
               him
               who
               is
               Love
               it self
               ,
            
             and
             to
             love
             him
             everlastingly
             ?
          
           
             The
             fruition
             of
             all
             things
             which
             we
             desire
             ,
             or
             love
             ,
             cannot
             be
             so
             much
             as
             the
             the
             fruition
             of
             him
             ,
             who
             ,
             as
             
               he
               is
               all
               things
               else
               ,
               so
               is
               he
               love
               it self
               .
            
             And
             (
             as
             was
             said
             before
             )
             although
             we
             have
             all
             things
             else
             which
             our
             hearts
             desire
             ,
             yet
             till
             we
             enjoy
             his
             presence
             we
             cannot
             have
             
               our
               hearts
               desire
            
             :
             we
             cannot
             have
             the
             accomplishment
             of
             our
             love
             untill
             we
             enjoy
             his
             presence
             who
             is
             love
             it self
             .
             But
             some
             will
             ask
             ,
             
               What
               shall
               we
               do
               that
               we
               may
               enjoy
               the
               comfort
               of
               his
               everlasting
               love
               and
               presence
               ?
            
             The
             Psalmist
             hath
             told
             us
             in
             few
             words
             ,
             Psal
             .
             37.
             4.
             
             
               Delight
               thou
               in
               the
               Lord
               ,
               and
               he
               shall
               give
               thee
               thy
               hearts
               desire
               .
            
             But
             how
             shall
             we
             delight
             in
             him
             whom
             we
             have
             
               not
               seen
               ,
               or
               how
               should
               we
               love
               him
               whom
               we
               know
               not
               ?
            
          
           
             We
             must
             take
             notice
             of
             our
             love
             to
             God
             who
             is
             invisible
             ,
             from
             the
             experience
             of
             our
             love
             unto
             our
             brethren
             whom
             we
             have
             seen
             :
             we
             cannot
             assure
             our selves
             that
             we
             delight
             in
             him
             ,
             unlesse
             we
             delight
             in
             
               his
               Saints
            
             that
             are
             on
             earth
             .
             This
             is
             the
             Importance
             of
             
               Saint
               Johns
            
             words
             ;
             
               He
               that
               loveth
               not
               his
               brother
               whom
               he
               hath
               seen
               ,
               how
               can
               he
               love
               God
               whom
               he
               hoth
               not
               seen
               ?
            
          
           
             12.
             
             These
             are
             the
             
               usual
               Marks
               or
               Tokens
            
             whereby
             we
             are
             taught
             to
             know
             the
             truth
             of
             Our
             love
             towards
             God
             ,
             and
             of
             Our
             Allegeance
             to
             Christ
             .
             But
             many
             there
             be
             ,
             who
             call
             themselves
             Brethren
             ,
             which
             have
             no
             other
             bond
             of
             brotherhood
             then
             Simeon
             and
             Levi
             had
             .
             Many
             there
             be
             which
             boast
             in
             the
             
             
               Communion
               of
               Saints
            
             which
             have
             no
             other
             Union
             then
             such
             as
             
               Corah
               ,
               Dathan
            
             ,
             and
             Abiram
             had
             ,
             an
             Union
             in
             Conspiracie
             against
             Moses
             and
             Aaron
             ;
             against
             the
             visible
             Church
             and
             her
             Governors
             .
          
           
             The
             Papists
             will
             tell
             you
             ,
             that
             
               the
               Communion
               of
               Saints
            
             is
             amongst
             them
             in
             their
             Church
             :
             So
             will
             the
             Brownists
             and
             other
             Separatists
             :
             So
             will
             such
             as
             live
             amongst
             us
             ,
             and
             yet
             complain
             of
             the
             burthen
             of
             Ceremonies
             in
             our
             Church
             .
             And
             how
             shall
             men
             (
             the
             unlearned
             specially
             )
             know
             
               which
               of
               all
               these
            
             ,
             or
             whether
             
               any
               of
               these
            
             are
             the
             true
             
               Brethren
               of
               Christ
            
             ,
             or
             
               the
               Saints
            
             in
             which
             we
             are
             bound
             to
             delight
             ?
             This
             ,
             as
             will
             be
             replied
             ,
             
               you
               may
               know
               by
               their
               delight
               in
               hearing
               the
               word
            
             ;
             for
             
               he
               that
               loveth
               God
               loveth
               his
               word
            
             ;
             he
             that
             delights
             in
             God
             delighteth
             in
             his
             word
             .
             Yea
             !
             but
             many
             delight
             in
             the
             
               outward
               letter
               of
               the
               word
               only
               ,
            
             or
             in
             the
             word
             as
             it
             is
             interpreted
             by
             Teachers
             of
             their
             own
             Faction
             ,
             or
             after
             their
             own
             Fancie
             ;
             men
             ,
             either
             not
             able
             to
             discern
             the
             Evidence
             of
             truth
             ,
             or
             not
             willing
             to
             have
             it
             manifested
             unto
             them
             .
             And
             how
             then
             shall
             any
             man
             know
             whether
             he
             love
             the
             Lord
             ,
             whether
             he
             delight
             in
             the
             Lord
             ,
             by
             delighting
             in
             any
             of
             their
             Societies
             ,
             which
             pretend
             themselves
             to
             be
             
               Christs
               Brethren
            
             ,
             to
             be
             
               Gods
               Saints
            
             ?
          
           
             Surely
             ,
             
               there
               is
               a
               better
               way
               then
               all
               these
               to
               delight
               aright
               in
               the
               Lord
               ,
            
             and
             to
             know
             that
             we
             delight
             in
             him
             :
             and
             yet
             a
             way
             made
             known
             unto
             us
             by
             
               Gods
               Word
            
             :
             A
             way
             ,
             A
             direct
             and
             plain
             way
             ,
             which
             we
             can
             not
             follow
             but
             by
             sincerely
             delighting
             in
             his
             Word
             .
          
           
             The
             Word
             of
             God
             doth
             tell
             us
             ,
             (
             and
             all
             sorts
             or
             Sects
             of
             men
             confess
             it
             )
             that
             
               God
               is
               love
            
             ,
             that
             
               he
               is
               righteousnesse
            
             ,
             that
             
               he
               is
               holinesse
            
             ,
             that
             
               he
               is
               the
               God
               of
               all
            
             peace
             ,
             that
             
               he
               is
               good
               to
               all
            
             ,
             that
             
               he
               is
               merciful
               and
               long-suffering
            
             .
             Now
             he
             that
             in
             these
             things
             doth
             imitate
             God
             ;
             he
             that
             is
             charitable
             and
             loving
             
               to
               all
            
             ;
             he
             that
             is
             merciful
             and
             beneficial
             
               to
               all
            
             ,
             so
             farre
             as
             his
             means
             will
             suffer
             him
             :
             he
             that
             deals
             justly
             and
             truly
             with
             his
             neighbor
             ;
             he
             that
             doth
             delight
             in
             so
             doing
             ,
             
               he
               doth
               truly
               delight
               in
               the
               Lord
            
             ;
             and
             the
             Lord
             in
             his
             good
             time
             shall
             give
             him
             
               his
               hearts
               desire
            
             .
          
           
             As
             there
             is
             a
             
               sinceritie
               of
               Conversation
            
             required
             towards
             men
             ,
             so
             likewise
             there
             is
             a
             
               Puritie
               of
               heart
            
             and
             Conscience
             towards
             God
             ;
             and
             
               he
               that
               delights
               in
               this
            
             ,
             or
             seeks
             after
             this
             ,
             
               doth
               delight
               in
               the
               Lord
            
             ,
             and
             he
             only
             shall
             truly
             know
             
               that
               he
               delights
               in
               the
               Lord
               ,
            
             or
             ,
             
               that
               his
               hope
               is
               stedfast
            
             .
             For
             
               every
               one
            
             ,
             as
             
               Saint
               John
            
             saith
             ,
             
               that
               hath
               this
               hope
            
             ,
             to
             wit
             ,
             of
             seeing
             God
             as
             he
             is
             ,
             
               doth
               purifie
               his
               heart
               ,
               as
               he
               is
               pure
               :
            
             And
             our
             Saviour
             saith
             (
             as
             a
             blessing
             to
             the
             pure
             in
             heart
             )
             that
             
               they
               shall
               see
               God.
            
             They
             shall
             see
             him
             in
             this
             Life
             
               in
               his
               Word
            
             ,
             and
             in
             his
             works
             ;
             and
             in
             the
             life
             to
             come
             they
             shall
             see
             him
             
               as
               he
               is
            
             ,
             and
             be
             partakers
             of
             everlasting
             life
             ,
             which
             is
             the
             Crown
             of
             puritie
             and
             holiness
             .
          
        
         
           
           
             CHAP.
             XXII
             .
          
           
             
               ROMANS
               6.
               22
               ,
               23.
               
            
             
               
                 
                   But
                   now
                   —
                   ye
                   have
                   your
                   fruit
                   unto
                   holiness
                   ,
                   and
                   the
                   end
                   everlasting
                   life
                   .
                
              
               
                 
                   —
                   The
                   Gift
                   of
                   God
                   is
                   eternal
                   life
                   through
                   Jesus
                   Christ
                   our
                   Lord.
                   
                
              
            
          
           
             
               
                 Of
                 the
              
               Accidental
               Joyes
               
                 of
                 the
                 Life
                 to
                 come
              
               .
               A
               particular
               Terrar
               
                 or
                 Map
                 of
                 the
                 Kingdom
                 prepared
                 for
                 the
                 Blessed
                 Ones
                 ,
                 in
                 a
              
               Paraphrase
               
                 upon
                 the
              
               Eight
               Beatitudes
               ,
               
                 or
                 the
                 Blessedness
                 promised
                 to
                 the
              
               Eight
               Qualifications
               
                 set
                 down
                 in
              
               St.
               Matthew
               ,
               Chapter
               5.
               
               Eternal
               Life
               
                 the
                 strongest
                 obligation
                 to
                 all
                 Duties
                 .
              
               Satans
               
                 Two
                 usual
                 wayes
                 of
                 Tempting
                 us
                 :
                 Either
              
               Per
               Blanda
               ,
               or
               per
               Aspera
               .
            
          
           
             1.
             
             BUt
             ,
             if
             in
             the
             next
             life
             ,
             we
             enjoy
             
               His
               Presence
            
             ,
             who
             is
             
               Life
               it self
            
             ,
             who
             is
             
               Love
               it self
            
             ,
             who
             is
             
               All
               in
               All
            
             ,
             at
             whose
             right
             hand
             is
             Fulness
             of
             pleasures
             for
             evermore
             ;
             What
             need
             is
             there
             of
             any
             Access
             ,
             of
             Accidental
             or
             Concomitant
             Joyes
             ?
             It
             is
             true
             !
             There
             is
             
               no
               need
            
             of
             them
             ,
             for
             so
             they
             should
             not
             be
             Accidental
             .
             Therefore
             are
             they
             called
             Accidental
             ,
             because
             such
             as
             enjoy
             Gods
             Presence
             might
             be
             fully
             happy
             without
             them
             .
             So
             God
             himself
             is
             most
             happy
             in
             himself
             ,
             he
             is
             
               Happinesse
               it self
            
             .
             Yet
             even
             in
             this
             ,
             that
             he
             is
             
               Goodnesse
               it self
            
             ,
             that
             he
             is
             
               Happinesse
               it self
            
             ,
             he
             communicates
             both
             Goodness
             and
             Happiness
             to
             his
             Creatures
             ,
             so
             far
             as
             they
             are
             capable
             of
             them
             not
             by
             any
             
             Necessitie
             ,
             but
             Freely
             .
             And
             when
             it
             is
             said
             ,
             
               that
               when
               we
               shall
               see
               him
               as
               he
               is
               ,
               we
               shall
               be
               like
               him
               ,
            
             part
             of
             this
             likeness
             doth
             herein
             consist
             ,
             that
             we
             shall
             communicate
             this
             Goodness
             and
             happiness
             to
             others
             ,
             so
             far
             as
             they
             are
             capable
             of
             it
             .
             So
             that
             the
             Accidental
             or
             Concomitant
             Joyes
             of
             the
             life
             to
             come
             (
             whose
             Essence
             consists
             in
             the
             Fruition
             of
             God
             ,
             as
             he
             is
             Love
             )
             although
             super-abundant
             ,
             yet
             are
             they
             not
             superfluous
             .
             There
             is
             no
             wast
             ,
             there
             is
             nothing
             poured
             out
             from
             one
             ,
             which
             shall
             not
             be
             received
             (
             in
             the
             same
             measure
             or
             manner
             )
             by
             another
             .
          
           
             But
             wherein
             do
             these
             Concomitant
             or
             
               Accidental
               Joyes
            
             consist
             ?
             Especially
             in
             these
             
               Two
               Particulars
            
             .
             
          
           
             First
             ,
             In
             the
             
               Glorious
               Beautie
            
             of
             the
             Place
             ,
             which
             is
             called
             
               Sedes
               Beatorum
            
             ,
             the
             
               Seat
               or
               Mansion
               of
               the
               Blessed
               .
            
          
           
             Secondly
             ,
             In
             the
             Society
             or
             companie
             of
             such
             as
             are
             so
             seated
             ,
             and
             made
             partakers
             
             of
             that
             
               Essential
               Blessedness
            
             ,
             which
             consists
             in
             the
             sight
             and
             
               vision
               of
               God
            
             ,
             as
             he
             is
             Happinesse
             it self
             .
             For
             
               Visio
               amati
               est
               fruitio
            
             .
             This
             is
             that
             which
             the
             Schools
             call
             
               The
               Fruition
               or
               enjoying
               of
               Gods
               presence
               .
            
             Now
             ,
             that
             either
             the
             Place
             or
             the
             Societie
             of
             Saints
             and
             Angels
             ,
             can
             add
             (
             or
             conferre
             any
             thing
             )
             to
             our
             happiness
             ,
             this
             proceeds
             from
             Gods
             special
             presence
             in
             Both.
             
          
           
             2.
             
             To
             begin
             with
             
               The
               Place
               or
               Seat
               of
               the
               Blessed
            
             ;
             How
             pleasant
             soever
             
             our
             Seat
             on
             earth
             may
             be
             ,
             yet
             this
             world
             it self
             is
             but
             
               Vallis
               lachrymarum
            
             ,
             A
             Valley
             of
             tears
             ,
             wherein
             some
             ruful
             spectacles
             are
             daily
             presented
             to
             our
             eyes
             ;
             wherein
             some
             woful
             news
             or
             unpleasant
             sounds
             possess
             our
             ears
             .
             To
             hear
             and
             
             see
             what
             we
             now
             daily
             hear
             and
             see
             ,
             though
             we
             were
             Spectators
             only
             ,
             but
             no
             Actors
             ,
             would
             abate
             our
             Joy
             ,
             would
             be
             an
             Alloy
             to
             our
             present
             happiness
             .
             Hence
             it
             is
             ,
             that
             
               St.
               John
            
             describing
             the
             
               Accidental
               Joys
            
             of
             the
             life
             to
             come
             ,
             saith
             ,
             Rev.
             21.
             1.
             
             
               I
               saw
               a
               new
               heaven
               and
               a
               new
               earth
               ,
               for
               the
               first
               heaven
               and
               the
               first
               earth
               were
               passed
               away
               ,
               and
               there
               was
               no
               more
               Sea.
            
             And
             again
             verse
             4.
             
             
               God
               shall
               wipe
               away
               all
               tears
               from
               their
               eyes
               ,
               and
               there
               shall
               be
               no
               more
               death
               ,
               neither
               sorrow
               ,
               nor
               crying
               ,
               neither
               shall
               there
               be
               any
               more
               pain
               ,
               for
               the
               former
               things
               are
               past
               away
               .
            
             His
             meaning
             is
             ,
             not
             only
             ,
             That
             no
             man
             there
             shall
             have
             occasion
             to
             cry
             ;
             or
             that
             no
             sorrow
             or
             pain
             shall
             breed
             there
             ;
             But
             that
             there
             shall
             be
             no
             sorrow
             ,
             no
             cry
             there
             ,
             by
             way
             of
             Sympathie
             ;
             that
             is
             ,
             no
             ungrateful
             sound
             or
             spectacle
             shall
             approach
             their
             dwelling
             in
             the
             holy
             City
             ,
             which
             he
             describes
             at
             large
             in
             the
             same
             Chapter
             ,
             verse
             11.
             unto
             the
             end
             .
             The
             Compass
             and
             Form
             of
             it
             you
             have
             ,
             verse
             16.
             
             
               It
               lyeth
               four
               square
               ,
               the
               length
               as
               large
               as
               the
               breath
               ,
               twelve
               thousand
               furlongs
               ;
               and
               the
               building
               of
               the
               wall
               of
               it
               was
               of
               Jasper
               ,
               and
               the
               City
               was
               pure
               gold
               ,
               like
               unto
               clear
               glasse
               .
            
             Verse
             18.
             &c.
             Thus
             he
             describes
             
               The
               Beautiful
               Materials
               of
               the
               Place
               ,
            
             by
             the
             most
             glorious
             and
             most
             precious
             materials
             ,
             which
             this
             world
             affords
             .
             And
             yet
             that
             is
             true
             of
             this
             Description
             ,
             which
             the
             Apostle
             saith
             of
             the
             Rites
             and
             Ceremonies
             of
             the
             Law
             ;
             
               The
               gates
               of
               pearl
            
             ,
             and
             
               the
               streets
               of
               gold
               transparent
               as
               glasse
               ,
            
             are
             no
             better
             then
             
               shadows
               of
               the
               good
               things
               to
               come
               ,
            
             which
             are
             treasured
             up
             in
             that
             heavenly
             Kingdom
             for
             all
             such
             ,
             as
             love
             Christ
             Jesus
             ,
             and
             the
             glory
             of
             his
             coming
             .
          
           
             Now
             though
             it
             be
             true
             ,
             that
             in
             Gods
             house
             there
             be
             many
             Mansions
             ;
             Yet
             is
             not
             the
             Beautie
             or
             Glorie
             of
             them
             appropriated
             to
             one
             ,
             nor
             divisible
             amongst
             some
             few
             ,
             but
             alike
             Common
             to
             all
             :
             One
             hath
             not
             the
             less
             comfort
             There
             ,
             because
             another
             hath
             more
             .
             Those
             
               Two
               quarrelling
               Pronounes
               ,
               Meum
            
             and
             Tuum
             ,
             shall
             be
             excluded
             thence
             as
             common
             Barretters
             .
             One
             cannot
             say
             
             to
             another
             ,
             
               This
               part
               of
               this
               glorious
               Kingdom
               is
               mine
               ;
               That
               is
               yours
            
             ;
             for
             every
             one
             ,
             that
             shall
             be
             accompted
             worthy
             to
             be
             an
             heir
             of
             that
             Kingdom
             ,
             shall
             be
             as
             Intire
             an
             Heir
             ,
             as
             if
             he
             were
             sole
             Heir
             .
             So
             it
             is
             not
             amongst
             the
             Kings
             of
             the
             earth
             ;
             the
             greater
             Dominions
             one
             hath
             ,
             or
             the
             further
             he
             extends
             them
             ,
             the
             less
             he
             leaves
             unto
             his
             neighbors
             .
          
           
             There
             is
             some
             small
             Resemblance
             of
             the
             Condition
             
               of
               the
               Blessed
               Ones
            
             in
             Heaven
             ,
             to
             be
             found
             in
             our
             Hearing
             ,
             sight
             ,
             and
             knowledge
             of
             things
             which
             we
             have
             here
             on
             earth
             :
             A
             great
             multitude
             may
             hear
             a
             speech
             ,
             and
             every
             one
             hear
             all
             .
             No
             man
             hath
             less
             comfort
             from
             the
             light
             or
             heat
             of
             the
             Sun
             by
             anothers
             injoying
             it
             (
             unless
             he
             purposely
             stand
             between
             the
             Sun
             and
             him
             .
             )
             No
             man
             is
             prejudiced
             ,
             but
             rather
             furthered
             by
             another
             mans
             extraordinary
             knowledge
             ,
             specially
             of
             matters
             heavenly
             ,
             and
             not
             divisible
             into
             parts
             .
             Howbeit
             here
             is
             a
             vast
             difference
             ,
             whilst
             we
             live
             on
             earth
             ;
             even
             when
             there
             is
             no
             matter
             of
             prejudice
             to
             any
             other
             ,
             but
             rather
             of
             benefit
             or
             advantage
             to
             many
             ;
             yet
             there
             is
             matter
             too
             much
             of
             envy
             ;
             for
             that
             breeds
             within
             mans
             self
             ,
             it
             comes
             not
             by
             infection
             from
             without
             .
             But
             so
             it
             is
             not
             in
             the
             place
             of
             blisse
             ,
             in
             the
             heavenly
             City
             ,
             into
             which
             no
             unclean
             thing
             ,
             no
             unclean
             thought
             ,
             specially
             no
             envie
             ,
             no
             uncharitablenesse
             shall
             enter
             .
          
           
             3.
             
             As
             is
             the
             Place
             ,
             so
             is
             the
             
               Company
               or
               Societie
               .
               Every
               one
               is
               Loving
               ,
               Every
               one
               is
               Lovely
               ,
            
             All
             be
             Sons
             of
             Peace
             ;
             their
             Love
             and
             Peace
             is
             mutual
             .
             
               Ye
               are
            
             
             
               come
               unto
               Mount
            
             Sion
             ,
             
               and
               unto
               the
               City
               of
               the
               Living
               God
               ,
               the
               heaveniy
            
             Jerusalem
             ;
             
               and
               to
               an
               innumerable
               company
               of
               Angels
               .
               To
               the
               general
               Assembly
               and
               Church
               of
               the
               First-born
               ,
               which
               are
               written
               in
               heaven
               ,
               and
               to
               God
               the
               Judge
               of
               all
               ,
               and
               to
               the
               spirits
               of
               just
               men
               made
               perfect
               ,
               and
               to
               Jesus
               the
               Mediator
               of
               the
               new
               Covenant
               ,
               and
               to
               the
               blood
               of
               sprinkling
               ,
            
             Heb.
             12.
             22.
             
             &c.
             
          
           
           
             There
             is
             no
             Question
             (
             at
             least
             there
             ought
             none
             to
             be
             )
             but
             that
             the
             
               Essential
               Ioy
            
             or
             blessedness
             of
             the
             life
             to
             come
             shall
             not
             be
             
               Arithmetically
               Equall
            
             ,
             that
             is
             ,
             the
             measure
             of
             it
             shall
             not
             be
             one
             and
             the
             same
             in
             all
             ;
             for
             every
             man
             shall
             be
             rewarded
             according
             to
             his
             wayes
             .
             The
             
               Eternal
               Life
            
             ,
             which
             is
             
               the
               Gift
               of
               God
            
             ,
             is
             the
             Award
             ,
             not
             of
             Commutative
             Justice
             ,
             nor
             of
             Distributive
             ;
             though
             ,
             if
             so
             it
             were
             ,
             it
             should
             be
             awarded
             according
             to
             
               Geometrical
               Proportion
            
             :
             But
             it
             is
             an
             
               Act
               of
               mercy
            
             or
             bountie
             ,
             and
             being
             such
             ,
             there
             is
             no
             Question
             ,
             but
             ,
             
               he
               that
               loved
               God
               more
               in
               this
               world
               then
               others
               ,
               shall
               have
               a
               greater
               proportion
               in
               his
               love
               .
            
             No
             Question
             but
             he
             ,
             which
             hath
             received
             a
             greater
             Talent
             ,
             and
             hath
             imployed
             it
             as
             well
             or
             better
             ,
             then
             he
             that
             hath
             received
             lesse
             ;
             shall
             have
             a
             greater
             reward
             ;
             And
             he
             which
             hath
             been
             more
             faithful
             in
             his
             Masters
             service
             ;
             or
             he
             in
             whom
             the
             Kingdom
             of
             Grace
             hath
             entred
             further
             in
             this
             life
             ,
             shall
             enter
             further
             
               into
               his
               Masters
               Ioy
            
             ,
             shall
             partake
             more
             fully
             of
             the
             Kingdom
             of
             Heaven
             .
             And
             according
             to
             the
             lesser
             or
             greater
             measure
             of
             
               Essential
               happiness
            
             ,
             shall
             the
             measure
             of
             their
             expressions
             of
             joy
             or
             thanksgiving
             be
             .
             And
             yet
             the
             Joy
             ,
             which
             amounts
             from
             their
             mutual
             expressions
             ,
             shall
             be
             equal
             and
             the
             same
             to
             all
             .
             For
             though
             every
             one
             cannot
             so
             fully
             expresse
             his
             joy
             or
             thanksgiving
             as
             another
             doth
             :
             yet
             he
             that
             comes
             short
             of
             others
             in
             this
             expression
             ,
             shall
             joy
             ,
             even
             in
             this
             ,
             that
             God
             is
             more
             or
             better
             glorified
             by
             another
             ,
             then
             by
             himself
             :
             and
             such
             is
             the
             disposition
             of
             these
             heavenly
             inhabitants
             ,
             that
             ,
             so
             Gods
             name
             be
             truly
             glorified
             by
             all
             ,
             they
             respect
             not
             by
             whom
             it
             be
             comparatively
             most
             glorified
             .
             There
             are
             no
             
               Envious
               Comparisons
            
             there
             ,
             seeing
             every
             one
             of
             them
             hath
             his
             full
             portion
             in
             that
             publick
             and
             common
             joy
             ,
             which
             amounts
             from
             their
             joynt
             expressions
             of
             thanksgiving
             .
             The
             Ditty
             of
             their
             song
             is
             the
             same
             ,
             and
             no
             man
             there
             shall
             be
             either
             deaf
             or
             silent
             .
          
           
             4.
             
             This
             
               Inequalitie
               of
               Essential
               Ioy
               ,
               and
               this
               equalitie
               of
               joy
               Accidental
               ,
            
             cannot
             (
             to
             my
             apprehension
             )
             be
             better
             represented
             ,
             then
             by
             A
             Chorus
             ,
             or
             Quire
             of
             voyces
             well
             skilled
             and
             practised
             to
             hold
             perfect
             consort
             .
             Amongst
             a
             great
             number
             thus
             qualified
             ,
             it
             cannot
             be
             expected
             that
             every
             one
             shall
             have
             either
             the
             like
             clearness
             or
             sweetness
             of
             voyce
             ,
             or
             the
             like
             command
             over
             his
             voice
             ,
             that
             another
             hath
             .
             Nor
             can
             he
             ,
             that
             hath
             the
             best
             natural
             voyce
             ,
             or
             best
             skill
             in
             singing
             ,
             impart
             or
             communicate
             either
             his
             voyce
             or
             skill
             unto
             others
             ,
             which
             sing
             in
             consort
             with
             him
             ;
             and
             yet
             every
             one
             is
             partaker
             of
             the
             sweetness
             of
             anothers
             voyce
             as
             well
             as
             of
             his
             own
             .
             The
             concent
             or
             harmony
             is
             alike
             to
             all
             that
             have
             musical
             ears
             ;
             And
             a
             man
             ,
             even
             in
             this
             life
             ,
             is
             oftimes
             more
             delighted
             to
             hear
             another
             man
             then
             himself
             sing
             either
             alone
             or
             in
             consort
             :
             but
             most
             delight
             in
             a
             full
             Chorus
             
               A
               Choir
            
             or
             consort
             .
             After
             this
             manner
             ,
             the
             blessed
             Saints
             and
             Angels
             shall
             not
             impart
             any
             part
             of
             that
             
               Internal
               joy
            
             or
             happiness
             ,
             which
             ariseth
             from
             the
             
               Fruition
               or
               vision
               of
               the
               God
               of
               Love
               ,
            
             unto
             another
             ;
             nor
             shall
             he
             have
             any
             need
             of
             it
             ,
             as
             we
             say
             ,
             
               at
               the
               second
               hand
            
             :
             for
             every
             one
             shall
             have
             as
             much
             of
             it
             within
             himself
             as
             he
             is
             capable
             of
             .
          
           
             But
             of
             that
             
               external
               joy
            
             ,
             which
             results
             from
             their
             joynt
             consort
             in
             singing
             praise
             and
             glory
             unto
             God
             ,
             every
             one
             shall
             be
             partaker
             ,
             and
             the
             more
             they
             are
             ,
             the
             greater
             shall
             be
             every
             ones
             portion
             of
             this
             delight
             or
             joy
             .
             And
             thus
             much
             of
             
               life
               Eternal
            
             ,
             and
             of
             the
             blessedness
             which
             is
             contained
             in
             it
             ,
             or
             is
             the
             property
             of
             it
             :
             whether
             it
             be
             
               Blessedness
               Essential
               or
               Concomitant
            
             .
          
           
             5.
             
             Yet
             some
             there
             be
             ,
             which
             give
             a
             more
             particular
             Terrar
             ,
             or
             distinct
             Map
             
             of
             this
             heavenly
             life
             or
             Kingdom
             ,
             
               out
               of
               the
               fifth
               of
               Saint
               Matthews
               Gospel
               .
            
             And
             many
             
               Excellent
               Discants
            
             upon
             our
             Saviours
             words
             in
             that
             place
             ,
             you
             may
             find
             ,
             in
             Authors
             Ancient
             and
             Modern
             ,
             in
             all
             such
             as
             Comment
             upon
             
             the
             
               Eight
               Beatitudes
            
             (
             as
             they
             call
             them
             .
             )
             Yet
             whilst
             you
             read
             or
             hear
             them
             ,
             take
             this
             Memorandum
             with
             you
             ,
             
               That
               there
               are
               not
               eight
               several
               Beatitudes
               distinct
               one
               from
               another
               ,
               for
               all
               are
               contained
               in
               this
               one
               word
               ,
               to
               wit
               ,
               Eternal
               life
               ,
               which
               is
               but
               one
               and
               the
               same
            
             ;
             the
             joy
             or
             happiness
             ,
             which
             is
             the
             property
             of
             it
             ,
             is
             the
             same
             :
             it
             hath
             not
             eight
             several
             branches
             ,
             albeit
             our
             Saviour
             pronounce
             this
             blessedness
             eight
             several
             times
             .
          
           
             What
             then
             ?
             Are
             these
             ,
             but
             so
             many
             Tautologies
             or
             repetitions
             of
             one
             and
             the
             same
             thing
             ?
             God
             forbid
             we
             should
             so
             think
             or
             speak
             of
             him
             ,
             who
             spake
             as
             never
             man
             spake
             !
             Or
             is
             there
             a
             mystery
             in
             the
             Number
             of
             eight
             ?
             None
             questionless
             in
             the
             abstract
             number
             .
             
               All
               the
               mystery
            
             (
             if
             it
             be
             to
             be
             termed
             a
             mystery
             )
             
               is
               in
               the
               Reference
               of
               one
               and
               the
               same
               Blessednesse
               to
               eight
               several
               qualifications
               ,
               without
               which
               no
               man
               shall
               be
               partaker
               of
               the
               life
               to
               come
            
             ;
             and
             to
             
               eight
               sorts
               of
               men
            
             ,
             unto
             whom
             according
             to
             their
             several
             qualifications
             or
             conditions
             One
             and
             the
             same
             Blessednesse
             comes
             more
             welcome
             under
             one
             Style
             or
             Title
             ,
             then
             it
             would
             do
             under
             another
             ,
             especially
             whilest
             it
             is
             proferred
             ,
             not
             as
             present
             or
             
               In
               re
            
             ,
             but
             as
             future
             and
             
               In
               spe
            
             ,
             as
             a
             thing
             far
             off
             ,
             whilst
             it
             is
             yet
             under
             promise
             .
          
           
             6.
             
             The
             
               First
               Promise
            
             of
             this
             Blessedness
             ,
             is
             ,
             unto
             such
             as
             are
             
               poor
               in
               Spirit
            
             ;
             that
             is
             ,
             to
             men
             free
             from
             secular
             ambition
             ,
             to
             men
             of
             an
             humble
             mind
             .
             The
             
             greatest
             grievance
             ,
             which
             men
             thus
             qualified
             and
             affected
             ,
             in
             this
             life
             suffer
             ,
             is
             ,
             that
             they
             are
             in
             a
             manner
             trod
             upon
             by
             others
             ,
             and
             for
             the
             most
             part
             excluded
             from
             rule
             or
             Jurisdiction
             ;
             inferiors
             to
             all
             ,
             superiors
             to
             none
             .
             And
             if
             they
             be
             as
             
               poor
               in
               wealth
            
             ,
             as
             spirit
             ,
             there
             is
             a
             kind
             of
             necessity
             laid
             upon
             them
             for
             continuing
             such
             .
             For
             his
             Observation
             is
             not
             yet
             out
             of
             date
             .
             
               Pauper
               eris
               semper
               si
               pauper
               es
               Aemilianc
               ,
               Munera
               non
               dantur
               nunc
               ,
               nisi
               divitibus
               .
               If
               a
               man
               be
               once
               poor
               ,
               he
               shall
               be
               alwayes
               poor
               ;
               for
               no
               man
               grows
               rich
               by
               gifts
               ,
               but
               he
               that
               is
               able
               to
               give
               .
            
          
           
             Now
             to
             encourage
             such
             as
             already
             are
             
               poor
               in
               spirit
            
             to
             continue
             this
             Resolution
             ,
             and
             to
             arm
             their
             humilitie
             with
             constancy
             against
             all
             the
             secular
             inconveniences
             or
             grievances
             ,
             wherewith
             it
             is
             charged
             ;
             
               The
               Blessednesse
            
             of
             the
             life
             to
             come
             is
             promised
             to
             them
             under
             the
             name
             or
             Title
             of
             a
             
               Kingdom
               .
               Blessed
               are
               the
               poor
               in
               spirit
               ,
               for
               theirs
               is
               the
               Kingdom
               of
               Heaven
               ,
               Matth.
            
             5.
             3.
             that
             is
             ,
             they
             are
             neerer
             to
             life
             eternal
             ,
             to
             true
             happiness
             and
             glory
             ,
             then
             ambitious
             or
             aspiring
             minds
             ,
             which
             have
             not
             a
             desire
             only
             ,
             but
             oft-times
             means
             and
             opportunitie
             to
             attain
             to
             honor
             and
             dominion
             over
             others
             here
             on
             earth
             .
             This
             Affection
             of
             
               Poornesse
               in
               Spirit
            
             ,
             is
             the
             first
             degree
             and
             step
             to
             Blessednesse
             ;
             And
             with
             Reference
             to
             this
             ,
             scarcitie
             of
             means
             or
             external
             povertie
             is
             for
             some
             men
             more
             expedient
             then
             wealth
             ;
             For
             though
             many
             be
             humbled
             ,
             which
             are
             not
             humble
             ,
             yet
             few
             are
             humble
             which
             have
             not
             been
             first
             humbled
             by
             some
             cross
             
             or
             affliction
             .
          
           
             7.
             
             But
             many
             are
             poor
             in
             spirit
             ,
             which
             have
             no
             extraordinary
             occasion
             to
             spend
             their
             dayes
             in
             mourning
             .
             Unto
             such
             as
             truly
             mourn
             ,
             the
             very
             conceit
             
             or
             mention
             of
             pomp
             or
             jollity
             is
             ungrateful
             .
             To
             provoke
             them
             to
             mirth
             ,
             until
             
               nature
               have
               her
               Forth
            
             ,
             is
             unseasonable
             ,
             a
             kind
             of
             sin
             :
             To
             tell
             them
             of
             a
             Kingdom
             ,
             were
             all
             one
             as
             to
             mock
             them
             ;
             yet
             none
             there
             are
             ,
             who
             truly
             mourn
             ,
             which
             do
             not
             seriously
             desire
             Comfort
             ,
             though
             it
             be
             but
             in
             mourning
             with
             them
             .
             And
             for
             this
             reason
             it
             is
             ,
             that
             unto
             such
             as
             mourn
             ,
             our
             Saviour
             promises
             the
             
               blessednesse
               of
               the
               life
               to
               come
               ,
            
             not
             under
             the
             style
             or
             title
             of
             a
             Kingdom
             ,
             but
             under
             a
             title
             more
             grateful
             ,
             and
             that
             is
             ,
             Comfort
             .
             Ver.
             4.
             
             
               Blessed
               are
               they
               that
               mourn
               ,
               for
               they
               shall
               be
               comforted
            
             ;
             So
             they
             mourn
             not
             as
             those
             that
             have
             no
             hope
             ,
             so
             they
             murmur
             not
             ,
             nor
             repine
             at
             Gods
             providence
             .
             As
             for
             mourning
             it self
             ,
             it
             is
             a
             branch
             of
             evil
             ,
             a
             kind
             of
             punishment
             or
             chastisement
             ,
             
             no
             way
             pleasant
             for
             the
             present
             .
             Comfort
             in
             the
             Sacred
             Dialect
             ,
             includes
             abundance
             of
             good
             things
             ,
             as
             appears
             by
             Abrahams
             answer
             unto
             Dives
             ,
             Luke
             16.
             25.
             
             
               Son
               remember
               ,
               that
               thou
               in
               thy
               life
               time
               receivedst
               thy
               good
               things
               ,
               and
               likewise
            
             Lazarus
             
               evil
               things
               ,
               but
               now
               he
               is
               comforted
               ,
               and
               thou
               art
               tormented
               .
            
             The
             very
             joyes
             of
             heaven
             could
             not
             have
             been
             so
             sweet
             to
             Lazarus
             ,
             unless
             in
             this
             life
             he
             had
             wanted
             Comfort
             .
          
           
             8.
             
             Many
             again
             have
             just
             occasion
             to
             mourn
             ,
             and
             whilst
             these
             occasions
             last
             do
             not
             transgress
             in
             the
             manner
             of
             their
             mourning
             :
             they
             repine
             not
             at
             God
             ;
             
             are
             not
             malicious
             against
             the
             men
             ,
             which
             find
             them
             matter
             to
             mourn
             for
             :
             and
             yet
             for
             all
             this
             are
             not
             
               of
               so
               meek
               a
               spirit
            
             ,
             as
             every
             Good
             Christian
             ,
             when
             occasion
             or
             exigences
             of
             time
             require
             it
             ,
             should
             be
             .
          
           
             This
             Qualification
             includes
             somewhat
             more
             ,
             or
             somewhat
             besides
             
               Poornesse
               in
               spirit
            
             ,
             or
             humility
             ,
             or
             
               patience
               in
               mourning
               .
               Meeknesse
               is
               a
               moderation
               of
               anger
               in
               some
               special
               Cases
            
             ;
             such
             a
             Temper
             as
             our
             Saviour
             requires
             in
             his
             Followers
             ,
             when
             he
             commands
             them
             
               to
               turn
               the
               right
               cheek
               to
               him
               that
               smites
               them
               on
               the
               left
               ;
               and
               to
               be
               willing
               to
               redeem
               their
               peace
               with
               a
               troublesome
               neighbor
               ,
               that
               would
               take
               away
               the
               coat
               ,
               though
               it
               be
               with
               the
               losse
               of
               the
               cloak
               also
               .
            
             
             Now
             this
             kind
             of
             Temper
             exposeth
             men
             to
             many
             kinds
             of
             Inconveniences
             hard
             to
             be
             digested
             by
             flesh
             and
             blood
             .
             Many
             otherwise
             humble
             and
             ingenuous
             ,
             when
             they
             are
             toucht
             (
             as
             we
             say
             ,
             in
             their
             Coppp-hold
             ,
             or
             )
             in
             their
             inheritance
             ,
             will
             take
             courage
             and
             boldness
             ,
             sometimes
             more
             then
             were
             fitting
             ,
             though
             necessarie
             ,
             if
             they
             be
             resolved
             to
             defend
             their
             own
             ,
             without
             respect
             to
             the
             occasions
             or
             exigences
             of
             time
             .
             For
             ,
             
               facies
               hominis
               in
               causa
               propriatanquam
               facies
               Leonis
               .
            
             A
             mans
             face
             or
             presence
             in
             his
             own
             cause
             is
             as
             the
             face
             of
             a
             Lyon.
             And
             he
             that
             cannot
             take
             his
             own
             part
             in
             his
             own
             cause
             ,
             and
             set
             the
             
               best
               Foot
               forwards
            
             ,
             may
             easily
             be
             turned
             out
             of
             house
             and
             home
             .
             And
             yet
             there
             is
             no
             true
             Disciple
             of
             Christ
             ,
             but
             must
             expect
             to
             have
             his
             patience
             exercised
             in
             this
             kind
             ;
             to
             be
             injuriously
             vexed
             and
             molested
             by
             Others
             for
             that
             which
             is
             not
             Theirs
             .
          
           
             Now
             
               he
               that
               in
               this
               Case
               will
               not
               vex
               or
               molest
               others
               again
               ,
               nor
               himself
               ,
               he
               is
               truly
               meek
            
             ;
             and
             unto
             men
             thus
             qualified
             ,
             or
             to
             encourage
             all
             to
             be
             thus
             qualified
             ,
             the
             Blessednesse
             of
             the
             life
             to
             come
             is
             promised
             not
             under
             the
             
               Title
               of
               a
               Kingdom
            
             ,
             or
             of
             Comfort
             ,
             but
             under
             the
             Title
             most
             contrary
             to
             the
             course
             and
             custom
             of
             this
             world
             ,
             wherein
             
               Meeknesse
               is
               commonly
               Accursed
            
             with
             loss
             of
             their
             own
             possession
             ;
             But
             ,
             Blessed
             ,
             saith
             our
             Saviour
             ,
             
               are
               the
               meek
               ,
               for
               they
               shall
               inherit
               or
               possesse
               the
               earth
            
             ;
             or
             
               the
               Land
               :
               even
               that
               good
               Land
               ,
            
             where
             there
             is
             no
             Ejection
             ,
             no
             dis-inheriting
             of
             such
             as
             are
             possessed
             of
             it
             ,
             and
             therefore
             are
             the
             meek
             blessed
             ,
             because
             Meeknesse
             or
             quietnesse
             is
             the
             Way
             or
             Title
             to
             get
             Possession
             thereof
             .
          
           
             9.
             
             But
             the
             
               poor
               in
               spirit
            
             may
             have
             more
             honor
             then
             they
             can
             desire
             ;
             so
             may
             
               such
               as
               mourn
            
             have
             as
             much
             Comfort
             ;
             and
             the
             meek
             as
             large
             and
             durable
             
             an
             Inheritance
             ,
             as
             their
             hearts
             could
             wish
             :
             But
             if
             this
             were
             all
             ,
             they
             could
             not
             be
             satisfied
             .
             Every
             one
             of
             these
             have
             in
             this
             life
             
               their
               several
               Thirsts
               or
               Longings
            
             ;
             As
             he
             that
             mourns
             thirsts
             after
             Comfort
             ;
             the
             
               poor
               in
               spirit
            
             and
             the
             
               meek
               hunger
            
             and
             thirst
             after
             their
             Contentment
             in
             some
             kind
             or
             other
             ;
             But
             without
             all
             hope
             of
             satisfaction
             ,
             unlesse
             they
             hunger
             and
             thirst
             after
             somewhat
             else
             besides
             these
             particular
             contentments
             .
             Man
             in
             his
             first
             estate
             was
             created
             righteous
             ;
             and
             unlesse
             there
             be
             a
             longing
             after
             that
             Righteousnesse
             ,
             which
             our
             first
             Parents
             lost
             ,
             whatsoever
             we
             gain
             or
             get
             besides
             cannot
             satisfie
             our
             desire
             either
             
               In
               Re
            
             or
             
               In
               Spe.
            
             Hence
             saith
             our
             Savior
             in
             the
             Fourth
             place
             ,
             
               Blessed
               are
               they
               that
               hunger
               and
               thirst
               after
               righteousnesse
               ,
               for
               they
               shall
               be
               satisfied
               .
            
             There
             is
             a
             thirst
             after
             honor
             ,
             preferment
             and
             ease
             ;
             and
             there
             is
             
               Auri
               sacra
            
             
             fames
             ,
             an
             unquenchable
             hunger
             after
             gold
             and
             Pelf
             ;
             but
             this
             cannot
             be
             satisfied
             ;
             all
             these
             are
             tortures
             to
             the
             soul
             wherein
             they
             harbour
             .
             For
             though
             honour
             be
             Gods
             :
             though
             
               gold
               and
               silver
            
             ,
             as
             the
             Prophet
             speaks
             ,
             
               be
               his
            
             ;
             yet
             
               he
               is
               not
               these
            
             ,
             these
             are
             not
             the
             same
             that
             
               He
               is
            
             :
             but
             (
             as
             we
             said
             lately
             )
             
               God
               is
               righteousness
               ,
               He
               is
               Peace
               ,
               He
               is
               Love
               ,
               He
               is
               mercy
               ,
            
             and
             therefore
             whosoever
             delights
             in
             these
             ,
             he
             truely
             delights
             in
             the
             Lord
             ,
             and
             shall
             assuredly
             have
             
               his
               hearts
               desire
            
             ;
             he
             only
             shall
             be
             satisfied
             .
          
           
             10.
             
             But
             ,
             
               no
               man
               in
               this
               life
               doth
               ,
               or
               can
               delight
               in
               these
               works
               as
               he
               ought
               :
            
             
             the
             most
             righteous
             man
             that
             ever
             lived
             on
             earth
             ,
             if
             God
             should
             enter
             into
             Judgement
             with
             him
             ,
             could
             not
             be
             absolved
             from
             the
             sentence
             of
             the
             Law
             ;
             and
             so
             long
             as
             he
             stands
             unabsolved
             ,
             or
             uncertain
             of
             his
             Absolution
             ,
             he
             cannot
             be
             satisfied
             ,
             he
             cannot
             have
             his
             hearts
             desire
             ,
             he
             alwayes
             stands
             in
             need
             of
             mercy
             .
             And
             mercy
             he
             shall
             have
             that
             is
             merciful
             .
             For
             it
             is
             Remarkable
             ,
             that
             this
             qualification
             of
             mercifulness
             ,
             is
             the
             
               only
               qualification
            
             or
             condition
             ,
             which
             is
             
               rewarded
               in
               kind
            
             :
             in
             this
             we
             most
             perfectly
             resemble
             the
             goodness
             of
             God.
             
          
           
             Hence
             saith
             our
             
               Saviour
               ;
               Blessed
               are
               the
               merciful
               .
            
             But
             why
             are
             they
             blessed
             ?
             Not
             because
             they
             shall
             receive
             
               a
               Kingdom
            
             ,
             not
             because
             they
             shall
             possesse
             
               the
               Land
            
             ,
             not
             because
             
               they
               shall
               be
               satisfied
               ,
               but
               because
               they
               shall
               obtain
               mercy
               .
            
             Without
             the
             exceeding
             mercy
             of
             God
             no
             man
             can
             enter
             into
             the
             Kingdom
             of
             Heaven
             ;
             neither
             into
             the
             Kingdom
             
               of
               Grace
            
             in
             this
             life
             ,
             nor
             into
             the
             Kingdom
             of
             Glory
             in
             the
             life
             to
             come
             ;
             and
             he
             that
             means
             to
             enter
             in
             at
             the
             
               Gate
               of
               mercy
            
             ,
             must
             bring
             his
             Ticket
             ,
             or
             rather
             his
             *
             
               Counter-part
               indented
            
             with
             him
             ;
             
               he
               must
               be
               merciful
               as
               his
               heavenly
               Father
               is
               mercifull
            
             ;
             
             otherwise
             he
             shall
             be
             excluded
             .
          
           
             Righteousness
             towards
             God
             ,
             if
             it
             were
             possible
             to
             be
             severed
             from
             mercy
             towards
             man
             ,
             could
             not
             suffice
             .
          
           
             11.
             
             But
             that
             ,
             which
             comes
             nearest
             to
             true
             blesledness
             it self
             ,
             is
             
               Puritie
               of
            
             
             heart
             .
             This
             contains
             the
             Root
             ,
             whereof
             Holiness
             is
             the
             
               fruit
               ;
               that
               Holiness
            
             ,
             whose
             End
             is
             
               Everlasting
               life
            
             .
             Now
             he
             that
             desires
             to
             keep
             
               this
               puritie
               of
               heart
            
             ,
             must
             deprive
             his
             eyes
             of
             many
             pleasant
             sights
             ,
             and
             his
             ears
             of
             many
             delightful
             sounds
             ,
             and
             every
             sense
             of
             those
             particular
             contentments
             ,
             wherein
             
               the
               world
            
             most
             delighteth
             .
             But
             in
             lieu
             of
             this
             loss
             ,
             he
             hath
             
               A
               blessing
            
             promised
             ,
             not
             only
             of
             this
             life
             ,
             but
             of
             the
             life
             to
             come
             .
             In
             the
             life
             to
             come
             
               he
               shall
               see
               God
            
             as
             he
             is
             ,
             face
             to
             face
             ;
             and
             in
             this
             life
             he
             shall
             see
             him
             as
             through
             a
             glass
             ;
             and
             so
             he
             shall
             see
             him
             in
             his
             Word
             and
             in
             his
             Attributes
             :
             And
             the
             best
             knowledge
             that
             in
             this
             life
             can
             be
             had
             ,
             The
             knowledge
             of
             God
             and
             of
             his
             Attributes
             ,
             without
             transforming
             the
             
               Divine
               nature
            
             into
             the
             similitude
             of
             our
             corrupt
             affections
             :
             is
             ,
             To
             see
             his
             righteousnes
             and
             Justice
             without
             derogation
             from
             his
             Mercy
             or
             Goodness
             ;
             or
             ,
             to
             see
             him
             to
             be
             goodness
             it self
             ,
             and
             mercy
             it self
             ,
             without
             any
             diminution
             of
             his
             Justice
             :
             To
             see
             
               his
               gracious
               and
               peculiar
               favour
               towards
               some
               ,
               without
               suspition
               or
               imagination
               of
               rigour
               or
               crueltie
               towards
               others
            
             ;
             To
             know
             him
             to
             be
             
               love
               it self
               ,
               without
               admixture
               of
               hatred
               towards
               any
               thing
               that
               he
               hath
               made
               .
            
          
           
             12.
             
             It
             is
             this
             sight
             of
             God
             ,
             or
             this
             apprehension
             of
             this
             uniformity
             be-between
             his
             Attributes
             ,
             which
             must
             transform
             us
             into
             such
             a
             similitude
             of
             
             his
             divine
             nature
             ,
             as
             in
             this
             life
             can
             be
             had
             ;
             that
             is
             ,
             such
             as
             may
             make
             us
             
               the
               children
               of
               peace
            
             .
             This
             is
             the
             immediat
             fruit
             
               of
               purity
               of
               heart
            
             ;
             And
             unto
             men
             thus
             disposed
             
               to
               preserve
               peace
            
             as
             for
             their
             own
             particulars
             ,
             and
             to
             make
             peace
             between
             such
             as
             are
             at
             variance
             ;
             the
             blessedness
             of
             the
             life
             to
             come
             could
             not
             be
             promised
             under
             a
             more
             grateful
             Title
             ,
             then
             under
             the
             
               style
               or
               Title
               of
               being
               called
               the
               sons
               of
               God.
            
             And
             under
             this
             style
             it
             is
             promised
             ,
             
             ver
             .
             9.
             
             
               Blessed
               are
               the
               peace-makers
               ,
               for
               they
               shall
               be
               called
               the
               sons
               of
               God.
               
            
          
           
             13.
             
             Yet
             
               all
               these
               qualifications
            
             were
             not
             sufficient
             ,
             unless
             they
             be
             accompanied
             
             with
             a
             firm
             and
             constant
             resolution
             
               to
               suffer
               persecution
            
             ;
             all
             the
             persecution
             that
             flesh
             and
             blood
             can
             in
             this
             life
             devise
             against
             them
             ,
             rather
             then
             they
             should
             forego
             their
             humilty
             ,
             their
             mourning
             ,
             their
             meekness
             ,
             their
             
               love
               of
               righteousness
            
             ,
             their
             mercifulness
             ,
             and
             
               puritie
               of
               heart
            
             towards
             God.
             There
             must
             be
             a
             greater
             love
             of
             all
             these
             qualifications
             here
             mentioned
             ,
             then
             of
             our selves
             ,
             otherwise
             we
             shall
             be
             uncapable
             of
             the
             least
             portion
             of
             the
             Blessedness
             here
             so
             often
             promised
             .
             This
             
               patience
               in
               suffering
               ,
               or
               constant
               resolution
               to
               endure
               persecution
               ,
               is
               the
               very
               girdle
               or
               tie
               of
               all
               other
               Christian
               vertues
            
             ;
             and
             for
             this
             reason
             it
             is
             twice
             repeated
             ,
             
               Blessed
               are
               they
               that
               suffer
               persecution
               ,
               for
               righteousness
               sake
               ,
               ver
               .
            
             10.
             
             And
             again
             ,
             ver
             .
             11.
             
             
               Blessed
               are
               you
               ,
               when
               men
               shall
               revile
               you
               ,
               &c.
               
            
          
           
             14.
             
             Many
             may
             be
             forward
             to
             
               suffer
               persecution
               ,
               yea
               to
               affect
               it
            
             ;
             but
             as
             he
             said
             ,
             
               Res
               ingeniosa
               est
               esse
               Christianum
            
             ,
             It
             is
             a
             matter
             of
             extraordinary
             wit
             ,
             to
             be
             a
             true
             Christian
             ;
             unto
             true
             Martyrdom
             there
             is
             required
             not
             only
             
               sobrietie
               of
               spirit
            
             ,
             but
             of
             Iudgement
             ;
             for
             none
             can
             be
             a
             Martyr
             ,
             but
             he
             that
             suffers
             for
             Righteousness
             sake
             ,
             or
             for
             
               Christs
               sake
            
             ,
             who
             is
             such
             a
             fountain
             of
             righteousness
             ,
             as
             the
             sun
             is
             of
             light
             .
             Now
             to
             discern
             true
             righteousness
             from
             pretended
             ,
             or
             to
             sever
             
               Christs
               Cause
            
             from
             our
             own
             particular
             Interest
             or
             engagements
             ,
             is
             a
             point
             of
             extraordinary
             skill
             .
             Whereas
             it
             is
             an
             easie
             matter
             to
             pawn
             our
             fame
             or
             credit
             ,
             our
             very
             lives
             in
             maintenance
             of
             that
             ,
             which
             we
             have
             boldly
             avouched
             to
             be
             true
             and
             just
             .
             None
             were
             more
             forward
             to
             sacrifice
             themselves
             for
             their
             Religion
             ,
             then
             were
             the
             Jews
             ,
             which
             yet
             blasphemed
             the
             name
             of
             Christ
             ,
             and
             the
             wayes
             of
             truth
             ;
             after
             they
             had
             crucified
             the
             Lord
             of
             truth
             and
             of
             glory
             ;
             none
             more
             forward
             then
             they
             to
             raise
             up
             persecution
             against
             the
             Apostles
             and
             disciples
             in
             every
             City
             ;
             and
             albeit
             many
             of
             them
             were
             put
             to
             cruell
             and
             ignominious
             deaths
             for
             their
             stiff
             adherence
             to
             Moses
             Law
             ,
             as
             they
             imagined
             ;
             yet
             Martyrs
             they
             were
             not
             ,
             because
             they
             died
             not
             for
             Moses
             sake
             ,
             nor
             for
             his
             sake
             for
             whom
             Moses
             wrote
             ;
             but
             for
             maintenance
             of
             their
             own
             perverse
             opinions
             and
             affections
             :
             For
             though
             they
             abhorred
             the
             Idols
             of
             the
             heathen
             ,
             yet
             they
             committed
             more
             abominable
             sacriledge
             ,
             then
             the
             Heathens
             did
             ;
             for
             of
             all
             kinds
             of
             Idolatry
             or
             Sacrilegious
             worship
             the
             most
             untoward
             and
             least
             to
             be
             pittied
             ,
             is
             ,
             when
             men
             are
             prone
             to
             sacrifice
             themselves
             to
             their
             own
             pride
             or
             head-strong
             ignorance
             .
          
           
             15.
             
             The
             truth
             is
             ,
             that
             no
             man
             can
             
               suffer
               persecution
               for
               righteousness
               sake
            
             ,
             but
             he
             that
             is
             a
             follower
             of
             righteousness
             ,
             and
             a
             son
             of
             peace
             .
             No
             man
             can
             suffer
             persecution
             for
             Christs
             and
             the
             Gospels
             sake
             ,
             but
             he
             that
             hath
             learned
             of
             Christ
             to
             be
             humble
             ,
             and
             meek
             .
             And
             for
             this
             reason
             ,
             haply
             it
             is
             ,
             that
             unto
             such
             as
             suffer
             persecution
             ,
             whether
             in
             their
             body
             ,
             or
             good
             name
             (
             so
             they
             suffer
             it
             for
             Christs
             name
             )
             the
             blessedness
             of
             the
             life
             to
             come
             is
             promised
             .
             First
             ,
             
               under
               the
               same
               Style
               or
               Title
               ,
               that
               it
               was
               unto
               the
               poor
               in
               spirit
            
             ;
             He
             had
             said
             of
             these
             ver
             .
             3.
             
             That
             theirs
             
               is
               the
               Kingdom
               of
               heaven
            
             ;
             and
             of
             those
             ver
             .
             10.
             
             
               Blessed
               are
               they
               that
               are
               persecuted
               for
               righteousness
               sake
               ,
               for
               theirs
               is
               the
               kingdom
               of
               heaven
               .
            
          
           
             As
             also
             secondly
             ,
             under
             the
             
               same
               Title
            
             that
             it
             is
             promised
             to
             
               the
               meek
            
             ,
             of
             whom
             he
             had
             said
             ,
             ver
             .
             5.
             
             
               Blessed
               are
               the
               meek
               ,
               for
               they
               shall
               inherit
               the
               earth
               .
            
             And
             unto
             such
             as
             are
             reviled
             and
             persecuted
             falsely
             for
             his
             sake
             he
             addeth
             ,
             verse
             12.
             
             
               Rejoyce
               and
               be
               exceeding
               glad
               ,
               for
               great
               is
               your
               reward
               in
               heaven
               .
            
          
           
           
             16.
             
             And
             thus
             hath
             our
             Saviour
             taught
             us
             the
             
               Use
               and
               application
            
             of
             all
             that
             hath
             been
             delivered
             
               concerning
               Eternal
               Life
            
             ;
             And
             the
             Use
             or
             application
             of
             it
             is
             as
             General
             and
             large
             ,
             as
             are
             the
             commandments
             of
             God.
             There
             is
             no
             duty
             enjoyned
             ,
             whereunto
             the
             hope
             or
             belief
             of
             this
             
               Eternal
               Reward
            
             
             doth
             not
             enable
             and
             bind
             us
             .
             
               This
               was
               the
               first
               Lesson
            
             our
             
               Saviour
               taught
               after
               he
               entred
               upon
               his
               Propheticall
               function
               ;
               and
               it
               is
               the
               last
               Article
               in
               our
               Creed
               .
            
             It
             is
             as
             Christ
             himself
             is
             ,
             
               Imus
               ,
               angularis
               lapis
               ,
               et
               suminus
               :
            
             It
             is
             both
             the
             foundation
             stone
             ,
             and
             that
             which
             bindeth
             all
             the
             building
             ,
             nor
             
             need
             we
             be
             afraid
             to
             do
             well
             
               Intuitu
               mercedis
            
             ;
             with
             respect
             to
             recompence
             or
             reward
             ;
             seeing
             
               Christ
               himself
            
             ,
             when
             he
             first
             begun
             to
             Preach
             the
             glad
             
             
               tydings
               of
               the
               Gospel
            
             ,
             did
             make
             no
             promise
             of
             reward
             save
             only
             to
             such
             as
             
               continue
               in
               weldoing
            
             ,
             or
             
               suffer
               evil
            
             with
             patience
             .
             And
             his
             Apostle
             Saint
             Paul
             ,
             exhorting
             us
             to
             cheerfulness
             in
             weldoing
             ,
             and
             patience
             in
             suffering
             ,
             proposeth
             the
             like
             hope
             of
             reward
             ;
             making
             
               Christ
               Iesus
            
             himself
             a
             patern
             for
             us
             to
             follow
             .
          
           
             
               Wherefore
               seeing
               we
               are
               also
               compassed
               about
               with
               so
               great
               a
               cloud
               of
               witnesses
               ,
               let
               us
               lay
               aside
               every
               weight
               ,
               and
               the
               sin
               ,
               which
               doth
               so
               easily
               beset
               us
               ,
               and
               let
               us
               run
               with
               patience
               the
               race
               that
               is
               set
               before
               us
               .
               Looking
               unto
               Jesus
               the
               Author
               and
               finisher
               of
               our
               faith
               ,
               who
               ,
               for
               the
               joy
               that
               was
               set
               before
               him
               ,
               endured
               the
               Crosse
               ,
               despising
               the
               shame
               ,
               and
               is
               set
               down
               at
               the
               right
               hand
               of
               the
               Throne
               of
               God.
               Heb.
            
             12.
             1
             ,
             2.
             
          
           
             Nor
             is
             it
             possible
             for
             flesh
             and
             blood
             to
             resist
             either
             
               their
               proper
               Enticements
            
             ,
             or
             the
             temptations
             of
             Satan
             ;
             much
             lesse
             to
             vanquish
             this
             tempter
             ,
             by
             any
             other
             means
             ,
             then
             by
             serious
             meditation
             upon
             the
             
               several
               Rewards
            
             proposed
             
               unto
               such
               as
               shall
               overcome
            
             ;
             and
             of
             the
             several
             punishments
             ,
             which
             are
             threatned
             and
             shall
             be
             awarded
             unto
             all
             such
             
               as
               forsake
               the
               field
            
             ,
             and
             neglect
             the
             service
             of
             God.
             And
             though
             it
             be
             true
             ,
             that
             we
             must
             obtain
             this
             
               victorie
               by
               the
               spirit
               of
               God
               ,
            
             yet
             one
             special
             means
             ,
             by
             which
             the
             spirit
             of
             God
             obtaines
             this
             victory
             for
             us
             ,
             is
             by
             representing
             and
             imprinting
             such
             punishments
             ,
             or
             plagues
             as
             are
             dreadful
             and
             fearful
             even
             to
             flesh
             and
             blood
             :
             so
             that
             the
             flesh
             must
             be
             affrighted
             and
             deterred
             from
             ,
             or
             forth
             of
             the
             wayes
             of
             sin
             ,
             
               by
               the
            
             
             
               wages
               of
               sin
            
             ;
             And
             the
             spirit
             of
             God
             ,
             which
             is
             in
             man
             ,
             must
             be
             daily
             animated
             and
             encouraged
             by
             the
             hope
             of
             heavenly
             joyes
             ,
             whose
             very
             nature
             and
             qualitie
             is
             spiritual
             .
             
               The
               flesh
               or
               sensitive
               part
               cannot
               truly
               apprehend
               the
               joyes
               of
               the
               spirit
               ;
               nor
               is
               the
               spirit
               so
               capable
               or
               so
               apprehensive
               of
               deadly
               punishment
               or
               pain
               ,
               as
               the
               sensitive
               or
               animal
               part
               is
               .
            
          
           
             17.
             
             To
             branch
             this
             Use
             or
             Application
             ,
             which
             our
             Saviour
             makes
             of
             this
             point
             ,
             into
             his
             
               proper
               particulars
            
             .
             Though
             it
             be
             true
             ,
             that
             all
             of
             us
             are
             the
             seed
             of
             rebellious
             parents
             ,
             and
             have
             gone
             astray
             from
             the
             womb
             ,
             as
             well
             by
             sins
             of
             omission
             ,
             as
             of
             commission
             :
             yet
             that
             which
             the
             heathen
             Philosopher
             long
             since
             observed
             ,
             if
             it
             be
             candidly
             interpreted
             ,
             and
             with
             such
             charity
             as
             becometh
             Christians
             ,
             is
             likewise
             true
             ,
             
               Nemo
               sponte
               malus
            
             :
             No
             man
             in
             his
             first
             ayme
             and
             intentions
             desires
             to
             be
             disobedient
             ,
             seditious
             or
             factious
             ,
             to
             
             be
             an
             Adulterer
             ,
             or
             murtherer
             ,
             a
             fornicator
             ,
             a
             thief
             or
             perjur'd
             man
             ,
             or
             to
             look
             upon
             his
             neighbours
             conveniences
             with
             an
             envious
             or
             malicious
             eye
             .
          
           
             
               The
               means
            
             ,
             by
             which
             Satan
             tempts
             us
             ,
             or
             by
             which
             our
             natural
             affections
             
             sway
             us
             to
             do
             these
             things
             in
             particular
             ,
             as
             to
             be
             disobedient
             ,
             seditious
             ,
             factious
             ,
             or
             servants
             to
             other
             lewdness
             ,
             are
             generally
             
               Two
               :
               Per
               blanda
               ,
               aut
               per
               aspera
            
             ;
             by
             proposing
             some
             things
             unto
             us
             ,
             which
             respectively
             either
             promise
             some
             contentment
             to
             our
             senses
             ;
             or
             threaten
             some
             loss
             ,
             some
             pain
             ,
             or
             vexation
             .
             This
             visible
             world
             ,
             and
             the
             things
             which
             we
             see
             or
             know
             by
             
             sensible
             experiment
             ,
             are
             
               as
               Satans
               Chess-board
            
             ;
             which
             way
             soever
             we
             look
             or
             turn
             our
             thoughts
             ,
             he
             hath
             somewhat
             or
             other
             still
             ready
             at
             hand
             ,
             to
             give
             our
             weak
             and
             untrained
             desires
             the
             Check
             ;
             and
             to
             hazard
             the
             losing
             of
             our
             souls
             and
             bodies
             .
          
           
             But
             Faith
             (
             as
             the
             Apostle
             speakes
             )
             
               is
               the
               evidence
               of
               things
               not
               seen
            
             ;
             And
             
               the
               things
               that
               are
               not
               seen
            
             (
             as
             the
             Apostle
             saith
             )
             
               are
               eternal
            
             ;
             and
             these
             are
             for
             number
             so
             many
             ,
             and
             for
             worth
             so
             great
             ,
             that
             if
             we
             be
             as
             vigilant
             and
             careful
             to
             play
             our
             own
             game
             ,
             as
             he
             is
             to
             play
             his
             ;
             for
             every
             Check
             ,
             which
             he
             can
             give
             us
             ,
             we
             may
             give
             him
             the
             Check-mate
             .
             And
             this
             advantage
             we
             have
             of
             him
             ,
             that
             whereas
             he
             usually
             tempts
             us
             but
             
               one
               way
            
             at
             one
             and
             the
             same
             time
             ;
             that
             is
             ,
             either
             by
             hopes
             of
             some
             sensual
             contentment
             ,
             or
             by
             fear
             of
             some
             temporal
             vexation
             ,
             loss
             ,
             or
             pain
             ;
             we
             may
             at
             the
             same
             time
             resist
             his
             temptations
             
               Two
               wayes
            
             :
             both
             by
             proposal
             of
             some
             
               spiritual
               good
               or
               reward
            
             ,
             
             much
             greater
             then
             the
             particular
             sensible
             contentment
             ,
             and
             by
             representation
             of
             some
             
               spiritual
               loss
            
             or
             fear
             ,
             much
             more
             dangerous
             ,
             then
             any
             evil
             ,
             wherewith
             he
             can
             threaten
             or
             deter
             us
             from
             performance
             of
             our
             duty
             .
          
           
             19.
             
             If
             he
             tempt
             us
             to
             excesse
             in
             meat
             and
             drink
             ,
             which
             is
             commonly
             the
             root
             ,
             whence
             other
             branches
             of
             Luxury
             or
             sensuality
             spring
             ;
             we
             may
             counterpoize
             this
             temptation
             ;
             First
             ,
             with
             that
             hanger
             and
             thirst
             ,
             and
             other
             torments
             incident
             to
             this
             appetite
             of
             sense
             ,
             in
             the
             life
             to
             come
             ;
             And
             in
             the
             
               second
               place
            
             ,
             by
             our
             hopes
             of
             our
             celestial
             food
             ,
             or
             full
             satisfaction
             of
             our
             hunger
             and
             thirst
             ,
             so
             we
             will
             but
             
               hunger
               and
               thirst
               after
               righteousness
            
             .
             And
             so
             again
             if
             he
             tempt
             us
             to
             other
             unclean
             pleasures
             of
             the
             flesh
             ;
             we
             may
             give
             our
             inclinations
             the
             check
             ,
             by
             proposing
             unto
             them
             our
             
               assured
               hope
            
             of
             enjoying
             the
             society
             of
             immaculate
             Angels
             ,
             and
             of
             our
             espousall
             to
             
               the
               immaculate
               Lamb
               Christ
               Jesus
            
             in
             this
             life
             ,
             and
             of
             enjoying
             his
             presence
             in
             the
             life
             to
             come
             .
             And
             again
             we
             may
             controule
             our
             natural
             inclination
             to
             this
             branch
             of
             lewdness
             ,
             by
             serious
             meditation
             on
             that
             
               Divine
               Oracle
               ;
               Adulterers
               and
               Whoremongers
               God
               will
               Judge
            
             ;
             and
             judging
             condemn
             them
             to
             everlasting
             fire
             prepared
             for
             the
             Devil
             and
             his
             Angels
             .
          
           
             20.
             
             If
             Satan
             shall
             tempt
             us
             to
             an
             immoderate
             desire
             of
             riches
             ,
             the
             counterpoize
             to
             this
             temptation
             is
             likewise
             
               two-fold
               :
               First
            
             ,
             There
             is
             a
             promise
             of
             treasure
             in
             Heaven
             ,
             to
             such
             as
             seek
             after
             it
             more
             then
             earthly
             treasure
             ;
             and
             this
             is
             a
             treasure
             not
             chargeable
             with
             the
             like
             carking
             care
             in
             getting
             it
             ,
             nor
             subject
             to
             the
             like
             inconveniences
             after
             it
             be
             gotten
             :
             for
             ,
             there
             ,
             
               neither
               rust
               nor
               moth
               doth
               corrupt
               ,
               nor
               do
               theeves
               break
               through
               and
               steal
               .
            
             Besides
             ,
             the
             heaps
             of
             riches
             even
             in
             this
             life
             are
             fruitless
             ;
             for
             as
             our
             Saviour
             saith
             in
             another
             place
             ,
             though
             a
             man
             have
             riches
             in
             great
             abundance
             ,
             yet
             
               his
               life
               doth
               not
               consist
               in
               them
               .
            
             Ten
             thousand
             talents
             cannot
             adde
             one
             minute
             to
             the
             length
             of
             his
             dayes
             ;
             whereas
             the
             heavenly
             treasures
             are
             the
             crown
             of
             life
             .
             Or
             if
             the
             hope
             of
             these
             heavenly
             treasures
             cannot
             oversway
             mens
             thirst
             or
             longing
             after
             earthly
             treasures
             ;
             you
             may
             joyn
             to
             this
             ,
             the
             weight
             of
             Saint
             
               James
               his
               Wo
            
             against
             this
             sin
             ;
             Chap.
             5.
             1
             ,
             2
             ,
             3.
             
             
               Go
               to
               now
               ye
               rich
               men
               !
               weep
               and
               howl
               for
               your
               miseries
               ,
               that
               shall
               come
               upon
               you
               :
               your
               riches
               are
               corrupted
               ;
               and
               your
               garments
               moth-eaten
               ;
               your
               gold
               and
               silver
               is
               cankred
               ;
               and
               the
               rust
               of
               them
               shall
               be
               a
               witness
               against
               you
               .
            
          
           
             But
             if
             this
             were
             all
             ,
             a
             rich
             worldling
             would
             reply
             ,
             that
             he
             would
             keep
             his
             gold
             and
             silver
             from
             rust
             .
             This
             he
             may
             do
             perhaps
             ,
             whilst
             he
             is
             alive
             ,
             but
             more
             then
             he
             can
             undertake
             after
             it
             once
             come
             unto
             
               Plutus
               his
               custody
            
             ;
             Therefore
             Saint
             James
             ,
             adds
             ,
             
               the
               rust
               of
               it
               shall
               eat
               your
               flesh
               as
               fire
               :
            
             or
             ,
             if
             this
             be
             but
             a
             Metaphor
             ,
             he
             speakes
             no
             Parables
             ,
             but
             plainly
             ,
             in
             the
             words
             following
             :
             
               ye
               have
               heaped
               treasure
               together
               for
               the
               last
               dayes
               .
               Behold
               the
               hire
               of
               the
            
             
             
               labourers
               ,
               which
               have
               reaped
               down
               your
               fields
               ,
               which
               is
               of
               you
               kept
               back
               by
               fraud
               ,
               cryeth
               ,
               and
               the
               cries
               of
               them
               ,
               which
               have
               reaped
               ,
               are
               entred
               into
               the
               ears
               of
               the
               Lord
               of
               Sabaoth
               .
            
          
           
             21.
             
             Again
             ,
             if
             Satan
             tempt
             us
             to
             do
             those
             things
             ,
             which
             we
             ought
             not
             to
             do
             ,
             
               for
               the
               favour
            
             ;
             Or
             to
             leave
             those
             things
             undone
             which
             we
             ought
             to
             do
             ,
             
               for
               the
               fear
            
             of
             great
             ones
             ;
             
               the
               sacred
               Armorie
            
             affords
             us
             weapons
             sufficient
             to
             repell
             
               Both
               temptations
            
             .
             The
             First
             is
             that
             pithy
             sentence
             of
             Saint
             
               Paul
               :
               ye
               are
               bought
               with
               a
               price
               ,
               be
               not
               ye
               the
               servants
               of
               men
               .
            
             The
             Second
             is
             that
             of
             our
             Saviour
             ,
             
               Fear
               not
               them
               ,
               who
               after
               they
               have
               killed
               the
               body
               ,
               can
               do
               no
               more
               :
               but
               I
               will
               tell
               you
               whom
               ye
               shall
               fear
               ,
               one
               that
               can
               destroy
               both
               body
               and
               soul
               in
               hell
               fire
               ,
               yea
               I
               say
               unto
               you
               ,
               fear
               him
               .
            
             Briefly
             ,
             in
             all
             assaults
             ,
             Satan
             hath
             only
             
               Weapons
               Offensive
            
             ,
             as
             fiery
             darts
             ;
             he
             hath
             none
             Defensive
             :
             But
             
             if
             the
             word
             of
             God
             ,
             as
             our
             Apostle
             speakes
             ,
             dwell
             plentifully
             in
             us
             ,
             we
             have
             both
             the
             shield
             and
             buckler
             to
             repell
             his
             darts
             ,
             and
             the
             sword
             of
             the
             spirit
             to
             chase
             him
             away
             :
             but
             this
             word
             must
             plentifully
             dwell
             in
             us
             ;
             we
             must
             entertain
             it
             in
             our
             hearts
             and
             consciences
             ,
             not
             only
             in
             our
             lips
             and
             tongues
             ;
             nor
             let
             it
             run
             out
             of
             our
             mouthes
             faster
             then
             it
             comes
             into
             our
             ears
             .
          
        
         
           
             CHAP.
             XXIII
             .
          
           
             
               ROMANS
               6.
               23.
               
            
             
               For
               the
               wages
               of
               sin
               is
               death
               :
               but
               the
               Gift
               of
               God
               is
               Eternal
               life
               through
               Jesus
               Christ
               our
               Lord.
               
            
          
           
             
               The
               Philosophers
               
                 Precept
                 ,
                 [
                 Sustine
                 &
                 Abstine
                 ]
                 though
                 good
                 in
                 its
                 kinde
                 ,
                 and
                 in
                 some
                 degree
                 useful
                 ,
                 yet
                 insufficient
                 .
                 True
                 belief
                 of
              
               The
               Article
               of
               the
               everlasting
               life
               and
               death
               ,
               
                 is
                 able
                 to
                 effect
                 both
                 abstinence
                 from
                 evil-doing
                 ,
                 and
                 sufferance
                 of
                 evil
                 for
                 well-doing
                 .
                 The
                 sad
                 effects
                 of
                 the
              
               Misbelief
               or
               Unbelief
               
                 of
                 this
              
               Article
               
                 of
                 life
                 and
                 death
                 eternal
                 .
                 The
                 true
                 belief
                 of
              
               it
               includes
               A
               Tast
               
                 of
                 both
                 .
                 Direction
                 how
                 to
                 take
              
               A
               Tast
               
                 of
                 death
                 eternal
                 ,
                 without
                 danger
                 .
                 Turkish
                 Principles
                 produce
                 effects
                 to
                 the
                 shame
                 of
                 Christians
                 .
                 Though
                 Hell
                 fire
                 be
                 material
                 ,
                 it
                 may
                 pain
                 the
                 soul
                 .
                 The
                 story
                 of
              
               Biblis
               .
               The
               Body
               
                 of
                 the
              
               second
               death
               
                 fully
                 adequate
                 to
                 the
              
               Body
               of
               sin
               .
               Parisiensis
               
                 his
                 Story
                 .
                 A
                 general
                 and
              
               useful
               Rule
               .
            
          
           
             1.
             
             THe
             heathen
             Philosopher
             ,
             which
             knew
             no
             temper
             besides
             himself
             ,
             no
             temptation
             but
             such
             as
             the
             dayly
             occurences
             of
             what
             he
             heard
             or
             saw
             ,
             
             or
             by
             some
             sense
             of
             the
             body
             had
             experience
             of
             ,
             did
             acknowledge
             as
             much
             as
             hath
             been
             formerly
             delivered
             out
             of
             Gods
             word
             :
             to
             wit
             ,
             
               That
               men
               are
               usually
               misdrawn
               to
               do
               those
               things
            
             in
             particular
             ,
             which
             in
             general
             
               they
               desired
               not
               to
               do
               ;
               and
               to
               leave
               those
               things
               undone
               ,
               which
               in
               the
               calm
               of
               composed
               affections
               they
               desired
               to
               do
               ,
               either
               by
               the
               hope
               of
               some
               bodily
               pleasures
               ,
               or
               by
               fear
               of
               some
               bodily
               pain
               .
            
          
           
           
             And
             unto
             this
             two-fold
             inconvenience
             he
             prescribed
             this
             brief
             Receipt
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             That
             men
             (
             in
             youth
             especially
             )
             should
             accustome
             themselves
             to
             abstinence
             and
             sufferance
             ;
             to
             
               abstinence
               from
               evil
            
             ,
             and
             to
             
               sufferance
               of
               evil
            
             ;
             that
             is
             ,
             unto
             abstinence
             from
             unlawful
             pleasures
             ,
             which
             we
             call
             
               Malum
               culpae
            
             ,
             or
             Evil
             of
             Sin
             ;
             and
             to
             endure
             with
             patience
             
               malum
               poenae
            
             ,
             the
             evil
             of
             pain
             ,
             or
             of
             some
             loss
             ,
             rather
             then
             hazard
             
               The
               quiet
               of
               Conscience
            
             ,
             by
             doing
             that
             which
             is
             evil
             or
             unlawful
             ;
             or
             by
             not
             doing
             that
             which
             is
             good
             ,
             specially
             when
             we
             are
             thereto
             required
             .
          
           
             But
             this
             
               brief
               receipt
            
             or
             
               diet
               of
               the
               Soul
            
             ,
             without
             some
             other
             addition
             ,
             will
             rather
             serve
             to
             condemn
             us
             Christians
             ,
             then
             enable
             us
             to
             live
             a
             true
             and
             Christian
             life
             :
             The
             Receipt
             though
             is
             good
             in
             the
             General
             ,
             but
             defective
             in
             these
             Particulars
             .
          
           
             First
             ,
             Unless
             he
             knew
             more
             of
             Gods
             Will
             ,
             or
             of
             the
             mysteries
             of
             Christian
             Religion
             ,
             then
             we
             know
             any
             means
             by
             which
             he
             could
             possibly
             know
             either
             ,
             being
             an
             Heathen
             ;
             he
             was
             ignorant
             of
             many
             evils
             ,
             from
             which
             he
             was
             bound
             to
             abstain
             ;
             and
             altogether
             as
             ignorant
             what
             those
             
               good
               things
            
             were
             ,
             for
             whose
             love
             he
             was
             to
             suffer
             
               malum
               poenae
            
             ,
             the
             evil
             of
             pain
             ,
             loss
             or
             grievance
             ,
             rather
             then
             disclaim
             them
             .
          
           
             Secondly
             ,
             Albeit
             he
             had
             known
             what
             was
             to
             be
             done
             ,
             what
             to
             be
             left
             undone
             ;
             yet
             being
             ignorant
             of
             this
             main
             Article
             of
             Christianity
             ,
             to
             wit
             ,
             
               of
               A
               Life
               everlasting
            
             ,
             which
             is
             the
             reward
             of
             well-doing
             ,
             the
             Crown
             of
             Holiness
             ;
             and
             of
             an
             
               everlasting
               Death
            
             ,
             which
             is
             the
             wages
             of
             sin
             ,
             and
             issue
             of
             unlawful
             pleasures
             :
             His
             Receipt
             of
             
               Sustine
               &
               Abstine
            
             was
             altogether
             as
             fruitless
             and
             vain
             ,
             as
             if
             a
             Physician
             should
             prescribe
             a
             Dosis
             or
             Recipe
             to
             his
             Patient
             ,
             of
             such
             Simples
             or
             compounded
             Medicines
             ,
             as
             cannot
             be
             had
             in
             this
             part
             of
             the
             world
             ,
             but
             must
             be
             sought
             for
             at
             the
             East
             or
             West-Indies
             ,
             or
             at
             the
             Antipodes
             ,
             whence
             there
             is
             no
             hope
             they
             can
             be
             brought
             before
             the
             Patient
             be
             laid
             in
             his
             Grave
             :
             The
             
               Medicine
               which
               he
               prescribes
               ,
               is
               no
               where
               to
               be
               found
               but
               in
               the
               Word
               of
               God
               :
            
             The
             Simples
             whereof
             it
             is
             compounded
             ,
             can
             grow
             from
             no
             other
             root
             or
             branch
             ,
             then
             from
             
               The
               Articles
               of
               everlasting
               Life
               ,
               and
               everlasting
               death
               .
            
             The
             
               Belief
               of
               the
               One
               ,
               is
               the
               root
               of
               Abstinence
            
             
             from
             sinful
             or
             unlawful
             Pleasures
             :
             The
             
               Belief
               of
               the
               other
            
             ,
             is
             the
             root
             of
             Patience
             or
             sufferance
             of
             
               malum
               Poenae
            
             ,
             or
             of
             sufferance
             for
             well-doing
             :
             Howbeit
             ,
             to
             speak
             exactly
             ,
             both
             parts
             of
             his
             Receipt
             may
             be
             had
             from
             the
             Belief
             either
             of
             
               Everlasting
               Life
            
             ,
             or
             
               Everlasting
               Death
            
             ,
             but
             most
             compleatly
             from
             the
             belief
             of
             both
             .
          
           
             The
             manner
             how
             thence
             they
             may
             be
             gathered
             ,
             is
             expressed
             by
             our
             Apostle
             
               St.
               Paul
               ,
               Rom.
            
             8.
             16.
             
             
               &c.
               The
               Spirit
               it self
               beareth
               witness
               with
               our
               spirit
               ,
               that
               we
               are
               the
               children
               of
               God
               :
               And
               if
               children
               ,
               then
               heirs
               ,
               heirs
               of
               God
               ,
               and
               joynt
               heirs
               with
               Christ
               ;
               if
               we
               suffer
               with
               him
               ,
               that
               we
               may
               be
               also
               glorified
               together
               ;
               for
               I
               reckon
               that
               the
               suffrings
               of
               this
               present
               time
               ,
               are
               not
               worthy
               to
               be
               compared
               with
               the
               glory
               that
               shall
               be
               revealed
               in
               us
               ,
            
             &c.
             
          
           
             2.
             
             
               If
               all
               the
               sufferings
               of
               this
               life
               ,
               be
               not
               worthy
               of
               the
               glory
               which
               shall
               be
               revealed
               in
               us
               ,
               as
               the
               Rule
               of
               Faith
            
             teacheth
             us
             ;
             then
             conscience
             ,
             and
             reason
             it self
             bindes
             us
             ,
             to
             suffer
             all
             the
             Persecutions
             or
             Grievances
             which
             can
             be
             laid
             upon
             us
             ,
             rather
             then
             hazard
             our
             hopes
             ,
             or
             forfeit
             our
             Interests
             in
             the
             
               Glory
               that
               shall
               be
               revealed
            
             in
             all
             such
             ,
             as
             with
             patience
             suffer
             persecution
             ,
             or
             other
             temporal
             loss
             or
             detriment
             for
             the
             truths
             sake
             .
             And
             
               this
               hope
               of
               Glory
               is
               as
               the
               Root
               whence
               Christian
               patience
               or
               sufferance
               must
               grow
               .
               So
               is
               the
               fear
               of
               everlasting
               Death
               ,
               the
               root
               of
               our
               abstinence
               from
               evil
               ,
               or
               of
               repentance
               for
               former
               want
               of
               this
               abstinence
               :
            
             This
             is
             the
             same
             Apostles
             Doctrine
             ,
             2
             Cor.
             5.
             10.
             
             
               For
               we
               must
               all
               appear
               before
               the
               Judgement
               seat
               of
               Christ
               ,
               that
               every
               one
            
             
             
               may
               receive
               the
               things
               done
               in
               his
               body
               ,
               according
               to
               that
               he
               hath
               done
               ,
               whether
               it
               be
               good
               or
               bad
               .
               Knowing
               therefore
               the
               terrour
               of
               the
               Lord
               ,
               we
               perswade
               men
               .
            
             To
             what
             doth
             he
             perswade
             men
             ?
             
               To
               do
               those
               things
            
             which
             are
             good
             ,
             and
             which
             being
             done
             shall
             be
             rewarded
             ,
             
               not
               in
               Judgement
               ,
               but
               in
               mercy
            
             and
             loving
             kindness
             ;
             
               Those
               things
            
             by
             which
             we
             shall
             be
             reconciled
             unto
             God.
             
          
           
             But
             were
             not
             these
             Corinthians
             reconciled
             to
             God
             before
             our
             Apostle
             thus
             perswaded
             them
             ?
             Yes
             ;
             so
             saith
             the
             Apostle
             ,
             2
             Cor.
             5.
             18.
             
             
               God
               hath
               reconciled
               us
               to
               himself
               by
               Jesus
               Christ
               .
            
             And
             when
             our
             Apostle
             ,
             and
             those
             to
             whom
             he
             wrote
             ,
             were
             reconciled
             unto
             God
             through
             Jesus
             Christ
             ;
             we
             that
             are
             now
             living
             were
             by
             the
             same
             means
             reconciled
             unto
             God
             ;
             
               For
               ,
               God
               was
               in
               Christ
               reconciling
               the
               world
               unto
               himself
               .
            
             Now
             if
             the
             world
             ,
             that
             is
             ,
             not
             this
             or
             
               that
               man
            
             ,
             not
             this
             or
             that
             generation
             of
             men
             ,
             but
             
               all
               generations
               ,
               the
               world
               of
               mankind
            
             were
             reconciled
             unto
             God
             ,
             when
             our
             Apostle
             wrote
             
               this
               Epistle
            
             ,
             yea
             when
             Christ
             offered
             himself
             upon
             the
             Crosse
             ,
             what
             need
             is
             there
             of
             any
             further
             reconciliation
             ?
             For
             that
             which
             God
             doth
             ,
             he
             doth
             most
             perfectly
             ,
             most
             compleatly
             .
          
           
             3.
             
             It
             is
             true
             ;
             Our
             reconciliation
             was
             most
             perfectly
             ,
             most
             compleatly
             wrought
             on
             Gods
             part
             by
             Christs
             death
             upon
             the
             Crosse
             ,
             he
             payed
             the
             full
             price
             of
             our
             Redemption
             ,
             of
             our
             reconciliation
             ;
             nothing
             may
             or
             can
             be
             added
             thereto
             .
             Yet
             
               A
               Reconciliation
               there
               is
               to
               be
               wrought
               on
               our
               parts
               ,
            
             though
             wrought
             it
             cannot
             be
             ,
             but
             by
             the
             spirit
             of
             God
             ,
             and
             wrought
             it
             is
             not
             ordinarily
             ,
             but
             by
             the
             ministry
             of
             men
             ,
             as
             Gods
             Deputies
             or
             Embassadors
             .
             So
             the
             Apostle
             adds
             ,
             ver
             .
             19.
             
             
               God
               hath
               committed
               to
               us
            
             ,
             to
             wit
             ,
             his
             Ministers
             ,
             
               the
               word
               of
               reconciliation
               .
               Now
               then
               we
               are
               Embassadors
               for
               Christ
               ,
               as
               though
               Christ
               did
               beseech
               you
               by
               us
               ,
               we
               pray
               you
               in
               Christs
               stead
               ,
               be
               ye
               reconciled
            
             
             
               to
               God.
            
             So
             then
             
               God
               hath
               reconciled
               us
            
             all
             unto
             himself
             from
             the
             hour
             of
             Christs
             death
             ,
             and
             yet
             
               every
               one
               of
               us
               ,
               for
               his
               own
               particular
               ,
               must
               be
               reconciled
               to
               God
            
             by
             the
             Ministry
             of
             his
             Embassadors
             :
             And
             the
             efficacy
             of
             their
             Ministry
             is
             demonstrated
             by
             working
             true
             repentance
             in
             us
             .
             The
             means
             again
             ,
             by
             which
             they
             work
             this
             true
             repentance
             ,
             must
             be
             by
             representing
             the
             
               Terrour
               of
               the
               Lord
            
             ,
             or
             ,
             as
             our
             Apostle
             saith
             ,
             Act.
             17.
             30.
             by
             putting
             them
             in
             mind
             of
             the
             last
             and
             dreadful
             day
             .
             
               The
               times
               of
               this
               ignorance
            
             (
             to
             wit
             ,
             of
             the
             old
             world
             before
             Christs
             death
             )
             
               God
               winked
               at
               ;
               but
               now
               commandeth
               all
               men
               every
               where
               to
               repent
               ,
               because
               he
               hath
               appointed
               a
               day
               ,
               in
               which
               he
               will
               judge
               the
               world
               in
               righteousness
               ,
               by
               that
               man
               whom
               he
               hath
               ordained
               ,
               whereof
               he
               hath
               given
               assurance
               unto
               all
               men
               ,
               in
               that
               he
               hath
               raised
               him
               from
               the
               dead
               .
            
             Thus
             you
             see
             how
             
               the
               terrour
            
             of
             the
             last
             day
             ,
             or
             
               fear
               of
               everlasting
               death
            
             must
             work
             in
             us
             
               an
               Abstinence
            
             from
             evil
             ,
             or
             repentance
             for
             evil
             past
             ,
             as
             the
             Hope
             of
             
               Everlasting
               Life
            
             doth
             work
             patience
             and
             
               constancie
               in
               persecution
            
             .
          
           
             Yet
             both
             parts
             of
             
               that
               brief
               Receipt
               ,
               Sustine
               et
               Abstine
               ,
            
             may
             be
             effected
             by
             our
             serious
             meditation
             upon
             either
             branch
             of
             our
             belief
             concerning
             life
             and
             death
             everlasting
             :
             For
             ,
             if
             
               all
               the
               sufferings
               of
               this
               life
               be
               not
               worthy
               of
               ,
            
             or
             equivalent
             unto
             
               the
               glory
               ,
               which
               shall
               be
               revealed
               in
               us
               ,
            
             we
             must
             needs
             be
             worthy
             of
             ,
             and
             obnoxious
             to
             everlasting
             death
             ,
             if
             we
             do
             not
             with
             patience
             suffer
             persecution
             in
             this
             life
             ,
             rather
             then
             hazard
             our
             hopes
             of
             
               Life
               Eternal
            
             .
          
           
             Again
             ;
             if
             the
             sufferance
             of
             everlasting
             death
             be
             much
             worse
             ,
             then
             the
             suffering
             of
             all
             persecutions
             possible
             in
             this
             life
             ,
             our
             not
             repentance
             at
             the
             
               Terrour
               of
               it
            
             ,
             doth
             make
             us
             uncapable
             of
             everlasting
             life
             .
             Our
             hopes
             of
             avoiding
             it
             by
             repentance
             ,
             if
             they
             be
             sound
             and
             firm
             ,
             will
             animate
             ,
             and
             in
             a
             manner
             impell
             us
             to
             follow
             the
             wayes
             of
             life
             ,
             to
             bring
             forth
             fruits
             worthy
             of
             repentance
             .
          
           
           
             4.
             
             Seeing
             then
             we
             are
             thus
             invironed
             on
             the
             right
             hand
             and
             on
             the
             left
             ,
             having
             the
             
               hopes
               of
               Eternal
               Life
            
             set
             before
             us
             to
             encourage
             us
             to
             constancy
             and
             resolution
             ;
             and
             are
             so
             strongly
             beset
             with
             inevitable
             
               fear
               of
               everlasting
               death
            
             ,
             if
             like
             faint
             hearted
             souldiers
             ,
             we
             should
             retreat
             ,
             or
             revoke
             
               our
               vow
               in
               Baptisme
            
             ,
             may
             not
             the
             Lord
             in
             Justice
             take
             up
             that
             complaint
             against
             us
             ,
             which
             sometimes
             he
             did
             against
             Jerusalem
             and
             
               Judah
               ?
               What
               could
               I
               have
               done
               more
               for
               my
               vineyard
               ,
               that
               I
               have
               not
               done
               unto
               it
               ?
            
             Other
             means
             to
             make
             men
             either
             
               good
               men
            
             ,
             or
             
               good
               Citizens
            
             ,
             the
             old
             world
             knew
             none
             ,
             nor
             could
             the
             wit
             of
             the
             wisest
             Law-givers
             devise
             any
             besides
             
               poena
               ,
               et
               praemium
            
             ,
             Reward
             and
             punishment
             .
             Now
             ,
             what
             Kingdom
             ,
             or
             Common-wealth
             had
             either
             so
             bountiful
             Rewards
             ,
             or
             so
             dreadful
             punishments
             proposed
             unto
             them
             ,
             as
             we
             Christians
             have
             ?
             What
             then
             is
             the
             reason
             ,
             why
             we
             of
             all
             others
             are
             more
             defective
             in
             good
             duties
             ,
             most
             fruitful
             in
             evil
             ,
             lesse
             observant
             ,
             or
             more
             desperate
             transgressors
             of
             our
             Princes
             Lawes
             ,
             then
             the
             subjects
             or
             Citizens
             of
             any
             other
             well
             governed
             Kingdoms
             ever
             were
             ?
             how
             often
             do
             we
             pawn
             our
             hopes
             of
             everlasting
             life
             upon
             less
             occasions
             ,
             then
             Esau
             did
             his
             birth-right
             ,
             and
             set
             Christ
             our
             acknowledged
             Lord
             and
             Redeemer
             
               to
               sale
            
             at
             a
             lower
             price
             ,
             then
             Judas
             did
             ?
          
           
             The
             original
             of
             this
             our
             desperate
             neglect
             or
             contempt
             must
             either
             be
             misbelief
             or
             unbelief
             of
             the
             Reward
             promised
             to
             well
             doing
             ,
             or
             of
             the
             Punishment
             threatned
             to
             evil
             doers
             .
             And
             it
             would
             be
             a
             point
             very
             hard
             to
             determine
             ,
             
               Whether
               ,
               of
               such
               as
               make
               any
               conscience
               of
               their
               wayes
               ,
            
             especially
             since
             the
             reformation
             of
             Religion
             ;
             
               more
               have
               miscarried
               through
               misbelief
            
             ,
             or
             
               through
               unbelief
               of
               this
               Great
               Article
               of
               our
               Creed
               ,
            
             Everlasting
             life
             and
             everlasting
             death
             .
             Our
             Misbelief
             ,
             for
             the
             most
             part
             ,
             concerns
             the
             
               Article
               of
               everlasting
               life
            
             .
             Of
             
               everlasting
               death
            
             ,
             we
             are
             rather
             unbelievers
             then
             misbelievers
             .
          
           
             
               Misbelief
               alwayes
               includes
               a
               strong
               belief
               :
            
             but
             the
             stronger
             our
             belief
             ,
             the
             more
             dangerous
             it
             is
             ,
             if
             it
             be
             wrested
             or
             misplaced
             ;
             and
             the
             worst
             way
             we
             can
             misplace
             our
             belief
             of
             heavenly
             joyes
             ,
             is
             ,
             when
             we
             make
             our selves
             
               certain
               of
               our
               salvation
            
             before
             our
             time
             ;
             or
             ranke
             our selves
             amongst
             the
             elect
             or
             heirs
             not
             disinheritable
             of
             the
             heavenly
             kingdom
             ,
             before
             
               we
               have
               made
               our
               Election
               sure
               .
            
          
           
             5.
             
             As
             the
             absolute
             infallibilitie
             of
             the
             present
             Romish
             Church
             doth
             make
             up
             the
             measure
             of
             heathenish
             Idolatry
             or
             iniquity
             :
             So
             the
             
               immature
               belief
            
             of
             our
             own
             salvation
             or
             Election
             ,
             doth
             make
             up
             the
             measure
             of
             Jewish
             or
             
               Pharisaical
               Hypocrisie
            
             .
             The
             manner
             how
             it
             doth
             so
             ,
             is
             this
             .
             
               If
               no
               covetous
               ,
               if
               no
               sacrilegious
               person
               ,
               if
               no
               slanderer
               of
               his
               brethren
               ,
               or
               reviler
               of
               his
               betters
               ,
            
             can
             enter
             into
             the
             Kingdom
             of
             heaven
             (
             as
             it
             is
             certain
             they
             cannot
             ,
             untill
             they
             repent
             :
             )
             then
             ,
             no
             man
             ,
             which
             is
             
               certain
               of
               his
               salvation
            
             ,
             can
             perswade
             himself
             ,
             or
             be
             perswaded
             that
             he
             is
             ,
             a
             covetous
             ,
             or
             sacrilegious
             person
             ,
             that
             he
             is
             a
             slanderer
             of
             his
             brethren
             ,
             or
             a
             reviler
             of
             his
             betters
             ;
             and
             hence
             the
             Conclusion
             arising
             from
             the
             Premisses
             is
             inevitable
             ;
             that
             albeit
             such
             men
             
               as
               presume
               of
               their
               Election
            
             or
             salvation
             before
             their
             time
             ,
             before
             they
             be
             throughly
             sanctified
             ,
             do
             all
             that
             covetous
             or
             sacrilegious
             men
             
             do
             ,
             be
             continual
             slanderers
             or
             malicious
             revilers
             of
             their
             brethren
             ,
             yet
             it
             is
             impossible
             that
             they
             should
             suspect
             much
             less
             condemn
             themselves
             of
             these
             crimes
             until
             they
             correct
             their
             former
             errours
             ,
             and
             rectifie
             their
             misbelief
             or
             presumption
             of
             their
             immutable
             estate
             in
             grace
             .
             Yea
             ,
             their
             errour
             ,
             not
             being
             corrected
             ,
             makes
             them
             confident
             in
             these
             wicked
             practises
             ,
             and
             causes
             them
             to
             mistake
             hatred
             to
             mens
             persons
             ,
             or
             envy
             to
             others
             good
             parts
             ,
             for
             zeal
             to
             Religion
             ;
             and
             stubbornness
             in
             Schisme
             and
             faction
             ,
             for
             Christian
             charitie
             or
             
             good
             affection
             unto
             truth
             .
             And
             if
             any
             man
             of
             better
             insight
             in
             the
             
               Stratagems
               of
               Satan
            
             ,
             shall
             go
             about
             to
             detect
             their
             error
             or
             convince
             them
             by
             strength
             of
             
               Reason
               grounded
               upon
               Scripture
            
             ,
             that
             their
             mis-perswasions
             do
             branch
             into
             Blasphemie
             ,
             and
             can
             bring
             forth
             no
             better
             fruit
             then
             
               Pharisaical
               hypocrisie
            
             ,
             yet
             they
             usually
             requite
             his
             pains
             ,
             as
             that
             young
             
               Spanish
               spark
            
             did
             the
             Physician
             ,
             which
             had
             well
             nigh
             cured
             him
             of
             a
             desperate
             Phrensie
             ;
             no
             sooner
             had
             he
             brought
             him
             to
             know
             what
             he
             was
             indeed
             ,
             
               no
               more
               then
               a
               Page
            
             ,
             though
             to
             a
             great
             
               Duke
               ,
               or
               Grandee
               of
               Spain
               ,
            
             but
             the
             Youth
             ,
             instead
             of
             a
             Fee
             or
             thankful
             acknowledgement
             ,
             began
             to
             revile
             and
             curse
             the
             Physician
             ,
             for
             bringing
             him
             out
             of
             a
             pleasant
             dream
             of
             golden
             mountains
             ,
             much
             richer
             then
             
               the
               King
               of
               Spain
            
             had
             any
             ;
             it
             seemed
             as
             a
             kind
             of
             hell
             unto
             him
             ,
             to
             see
             himself
             to
             be
             but
             a
             Page
             ,
             who
             in
             his
             raving
             fits
             had
             taken
             upon
             him
             to
             create
             Dukes
             and
             Earls
             ,
             and
             to
             exercise
             the
             Acts
             of
             Royal
             Authoritie
             .
             Very
             much
             like
             him
             in
             Horace
             .
             Epistol
             .
             Libr.
             2.
             
             Ep.
             2.
             
          
           
             
               
                 —
                 Fuit
                 haud
                 ignobilis
              
               Argis
               ,
            
             
               
                 Qui
                 se
                 credebat
                 miros
                 audire
                 Tragoedos
                 ,
              
            
             
               
                 In
                 vacuo
                 laetus
                 sessor
                 plausorque
                 Theatro
                 :
              
            
             
               
                 Hic
                 ,
                 ubi
                 cognatorum
                 opibus
                 curisque
                 refectus
              
            
             
               
                 Expulit
                 helleboro
                 morbum
                 bilemque
                 meraco
              
               ,
            
             
               
                 Et
                 redit
                 ad
                 sese
                 ;
                 pol
                 !
                 me
                 occidistis
                 amici
              
            
             
               
                 Non
                 servastis
                 ,
                 ait
                 ,
                 cui
                 sic
                 extorta
                 voluptas
                 ,
              
            
             
               
                 Et
                 demptus
                 per
                 vim
                 mentis
                 gratissimus
                 Error
                 .
              
            
          
           
             But
             with
             the
             Originals
             of
             Mis-belief
             (
             besides
             what
             is
             said
             in
             our
             
               Fifth
               Book
               of
               Comments
               upon
               the
               Creed
               )
            
             in
             this
             particular
             ,
             we
             shall
             have
             fitter
             occasion
             to
             meet
             hereafter
             :
             And
             the
             greater
             part
             of
             men
             amongst
             us
             (
             I
             am
             perswaded
             )
             offend
             more
             in
             Unbelief
             then
             in
             Mis-belief
             .
          
           
             6.
             
             And
             by
             Unbelief
             (
             lest
             we
             should
             be
             mistaken
             )
             we
             understand
             somewhat
             less
             then
             the
             lowest
             degree
             of
             Infidelity
             .
             Now
             of
             Infidels
             there
             be
             two
             
             degrees
             or
             ranks
             ,
             
               Infideles
               Contradictionis
            
             ,
             and
             
               Infideles
               purae
               Negationis
            
             :
             He
             is
             an
             Infidel
             in
             the
             former
             sense
             ,
             that
             contradicts
             or
             opposeth
             the
             truth
             of
             Scriptures
             ,
             especially
             concerning
             
               Everlasting
               Life
            
             and
             
               Everlasting
               Death
            
             ;
             and
             such
             Infidels
             ,
             I
             presume
             ,
             there
             are
             none
             amongst
             us
             :
             He
             is
             an
             Infidel
             in
             the
             Later
             Sense
             ,
             that
             doth
             not
             believe
             the
             truth
             of
             Scriptures
             ,
             or
             cannot
             give
             a
             Reason
             of
             his
             Faith
             :
             or
             one
             that
             neither
             thinks
             of
             Heaven
             or
             Hell
             ;
             and
             such
             Infidels
             there
             be
             almost
             in
             every
             Congregation
             .
             But
             an
             Unbeliever
             a
             man
             may
             be
             ,
             although
             in
             the
             General
             he
             believe
             whatsoever
             the
             Scripture
             saith
             concerning
             the
             
               Resurrection
               of
               the
               Body
            
             ,
             or
             
               Life
               and
               Death
               everlasting
            
             ,
             unless
             withall
             he
             lay
             this
             his
             Belief
             to
             heart
             ,
             unless
             he
             have
             a
             true
             estimate
             ,
             as
             well
             of
             the
             reward
             proposed
             to
             good
             deeds
             ,
             as
             of
             the
             punishment
             proposed
             to
             evil
             doers
             .
          
           
             It
             was
             a
             wise
             Saying
             of
             one
             ,
             that
             was
             not
             the
             wisest
             Doctor
             in
             his
             time
             :
             
               Tractare
               res
               humanas
               norunt
               plurimi
               ,
               aestimare
               pauci
               :
            
             Many
             there
             be
             ,
             that
             
             have
             skill
             enough
             in
             humane
             affairs
             ,
             that
             want
             no
             wit
             to
             atchieve
             the
             ends
             which
             they
             propose
             to
             themselves
             ;
             and
             yet
             but
             a
             few
             which
             know
             how
             to
             esteem
             or
             prize
             the
             ends
             at
             which
             they
             aym
             ,
             aright
             .
             And
             of
             all
             our
             Errors
             and
             Defects
             ,
             there
             be
             but
             
               Two
               General
               Roots
            
             :
             The
             first
             ,
             An
             overprizing
             of
             secular
             ends
             or
             contentments
             :
             The
             second
             ,
             An
             undervaluing
             of
             matters
             
             Heavenly
             ,
             specially
             of
             Life
             and
             Death
             everlasting
             .
          
           
             The
             true
             Reason
             why
             many
             ,
             who
             can
             discourse
             well
             of
             Heavenly
             matters
             (
             and
             can
             give
             a
             reason
             of
             their
             belief
             ,
             sufficient
             to
             convince
             the
             Gainsayers
             of
             
             the
             truth
             which
             they
             believe
             )
             are
             not
             so
             able
             to
             take
             or
             give
             the
             true
             Estimate
             of
             the
             things
             believed
             ,
             is
             much
             what
             the
             same
             with
             that
             which
             Philosophers
             assign
             ,
             
               Why
               yong
               men
               are
               no
               fit
               Auditors
               of
               moral
               Philosophy
               ,
            
             or
             why
             they
             prove
             not
             so
             good
             Proficients
             in
             this
             study
             ,
             as
             in
             other
             Arts
             and
             Sciences
             ,
             To
             learn
             the
             Mathematicks
             ,
             as
             Arithmetick
             ,
             or
             Geometry
             ,
             yong
             men
             or
             children
             are
             as
             apt
             as
             men
             of
             mature
             age
             :
             And
             in
             natural
             Philosophy
             they
             finde
             no
             difficulty
             ,
             save
             onely
             want
             of
             Experience
             ,
             which
             is
             never
             attained
             unto
             in
             just
             and
             full
             measure
             ,
             without
             length
             of
             time
             ,
             or
             competent
             number
             of
             years
             .
             Howbeit
             ,
             in
             the
             former
             Studies
             ,
             though
             all
             their
             life
             time
             were
             youth
             ,
             men
             might
             attain
             to
             the
             same
             measure
             of
             experience
             ,
             in
             the
             same
             course
             of
             time
             or
             number
             of
             years
             that
             they
             could
             if
             all
             their
             life
             were
             mature
             age
             .
             But
             so
             it
             is
             not
             in
             moral
             Philosophy
             :
             What
             is
             the
             reason
             ?
             
               The
               Philosopher
               tells
               us
               ,
               It
               is
               ,
               because
               yong
               men
               ,
               or
               men
               whose
               affections
               are
               unsetled
               ,
               can
               have
               no
               taste
               of
               moral
               Goodness
               ,
               or
               of
               the
               sweetness
               of
               true
               vertue
               :
            
             And
             as
             his
             Master
             before
             him
             had
             observed
             ;
             
               Omnis
               vita
               gustu
               quodam
               ducitur
            
             ,
             We
             must
             have
             a
             Taste
             or
             Relish
             of
             good
             or
             evil
             ,
             or
             else
             we
             shall
             neither
             follow
             the
             one
             ,
             nor
             eschew
             the
             other
             ,
             with
             that
             constancy
             ,
             with
             that
             life
             and
             courage
             ,
             which
             is
             required
             to
             Vertue
             or
             Morality
             .
             
               We
               may
               do
               many
               good
               things
               which
               a
               good
               Christian
               ought
               to
               do
               ,
               and
               yet
               not
               live
               a
               Christian
               life
               :
               As
               Herod
               did
               
                 (
                 Mark
              
               6.
               20.
               
               )
               who
               
               feared
               and
               observed
               Saint
               
                 John
                 Baptist
              
               as
               a
               holy
               Just
               Man
               ,
               and
               heard
               him
               gladly
               ,
               and
               when
               he
               heard
               him
               did
               many
               things
               :
               yet
               cut
               off
               his
               head
               .
            
          
           
             7.
             
             To
             lead
             a
             Christian
             life
             ,
             is
             more
             then
             to
             be
             a
             meer
             Moral
             Man
             ,
             although
             it
             always
             includes
             Morality
             in
             it
             :
             And
             whatsoever
             is
             required
             to
             a
             moral
             
             life
             ,
             That
             and
             more
             is
             necessarily
             required
             to
             a
             Christian
             and
             Godly
             life
             .
             
               And
               seeing
               the
               framing
               of
               a
               true
               Christian
               Life
               ,
               depends
               very
               much
               upon
               the
               true
               belief
               of
               this
               Article
               of
               Everlasting
               Life
               ,
               and
               Everlasting
               Death
               ,
               the
               most
               effectual
               Method
               which
               Gods
               Ambassadors
               can
               use
               to
               this
               end
               ,
               must
               be
               ,
               to
               exhibit
               a
               true
               taste
               or
               relish
               of
               the
               Goodness
               contained
               in
               the
               one
               ,
               and
               of
               the
               Evil
               comprized
               in
               the
               other
               .
            
             And
             this
             is
             the
             Method
             ,
             which
             by
             Gods
             assistance
             ,
             I
             mean
             to
             follow
             .
          
           
             First
             ,
             To
             set
             down
             directions
             whence
             or
             by
             what
             means
             we
             may
             take
             a
             Tast
             or
             Rellish
             (
             without
             danger
             to
             our
             souls
             )
             of
             Everlasting
             Death
             .
          
           
             And
             Secondly
             ,
             How
             the
             like
             Tast
             or
             Rellish
             may
             be
             had
             of
             Everlasting
             Life
             ;
             or
             at
             the
             least
             how
             we
             may
             frame
             unto
             our selves
             a
             true
             ,
             (
             though
             a
             short
             )
             measure
             ,
             by
             which
             we
             may
             ,
             by
             diligent
             meditation
             ,
             take
             a
             better
             Estimate
             of
             Both
             ,
             then
             most
             men
             do
             .
          
           
             I
             will
             begin
             with
             
               The
               means
               how
               to
               estimate
               everlasting
               Death
               ,
            
             because
             it
             is
             much
             easier
             to
             have
             some
             Tast
             or
             Rellish
             of
             it
             ,
             then
             of
             everlasting
             Life
             .
          
           
             There
             is
             no
             evil
             which
             a
             man
             in
             this
             life
             doth
             suffer
             ,
             no
             pain
             or
             grief
             ,
             but
             may
             in
             some
             sort
             serve
             a
             diligent
             meditator
             to
             take
             a
             view
             or
             estimate
             of
             the
             horrors
             of
             the
             second
             death
             .
             But
             alwayes
             the
             greater
             the
             evil
             is
             ,
             which
             we
             have
             suffered
             or
             have
             experience
             of
             ,
             the
             more
             fit
             measure
             it
             is
             ,
             for
             calculating
             the
             endless
             miseries
             of
             the
             Second
             Death
             .
             
               And
               ,
               The
               very
               cogitation
               or
               remembrance
               of
               such
               particular
               evils
               as
               we
               have
               actually
               suffered
               ,
               or
               have
               experience
               of
               ,
               will
               be
               more
               effectual
               to
               withdraw
               us
               from
               those
               means
               or
               practises
               ,
               which
               procure
               them
               ;
               then
               the
               representation
               or
               contemplation
               of
               evils
               in
               their
               nature
               far
               greater
               ,
               but
               of
               which
               we
               have
               had
               no
               Tast
               or
               experience
               .
            
          
           
             8.
             
             A
             Memorable
             Experiment
             in
             this
             kind
             we
             have
             recorded
             by
             Justine
             (
             and
             other
             good
             Writers
             )
             of
             those
             Scythians
             ,
             which
             had
             waged
             war
             so
             long
             in
             Asia
             ,
             that
             their
             Wives
             ,
             growing
             weary
             of
             their
             absence
             ,
             did
             marry
             with
             
             their
             slaves
             or
             bond-men
             ;
             And
             their
             slaves
             being
             willing
             to
             defend
             the
             possessions
             ,
             which
             they
             had
             usurpt
             ,
             took
             arms
             against
             their
             Masters
             at
             their
             return
             ;
             But
             were
             quickly
             routed
             without
             stroke
             of
             Sword
             ,
             or
             dint
             of
             Lance
             ,
             or
             other
             usual
             weapon
             of
             war.
             In
             stead
             of
             these
             ,
             their
             Masters
             charged
             them
             on
             horseback
             with
             whips
             in
             their
             hands
             ,
             with
             success
             according
             to
             their
             own
             fore-cast
             or
             expectation
             .
             Of
             hurts
             or
             wounds
             made
             by
             Sword
             or
             Lance
             ,
             as
             they
             wisely
             did
             forecast
             ,
             their
             slaves
             had
             formerly
             had
             no
             experience
             ;
             they
             never
             had
             felt
             the
             smart
             or
             grief
             of
             either
             ;
             But
             their
             backs
             had
             been
             accustomed
             to
             the
             scourge
             or
             lash
             ,
             and
             the
             very
             sight
             of
             these
             weapons
             ,
             reviving
             the
             memory
             of
             their
             former
             smart
             ,
             more
             affrighted
             them
             on
             a
             suddain
             ,
             then
             any
             terror
             of
             war
             besides
             could
             have
             done
             .
             To
             have
             tried
             their
             courage
             or
             fortunes
             ,
             either
             by
             push
             of
             Pike
             ,
             or
             dint
             of
             Sword
             ,
             they
             would
             have
             been
             more
             forward
             then
             wiser
             men
             .
             
               Dulce
               bellum
               inexpertis
            
             Want
             of
             experience
             in
             this
             kind
             would
             have
             made
             them
             ,
             
               for
               the
               first
               brunt
            
             at
             least
             ,
             more
             insolent
             and
             fool-hardy
             ;
             whereas
             the
             very
             sight
             and
             noise
             of
             the
             whip
             ,
             whereof
             they
             had
             so
             often
             tasted
             ,
             did
             presently
             dant
             them
             ,
             and
             make
             them
             seek
             their
             security
             from
             it
             by
             confused
             flight
             .
             The
             Historical
             Truth
             of
             this
             Relation
             ,
             and
             good
             success
             of
             their
             Stratagem
             ,
             is
             sealed
             unto
             us
             in
             the
             Publick
             Coin
             of
             that
             Country
             ,
             
               whose
               stamp
               to
               this
               day
               is
               a
               man
               on
               Horse-back
               with
               a
               whip
               in
               his
               hand
               .
            
          
           
             9.
             
             It
             would
             be
             a
             great
             comfort
             to
             us
             ,
             that
             are
             Gods
             Embassadors
             ,
             if
             we
             could
             but
             perswade
             men
             to
             be
             as
             afraid
             to
             wrong
             or
             deface
             the
             monuments
             of
             men
             deceased
             ,
             as
             the
             modern
             Turks
             are
             to
             offer
             the
             least
             indignity
             unto
             
               ordinary
               papers
               scattered
               in
               the
               streets
            
             ;
             or
             to
             be
             as
             careful
             in
             preserving
             
               the
               Goods
               of
               the
               Church
            
             ,
             as
             these
             Infidels
             are
             to
             preserve
             the
             least
             scrap
             of
             paper
             that
             would
             otherwise
             perish
             .
          
           
             What
             is
             the
             reason
             why
             they
             are
             so
             careful
             in
             these
             Toyes
             ,
             and
             we
             so
             negligent
             in
             matters
             of
             such
             moment
             ,
             and
             the
             like
             ?
          
           
             
               They
               have
               a
               Tradition
               (
               whether
               received
               from
               Mahomet
               himself
               ,
               or
               from
               his
               Successors
               their
               Mufties
               ,
               I
               know
               not
               ,
               but
               a
               Tradition
               they
               have
               )
               which
               they
               strongly
               believe
               ,
               That
               before
               they
               can
               enter
               into
               such
               a
               heaven
               as
               they
               dream
               of
               ,
               they
               must
               pass
               over
               a
               long
               iron
               grate
               red
               hot
               ,
               without
               any
               other
               fence
               to
               save
               their
               naked
               feet
               from
               scorching
               ,
               save
               only
               so
               much
               paper
               as
               they
               shall
               preserve
               from
               perishing
               .
            
             Now
             of
             the
             pains
             or
             tortures
             ,
             which
             the
             violent
             heat
             of
             Iron
             produceth
             in
             naked
             bodies
             ,
             they
             have
             a
             kind
             of
             feeling
             or
             experience
             .
             The
             conceit
             or
             Notion
             of
             this
             pain
             is
             fresh
             and
             lively
             ,
             and
             works
             more
             strongly
             upon
             their
             affections
             ,
             then
             the
             dread
             of
             hell
             fire
             doth
             upon
             many
             Christians
             ,
             albeit
             there
             is
             no
             Christian
             ,
             which
             doth
             not
             believe
             the
             fire
             of
             hell
             to
             be
             everlasting
             ;
             whereas
             the
             Turk
             thinks
             this
             his
             
               supposed
               Purgatory
            
             to
             be
             but
             temporary
             ,
             and
             between
             pains
             temporary
             and
             pains
             everlasting
             there
             is
             no
             proportion
             .
             How
             then
             comes
             it
             to
             pass
             that
             this
             superstitious
             fear
             of
             pains
             but
             temporary
             ,
             should
             so
             far
             exceed
             our
             true
             fear
             or
             belief
             of
             
             pains
             uncessant
             and
             everlasting
             ?
             Many
             ,
             which
             truly
             believe
             there
             is
             a
             Hell
             ,
             whose
             fire
             never
             goeth
             out
             ,
             yet
             conceive
             this
             fire
             to
             be
             an
             immaterial
             fire
             ,
             a
             fire
             of
             whose
             heat
             or
             violence
             they
             have
             no
             sense
             or
             feeling
             in
             this
             life
             ,
             a
             fire
             altogether
             unknown
             unto
             them
             :
             And
             as
             no
             man
             much
             desireth
             that
             good
             ,
             which
             he
             knoweth
             not
             ,
             how
             great
             soever
             it
             be
             ;
             so
             no
             man
             much
             feareth
             that
             evil
             ,
             whereof
             he
             hath
             no
             sense
             or
             feeling
             ,
             no
             experimental
             knowledge
             ,
             whereby
             to
             measure
             the
             greatness
             of
             it
             ,
             but
             only
             believes
             it
             confusedly
             or
             in
             gross
             ;
             and
             hence
             it
             is
             that
             the
             acknowledgment
             or
             belief
             of
             such
             a
             fire
             ,
             how
             great
             soever
             it
             may
             seem
             to
             be
             in
             the
             
               General
               abstract
            
             conceit
             ,
             is
             but
             like
             a
             
               spacious
               Mathematical
               body
            
             ,
             which
             hath
             neither
             weight
             nor
             motion
             ,
             which
             can
             produce
             no
             real
             effects
             in
             the
             soul
             or
             affections
             of
             man.
             For
             this
             reason
             I
             have
             alwayes
             
             held
             it
             a
             fruitless
             pains
             ,
             or
             a
             needless
             curiosity
             to
             dispute
             the
             Question
             ,
             
               Whether
               the
               fire
               of
               hell
               be
               a
               material
               fire
               or
               no
               ,
            
             that
             is
             ,
             such
             a
             fire
             as
             may
             be
             felt
             by
             bodily
             senses
             ;
             seeing
             most
             men
             conceive
             no
             otherwise
             of
             things
             immaterial
             or
             spiritual
             ,
             then
             as
             of
             
               Abstract
               Notions
            
             ,
             or
             of
             
               Mathematical
               Magnitudes
            
             .
             As
             the
             determination
             of
             this
             Question
             (
             were
             it
             possible
             in
             this
             life
             to
             be
             determined
             )
             would
             be
             fruitless
             :
             So
             the
             chief
             reason
             ,
             which
             some
             have
             brought
             to
             prove
             the
             Negative
             ,
             to
             wit
             ,
             
               That
               it
               is
               not
               a
               material
               fire
               ,
            
             is
             of
             no
             force
             in
             true
             Philosophie
             ,
             much
             less
             in
             Divinitie
             .
          
           
             10.
             
             Their
             
               chief
               Reason
            
             is
             This
             ;
             
               That
               if
               hell
               fire
               were
               a
               material
               or
               bodily
               fire
               ,
               it
               could
               not
               immediately
               work
               upon
               the
               soul
               ,
               which
               is
               an
               immaterial
               or
               spiritual
               substance
               .
            
             But
             let
             them
             tell
             us
             ,
             how
             it
             is
             possible
             ,
             That
             the
             soul
             of
             man
             ,
             which
             is
             an
             immortal
             substance
             ,
             should
             be
             truly
             wedded
             to
             the
             body
             or
             material
             substance
             ;
             and
             I
             shall
             as
             easily
             answer
             them
             ,
             That
             it
             is
             as
             possible
             for
             the
             same
             soul
             to
             be
             as
             really
             wrought
             upon
             by
             a
             material
             fire
             .
             As
             possible
             it
             is
             for
             material
             fire
             to
             propagate
             death
             without
             End
             to
             both
             body
             and
             soul
             ;
             as
             it
             is
             for
             the
             immaterial
             or
             immortal
             soul
             to
             communicate
             life
             without
             end
             to
             the
             material
             substance
             of
             the
             body
             .
             For
             the
             bodies
             of
             the
             damned
             shall
             never
             cease
             to
             be
             material
             substances
             ,
             and
             they
             shall
             live
             to
             everlasting
             pains
             by
             a
             life
             communicated
             unto
             them
             from
             their
             immaterial
             and
             immortal
             souls
             .
             And
             as
             the
             bodies
             do
             live
             continually
             ,
             by
             reason
             of
             their
             continual
             union
             with
             their
             living
             immaterial
             souls
             ;
             so
             the
             soul
             may
             die
             
               the
               second
               death
            
             continually
             ,
             by
             its
             union
             with
             ,
             or
             imprisonment
             in
             ,
             material
             ,
             but
             everlasting
             fire
             .
             Or
             if
             any
             man
             be
             of
             opinion
             ,
             that
             hell
             fire
             is
             no
             material
             fire
             ,
             or
             hath
             no
             resemblance
             of
             that
             fire
             ,
             which
             we
             see
             and
             know
             ,
             yet
             let
             him
             believe
             that
             it
             is
             a
             great
             deal
             worse
             ,
             and
             that
             the
             greatest
             torture
             ,
             which
             in
             this
             life
             can
             come
             by
             fire
             ,
             is
             ,
             though
             a
             true
             ,
             yet
             but
             an
             imperfect
             scantling
             of
             the
             torments
             of
             the
             life
             to
             come
             ,
             and
             the
             danger
             will
             be
             less
             .
          
           
             Of
             this
             opinion
             were
             the
             Antients
             ,
             and
             this
             conceit
             or
             notion
             of
             hell
             fire
             did
             in
             some
             ,
             bring
             forth
             very
             good
             effects
             .
             So
             Eusebius
             in
             
               his
               Fifth
               Book
               and
            
             
             
               first
               Chapter
               of
               his
               Ecclesiastical
               Story
               ,
            
             tels
             of
             one
             Biblis
             ,
             a
             woman
             ,
             which
             had
             professed
             Christianity
             ,
             but
             was
             so
             danted
             with
             the
             cruel
             persecutions
             of
             Christians
             ,
             that
             she
             renounced
             her
             profession
             ,
             and
             was
             brought
             unto
             the
             place
             ,
             where
             the
             Christians
             were
             executed
             ,
             with
             purpose
             to
             withdraw
             others
             from
             constancie
             in
             their
             profession
             by
             her
             expected
             blasphemie
             against
             Christ
             ,
             and
             reproachful
             aspersions
             upon
             Christians
             .
             But
             the
             very
             sight
             of
             those
             flames
             ,
             wherein
             the
             Martyrs
             were
             tortured
             ,
             did
             throughly
             awake
             her
             out
             of
             her
             former
             slumber
             ;
             her
             very
             fear
             ,
             or
             rather
             conceit
             of
             such
             torments
             ,
             which
             they
             for
             the
             time
             suffered
             ,
             did
             afford
             her
             a
             measure
             or
             scantling
             to
             calculate
             the
             incomparable
             torments
             of
             hell
             fire
             ,
             which
             ,
             being
             now
             awaked
             ,
             she
             began
             to
             bethink
             her self
             ,
             that
             she
             must
             suffer
             them
             without
             hope
             of
             release
             ,
             if
             she
             should
             deny
             Christ
             or
             renounce
             her
             calling
             ;
             and
             thus
             
               expelling
               the
               lesser
               fear
               by
               the
               greater
               ,
            
             she
             resolutely
             professed
             her self
             to
             be
             a
             true
             Christian
             in
             heart
             ,
             and
             so
             
             contrary
             to
             the
             expectation
             of
             the
             persecutors
             ,
             and
             her
             own
             former
             resolution
             ,
             increased
             the
             number
             of
             the
             
               glorious
               Martyrs
            
             ,
             and
             incouraged
             others
             after
             her
             to
             endure
             the
             Cross
             .
          
           
             11.
             
             But
             albeit
             the
             Scripture
             usually
             describes
             the
             horrour
             of
             the
             
               second
               death
            
             by
             a
             fire
             ,
             which
             never
             goeth
             out
             ;
             or
             by
             
               a
               lake
            
             of
             fire
             and
             brimstone
             ;
             and
             so
             describes
             it
             either
             because
             that
             fire
             is
             of
             such
             nature
             and
             quality
             ,
             as
             these
             descriptions
             literally
             ,
             and
             without
             Metaphor
             ,
             import
             ;
             or
             because
             these
             are
             the
             most
             obvious
             and
             most
             conspicuous
             representations
             of
             the
             pains
             and
             horrours
             of
             hell
             ,
             which
             flesh
             and
             blood
             are
             generally
             most
             acquainted
             with
             ,
             &
             most
             afraid
             of
             :
             yet
             many
             other
             branches
             of
             pains
             and
             tortures
             there
             be
             ,
             besides
             
             those
             ,
             which
             fire
             ,
             of
             what
             kind
             soever
             ,
             can
             inflict
             ;
             and
             of
             these
             several
             pains
             ,
             most
             men
             respectively
             may
             have
             as
             true
             a
             rellish
             or
             sensible
             representation
             ,
             as
             they
             can
             have
             of
             hell
             fire
             .
             You
             have
             read
             before
             ,
             that
             as
             there
             is
             
             in
             this
             life
             
               A
               body
               of
               sin
            
             ,
             which
             hath
             as
             many
             members
             ,
             as
             there
             be
             several
             senses
             ,
             or
             several
             faculties
             of
             the
             soul
             :
             So
             there
             is
             a
             
               body
               of
               the
               second
               death
               ,
               every
               way
               proportionable
               to
               the
               body
               of
               sin
               .
            
             The
             extreamitie
             or
             deadliness
             of
             all
             the
             pains
             ,
             discontents
             ,
             or
             grievances
             ,
             which
             are
             incident
             to
             any
             bodily
             sense
             ,
             or
             facultie
             of
             the
             soul
             in
             this
             life
             ,
             are
             contained
             either
             Formaliter
             ,
             that
             is
             ,
             as
             we
             say
             ,
             in
             kind
             ,
             in
             the
             body
             of
             the
             second
             death
             ;
             or
             Eminenter
             ,
             that
             is
             ,
             either
             in
             a
             worse
             kind
             ,
             or
             in
             a
             greater
             measure
             ,
             then
             in
             this
             life
             they
             could
             be
             endured
             ,
             though
             but
             for
             a
             minute
             ;
             and
             yet
             must
             be
             endured
             everlastingly
             in
             the
             life
             to
             come
             ,
             by
             all
             such
             as
             in
             this
             life
             do
             not
             mortifie
             the
             
               whole
               body
               of
               sin
            
             ,
             or
             have
             it
             not
             mortified
             in
             them
             .
          
           
             Now
             as
             of
             bodily
             medicines
             some
             be
             General
             ,
             or
             as
             Physicians
             call
             them
             ,
             
             Catholica
             ,
             such
             as
             equally
             respect
             the
             whole
             body
             ;
             Others
             Topical
             ,
             that
             is
             such
             as
             are
             framed
             to
             some
             
               special
               part
            
             or
             member
             :
             So
             likewise
             of
             the
             Medicines
             or
             Receipts
             ,
             which
             the
             meditation
             upon
             this
             Article
             of
             
               Everlasting
               death
            
             affords
             ;
             some
             are
             General
             ,
             and
             indifferently
             respect
             every
             spiritual
             disease
             ;
             and
             such
             are
             the
             Consideration
             of
             the
             
               worm
               which
               never
               dieth
            
             ,
             and
             of
             the
             
               fire
               which
               never
               goeth
               out
            
             .
             Others
             there
             be
             ,
             which
             in
             special
             respect
             particular
             diseases
             of
             the
             soul
             ,
             and
             are
             to
             be
             applyed
             ,
             as
             time
             and
             occasions
             require
             ,
             unto
             the
             several
             members
             or
             affections
             of
             the
             
               Old
               man.
            
             Some
             of
             these
             particular
             medicines
             are
             more
             effectual
             to
             cure
             lust
             ,
             or
             Amorousness
             ;
             others
             more
             effectual
             to
             quell
             gluttony
             or
             drunkenness
             ;
             Others
             to
             take
             down
             pride
             or
             vanitie
             .
             That
             which
             in
             respect
             of
             one
             man
             ,
             or
             his
             special
             disease
             ,
             is
             lesse
             effectual
             ,
             may
             be
             more
             effectual
             and
             more
             soveraign
             in
             respect
             of
             another
             .
             That
             which
             is
             in
             it self
             of
             less
             efficacy
             comparatively
             ,
             may
             make
             deeper
             impression
             and
             work
             more
             strongly
             upon
             some
             mans
             peculiar
             disposition
             ,
             then
             the
             greatest
             and
             most
             terrible
             object
             ,
             that
             can
             be
             presented
             to
             his
             sense
             or
             to
             his
             belief
             .
          
           
             12.
             
             Parisiensis
             ,
             (
             a
             learned
             and
             judicious
             Divine
             in
             his
             times
             )
             
             tels
             us
             of
             a
             Gentleman
             of
             his
             special
             acquaintance
             ,
             which
             had
             long
             warred
             with
             the
             old
             man
             or
             body
             of
             sin
             ,
             and
             taken
             the
             advice
             of
             his
             confessors
             or
             spiritual
             Physicians
             for
             obtaining
             the
             victory
             over
             the
             flesh
             ;
             yet
             found
             himself
             too
             weak
             to
             encounter
             with
             
               lust
               or
               amorousnes
            
             ,
             an
             affection
             ,
             which
             still
             received
             strength
             or
             courage
             from
             the
             sight
             of
             beauty
             ;
             until
             at
             length
             
               he
               procured
               a
               dead
               scull
               of
               one
               of
               the
               most
               beautiful
               creatures
               ,
               which
               his
               eyes
               had
               beheld
               ,
            
             and
             by
             using
             
               this
               Relique
               of
               the
               first
               death
               ,
            
             as
             a
             Memorandum
             for
             representation
             of
             
               the
               second
            
             ,
             he
             was
             throughly
             cured
             of
             this
             disease
             ;
             which
             ,
             without
             cure
             ,
             would
             have
             brought
             that
             death
             upon
             him
             .
             The
             same
             cure
             or
             medicine
             every
             man
             that
             is
             subject
             to
             the
             like
             disease
             cannot
             hope
             for
             ,
             may
             not
             attempt
             :
             but
             every
             one
             ,
             that
             truly
             believes
             this
             
               Article
               of
               everlasting
               death
            
             ,
             may
             have
             a
             peculiar
             medicine
             more
             effectual
             to
             this
             purpose
             .
             Though
             every
             one
             cannot
             have
             a
             Skeleton
             or
             deaths
             head
             to
             look
             upon
             with
             his
             bodily
             eyes
             ,
             yet
             Faith
             (
             as
             the
             Apostle
             speakes
             )
             being
             
               the
               evidence
               of
               things
               not
               seen
            
             ;
             
             every
             one
             ,
             that
             hath
             the
             eyes
             of
             his
             mind
             enlightned
             with
             the
             least
             beam
             of
             true
             faith
             ,
             may
             see
             and
             consider
             ;
             that
             albeit
             there
             be
             no
             dead
             sculls
             or
             Skeletons
             in
             Hell
             ,
             yet
             the
             very
             sight
             or
             presence
             of
             living
             creatures
             there
             ,
             of
             such
             as
             were
             their
             most
             amiable
             and
             pleasant
             consorts
             in
             this
             life
             ,
             shall
             be
             more
             loathsome
             then
             any
             spectacle
             ,
             then
             any
             reliques
             of
             the
             first
             death
             ,
             which
             the
             grave
             or
             Charnell
             house
             can
             afford
             them
             .
             And
             unto
             this
             peculiar
             disease
             ,
             or
             to
             the
             mortification
             of
             this
             particular
             member
             of
             the
             old
             man
             ,
             no
             meditation
             
             or
             consideration
             of
             any
             branch
             of
             the
             second
             death
             can
             be
             more
             powerful
             ,
             
               Then
               the
               Cogitation
               of
               the
               ghastlinesse
               of
               that
               place
               ,
               and
               of
               its
               Inbabitants
               .
            
          
           
             13.
             
             I
             have
             read
             ,
             of
             a
             young
             Gallant
             ,
             which
             came
             upon
             secular
             respects
             ,
             as
             upon
             affinitie
             or
             old
             acquaintance
             ,
             to
             visit
             his
             friend
             being
             of
             a
             quite
             contrarie
             disposition
             ,
             one
             of
             a
             strict
             and
             austere
             life
             ,
             whether
             
             upon
             choice
             or
             necessitie
             ,
             I
             now
             remember
             not
             :
             but
             after
             a
             long
             and
             prophane
             discourse
             of
             the
             Gallant
             ,
             which
             the
             other
             would
             not
             much
             interrupt
             ,
             as
             well
             knowing
             ,
             that
             prophanness
             
               aegrescit
               medendo
            
             ,
             growes
             alwayes
             more
             desperate
             by
             unseasonable
             contradiction
             or
             importunate
             perswasions
             .
             However
             ,
             at
             the
             close
             or
             leave
             taking
             ,
             in
             stead
             of
             a
             Complement
             ,
             this
             religious
             man
             requested
             the
             prophane
             Gallant
             to
             carry
             this
             short
             Saying
             in
             his
             memory
             for
             his
             sake
             .
          
           
             Putredo
             et
             vermis
             operimentum
             eorum
             ;
             
          
           
             That
             there
             was
             a
             hell
             prepared
             for
             prophane
             men
             ;
             and
             that
             worms
             and
             rottenness
             should
             be
             to
             them
             for
             a
             covering
             in
             stead
             of
             cloathing
             .
             And
             this
             brief
             Receipt
             wrought
             more
             effectually
             with
             him
             ,
             then
             if
             the
             general
             terrours
             of
             hell
             had
             been
             rung
             into
             his
             ears
             thrice
             a
             week
             in
             a
             large
             discourse
             ,
             or
             presented
             to
             his
             eyes
             in
             a
             picture
             of
             them
             .
             And
             the
             reason
             why
             this
             brief
             Memorandum
             wrought
             so
             with
             him
             ,
             was
             ,
             
               because
               one
               speciall
               branch
               of
               his
               sensuality
               ,
               was
               his
               excessive
               or
               immoderate
               delight
               in
               sweet
               perfumes
               ,
               and
               soft
               raiment
               .
            
          
           
             14.
             
             To
             instance
             in
             more
             particulars
             of
             this
             kind
             would
             be
             long
             and
             tedious
             ;
             
               the
               General
               Rule
            
             for
             all
             is
             brief
             .
             
               There
               is
               no
               bodily
               sense
               or
               facultie
               ,
               which
               is
               capable
               of
               ,
               or
               accustomed
               to
               ,
               excessive
               pleasures
               or
               extraordinary
               carnal
               contentments
               ,
               which
               doth
               not
               thereby
               become
               as
               capable
               of
               the
               contrary
               pain
               or
               discontentment
               .
            
          
           
             
               
                 Quem
                 res
                 plus
                 nimio
                 delectavere
                 secundae
                 ,
              
            
             
               
                 Mutatae
                 quatient
                 .
                 Hor.
                 epist
                 .
                 lib.
              
               1.
               epist
               .
               10.
               
            
          
           
             The
             greater
             a
             mans
             delight
             hath
             been
             in
             any
             worldly
             prosperity
             ,
             the
             greater
             will
             his
             grief
             or
             disconsolation
             be
             ,
             when
             the
             opposite
             branch
             of
             adversity
             fals
             upon
             him
             .
             Man
             ,
             by
             natural
             constitution
             ,
             as
             the
             Philosopher
             observes
             ,
             is
             more
             sensible
             of
             pain
             ,
             then
             of
             pleasure
             ;
             matter
             of
             pleasure
             or
             contentment
             little
             moves
             us
             ,
             unless
             ,
             it
             be
             in
             some
             excess
             or
             quantitie
             more
             then
             ordinary
             .
             But
             of
             the
             least
             degree
             of
             pain
             ,
             or
             smallest
             portion
             of
             matter
             of
             discontentment
             we
             are
             most
             sensible
             .
             Hence
             was
             that
             Saying
             of
             the
             Poet
             ;
          
           
             Nocet
             empta
             dolore
             voluptas
             .
          
           
             If
             every
             dram
             of
             pleasure
             were
             to
             be
             purchased
             with
             the
             like
             quantity
             of
             pain
             ,
             especially
             incident
             to
             the
             same
             sense
             or
             faculty
             ,
             there
             is
             no
             man
             so
             sensual
             or
             voluptuous
             ,
             but
             would
             be
             quickly
             weary
             of
             his
             course
             of
             life
             .
             If
             such
             as
             are
             misled
             by
             the
             curiosity
             or
             
               vanitie
               of
               the
               eye
            
             ,
             might
             have
             free
             choice
             of
             all
             the
             most
             pleasant
             spectacles
             ,
             which
             this
             sense
             or
             other
             faculties
             which
             receive
             contentment
             by
             it
             ,
             could
             wish
             to
             look
             upon
             for
             a
             whole
             day
             together
             ,
             all
             this
             variety
             could
             not
             recompence
             one
             hour
             of
             such
             Torture
             as
             Regulus
             suffered
             by
             this
             sense
             alone
             .
             If
             such
             as
             are
             misled
             by
             the
             
               sense
               of
               Tast
            
             ,
             might
             have
             Dives's
             fare
             ,
             or
             the
             most
             exquisite
             meats
             and
             drinks
             ,
             which
             this
             present
             world
             affords
             ;
             all
             this
             variety
             could
             not
             countervail
             the
             extremitie
             of
             hunger
             and
             thirst
             for
             one
             week
             .
             And
             yet
             that
             Maxim
             of
             the
             Wise
             man
             ,
             
               in
               quo
               quisque
               peccat
               ,
               in
               eo
               punietur
               ,
            
             In
             that
             wherein
             a
             man
             most
             sins
             ,
             by
             the
             same
             he
             shall
             be
             punished
             ,
             holds
             most
             true
             in
             the
             life
             to
             come
             ,
             and
             is
             most
             exactly
             verified
             in
             the
             senses
             or
             instruments
             of
             unlawful
             pleasures
             .
          
           
             The
             
               Rule
               of
               Retaliation
            
             ,
             that
             is
             ,
             of
             suiting
             punishments
             to
             the
             nature
             and
             
             quality
             of
             sins
             committed
             ,
             which
             is
             often
             manifested
             in
             this
             life
             in
             respect
             of
             grosser
             or
             out-crying
             sins
             ,
             shall
             be
             most
             strictly
             observed
             ,
             when
             God
             shall
             finally
             render
             to
             every
             man
             according
             to
             all
             his
             wayes
             .
             He
             that
             hath
             offended
             most
             by
             the
             
               vanity
               of
               the
               Eye
            
             ;
             shall
             be
             especially
             punished
             in
             the
             eye
             :
             He
             
             that
             hath
             specially
             offended
             in
             the
             
               sense
               of
               touch
               or
               taste
            
             ,
             shall
             be
             most
             tormented
             in
             the
             instruments
             of
             the
             same
             senses
             :
             and
             so
             it
             shall
             be
             in
             every
             other
             particular
             sense
             or
             faculty
             ,
             wherein
             sin
             hath
             lodged
             or
             exercised
             his
             dominion
             .
             The
             hint
             of
             this
             
               general
               Rule
            
             or
             doctrine
             is
             given
             unto
             us
             by
             our
             Saviour
             in
             the
             Parable
             of
             the
             rich
             Glutton
             :
             the
             principal
             crime
             ,
             wherewith
             he
             is
             expresly
             taxed
             ,
             was
             ,
             
               his
               too
               much
               pampering
               of
               the
               sense
               of
               tast
               without
               compassion
               of
               his
               poor
               brother
               ,
            
             whom
             he
             suffered
             to
             die
             for
             hunger
             .
             And
             the
             only
             punishment
             which
             is
             expressed
             by
             our
             Saviour
             ,
             is
             the
             scorching
             heat
             of
             his
             tongue
             ,
             which
             is
             the
             Instrument
             of
             taste
             ,
             and
             his
             unquenchable
             thirst
             without
             so
             much
             hope
             of
             comfort
             ,
             as
             a
             drop
             of
             cold
             water
             could
             afford
             him
             ,
             though
             this
             comfort
             were
             earnestly
             begged
             at
             the
             hands
             ,
             or
             rather
             at
             the
             finger
             of
             Abraham
             ,
             who
             in
             his
             life
             time
             had
             been
             open-handed
             unto
             the
             poor
             ,
             a
             man
             full
             of
             bounty
             ,
             mercie
             and
             pitie
             .
             But
             these
             are
             works
             ,
             which
             follow
             such
             ,
             as
             practise
             them
             here
             on
             earth
             ,
             into
             heaven
             ,
             they
             extend
             not
             themselves
             unto
             such
             as
             are
             shut
             up
             in
             that
             everlasting
             prison
             ,
             which
             is
             under
             the
             earth
             .
          
        
         
           
             CHAP.
             XXIV
             .
          
           
             
               ROMANS
               6.
               23.
               
            
             
               The
               wages
               of
               Sin
               is
               Death
               :
               But
               the
               Gift
               of
               God
               is
               Eternal
               Life
               through
               Iesus
               Christ
               our
               Lord.
               
            
          
           
             
               The
               Body
               of
               Death
               
                 being
                 proportioned
                 to
                 the
              
               Body
               of
               Sin
               ;
               
                 Christian
                 meditation
                 must
                 applie
              
               part
               to
               part
               :
               
                 but
                 by
                 Rule
                 and
                 in
                 Season
                 .
                 The
                 Dregs
                 or
                 Reliques
                 of
                 Sin
                 be
              
               The
               sting
               of
               Conscience
               ;
               and
               This
               
                 is
                 a
                 Prognostick
                 of
                 the
              
               Worm
               of
               Conscience
               ,
               
                 which
                 is
                 chief
                 part
                 of
                 the
              
               Second
               Death
               .
               
                 Directions
                 how
                 to
                 make
                 right
                 use
                 of
                 The
              
               fear
               
                 of
                 the
              
               Second
               Death
               ,
               
                 without
                 falling
                 into
              
               despere
               ;
               
                 and
                 of
                 the
              
               Hope
               of
               Life
               
                 eternal
                 ,
                 without
                 mounting
                 into
              
               presumption
               :
               
                 viz.
                 Beware
              
               .
               1.
               
               
                 Of
                 immature
                 perswasions
                 of
                 Certaintie
                 in
                 Salvation
                 .
              
               2.
               
               
                 Of
                 this
                 Opinion
              
               ,
               That
               all
               men
               be
               at
               all
               times
               either
               in
               the
               Estate
               of
               the
               Elect
               or
               Reprobates
               .
               3.
               
               
                 Of
                 the
              
               Irrespective
               Decree
               ,
               of
               Absolute
               Reprobation
               .
            
             
               
                 The
                 use
              
               of
               the
               Tast
               of
               Death
               
                 and
                 pleasures
                 .
                 The
                 Turkish
                 use
                 of
                 Both.
                 How
                 Christians
                 may
                 get
              
               a
               Relish
               of
               Joy
               Eternal
               :
               
                 by
                 peace
                 of
                 Conscience
                 ,
                 Joy
                 in
                 the
                 Holy
                 Ghost
                 ,
                 and
                 works
                 of
                 Righteousness
                 .
              
               Affliction
               
                 useful
                 to
                 that
                 purpose
              
               .
            
          
           
             1.
             
             SEeing
             the
             
               Body
               of
               the
               Second
               Death
            
             is
             in
             every
             part
             proportionable
             to
             the
             
               Body
               of
               Sin
            
             ,
             which
             ,
             not
             mortified
             ,
             doth
             procure
             it
             :
             The
             
               Art
               of
               Meditation
            
             
             upon
             the
             one
             branch
             of
             this
             
               Great
               Article
               ,
               (
               viz.
            
             Everlasting
             Death
             )
             must
             be
             thus
             assisted
             or
             deduced
             .
          
           
             First
             ,
             By
             right
             fitting
             or
             suiting
             the
             several
             members
             or
             branches
             of
             the
             
             
               Second
               Death
            
             unto
             the
             several
             members
             of
             the
             
               Body
               of
               sin
            
             .
             The
             force
             or
             efficacie
             of
             this
             Medicine
             depends
             especially
             upon
             the
             right
             Application
             of
             it
             :
             And
             the
             right
             Application
             consists
             in
             counterpoizing
             our
             hopes
             or
             desires
             of
             unlawful
             pleasures
             ,
             with
             the
             just
             fear
             of
             sutable
             Evils
             .
             Now
             ,
             as
             the
             fear
             of
             those
             evils
             ,
             whereof
             we
             have
             a
             distinct
             or
             comprehensive
             notion
             ,
             hath
             more
             weight
             or
             force
             upon
             our
             affections
             ,
             then
             the
             fear
             of
             evils
             far
             greater
             in
             themselves
             ,
             but
             of
             which
             we
             have
             only
             an
             indistinct
             ,
             confused
             ,
             or
             general
             notion
             (
             such
             as
             a
             man
             blind
             from
             his
             birth
             may
             have
             of
             colours
             ,
             which
             in
             the
             general
             he
             knows
             to
             be
             sensible
             qualities
             ,
             but
             what
             kind
             of
             qualities
             in
             the
             particular
             he
             cannot
             know
             :
             )
             So
             ,
             of
             those
             evils
             ,
             whereof
             we
             have
             a
             specifical
             or
             distinct
             notion
             ,
             those
             have
             the
             greatest
             sway
             upon
             our
             several
             corrupt
             affections
             ,
             which
             are
             most
             directly
             contrary
             to
             our
             particular
             delights
             or
             pleasures
             ,
             which
             accompany
             the
             exercise
             or
             motions
             of
             the
             same
             affections
             .
             So
             ,
             as
             the
             chief
             ,
             if
             not
             the
             only
             means
             ,
             to
             mortifie
             the
             several
             members
             of
             the
             
               old
               man
            
             or
             
               body
               of
               sin
            
             ,
             is
             ,
             to
             plant
             the
             fear
             of
             those
             particular
             evils
             
               in
               the
               same
               sense
               or
               faculty
               ,
            
             
             by
             whose
             peculiar
             delights
             or
             pleasures
             we
             find
             our selves
             to
             be
             most
             usually
             withdrawn
             from
             the
             wayes
             of
             life
             .
             For
             ,
             the
             fear
             of
             any
             evil
             distinctly
             known
             ,
             though
             in
             it self
             more
             weighty
             ,
             doth
             not
             so
             directly
             or
             fully
             countersway
             any
             delight
             or
             pleasure
             ,
             unless
             it
             be
             seated
             in
             
               the
               same
               particular
               subject
            
             with
             it
             ,
             and
             move
             upon
             the
             same
             Center
             .
             Curiosity
             of
             the
             eye
             ,
             is
             not
             so
             easily
             tamed
             with
             any
             other
             fear
             as
             with
             fear
             of
             blindness
             .
             Lust
             or
             delight
             in
             the
             pleasures
             of
             the
             flesh
             are
             not
             so
             forcibly
             restrained
             by
             any
             other
             fear
             ,
             as
             by
             fear
             of
             some
             loathsome
             disease
             ,
             or
             grievous
             pain
             incident
             to
             the
             Instruments
             or
             Organs
             of
             such
             pleasures
             .
             Pride
             and
             Ambition
             stand
             not
             in
             so
             much
             awe
             of
             any
             other
             punishment
             ,
             as
             of
             shame
             ,
             dis-grace
             ,
             or
             dis-respect
             .
          
           
             2.
             
             But
             how
             good
             soever
             the
             Medicine
             be
             ,
             it
             is
             either
             dangerous
             or
             unuseful
             ,
             unless
             it
             be
             applied
             in
             due
             season
             .
             The
             same
             Physick
             hath
             contrary
             effects
             upon
             a
             full
             and
             a
             fasting
             stomack
             .
             And
             as
             a
             great
             part
             of
             the
             Art
             of
             Husbandry
             consists
             in
             the
             observation
             of
             times
             and
             seasons
             ,
             wherein
             to
             sow
             or
             plant
             :
             So
             a
             great
             part
             of
             this
             divine
             Art
             of
             Meditation
             depends
             upon
             our
             knowledge
             or
             observance
             of
             opportunities
             best
             fitting
             the
             plantation
             of
             this
             fear
             of
             particular
             evils
             ,
             which
             must
             countersway
             our
             inclinations
             to
             particular
             pleasures
             .
             This
             must
             be
             attempted
             (
             as
             we
             say
             )
             
               in
               cold
               blood
            
             ;
             and
             in
             the
             Calm
             of
             our
             affections
             ;
             or
             in
             the
             absence
             of
             strong
             temptations
             ,
             which
             scarce
             admit
             of
             any
             other
             Medicine
             or
             restraint
             ,
             save
             only
             
               flying
               to
               the
               Force
               of
               Prayer
               .
            
             It
             was
             a
             wise
             Caveat
             of
             an
             heathen
             ,
             that
             as
             often
             as
             well
             call
             those
             pleasures
             or
             delights
             of
             the
             body
             or
             sense
             ,
             whereof
             we
             have
             had
             any
             former
             experience
             ,
             to
             mind
             ,
             we
             should
             not
             look
             upon
             them
             as
             they
             did
             present
             themselves
             ,
             or
             
               came
               towards
               us
            
             ;
             for
             their
             face
             or
             countenance
             is
             pleasant
             and
             inticing
             ;
             But
             if
             we
             diligently
             observe
             them
             in
             their
             passage
             from
             us
             ,
             they
             are
             
             ugly
             and
             loathsom
             ,
             and
             alwayes
             leave
             their
             sting
             behind
             them
             .
             And
             as
             the
             several
             delightful
             Objects
             of
             every
             particular
             outward
             sense
             meet
             in
             the
             internal
             Common
             sense
             or
             Phantasie
             :
             So
             the
             dregs
             or
             Reliques
             ,
             which
             every
             unlawful
             pleasure
             at
             his
             departure
             leaves
             in
             the
             sense
             or
             faculty
             ,
             wherein
             it
             harboured
             ,
             do
             all
             concur
             to
             make
             up
             the
             
               Sting
               of
               Conscience
            
             ;
             And
             the
             Sting
             of
             Conscience
             (
             unless
             we
             wittingly
             stifle
             the
             working
             of
             it
             )
             doth
             give
             the
             truest
             representation
             of
             the
             
               Second
               Death
            
             ,
             and
             makes
             the
             deepest
             impression
             of
             hell
             pains
             ,
             that
             in
             this
             life
             can
             generally
             be
             had
             .
          
           
           
             3.
             
             There
             is
             no
             man
             (
             unless
             he
             be
             given
             over
             by
             God
             to
             a
             reprobate
             sense
             )
             whose
             heart
             will
             not
             smite
             him
             either
             in
             the
             consciousness
             of
             grosser
             sins
             ,
             unto
             which
             he
             hath
             in
             a
             lower
             degree
             been
             accustomed
             ,
             or
             of
             usual
             sins
             ,
             though
             for
             the
             quality
             not
             so
             gross
             .
             Now
             if
             men
             would
             suffer
             their
             
               Cogitations
               to
               reflect
            
             upon
             the
             regretings
             ,
             which
             alwayes
             accompany
             the
             accomplishments
             of
             unlawful
             desires
             (
             as
             frequently
             and
             seriously
             ,
             as
             they
             in
             a
             manner
             impel
             them
             ,
             to
             reflect
             upon
             those
             inticing
             Objects
             ,
             which
             inflame
             their
             brests
             with
             such
             
             desires
             )
             these
             cogitations
             would
             awake
             
               the
               natural
               Sting
               of
               Conscience
            
             ,
             and
             This
             being
             awakned
             or
             quickned
             ,
             would
             not
             suffer
             them
             to
             sleep
             any
             longer
             in
             their
             sins
             ;
             For
             the
             smart
             or
             feeling
             of
             the
             
               Sting
               of
               Conscience
            
             is
             as
             sensible
             and
             lively
             a
             
               Prognostick
               of
               the
               Worm
               ,
               which
               never
               dieth
            
             (
             which
             is
             the
             chief
             part
             of
             the
             
               second
               Death
            
             )
             as
             heaviness
             of
             spirit
             ,
             or
             grudgings
             ,
             are
             of
             Fevers
             or
             other
             diseases
             ,
             which
             without
             preventing
             Physick
             or
             diet
             do
             alwayes
             follow
             them
             .
          
           
             4.
             
             But
             this
             
               Prognostick
               of
               the
               second
               death
            
             ,
             or
             this
             fear
             of
             hell
             pains
             (
             which
             the
             
               Sting
               of
               Conscience
            
             alwayes
             exhibits
             )
             must
             be
             warily
             taken
             ,
             and
             weighed
             with
             Judgment
             .
             The
             right
             observance
             of
             them
             (
             as
             every
             other
             good
             quality
             or
             habit
             )
             is
             beset
             with
             Two
             contrary
             extremes
             ;
             The
             one
             in
             defect
             ,
             The
             other
             in
             
               excess
               .
               The
               defect
               is
               Carelesnesse
               ,
               The
               excesse
               Despere
               ,
            
             or
             too
             much
             dejection
             of
             mind
             .
          
           
             The
             intimations
             or
             Prognosticks
             ,
             which
             the
             
               Sting
               of
               Conscience
            
             exhibits
             of
             
               death
               spiritual
            
             ,
             are
             often
             mistaken
             for
             the
             effects
             of
             bodily
             melancholy
             ,
             and
             the
             best
             medicine
             for
             melancholy
             is
             pleasant
             society
             or
             mirth
             .
             Out
             of
             this
             
             mistaking
             ,
             most
             men
             prevent
             that
             Compassion
             ,
             which
             is
             due
             to
             their
             own
             souls
             ,
             after
             such
             a
             manner
             as
             Jewish
             parents
             did
             prevent
             their
             natural
             pity
             towards
             their
             children
             ,
             when
             they
             sacrificed
             them
             unto
             Molech
             ;
             by
             filling
             their
             ears
             with
             the
             loud
             sound
             of
             wind
             Instruments
             ,
             lest
             the
             shrikes
             of
             the
             Infants
             (
             whom
             they
             inclosed
             in
             an
             Image
             of
             hot
             glowing
             brass
             )
             by
             entring
             in
             at
             their
             ears
             might
             move
             their
             Jewish
             hearts
             to
             pity
             .
             And
             most
             men
             ,
             lest
             they
             should
             be
             stung
             with
             grief
             of
             spirit
             or
             conscience
             ,
             seek
             to
             stifle
             their
             first
             murmurings
             
             and
             repinings
             either
             with
             unhallowed
             ,
             or
             unseasonable
             mirth
             .
          
           
             Others
             by
             seeking
             to
             avoid
             this
             common
             extreme
             ,
             often
             fall
             into
             the
             contrary
             ,
             which
             is
             of
             the
             Two
             the
             worse
             ;
             to
             wit
             ,
             dispere
             ,
             or
             too
             much
             dejection
             of
             spirit
             .
          
           
             That
             which
             the
             Heathen
             observed
             of
             grief
             in
             General
             ,
             is
             most
             true
             of
             this
             Particular
             ,
             the
             grief
             of
             a
             Wounded
             Spirit
             .
             
               Dolori
               si
               fraena
               remitt
               as
               ,
               nulla
               materia
               non
               est
               maxima
               .
            
             If
             we
             let
             loose
             the
             reins
             to
             grief
             or
             sorrow
             ,
             the
             least
             matter
             or
             occasion
             of
             either
             ,
             will
             be
             more
             weighty
             then
             we
             can
             well
             bear
             .
             Mans
             unbridled
             
               fancie
               is
               as
               a
               multiplying
               Glasse
               ,
            
             which
             represents
             every
             thing
             ,
             as
             well
             matter
             of
             sorrow
             as
             of
             pleasure
             ,
             in
             a
             far
             greater
             quantity
             ,
             then
             it
             really
             hath
             .
             And
             unless
             our
             Cogitations
             or
             sad
             remembrances
             of
             sins
             past
             be
             moderated
             with
             Judgment
             and
             discretion
             ,
             they
             will
             appear
             to
             our
             fancies
             ,
             like
             Cains
             transgression
             ,
             
               greater
               then
               can
               be
               forgiven
            
             ,
             or
             then
             we
             can
             hope
             that
             the
             God
             of
             mercy
             will
             forgive
             .
             For
             holding
             the
             
               right
               mean
            
             betwixt
             these
             
               Extrems
               ,
               Carelesnesse
            
             and
             despere
             ,
             there
             is
             no
             means
             so
             effectual
             as
             to
             be
             rightly
             instructed
             in
             the
             
               hope
               of
               everlasting
               Life
            
             ,
             and
             Fear
             of
             
               everlasting
               death
               .
               Immature
               or
               unripe
               hopes
               of
               the
               One
               ingendereth
               carelesnesse
               or
               presumption
               ;
               so
               doth
               erroneous
               fear
            
             
             
               of
               the
               other
               bring
               forth
               despere
               .
            
          
           
             He
             that
             is
             perswaded
             that
             every
             one
             always
             is
             in
             the
             
               Estate
               of
               the
               Elect
            
             or
             of
             the
             Reprobate
             ,
             cannot
             avoid
             the
             one
             or
             other
             extreme
             :
             And
             the
             only
             remedy
             to
             prevent
             despere
             or
             being
             swallowed
             up
             with
             grief
             ,
             either
             in
             the
             consciousnes
             of
             grosser
             sins
             lately
             committed
             ,
             or
             whiles
             we
             reflect
             upon
             sins
             past
             ,
             
             is
             ,
             to
             purge
             our selves
             of
             
               that
               Erroneous
               Opinion
            
             concerning
             
               Absolute
               Reprobation
            
             ,
             or
             irreversible
             ordination
             to
             death
             ,
             before
             we
             were
             born
             ,
             or
             from
             the
             time
             of
             our
             second
             birth
             by
             baptisme
             .
          
           
             5
             To
             purge
             our
             brain
             or
             fancie
             of
             
               this
               opinion
            
             ,
             let
             us
             take
             the
             form
             and
             Tenor
             of
             the
             
               Final
               sentence
            
             into
             consideration
             ;
             which
             we
             may
             do
             without
             digression
             or
             diversion
             .
             Both
             branches
             of
             this
             sentence
             we
             have
             ,
             Mat.
             25.
             
             The
             
             first
             branch
             ,
             ver
             .
             34.
             
             
               Then
               shall
               the
               King
               say
               unto
               them
               on
               his
               right
               hand
               ,
               Come
               ye
               blessed
               of
               my
               Father
               ,
               inherit
               the
               Kingdom
               prepared
               for
               you
               from
               the
               foundation
               of
               the
               world
            
             ;
             he
             doth
             not
             say
             ,
             
               before
               all
               worlds
            
             ,
             though
             this
             in
             a
             good
             sense
             is
             true
             ,
             most
             true
             ,
             if
             we
             speak
             
               of
               Gods
               designe
               or
               Act
               ;
               for
               all
               his
               Acts
            
             or
             designes
             are
             as
             he
             is
             ,
             Eternal
             ,
             without
             beginning
             :
             so
             are
             not
             the
             things
             designed
             or
             enacted
             by
             him
             :
             they
             take
             their
             beginning
             in
             time
             ,
             or
             with
             time
             .
             The
             Kingdom
             prepared
             for
             Gods
             people
             was
             prepared
             when
             the
             world
             was
             made
             ,
             not
             before
             ;
             so
             good
             and
             gracious
             was
             our
             God
             ,
             that
             he
             did
             not
             make
             man
             or
             Angel
             untill
             he
             had
             prepared
             a
             place
             convenient
             for
             them
             ;
             take
             them
             as
             they
             were
             his
             creatures
             ,
             or
             workmanship
             ,
             and
             they
             were
             all
             ordained
             to
             a
             life
             of
             bliss
             .
             Paradise
             was
             made
             for
             man
             ,
             and
             it
             may
             be
             after
             man
             was
             made
             ,
             but
             the
             Heaven
             of
             Heavens
             was
             prepared
             for
             man
             before
             he
             was
             
             made
             ,
             and
             made
             for
             the
             Angels
             ,
             if
             not
             before
             they
             were
             made
             ,
             yet
             when
             they
             were
             made
             .
             But
             the
             Sentence
             of
             death
             ,
             ver
             .
             41.
             runs
             in
             another
             
               Tenor
               ;
               Depart
               from
               me
               ye
               cursed
               into
               everlasting
               fire
            
             ;
             he
             doth
             not
             say
             
               prepared
               for
               you
            
             from
             the
             foundation
             of
             the
             world
             ,
             but
             ,
             
               prepared
               for
               the
               Divel
               and
               his
               angels
               .
            
             Those
             immortal
             spirits
             ,
             which
             now
             are
             divels
             ,
             were
             sometime
             Angels
             ;
             God
             made
             them
             so
             ;
             They
             made
             themselves
             divels
             .
             Now
             hell
             fire
             was
             not
             prepared
             for
             them
             ,
             whilst
             they
             were
             Angels
             ,
             not
             from
             the
             foundation
             of
             the
             world
             ,
             but
             from
             the
             time
             ,
             wherein
             of
             Angels
             they
             became
             Divels
             :
             Nor
             are
             men
             at
             all
             ordained
             to
             it
             ,
             untill
             of
             men
             they
             become
             Satans
             angels
             .
             And
             as
             Satan
             and
             his
             angels
             (
             the
             spirits
             which
             fell
             with
             him
             )
             continue
             the
             
               self
               same
               individual
               substances
            
             ,
             which
             they
             were
             ,
             when
             God
             first
             created
             them
             ;
             yet
             are
             
               no
               way
               the
               same
               ,
               but
               quite
               contrary
               for
               qualitie
            
             and
             disposition
             ;
             so
             the
             place
             whereto
             they
             are
             confined
             ,
             may
             be
             for
             substance
             ,
             space
             ,
             and
             dimension
             the
             same
             it
             was
             at
             the
             first
             creation
             ,
             but
             not
             the
             same
             for
             quality
             ;
             it
             became
             a
             prison
             or
             place
             of
             torment
             when
             Satan
             and
             other
             spirits
             ,
             which
             fell
             with
             him
             ,
             of
             Angels
             made
             themselves
             Divels
             .
             Satan
             (
             as
             some
             think
             )
             brought
             that
             fire
             wherein
             he
             and
             his
             Angels
             shall
             be
             tormented
             ,
             into
             the
             bowels
             of
             the
             earth
             ,
             when
             
               he
               fell
               like
               lightning
               from
               heaven
               :
            
             However
             ,
             if
             the
             Angels
             had
             not
             sinned
             ,
             there
             had
             been
             no
             hell
             ,
             no
             tormenting
             fire
             :
             and
             unless
             men
             become
             the
             Divels
             Angels
             ,
             they
             shall
             not
             be
             cast
             into
             hell
             fire
             .
             
               God
               doth
               not
               ordain
               men
               to
               be
               Satans
               angels
               ,
            
             but
             men
             continuing
             his
             sons
             or
             servants
             ,
             God
             ordaines
             them
             to
             take
             their
             portion
             with
             him
             .
          
           
             So
             that
             if
             we
             remove
             the
             opinion
             of
             Absolute-Reprobation
             ,
             or
             of
             irreversible
             ordination
             of
             mens
             persons
             unto
             death
             ,
             before
             they
             were
             baptized
             or
             born
             ;
             or
             if
             men
             would
             be
             confirmed
             in
             faith
             ,
             that
             no
             such
             Sentence
             or
             Decree
             is
             gone
             out
             against
             them
             whilst
             they
             have
             either
             will
             ,
             desire
             ,
             or
             opportunitie
             to
             call
             upon
             God
             through
             Jesus
             Christ
             for
             remission
             of
             sins
             ,
             whether
             by
             confession
             of
             them
             ,
             or
             by
             absolution
             from
             them
             upon
             such
             confession
             ,
             or
             by
             receiving
             the
             Sacrament
             of
             Christs
             body
             and
             blood
             ,
             no
             danger
             can
             accrue
             from
             the
             frequent
             meditation
             of
             
               everlasting
               death
            
             ,
             or
             from
             such
             representations
             
             of
             the
             horrours
             of
             it
             ,
             as
             the
             often
             reflecting
             upon
             our
             sins
             past
             ,
             and
             the
             working
             of
             the
             
               Sting
               of
               Conscience
            
             ,
             upon
             such
             reflections
             ,
             will
             present
             unto
             us
             .
          
           
             6.
             
             Another
             
               excellent
               Use
            
             ,
             and
             that
             a
             
               Positive
               One
            
             ,
             there
             is
             of
             these
             meditations
             .
             
             For
             no
             man
             ordinarily
             can
             have
             a
             
               true
               Tast
            
             or
             rellish
             of
             Eternal
             Life
             ,
             but
             he
             ,
             which
             hath
             had
             some
             Tast
             or
             grudging
             of
             everlasting
             death
             .
             The
             sense
             ,
             or
             Tast
             ,
             or
             Overture
             ,
             of
             the
             
               second
               death
            
             doth
             make
             the
             least
             rellish
             of
             the
             
               second
               resurrection
            
             unto
             Life
             to
             seem
             more
             sweet
             and
             pleasant
             .
             Now
             it
             is
             the
             rellish
             or
             secret
             intimation
             of
             Celestial
             joyes
             ,
             which
             must
             animate
             and
             incourage
             us
             to
             undertake
             all
             the
             dangers
             or
             discontents
             ,
             wherewith
             the
             way
             unto
             the
             heavenly
             Canaan
             (
             the
             land
             of
             promise
             and
             of
             our
             rest
             )
             is
             beset
             .
             The
             most
             forcible
             Reasons
             ,
             which
             the
             Divinest
             Orator
             can
             use
             ,
             or
             the
             best
             words
             ,
             wherewith
             he
             can
             apparel
             his
             reasons
             or
             perswasions
             ,
             are
             but
             vain
             ,
             unless
             he
             can
             with
             them
             or
             by
             them
             instill
             this
             secret
             tast
             or
             rellish
             into
             mens
             souls
             .
             All
             the
             descriptions
             ,
             which
             the
             Leaders
             of
             the
             Gaules
             could
             make
             ,
             of
             the
             pleasures
             or
             Commodities
             of
             Italy
             ;
             all
             the
             newes
             or
             reports
             ,
             which
             they
             could
             devise
             or
             cause
             to
             be
             made
             in
             their
             publique
             meetings
             ,
             as
             it
             were
             upon
             our
             
               Royal
               Exchange
            
             ,
             could
             not
             so
             much
             animate
             their
             followers
             to
             adventure
             upon
             the
             strait
             and
             difficult
             passages
             over
             the
             Alpes
             ,
             as
             did
             the
             tast
             of
             the
             
               Italian
               Grape
            
             .
             And
             that
             ,
             which
             did
             especially
             aggravate
             the
             
               Israelites
               Dastardy
            
             for
             not
             undertaking
             that
             sacred
             warre
             ,
             whereunto
             God
             had
             called
             them
             ,
             against
             the
             Canaanites
             ,
             the
             Amorites
             ,
             and
             the
             Hittites
             ,
             &c.
             was
             the
             sight
             of
             
               those
               Grapes
            
             ,
             which
             ,
             such
             as
             were
             sent
             to
             discover
             that
             good
             Land
             ,
             had
             brought
             from
             Eschol
             .
             Their
             unusual
             greatness
             ,
             which
             all
             the
             host
             might
             have
             seen
             ;
             and
             their
             extraordinary
             rellish
             ,
             which
             many
             did
             or
             might
             have
             tasted
             ,
             was
             a
             pledge
             or
             assurance
             of
             the
             truth
             of
             Gods
             promises
             concerning
             the
             fertility
             or
             pleasantness
             of
             that
             Land.
             For
             as
             we
             say
             
               Ex
               ungue
               Leonem
            
             ;
             The
             terrour
             of
             the
             Lion
             ,
             which
             we
             never
             saw
             ,
             may
             be
             taken
             from
             his
             paw
             :
             Or
             as
             Pythagoras
             did
             take
             the
             just
             quantity
             of
             Hercules
             his
             body
             by
             the
             print
             of
             his
             foot
             ;
             so
             might
             the
             Israelites
             have
             taken
             the
             true
             estimate
             of
             the
             Land
             of
             Canaan
             from
             the
             unusual
             quality
             and
             extraordinary
             quantitie
             of
             that
             bunch
             of
             grapes
             ,
             which
             their
             mutinous
             spies
             or
             Intelligencers
             could
             not
             deny
             to
             be
             the
             native
             fruit
             of
             that
             soil
             .
             But
             of
             the
             Israelites
             disobedience
             and
             dastardy
             ,
             and
             what
             both
             these
             and
             the
             slanderous
             reports
             ,
             which
             their
             spies
             or
             intelligencers
             did
             raise
             of
             that
             good
             Land
             ,
             mystically
             import
             ,
             we
             shall
             take
             occasion
             ,
             if
             God
             permit
             ,
             hereafter
             to
             handle
             .
          
           
             7.
             
             Such
             a
             pledge
             as
             these
             Israelites
             had
             of
             Gods
             promises
             concerning
             the
             Land
             of
             Canaan
             ,
             we
             may
             have
             ,
             and
             must
             have
             of
             the
             pleasures
             of
             the
             
               Celestial
               Canaan
            
             ,
             before
             we
             become
             valorous
             in
             our
             undertakings
             for
             it
             .
             And
             if
             we
             once
             attain
             to
             a
             true
             Tast
             or
             rellish
             of
             its
             goodness
             ;
             the
             least
             portion
             of
             it
             will
             serve
             as
             a
             true
             measure
             to
             notifie
             the
             incomparable
             excess
             of
             
               those
               joyes
            
             in
             comparison
             of
             any
             earthly
             pleasures
             or
             annoyances
             ,
             the
             one
             or
             other
             of
             which
             ,
             and
             nothing
             besides
             them
             ,
             can
             occasion
             our
             diversion
             from
             the
             wayes
             ,
             which
             lead
             unto
             them
             .
          
           
             The
             force
             or
             efficacie
             ,
             which
             experienced
             pleasures
             or
             contentments
             have
             
             upon
             mens
             souls
             or
             affections
             ,
             Mahomet
             and
             his
             successors
             too
             well
             foresaw
             ,
             and
             so
             by
             a
             known
             representation
             of
             a
             counterfeit
             heaven
             ,
             and
             by
             a
             reall
             and
             experienced
             tast
             of
             imaginary
             or
             feigned
             pleasures
             in
             the
             life
             to
             come
             ,
             did
             make
             their
             followers
             more
             zealous
             and
             confident
             in
             propagating
             their
             Empire
             and
             Religion
             ,
             then
             either
             Christian
             Preachers
             or
             Magistrates
             can
             make
             their
             Christian
             people
             .
             The
             obedience
             of
             Turkish
             children
             to
             their
             parents
             ,
             of
             their
             greatest
             Nobles
             to
             their
             Soveraign
             ,
             of
             their
             souldiers
             to
             their
             Commanders
             ,
             of
             inferiour
             Commanders
             to
             their
             Superiors
             or
             Generals
             ,
             far
             exceeds
             any
             obedience
             ,
             which
             we
             Christians
             usually
             perform
             
             to
             our
             Superiours
             in
             what
             kind
             soever
             .
             One
             Erroneous
             principle
             notwithstanding
             
             they
             have
             ,
             
               That
               all
               things
               are
               so
               decreed
               by
               God
               as
               nothing
               can
               fall
               out
               otherwise
               then
               it
               doth
               :
               and
               from
               this
            
             prejudicate
             conceipt
             ,
             when
             opportunitie
             suggests
             fair
             hopes
             unto
             the
             son
             of
             obtaining
             his
             fathers
             Crown
             ,
             they
             account
             it
             no
             sin
             ,
             but
             a
             religious
             Act
             ,
             for
             the
             Son
             to
             depose
             the
             Father
             ,
             as
             presuming
             it
             is
             Gods
             Will
             thus
             to
             have
             it
             ,
             whensoever
             he
             offers
             opportunity
             .
             But
             when
             there
             is
             no
             hope
             to
             gain
             a
             Crown
             by
             rebellion
             ,
             no
             intimation
             given
             by
             the
             signes
             of
             the
             time
             ,
             that
             God
             will
             prosper
             their
             attempts
             against
             their
             Superiors
             ,
             there
             is
             no
             subject
             in
             any
             Christian
             Kingdom
             ,
             that
             will
             accept
             the
             greatest
             dignity
             ,
             whereto
             his
             Soveraign
             Lord
             can
             advance
             him
             ,
             with
             such
             Loyal
             respect
             and
             submission
             ,
             as
             the
             sons
             or
             grand-children
             of
             their
             Emperours
             will
             imbrace
             the
             sentence
             of
             death
             ,
             though
             no
             way
             deserved
             ,
             only
             in
             obedience
             to
             his
             designes
             and
             pleasure
             .
             There
             is
             no
             malefactor
             amongst
             us
             ,
             though
             openly
             convicted
             of
             capital
             crimes
             ,
             that
             will
             submit
             himself
             to
             the
             sentence
             of
             the
             Law
             ,
             with
             that
             cheerfulness
             of
             mind
             ,
             or
             unregreting
             affections
             ,
             as
             their
             inferiour
             Commanders
             or
             common
             souldiers
             will
             surrender
             their
             lives
             into
             their
             Superiors
             hands
             ,
             be
             the
             service
             whereunto
             they
             appoint
             them
             never
             so
             dreadful
             or
             desperate
             .
          
           
             8.
             
             Now
             the
             great
             motives
             by
             which
             Turkish
             Priests
             or
             their
             Magistrates
             work
             this
             absolute
             submission
             and
             compleat
             obedience
             in
             inferiors
             ,
             is
             either
             
               fear
               of
               Hell
            
             or
             torments
             after
             this
             life
             in
             case
             they
             shall
             disobey
             ;
             or
             
               hopes
               of
               Heaven
            
             if
             they
             continue
             loyal
             and
             obedient
             ;
             and
             yet
             the
             hell
             ,
             which
             they
             fear
             ,
             is
             no
             way
             so
             terrible
             as
             that
             Hell
             ,
             with
             whose
             torments
             we
             dayly
             threaten
             the
             disobedient
             :
             Their
             hopes
             of
             heaven
             are
             nothing
             so
             glorious
             ,
             as
             those
             hopes
             ,
             which
             God
             promiseth
             ,
             and
             we
             professe
             we
             believe
             them
             to
             be
             the
             reward
             of
             our
             obedience
             to
             our
             God
             ,
             to
             our
             Prince
             ,
             and
             to
             his
             just
             Lawes
             ,
             whether
             Ecclesiastick
             or
             Civil
             .
             Whence
             then
             doth
             this
             great
             difference
             or
             odds
             arise
             between
             their
             obedience
             and
             ours
             ?
             From
             no
             other
             root
             then
             this
             .
             
               They
               propose
               unto
               their
               followers
               such
               an
               heaven
               ,
               such
               contentments
               after
               this
               life
               ,
               as
               they
               may
               have
               a
               true
               tast
               or
               rellish
               of
               in
               this
               life
               ,
            
             by
             whose
             multiplication
             the
             incomparable
             excesse
             of
             future
             contentments
             in
             respect
             of
             present
             ,
             may
             by
             ordinary
             capacities
             be
             easily
             taken
             .
             There
             is
             no
             delight
             or
             pleasure
             ,
             which
             men
             in
             this
             world
             can
             take
             in
             the
             dayes
             of
             plenty
             ,
             security
             ,
             and
             peace
             ;
             no
             pleasures
             of
             the
             outward
             senses
             ,
             of
             touch
             or
             tast
             ,
             which
             they
             do
             not
             hope
             to
             enjoy
             in
             far
             greater
             measure
             in
             heaven
             without
             annoyance
             ,
             interruption
             or
             disturbance
             ,
             then
             their
             Emperour
             or
             Grand-Segnior
             in
             this
             life
             can
             do
             .
             The
             meanest
             amongst
             them
             perswades
             himself
             he
             shal
             have
             more
             consorts
             or
             concubines
             ,
             then
             their
             Luxurious
             Emperors
             have
             ,
             all
             more
             beautiful
             then
             any
             earthly
             creatures
             can
             be
             .
             There
             is
             no
             delight
             again
             in
             War
             or
             feats
             of
             arms
             ,
             which
             their
             Common
             souldiers
             hope
             not
             to
             enjoy
             ,
             without
             danger
             or
             defatigation
             of
             their
             bodies
             ,
             in
             far
             greater
             measure
             ,
             then
             the
             greatest
             Commanders
             or
             Generals
             of
             their
             Armies
             do
             .
             And
             being
             thus
             possessed
             with
             this
             
               Two
               fold
               perswasion
            
             ,
             First
             ,
             
               That
               Obedience
               to
               Superiors
               doth
               merit
               heaven
               :
            
             Secondly
             ,
             
               That
               the
               joyes
               of
               heaven
               are
               for
               nature
               and
               quality
               the
               same
               with
               such
               earthly
               pleasures
            
             and
             contentments
             ,
             which
             they
             have
             tasted
             ,
             but
             infinitly
             exceed
             them
             for
             quantity
             and
             duration
             ;
             To
             perswade
             them
             ,
             to
             lay
             down
             this
             life
             in
             hope
             of
             attaining
             the
             life
             to
             come
             ,
             by
             obedience
             to
             their
             Emperours
             ,
             or
             in
             love
             to
             their
             Religion
             ,
             is
             a
             matter
             of
             no
             greater
             difficulty
             ,
             then
             to
             induce
             a
             Merchant
             to
             lay
             out
             an
             hundred
             pounds
             sterling
             in
             his
             own
             Country
             ;
             upon
             such
             assurance
             as
             this
             world
             affords
             ,
             to
             receive
             ten
             thousand
             pounds
             either
             in
             the
             same
             coyne
             ,
             or
             in
             valuable
             commodities
             in
             another
             Country
             by
             way
             of
             return
             or
             bill
             of
             exchange
             .
          
           
             9.
             
             But
             as
             for
             us
             Christians
             ,
             albeit
             our
             hopes
             of
             heaven
             be
             far
             more
             glorious
             
             then
             theirs
             can
             be
             ;
             albeit
             our
             Faith
             ,
             which
             is
             the
             ground
             of
             our
             hopes
             ,
             be
             most
             firm
             and
             sound
             (
             whereas
             their
             belief
             of
             such
             a
             heaven
             as
             they
             hope
             for
             ,
             is
             but
             grounded
             upon
             the
             sand
             )
             yet
             in
             as
             much
             as
             the
             most
             part
             of
             Christians
             have
             no
             distinct
             conceit
             or
             notion
             of
             the
             heavenly
             joys
             ,
             which
             they
             hope
             for
             ,
             but
             believe
             them
             only
             
               in
               general
            
             or
             in
             gross
             to
             be
             exceeding
             great
             ;
             their
             Faith
             is
             in
             a
             manner
             but
             dead
             ,
             their
             Hopes
             have
             no
             operations
             upon
             their
             affections
             ,
             they
             do
             not
             sway
             them
             to
             constancie
             in
             any
             honorable
             adventures
             or
             undertakings
             for
             the
             heavenly
             Canaan
             .
             We
             ,
             that
             be
             Gods
             Embassadors
             may
             spend
             our
             spirits
             and
             our
             breaths
             ,
             and
             be
             answered
             only
             with
             Religion
             consisting
             in
             words
             ,
             or
             with
             a
             zeal
             of
             hearing
             Gods
             Word
             ,
             not
             of
             doing
             it
             .
             The
             Case
             of
             most
             Hearers
             is
             much
             what
             like
             to
             the
             Case
             of
             a
             man
             extreamly
             sick
             and
             opprest
             with
             distempered
             humors
             .
             There
             is
             no
             man
             so
             sick
             (
             unless
             he
             be
             possest
             with
             deep
             melancholy
             or
             a
             frenzie
             )
             but
             will
             acknowledge
             
               in
               the
               general
            
             ,
             that
             such
             a
             Diet
             ,
             as
             his
             Physician
             prescribes
             him
             ,
             is
             good
             ;
             that
             such
             meats
             ,
             as
             he
             seeth
             men
             in
             health
             to
             feed
             upon
             with
             delight
             ,
             are
             pleasant
             and
             useful
             for
             preserving
             health
             .
             But
             press
             him
             to
             make
             his
             words
             good
             by
             his
             practise
             
               in
               particular
            
             ,
             and
             you
             shall
             find
             a
             
               Real
               Contradiction
            
             ;
             those
             meats
             which
             out
             of
             his
             former
             experience
             he
             acknowledgeth
             to
             be
             sweet
             and
             pleasant
             ,
             are
             to
             him
             in
             this
             distemper
             and
             indisposition
             of
             body
             ,
             bitter
             and
             abominable
             .
             The
             best
             Diet
             ,
             which
             the
             Physician
             can
             prescribe
             him
             ,
             is
             nothing
             so
             welcom
             to
             him
             ,
             as
             those
             meats
             and
             drinks
             ,
             which
             the
             distempered
             humor
             longeth
             after
             .
             And
             albeit
             you
             urge
             him
             with
             the
             authoritie
             of
             
               Hypocrates
               ,
               Galen
            
             ,
             or
             other
             famous
             Professors
             of
             Physick
             ,
             yet
             you
             shall
             not
             perswade
             him
             to
             follow
             their
             Counsel
             ,
             until
             he
             have
             in
             some
             measure
             recovered
             
               his
               Tast
            
             ;
             and
             the
             only
             means
             to
             recover
             it
             ,
             must
             be
             ,
             by
             the
             removing
             the
             noxious
             humor
             ,
             wherewith
             it
             is
             oppressed
             .
             Yet
             such
             as
             are
             bodily
             sick
             have
             had
             some
             Tast
             and
             experience
             of
             wholsom
             food
             in
             the
             time
             of
             their
             health
             :
             for
             bodily
             health
             ordinarily
             goes
             before
             bodily
             sickness
             .
             But
             ,
             
               The
               spiritual
               diseases
               of
               our
               Consciences
               have
               precedencie
               of
               spiritual
               health
               ;
               we
               all
               are
               soul-sick
               from
               our
               birth
               ,
               even
               in
               the
               womb
               .
            
             And
             for
             this
             reason
             it
             is
             ,
             That
             to
             work
             a
             Longing
             in
             us
             after
             a
             spiritual
             health
             ,
             or
             to
             bring
             us
             in
             love
             with
             true
             spiritual
             food
             ,
             is
             a
             matter
             of
             far
             greater
             difficulty
             ,
             then
             to
             bring
             a
             man
             bodily
             sick
             unto
             a
             liking
             of
             wholsom
             bodily
             food
             .
             We
             may
             perswade
             Men
             
               in
               the
               General
            
             ,
             That
             the
             joys
             of
             heaven
             infinitely
             exceed
             all
             the
             pleasures
             of
             this
             life
             ;
             And
             thus
             far
             they
             will
             easily
             believe
             us
             ;
             But
             without
             some
             
               Tast
               or
               rellish
               of
               them
            
             ,
             no
             man
             will
             set
             his
             heart
             to
             seek
             after
             them
             .
          
           
             10.
             
             For
             us
             to
             give
             men
             ,
             or
             men
             to
             take
             
               A
               True
               Rellish
            
             of
             them
             ,
             it
             is
             not
             (
             ordinarily
             )
             possible
             ,
             until
             our
             hearts
             and
             consciences
             be
             in
             some
             good
             measure
             
             disburthened
             of
             fleshly
             lusts
             ,
             of
             worldly
             desires
             ;
             or
             freed
             from
             minding
             earthly
             matters
             .
             The
             ordinary
             Physick
             ,
             which
             God
             doth
             use
             in
             working
             this
             
               First
               Cure
            
             ,
             is
             some
             Cross
             ,
             affliction
             or
             chastisement
             .
             Every
             Cross
             or
             branch
             of
             affliction
             ,
             which
             in
             this
             life
             can
             befall
             us
             ,
             is
             in
             the
             intention
             of
             Gods
             providence
             ,
             as
             a
             peculiar
             Medicine
             to
             purge
             our
             souls
             of
             some
             one
             vain
             delight
             or
             other
             .
          
           
             Now
             ,
             
               If
               we
               would
               seriously
               ruminate
               upon
               the
               particular
               afflictions
               ,
               which
               befall
               us
               ,
               or
               suffer
               the
               sting
               of
               conscience
               to
               have
               its
               work
               whensoever
               our
               hearts
               do
            
             
             
               smite
               us
               ;
               This
               would
               be
               a
               good
               preparation
               for
               the
               recovery
               of
               our
               spiritual
               Tast
            
             ;
             without
             whose
             recovery
             ,
             we
             cannot
             be
             purified
             according
             to
             the
             purification
             of
             the
             Sanctuary
             .
          
           
             But
             ,
             say
             the
             Lord
             hath
             laid
             no
             cross
             ,
             no
             affliction
             upon
             us
             ,
             yet
             this
             is
             a
             Diet
             so
             necessary
             for
             the
             soul
             ,
             
               That
               every
               one
               ,
               in
               case
               the
               Lord
               do
               not
               ,
               must
               afflict
               his
               own
               soul
            
             ;
             that
             is
             ,
             he
             must
             sometimes
             humble
             himself
             in
             fasting
             and
             prayer
             ;
             
             for
             this
             ,
             in
             the
             language
             of
             
               Canaan
               ,
               is
               to
               afflict
               the
               soul
               :
            
             without
             such
             exercises
             voluntarily
             undertaken
             (
             not
             as
             meritorious
             or
             profitable
             in
             themselves
             ,
             but
             as
             useful
             for
             enjoying
             of
             our selves
             ,
             and
             the
             gaining
             of
             free
             and
             retired
             thoughts
             )
             our
             
               spiritual
               Tast
            
             is
             not
             usually
             recoverable
             ;
             or
             ,
             being
             in
             some
             measure
             recovered
             ,
             cannot
             be
             preserved
             .
          
           
             But
             you
             will
             ask
             ,
             Wherein
             doth
             this
             
               spiritual
               Tast
            
             consist
             ?
             what
             is
             the
             object
             of
             it
             ?
             or
             that
             which
             answers
             unto
             it
             ,
             as
             bodily
             food
             doth
             unto
             bodily
             tast
             ?
             or
             What
             is
             the
             best
             dyet
             for
             recovering
             of
             it
             ?
          
           
             This
             you
             are
             to
             learn
             from
             our
             Apostle
             ,
             Rom.
             14.
             17.
             
             
               The
               Kingdom
               of
               God
               is
               not
               meat
               and
               drink
            
             ;
             it
             neither
             consists
             in
             our
             use
             or
             abstinence
             from
             these
             :
             what
             is
             it
             then
             ?
             
               Righteousness
               ,
               peace
               ,
               and
               joy
               in
               the
               holy
               Ghost
               .
            
             These
             words
             (
             if
             you
             mark
             them
             )
             are
             well
             placed
             :
             First
             Righteousness
             ;
             Then
             ,
             peace
             ;
             lastly
             ,
             
               Joy
               in
               the
               holy
               Ghost
            
             .
             For
             as
             the
             Prophet
             had
             said
             long
             before
             ,
             Opus
             
             
               justitiae
               pax
            
             :
             Peace
             ,
             the
             peace
             of
             conscience
             towards
             God
             ,
             towards
             men
             ,
             and
             with
             our
             own
             souls
             and
             affections
             ,
             is
             the
             resultance
             or
             work
             of
             righteousness
             ,
             as
             it
             is
             opposed
             unto
             iniquity
             .
             For
             ,
             
               There
               is
               no
               peace
               to
               the
               wicked
               ,
               saith
               my
               God
               ,
               Esai
               .
            
             57.
             21.
             
             Joy
             there
             may
             be
             without
             this
             peace
             or
             serenity
             of
             conscience
             ;
             but
             no
             
               Joy
               in
               the
               Holy-Ghost
            
             without
             it
             .
             Peace
             of
             conscience
             is
             as
             the
             first
             Tast
             or
             smell
             of
             eternal
             rest
             ;
             The
             first
             sign
             or
             Symptome
             of
             spiritual
             health
             restored
             .
             
               Joy
               in
               the
               Holy-Ghost
            
             is
             to
             the
             soul
             as
             that
             chearfulness
             or
             livelinesse
             ,
             which
             accompanieth
             perfect
             health
             ,
             is
             unto
             the
             body
             .
             Righteousness
             ,
             or
             its
             works
             ,
             are
             as
             the
             food
             or
             dyet
             ,
             by
             which
             this
             spiritual
             health
             and
             livelinesse
             of
             the
             soul
             is
             procured
             .
          
           
             11.
             
             So
             then
             he
             that
             desires
             to
             have
             a
             true
             
               Tast
               of
               the
               heavenly
               gift
            
             ,
             or
             
               of
               the
               powers
               of
               the
               life
               to
               come
               ,
            
             must
             enure
             himself
             to
             the
             works
             of
             righteousness
             ,
             of
             that
             
               Universal
               Righteousness
            
             ,
             whose
             practise
             is
             commended
             unto
             us
             in
             the
             Affirmative
             and
             positive
             precepts
             of
             the
             first
             and
             second
             Table
             .
             
             It
             is
             not
             enough
             to
             abstain
             from
             the
             evil
             works
             prohibited
             in
             the
             
               Negative
               precepts
            
             of
             both
             Tables
             .
             This
             abstinence
             is
             as
             the
             matter
             or
             privation
             of
             that
             true
             righteousness
             ,
             whereof
             peace
             is
             the
             work
             or
             fruit
             .
             Howbeit
             even
             this
             
               Inchoative
               Righteousness
            
             ,
             or
             imperfect
             Embryon
             of
             it
             ,
             is
             seldom
             or
             never
             framed
             and
             conceived
             without
             some
             chastisement
             or
             correction
             ;
             which
             are
             as
             gentle
             Remembrancers
             of
             the
             horrours
             of
             the
             
               second
               death
            
             Nor
             is
             this
             Inchoative
             
             or
             privative
             righteousnesse
             alwayes
             framed
             by
             chastisements
             or
             such
             remembrances
             ,
             but
             ,
             
               by
               patient
               suffering
               of
               them
            
             ,
             or
             by
             embracing
             them
             ,
             as
             so
             many
             tokens
             or
             pledges
             of
             our
             heavenly
             Fathers
             providence
             and
             loving
             care
             over
             us
             .
             Hence
             saith
             our
             Apostle
             ,
             Heb.
             12.
             7.
             
             
               If
               you
               endure
               chastisement
               ,
               God
               dealeth
               with
               you
               as
               with
               sons
               ;
               for
               what
               son
               is
               he
               ,
               whom
               the
               Father
               chastiseth
               not
               ?
            
             Surely
             no
             gracious
             or
             beloved
             son
             :
             so
             the
             same
             Apostle
             had
             said
             ,
             ver
             .
             6.
             
             
               Whom
               the
               Lord
               loveth
               he
               chastneth
               ,
               and
               scourgeth
               every
               son
               ,
               whom
               he
               receiveth
               .
            
             Sons
             then
             he
             hath
             whom
             he
             doth
             not
             receive
             ,
             because
             they
             will
             not
             endure
             chastisement
             or
             receive
             correction
             from
             him
             with
             submission
             and
             patience
             .
             These
             he
             gives
             over
             as
             degenerate
             and
             lost
             sons
             .
             And
             
               there
               is
               not
               a
               more
               fearful
               signe
               of
               Gods
               displeasure
               toward
               men
               ,
               then
               his
               long-suffering
               of
               them
               without
               chastisement
               .
               If
               ye
               be
               without
               chastisement
            
             (
             saith
             the
             Apostle
             ,
             
             Heb.
             12.
             8.
             
             )
             
               whereof
               all
               are
               partakers
               ,
               then
               are
               ye
               bastards
               and
               not
               sons
               :
            
             But
             if
             all
             be
             partakers
             of
             it
             ,
             how
             can
             any
             be
             without
             it
             ?
             Yes
             ,
             they
             are
             without
             chastisement
             ,
             which
             will
             not
             
               patiently
               suffer
               it
            
             ;
             which
             will
             not
             embrace
             it
             as
             a
             pledge
             ,
             of
             their
             heavenly
             Fathers
             love
             ,
             and
             these
             are
             bastards
             .
             What
             is
             that
             ?
             A
             bastard
             is
             a
             son
             ,
             but
             (
             in
             the
             language
             of
             men
             ;
             )
             unlawfully
             begotten
             .
             Hath
             God
             any
             such
             sons
             or
             children
             ?
             God
             forbid
             !
             All
             are
             his
             sons
             ,
             all
             are
             his
             children
             by
             right
             of
             Creation
             ,
             and
             by
             right
             of
             Redemption
             ;
             and
             
             both
             these
             are
             lawful
             titles
             of
             Father-hood
             and
             dominion
             over
             us
             .
             
               Bastards
               then
               they
               are
               ,
               who
               refuse
               chastisement
               ,
               in
               this
               sense
               only
               ,
               that
               they
               are
               stubborn
               and
               disobedient
               ,
               or
               misaffected
               towards
               the
               Father
               of
               mankind
               :
            
             They
             imagine
             him
             not
             to
             be
             so
             kind
             and
             loving
             to
             all
             his
             sons
             ,
             not
             to
             themselves
             in
             particular
             ,
             as
             earthly
             parents
             are
             to
             their
             lawfully
             begotten
             children
             .
             This
             is
             that
             imputation
             ,
             which
             our
             Apostle
             seeks
             to
             avert
             from
             God
             ,
             or
             rather
             that
             suspition
             ,
             which
             he
             seeks
             to
             remove
             from
             all
             ,
             
               who
               call
               him
               their
               Father
            
             ,
             and
             that
             by
             an
             Argument
             ,
             as
             the
             Schools
             speak
             ,
             
               a
               Fortiore
            
             ,
             ver
             .
             9
             ,
             10.
             
             
               Furthermore
               ,
               we
               have
               had
               Fathers
               of
               our
               flesh
               ,
               which
               corrected
               us
               ,
               and
               we
               gave
               them
               reverence
               :
               shall
               we
               not
               much
               rather
               be
               in
               subjection
               unto
               the
               Father
               of
               spirits
               ,
               and
               live
               ?
               For
               they
               verily
               for
               a
               few
               dayes
               chastened
               us
               as
               seemed
               good
               unto
               them
            
             (
             sometime
             perhaps
             without
             actual
             intendment
             ,
             or
             express
             fore-sight
             of
             any
             good
             unto
             us
             )
             
               but
               he
            
             ,
             to
             wit
             ,
             our
             heavenly
             Father
             ,
             
               chastiseth
               us
               for
               our
               profit
               ,
               that
               we
               might
               be
               partakers
               of
               his
               holiness
               .
            
          
           
             12.
             
             The
             End
             of
             his
             chastisement
             is
             alwayes
             This
             ;
             That
             we
             may
             serve
             him
             in
             Righteousness
             ,
             and
             have
             our
             fruit
             unto
             Holiness
             ,
             whose
             
               End
               is
               everlasting
               Life
            
             .
             And
             
               One
               chief
               part
               of
               our
               Righteousness
               consists
               in
               the
               patient
               submission
               of
               our selves
               unto
               his
               chastisements
               .
            
          
           
             The
             first
             part
             of
             Righteousness
             in
             respect
             of
             what
             Law
             soever
             ,
             is
             ,
             not
             to
             transgress
             the
             Law
             :
          
           
             The
             second
             is
             ,
             to
             submit
             our selves
             unto
             the
             penalty
             ,
             which
             the
             Law
             inflicts
             ,
             in
             case
             we
             transgress
             it
             .
          
           
             To
             plead
             the
             
               former
               part
            
             of
             this
             Righteousness
             ,
             in
             respect
             of
             Gods
             Law
             ,
             we
             cannot
             ;
             To
             perform
             the
             
               second
               part
            
             of
             it
             we
             are
             bound
             upon
             pain
             of
             losing
             our
             right
             of
             sons
             .
             The
             penalty
             of
             disobedience
             to
             it
             ,
             or
             refusal
             of
             chastisements
             in
             this
             life
             ,
             is
             
               The
               woful
               estate
               of
               bastards
            
             or
             of
             Sons
             disinherited
             .
          
           
             The
             sum
             of
             that
             ,
             which
             hath
             been
             said
             concerning
             our
             meditation
             of
             the
             
               second
               death
            
             (
             especially
             as
             this
             Meditation
             is
             
               A
               Preparative
            
             to
             the
             works
             of
             Righteousness
             or
             of
             Holiness
             )
             is
             excellently
             comprized
             by
             our
             Apostle
             ,
             Heb.
             12.
             11.
             
             
               Now
               no
               chastening
               for
               the
               present
               seemeth
               to
               be
               joyous
               ,
               but
               grievous
               ;
               neverthelesse
               ,
               afterwards
               ,
               it
               yieldeth
               the
               peaceable
               fruit
               of
               righteousnesse
               ,
               unto
               them
               ,
               which
               are
               exercised
               thereby
               .
            
             The
             burnt
             child
             ,
             as
             we
             say
             ,
             dreads
             the
             fire
             ;
             and
             he
             is
             more
             then
             a
             child
             ,
             a
             very
             Infant
             ,
             or
             witless
             child
             ,
             which
             will
             not
             avoid
             the
             scorching
             flames
             of
             it
             ,
             by
             the
             experience
             which
             he
             hath
             of
             its
             heat
             .
             Now
             there
             is
             no
             chastisement
             ,
             no
             correction
             ,
             that
             is
             grievous
             for
             the
             present
             ,
             but
             ought
             to
             be
             as
             a
             
               Gentle
               Remembrancer
            
             unto
             us
             of
             hell
             pains
             ,
             or
             such
             a
             fair
             Caveat
             for
             avoiding
             them
             ,
             as
             the
             experienced
             heat
             of
             visible
             and
             known
             fire
             
             (
             unto
             him
             that
             stands
             neer
             it
             )
             is
             of
             the
             harms
             ,
             which
             it
             would
             procure
             ,
             if
             he
             should
             be
             cast
             into
             it
             .
             And
             if
             we
             would
             make
             this
             or
             the
             like
             use
             of
             all
             the
             crosses
             and
             afflictions
             ,
             of
             all
             the
             bodily
             pains
             and
             grievances
             ,
             of
             all
             the
             perplexities
             of
             mind
             or
             conscience
             ,
             which
             in
             this
             life
             we
             suffer
             ,
             we
             should
             be
             more
             careful
             then
             we
             are
             to
             avoid
             the
             temptations
             ,
             by
             which
             Satan
             seeks
             to
             draw
             us
             into
             that
             everlasting
             fire
             ,
             which
             is
             prepared
             for
             him
             and
             his
             angels
             .
             This
             abstinence
             from
             evil
             is
             the
             
               First
               branch
            
             of
             our
             patience
             in
             affliction
             ;
             The
             second
             is
             the
             fruit
             of
             righteousness
             .
          
           
             But
             I
             suppose
             the
             Reader
             will
             desire
             a
             
               further
               Tast
            
             ,
             First
             ,
             
               Of
               the
               peace
               of
               Conscience
            
             .
             Secondly
             ,
             
               Of
               that
               joy
               in
               the
               holy
               Ghost
            
             wherein
             the
             Kingdom
             of
             heaven
             consists
             .
             And
             the
             Explication
             of
             these
             
               Two
               great
               Points
            
             follows
             in
             the
             next
             Chapter
             .
          
           
             In
             the
             Interim
             ,
             the
             best
             Use
             ,
             which
             can
             be
             made
             of
             the
             Doctrine
             hitherto
             delivered
             ,
             is
             made
             unto
             our
             hands
             by
             our
             Apostle
             himself
             ,
             Heb.
             12.
             12
             ,
             13
             ,
             
             14.
             
             
               Wherefore
               lift
               up
               the
               hands
               ,
               which
               hang
               down
               ,
               and
               the
               feeble
               knees
               :
               and
               make
               straight
               paths
               for
               your
               feet
               ,
               lest
               that
               ,
               which
               is
               lame
               ,
               be
               turned
               out
               of
               the
               way
               ,
               but
               let
               it
               rather
               be
               healed
               .
               Follow
               peace
               with
               all
               men
               ,
               and
               holiness
               ,
               without
               which
               no
               man
               shall
               see
               the
               Lord.
               Looking
               diligently
               lest
               any
               man
               fail
               of
               the
               grace
               of
               God
               ;
               lest
               any
               root
               of
               bitternesse
               springing
               up
               trouble
               you
               ,
               and
               thereby
               many
               be
               defiled
               .
               Lest
               there
               be
               any
               Fornicator
               or
               prophane
               person
               ,
               as
            
             Esau
             ,
             
               who
               for
               one
               morsell
               of
               meat
               sold
               his
               birthright
               .
               For
               ye
               know
               that
               after
               when
               he
               would
               have
               inherited
               the
               blessing
               ,
               he
               was
               rejected
               ,
               for
               he
               found
               no
               place
               of
               repentance
               ,
               though
               he
               sought
               it
               carefully
               with
               tears
               .
            
          
        
         
           
             CHAP.
             XXV
             .
          
           
             
               ROMANS
               6.
               22.
               
            
             
               But
               now
               —
               ye
               have
               your
               fruits
               unto
               Holinesse
               and
               the
               end
               everlasting
               Life
               ,
               &c.
               
            
          
           
             
               
                 The
                 Coldness
                 of
                 our
              
               Hope
               of
               Life
               Eternal
               
                 causeth
                 deviation
                 from
                 the
                 wayes
                 of
                 Righteousness
                 ,
                 and
                 is
                 caused
                 by
                 our
              
               No-Tast
               
                 or
                 spiritual
                 disrelish
                 of
                 that
              
               Life
               .
               
                 The
                 work
                 of
                 the
                 Ministery
                 is
                 to
                 plant
              
               this
               
                 Tast
                 ,
                 and
                 to
                 preserve
              
               it
               
                 in
                 Gods
                 people
              
               .
               Two
               Objects
               
                 of
                 this
              
               Tast
               :
               1.
               
               Peace
               
                 of
                 Conscience
              
               .
               2.
               
               Joy
               in
               the
               Holy
               Ghost
               .
               That
               Peace
               
                 may
                 best
                 be
                 shadowed
                 out
                 unto
                 us
                 in
                 the
                 known
                 sweetness
                 of
                 Temporal
                 Peace
                 .
                 The
                 Passions
                 of
                 the
                 natural
                 man
                 are
                 in
                 a
                 continual
                 mutinie
                 .
                 To
                 men
                 that
                 yet
                 have
                 no
                 experience
                 of
                 it
                 ,
                 The
                 nature
                 of
              
               Joy
               in
               the
               Holy
               Ghost
               
                 may
                 be
                 best
                 exemplified
                 by
                 that
                 chearful
                 gladnesse
                 of
                 Heart
                 which
                 is
                 the
                 fruit
                 of
                 Civil
                 Peace
                 .
                 It
                 is
                 the
              
               Prerogative
               of
               man
               
                 to
                 Enjoy
                 himself
                 and
                 to
                 possesse
                 his
                 own
                 soul
                 .
                 In
                 the
                 knowledge
                 of
                 any
                 Truth
                 there
                 is
              
               Joy.
               But
               True
               Joy
               
                 is
                 only
                 in
                 the
              
               Knowledge
               of
               Jesus
               Christ
               
                 and
                 of
                 saving
                 Truthes
                 .
                 The
                 Difference
                 betwixt
              
               Joy
               and
               Gladnesse
               in
               English
               ,
               Greek
               ,
               and
               Latin.
               
            
          
           
             1.
             
             THe
             very
             Hope
             of
             
               Life
               Eternal
            
             would
             be
             of
             it self
             sufficient
             to
             counterpoize
             all
             the
             pleasures
             ,
             and
             all
             the
             grievances
             incident
             to
             this
             mortal
             life
             (
             by
             
               the
               one
            
             or
             
               other
               of
               which
            
             our
             souls
             and
             affections
             are
             withdrawn
             from
             pursuit
             of
             that
             happy
             and
             blessed
             life
             ,
             which
             hath
             its
             beginning
             here
             on
             earth
             ,
             but
             hath
             no
             End
             in
             Heaven
             ;
             )
             were
             the
             Belief
             of
             it
             firmly
             rooted
             in
             our
             souls
             .
             If
             any
             man
             swerve
             from
             the
             wayes
             of
             righteousness
             ,
             whether
             in
             the
             
               General
               course
            
             of
             his
             life
             ,
             or
             in
             
               particular
               Acts
            
             ,
             it
             is
             through
             want
             of
             
               this
               Hope
            
             either
             in
             the
             Act
             or
             in
             the
             Habit.
             The
             want
             of
             this
             Hope
             in
             the
             Habit
             proceeds
             from
             habitual
             want
             of
             our
             
               spiritual
               Tast
            
             :
             The
             want
             of
             the
             same
             Hope
             in
             
               particular
               Acts
            
             proceeds
             from
             the
             interruption
             of
             this
             Tast
             in
             such
             as
             sometimes
             have
             been
             partakers
             of
             it
             .
          
           
           
             The
             chief
             part
             then
             of
             our
             Ministery
             is
             ,
             First
             ,
             To
             plant
             
               This
               Tast
               :
               Secondly
            
             ,
             To
             preserve
             it
             in
             our
             hearers
             .
             In
             
               these
               Two
            
             consists
             
               Tota
               Ars
               Medendi
            
             ;
             the
             whole
             method
             of
             spiritual
             Physick
             .
             The
             objects
             of
             our
             
               spiritual
               Tast
            
             are
             Peace
             and
             
               Joy
               in
               the
               Holy
               Ghost
            
             ;
             for
             in
             
               these
               two
            
             consists
             the
             Kingdom
             of
             God
             (
             as
             was
             observed
             before
             out
             of
             Rom.
             14.
             17.
             )
             Without
             Righteousness
             ,
             there
             is
             no
             Peace
             ;
             Without
             Peace
             of
             conscience
             ,
             there
             is
             no
             Joy.
             First
             (
             then
             )
             of
             Peace
             :
             Secondly
             of
             Joy.
             
          
           
             2.
             
             Under
             the
             name
             of
             Peace
             ,
             All
             blessings
             spiritual
             are
             included
             :
             
               It
               is
               the
               Fruit
               of
               Righteousnesse
               ,
            
             and
             
               the
               Root
               or
               stemme
               of
               Joy.
            
             The
             best
             tydings
             ,
             which
             the
             Angels
             could
             bring
             unto
             the
             people
             at
             our
             Saviours
             birth
             ,
             were
             tydings
             of
             Joy
             ;
             And
             in
             their
             hymn
             ,
             after
             they
             had
             ascribed
             
               Glory
               to
               God
            
             ,
             they
             declare
             the
             Original
             of
             this
             Joy
             to
             be
             Peace
             on
             earth
             ,
             and
             Good-will
             towards
             men
             .
             The
             best
             Legacie
             which
             our
             Saviour
             had
             to
             bestow
             upon
             his
             Apostles
             before
             his
             death
             (
             after
             he
             had
             ,
             as
             it
             were
             ,
             made
             his
             
               last
               Will
               and
               Testament
            
             )
             was
             
               Peace
               ,
               John
            
             14.
             27
             
             
               Peace
               I
               leave
               with
               you
               ,
               my
               peace
               I
               give
               unto
               you
               ;
               not
               as
               the
               world
               giveth
               give
               I
               unto
               you
               ,
               Let
               not
               your
               heart
               be
               troubled
               ,
               neither
               let
               it
               be
               afraid
               .
            
             And
             at
             his
             first
             appearance
             to
             his
             Disciples
             being
             assembled
             together
             after
             his
             Resurrection
             ,
             he
             came
             and
             stood
             in
             the
             midst
             of
             them
             ,
             and
             said
             ,
             Iohn
             20.
             19.
             
             
               Peace
               be
               with
               you
            
             .
             And
             after
             he
             had
             shewed
             them
             his
             hands
             and
             his
             side
             ,
             he
             said
             to
             them
             again
             ,
             
               Peace
               be
               unto
               you
               ,
               ver
               .
            
             21.
             
             The
             same
             Salutation
             is
             recorded
             by
             Saint
             
               Luke
               Chap.
            
             24.
             36.
             
             And
             this
             Salutation
             is
             continued
             to
             the
             Church
             as
             the
             sum
             and
             brief
             of
             all
             good
             things
             which
             we
             can
             desire
             for
             our selves
             or
             wish
             to
             others
             .
             
               Peace
               be
               to
               this
               House
               and
               to
               all
               that
               dwell
               in
               it
               ,
            
             Be
             the
             very
             solemn
             words
             ,
             which
             ,
             
               The
               Priest
            
             going
             to
             visit
             the
             sick
             ,
             is
             ,
             by
             the
             appointment
             of
             our
             Church
             ,
             
               to
               take
               with
               him
            
             ,
             and
             
               to
               say
            
             when
             he
             enters
             into
             the
             sick
             persons
             house
             .
             And
             this
             (
             I
             suppose
             )
             is
             injoyned
             ,
             not
             so
             much
             with
             reference
             to
             
               The
               like
               form
               of
               Salutation
            
             commonly
             used
             among
             the
             Jewes
             ,
             as
             ,
             either
             in
             Imitation
             of
             that
             
               Form
               of
               Blessing
            
             prescribed
             by
             our
             Saviour
             ;
             or
             (
             rather
             )
             in
             obedience
             and
             observation
             of
             that
             Precept
             given
             by
             Him
             
               (
               Matth.
            
             10.
             12.
             
             Luke
             10.
             5.
             )
             
               Salute
               the
               House
               ye
               enter
               into
               :
            
             and
             ,
             
               Say
               ,
               Peace
               be
               to
               this
               House
               .
            
             And
             so
             likewise
             (
             by
             the
             Churches
             Appointment
             )
             we
             conclude
             our
             prayers
             ,
             
               The
               peace
               of
               God
            
             (
             that
             is
             ,
             )
             The
             Peace
             wherein
             the
             Kingdom
             of
             God
             consists
             )
             
               which
               passeth
               all
               understanding
               keep
               your
               harts
               and
               minds
               in
               the
               knowledge
               of
               God
               and
               of
               his
               Son
               Jesus
               Christ
               ,
               &c.
               
            
             The
             Form
             of
             this
             Blessing
             is
             taken
             from
             our
             Apostle
             ,
             Phil.
             4.
             7.
             
             And
             therein
             we
             do
             but
             pray
             for
             that
             which
             the
             Apostle
             promiseth
             (
             in
             Gods
             name
             )
             to
             the
             Philippians
             .
          
           
             3.
             
             But
             if
             this
             Peace
             (
             as
             our
             Apostle
             there
             speakes
             )
             surpasseth
             all
             understanding
             ,
             how
             shall
             we
             seek
             after
             it
             or
             discover
             the
             nature
             of
             it
             ?
             or
             the
             nature
             
             of
             that
             joy
             in
             the
             holy
             Ghost
             ,
             which
             is
             the
             fruit
             of
             it
             ?
             Or
             is
             this
             Peace
             and
             this
             Ioy
             (
             one
             ,
             or
             both
             of
             them
             )
             that
             
               New
               Name
            
             (
             written
             in
             the
             white
             stone
             Revel
             .
             2.
             17.
             )
             Which
             Christ
             promiseth
             to
             give
             to
             him
             that
             overcometh
             ,
             which
             no
             man
             knoweth
             saving
             he
             which
             hath
             it
             ?
             For
             Answer
             ,
             we
             say
             ,
             This
             Peace
             surpasseth
             the
             understanding
             of
             all
             men
             ,
             who
             are
             not
             acquainted
             with
             it
             ;
             But
             if
             it
             must
             
               keep
               our
               hearts
               ,
               and
               minds
               through
               Jesus
               Christ
               ,
            
             sure
             we
             must
             have
             an
             experimental
             knowledge
             of
             it
             ;
             we
             must
             feel
             and
             perceive
             it
             .
             So
             in
             effect
             the
             
               Prophet
               Esay
            
             had
             said
             ,
             Esay
             64.
             4.
             
             
               Eye
               hath
               not
               seen
               ,
               nor
               ear
               heard
               ,
               neither
               have
               entred
               into
               the
               heart
               of
               any
               man
               the
               things
               which
               God
               hath
               prepared
               for
               them
               which
               love
               him
               .
            
             But
             all
             this
             is
             to
             be
             understood
             of
             the
             
               Natural
               Man
            
             ,
             or
             of
             the
             man
             as
             yet
             not
             partaker
             of
             the
             spirit
             of
             regeneration
             .
             For
             as
             the
             Apostle
             tels
             us
             ,
             1
             Cor.
             2.
             10.
             
             
               God
               hath
               revealed
               these
               things
               even
               unto
               us
               by
               his
               spirit
               ;
               for
               the
               spirit
               searcheth
               all
               things
               ,
               yea
               the
               deep
               things
            
             
             
               of
               God.
            
             And
             Again
             ,
             ver
             .
             12.
             
             
               We
               have
               received
               ,
               not
               the
               spirit
               of
               the
               world
               ,
               but
               the
               spirit
               ,
               which
               is
               of
               God
               ;
               that
               we
               may
               know
               the
               things
               ,
               that
               are
               freely
               given
               to
               us
               of
               God.
            
             The
             same
             spirit
             gives
             us
             a
             true
             rellish
             of
             that
             Peace
             whence
             these
             joys
             do
             spring
             .
          
           
             4.
             
             But
             if
             such
             as
             have
             the
             Tast
             or
             Rellish
             of
             it
             know
             it
             better
             by
             experience
             ,
             then
             they
             can
             by
             any
             Map
             or
             description
             of
             it
             ;
             How
             shall
             we
             perswade
             such
             as
             do
             not
             know
             it
             to
             seek
             after
             it
             ?
             Or
             what
             description
             shall
             we
             make
             of
             it
             ,
             to
             bring
             them
             in
             love
             with
             it
             ?
             The
             best
             Description
             ,
             which
             we
             can
             make
             of
             it
             ,
             must
             be
             taken
             from
             
               the
               known
               sweetnesse
               of
               Temporal
               Peace
               ,
            
             which
             is
             but
             the
             Emblem
             or
             shadow
             of
             it
             .
             And
             the
             sweetness
             of
             Civil
             peace
             is
             alwayes
             much
             better
             known
             ,
             much
             better
             esteemed
             
               Carendo
               ,
               quam
               Fruendo
            
             ,
             by
             some
             interposition
             of
             want
             ,
             then
             by
             continual
             fruition
             of
             it
             .
             
               A
               consuet
               is
               nulla
               fit
               passio
               .
            
             We
             of
             this
             land
             ,
             which
             have
             longer
             enjoyed
             Civil
             Peace
             without
             interruption
             ,
             then
             any
             Nation
             in
             the
             world
             besides
             ,
             have
             not
             so
             true
             a
             rellish
             of
             the
             sweetness
             of
             it
             ,
             as
             most
             of
             our
             neighbor
             Nations
             ,
             which
             ,
             within
             these
             few
             years
             have
             often
             felt
             the
             bitterness
             of
             warre
             ,
             as
             well
             domestick
             or
             Civil
             ,
             as
             Forraign
             .
             Necessary
             therefore
             it
             will
             be
             for
             us
             ,
             which
             neither
             have
             seen
             or
             felt
             the
             enemies
             Sword
             for
             these
             Threescore
             years
             and
             more
             ,
             to
             use
             
             some
             
               Fiction
               of
               Warre
            
             for
             right
             conceiving
             the
             sweetness
             even
             of
             
               Civill
               Peace
            
             .
          
           
             Imagine
             then
             we
             lived
             in
             such
             a
             Land
             or
             State
             ,
             as
             the
             State
             of
             Israel
             was
             in
             the
             dayes
             ,
             
               wherein
               Esaias
            
             prophecied
             ,
             or
             in
             the
             dayes
             whereof
             he
             prophecied
             ,
             Chap.
             9.
             ver
             .
             19.
             20.
             
             
               Through
               the
               wrath
               of
               the
               Lord
               of
               hosts
               is
               the
               Land
               darkened
               ,
               and
               the
               People
               shall
               be
               as
               the
               fewel
               of
               the
               fire
               ,
               no
               man
               shall
               spare
               his
               brother
               :
               And
               he
               shall
               snatch
               on
               the
               right
               hand
               ,
               and
               be
               hungry
               ,
               and
               he
               shall
               eat
               on
               the
               left
               hand
               ,
               and
               shall
               not
               be
               satisfied
               ,
               they
               shall
               eat
               every
               man
               the
               flesh
               of
               his
               own
               arm
               ;
               Manasses
            
             shall
             be
             ready
             to
             devour
             Ephraim
             his
             brother
             Tribe
             ,
             and
             
             Ephraim's
             intentions
             against
             him
             shall
             be
             as
             cruel
             ,
             and
             yet
             both
             ,
             like
             Simeon
             and
             Levi
             ,
             brethren
             only
             in
             mischief
             and
             cruelty
             ,
             shall
             conspire
             to
             ruinate
             Judah
             the
             soveraign
             Tribe
             of
             that
             people
             .
          
           
             Thus
             imagine
             the
             Port
             Towns
             in
             this
             Kingdom
             were
             noysom
             neighbors
             to
             one
             another
             by
             sea
             ,
             one
             Shire
             or
             Province
             ready
             to
             make
             inroads
             or
             invasion
             upon
             another
             :
             or
             every
             mans
             hand
             in
             the
             same
             Town
             or
             Shire
             to
             be
             lift
             up
             against
             his
             neighbor
             ,
             or
             that
             a
             mans
             worst
             enemies
             were
             of
             his
             own
             house
             :
             So
             many
             Servants
             ,
             Inmates
             or
             Sojourners
             ,
             so
             many
             Theeves
             ;
             the
             children
             ready
             to
             rob
             and
             spoil
             their
             parents
             without
             hope
             of
             redress
             by
             ordinary
             process
             of
             wholsome
             Laws
             ;
             Might
             still
             overcoming
             Right
             .
          
           
             Besides
             all
             this
             ,
             imagine
             a
             forraign
             potent
             Enemie
             lying
             still
             in
             wait
             to
             take
             all
             advantages
             ,
             which
             these
             civil
             broils
             or
             intestine
             dissensions
             afford
             for
             subduing
             the
             whole
             State
             or
             Nation
             ,
             for
             bringing
             the
             Nobles
             into
             Captivity
             ,
             for
             putting
             such
             ,
             as
             made
             resistance
             ,
             unto
             the
             sword
             ;
             to
             put
             their
             children
             to
             death
             before
             their
             parents
             eyes
             ,
             and
             to
             abuse
             the
             bodies
             of
             the
             wives
             and
             daughters
             of
             such
             as
             put
             themselves
             upon
             their
             courtesie
             .
          
           
             If
             ,
             unto
             a
             State
             or
             Kingdom
             in
             this
             distress
             or
             perplexitie
             through
             civil
             dissension
             and
             domestick
             broils
             ,
             any
             hope
             of
             Peace
             and
             unitie
             amongst
             themselves
             could
             be
             truly
             suggested
             ,
             how
             beautiful
             would
             the
             feet
             of
             such
             as
             brought
             these
             glad
             tydings
             be
             ?
             And
             if
             these
             hopes
             were
             seconded
             with
             answerable
             success
             ,
             I
             leave
             it
             to
             your
             mature
             consideration
             ,
             what
             publick
             joy
             and
             exultation
             would
             ensue
             ;
             Every
             man
             would
             be
             ready
             to
             bear
             his
             part
             in
             that
             song
             .
          
           
             Nulla
             salus
             bello
             ;
             pacem
             te
             poscimus
             omnes
             .
          
           
             Of
             Civil
             dissension
             there
             can
             no
             good
             come
             ;
             the
             very
             mention
             of
             warre
             
             would
             be
             as
             the
             rubbing
             of
             an
             unhealed
             wound
             or
             bleeding
             Scar
             :
             
               Dulce
               nomen
               pacis
            
             ,
             the
             very
             name
             of
             Peace
             would
             ensweeten
             our
             thoughts
             ,
             season
             our
             cogitations
             ,
             and
             add
             strength
             and
             courage
             to
             our
             mutual
             endeavors
             for
             the
             establishment
             of
             it
             .
          
           
             5.
             
             Now
             though
             civil
             and
             intestine
             broyls
             are
             much
             worse
             then
             open
             war
             with
             a
             forraign
             Enemy
             ;
             yet
             the
             most
             perfect
             patern
             of
             misery
             ,
             which
             we
             can
             frame
             unto
             our selves
             ,
             as
             effects
             of
             civil
             dissensions
             within
             any
             City
             or
             Kingdom
             ,
             is
             but
             a
             Model
             or
             picture
             of
             that
             intestine
             war
             ,
             which
             every
             man
             (
             if
             we
             take
             him
             in
             the
             state
             of
             nature
             ,
             or
             before
             he
             be
             reconciled
             to
             God
             through
             Christ
             )
             may
             find
             within
             himself
             ,
             within
             his
             own
             soul
             and
             affections
             .
             For
             ,
             
               Every
               Man
               is
               a
               little
               World
            
             or
             Common-wealth
             ,
             and
             the
             less
             the
             state
             or
             soveraignty
             is
             ,
             wherein
             civil
             dissension
             is
             bred
             and
             nourished
             ,
             the
             more
             grievous
             it
             is
             .
             It
             is
             more
             dangerous
             when
             fire
             doth
             kindle
             in
             the
             same
             street
             or
             neighbor
             houses
             ,
             then
             when
             it
             it
             kindles
             afar
             off
             ,
             though
             in
             the
             same
             Town
             ;
             but
             when
             the
             house
             wherein
             we
             dwell
             is
             set
             on
             fire
             ,
             the
             danger
             is
             greatest
             .
             But
             most
             bitter
             and
             grievous
             is
             that
             dissension
             or
             distraction
             ,
             which
             is
             bred
             and
             nourished
             in
             the
             
               same
               brest
            
             ,
             as
             either
             between
             the
             affections
             and
             passions
             ,
             
             which
             lodge
             in
             the
             sensitive
             part
             ;
             or
             between
             them
             and
             the
             reasonable
             soul
             or
             conscience
             ;
             or
             the
             perpetual
             conflict
             between
             the
             flesh
             and
             the
             spirit
             .
             
               Now
               ,
               
                 The
                 affections
                 and
                 passions
                 of
                 every
                 dissolute
                 ill
                 nurtured
                 man
              
               (
               as
               the
               Heathen
               Philosopher
               had
               observed
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 are
                 in
                 continual
                 mutiny
              
               amongst
               themselves
               .
               Immoderate
               desire
               or
               hope
               of
               gain
               sways
               the
               one
               way
               ,
               and
               the
               like
               desire
               of
               other
               carnal
               contentments
               ,
               which
               cannot
               be
               procured
               without
               cost
               or
               charge
               ,
               sways
               the
               contrary
               way
               .
               The
               love
               of
               rest
               and
               ease
               inclines
               the
               soul
               one
               way
               ,
               and
               desire
               of
               credit
               and
               fame
               another
               ;
               hopes
               or
               opportunities
               
               of
               satisfying
               lust
               are
               still
               encountred
               with
               fear
               of
               shame
               .
               Ambition
               hales
               the
               soul
               upwards
               ,
               and
               fear
               of
               loss
               or
               danger
               draws
               it
               downwards
               :
            
             So
             that
             
               the
               soul
               of
               a
               man
               ,
               not
               yet
               reconciled
               to
               God
               ,
               is
               still
               (
               as
               it
               were
               )
               upon
               the
               Rack
            
             ;
             One
             while
             it
             takes
             pleasure
             in
             the
             good
             things
             ,
             which
             it self
             injoyes
             ;
             and
             the
             more
             it
             takes
             delight
             in
             these
             ,
             the
             more
             it
             is
             tortured
             with
             envy
             against
             others
             ,
             which
             injoy
             the
             same
             or
             like
             good
             things
             in
             a
             greater
             measure
             .
             Or
             if
             it
             were
             possible
             for
             a
             natural
             man
             to
             compose
             or
             hush
             these
             mutinies
             between
             his
             several
             affections
             ,
             or
             to
             draw
             all
             his
             passions
             or
             desires
             unto
             one
             head
             or
             bent
             ,
             yet
             
               this
               Peace
            
             of
             the
             affections
             and
             passions
             among
             themselves
             ,
             uless
             the
             Conscience
             were
             included
             in
             it
             (
             which
             it
             never
             can
             be
             in
             the
             natural
             man
             )
             is
             but
             
               A
               Dishonorable
               Peace
            
             ,
             and
             that
             is
             much
             worse
             ,
             then
             an
             honorable
             warre
             .
             Better
             it
             were
             that
             a
             mans
             desires
             or
             passions
             should
             band
             each
             against
             other
             ,
             then
             that
             all
             of
             them
             should
             with
             joynt
             force
             band
             against
             the
             spirit
             or
             Conscience
             .
             This
             would
             be
             but
             as
             a
             conspiracie
             of
             common
             Souldiers
             against
             their
             Leaders
             ,
             or
             as
             a
             league
             or
             confederacie
             of
             Slaves
             against
             their
             Lords
             ,
             or
             of
             Subjects
             against
             their
             Soveraign
             and
             their
             Magistrates
             ;
             Or
             such
             a
             peace
             as
             the
             
               Roman
               Orator
            
             did
             disswade
             the
             Romans
             from
             .
             
               Pax
               cum
               Antonio
               non
               est
               pax
               sed
               pactio
               servitutis
            
             ;
             To
             make
             peace
             with
             
               Mark
               Anthonie
            
             a
             turbulent
             and
             seditious
             Peer
             ,
             was
             but
             to
             condition
             for
             their
             Slavery
             .
          
           
             6.
             
             Whether
             then
             our
             affections
             ,
             our
             desires
             or
             passions
             ,
             be
             at
             enmity
             one
             with
             another
             ;
             or
             ,
             whether
             being
             at
             peace
             one
             with
             another
             ,
             they
             be
             not
             in
             subjection
             unto
             reason
             or
             conscience
             (
             as
             they
             never
             are
             in
             a
             man
             not
             reconciled
             to
             God
             ,
             or
             in
             a
             man
             ,
             which
             follows
             not
             the
             wayes
             of
             righteousness
             :
             )
             Every
             branch
             of
             the
             one
             or
             other
             enmity
             within
             a
             mans
             self
             ,
             doth
             as
             it
             were
             make
             a
             Breach
             for
             the
             common
             enemy
             to
             enter
             at
             ,
             who
             wants
             no
             skill
             ,
             no
             industry
             ,
             no
             vigilancy
             to
             work
             upon
             all
             opportunities
             or
             advantages
             ,
             for
             bringing
             both
             body
             and
             soul
             ,
             both
             the
             reasonable
             and
             the
             affective
             part
             ,
             both
             the
             
             flesh
             and
             the
             spirit
             into
             everlasting
             slavery
             .
             No
             foraign
             Enemy
             ,
             not
             the
             Turk
             or
             Mahumetan
             ,
             can
             harbor
             such
             cruel
             intentions
             against
             any
             Christian
             State
             or
             Kingdom
             (
             no
             not
             in
             his
             passions
             or
             furious
             mood
             )
             as
             this
             adversary
             ,
             Satan
             ,
             doth
             against
             us
             all
             ,
             Christians
             ,
             Jews
             ,
             or
             Turks
             ,
             even
             when
             he
             complies
             with
             us
             ,
             or
             seems
             to
             be
             at
             peace
             ,
             and
             promiseth
             the
             best
             contentments
             ,
             which
             he
             is
             permitted
             to
             bestow
             upon
             his
             followers
             .
             It
             was
             
               his
               Catechism
            
             unto
             Judas
             to
             cover
             his
             murtherous
             intentions
             with
             a
             fawning
             kiss
             ;
             The
             Master
             knew
             this
             lesson
             much
             better
             then
             the
             Scholar
             did
             ,
             and
             can
             practise
             it
             with
             more
             Art
             and
             Skill
             upon
             Christs
             Scholars
             ,
             then
             his
             Scholar
             Judas
             did
             upon
             our
             Lord
             and
             Master
             .
             Of
             this
             civil
             dissention
             or
             intestine
             war
             between
             the
             several
             affections
             of
             our
             souls
             ,
             or
             between
             them
             and
             our
             spirits
             and
             consciences
             ,
             and
             of
             the
             danger
             ,
             which
             by
             this
             dissention
             (
             unless
             it
             be
             timely
             appeased
             )
             may
             certainly
             accrew
             unto
             the
             whole
             nature
             from
             the
             common
             adversary
             ,
             Every
             man
             may
             have
             a
             sensible
             experiment
             in
             himself
             ,
             so
             he
             would
             in
             vacant
             and
             sequestred
             hours
             unpartially
             take
             the
             information
             of
             his
             own
             spirit
             and
             Conscience
             :
             and
             the
             reflection
             or
             ruminating
             upon
             the
             inconveniences
             of
             these
             civil
             dissentions
             or
             intestine
             wars
             within
             our
             own
             souls
             ,
             will
             kindle
             in
             us
             a
             desire
             of
             
               spiritual
               Peace
            
             ,
             and
             a
             resolution
             to
             follow
             the
             wayes
             ,
             which
             lead
             unto
             it
             ;
             And
             these
             are
             the
             
               Works
               of
               Righteousnesse
            
             .
             Such
             as
             are
             not
             yet
             at
             Peace
             with
             God
             ;
             many
             whose
             affections
             are
             not
             at
             Peace
             one
             with
             another
             ,
             nor
             with
             their
             own
             Consciences
             (
             which
             should
             command
             in
             chief
             )
             may
             be
             safe
             or
             free
             from
             any
             present
             evil
             ,
             from
             any
             wound
             
               as
               yet
            
             given
             by
             this
             adversary
             ;
             But
             no
             man
             living
             can
             be
             secure
             from
             future
             danger
             or
             misery
             ,
             until
             he
             be
             thus
             far
             at
             least
             entred
             into
             the
             Kingdom
             of
             God
             ,
             as
             that
             he
             hath
             some
             impression
             or
             rellish
             of
             that
             Peace
             .
             His
             soul
             and
             spirit
             must
             be
             brought
             in
             subjection
             to
             the
             Spirit
             of
             God
             ;
             so
             must
             his
             affections
             or
             desires
             be
             subject
             to
             his
             reasonable
             soul
             or
             spirit
             ,
             before
             he
             can
             know
             
               this
               Peace
               by
               experience
            
             ,
             or
             taste
             the
             fruit
             of
             it
             ,
             which
             is
             ,
             
               Ioy
               in
               the
               Holy
               Ghost
            
             .
          
           
             7.
             
             But
             ,
             
               Wherein
               doth
               this
               Ioy
               in
               the
               Holy
               Ghost
               consist
               ?
            
             Seeing
             it
             is
             the
             
             issue
             or
             fruit
             of
             Spiritual
             Peace
             ;
             The
             nature
             of
             it
             cannot
             be
             better
             exemplified
             (
             specially
             to
             such
             as
             know
             it
             not
             by
             experience
             )
             then
             by
             that
             known
             joy
             of
             heart
             or
             gladness
             ,
             which
             is
             the
             fruit
             of
             civil
             or
             
               temporal
               Peace
            
             :
             
               And
               the
               fruits
               of
               this
               Peace
               are
               pithily
               described
               by
               the
               Prophet
               ,
               
                 When
                 every
                 man
                 may
                 sit
                 under
                 his
                 own
                 Vine
                 ,
                 and
                 under
                 his
                 own
                 Fig-tree
              
               ;
               that
               is
               ,
               (
               to
               give
               you
               the
               importance
               of
               this
               Proverbial
               speech
               in
               plain
               English
               )
               When
               every
               man
               may
               reap
               the
               fruits
               of
               his
               own
               labors
               or
               imployments
               ,
               or
               of
               the
               labors
               ,
               imployments
               ,
               or
               increase
               of
               other
               Creatures
               ,
               which
               God
               hath
               put
               in
               subjection
               to
               him
               ;
               when
               he
               may
               so
               reap
               them
               without
               molestation
               ,
               without
               danger
               of
               annoyance
               .
            
             It
             is
             not
             the
             Possession
             of
             Lands
             ,
             of
             Wares
             ,
             or
             other
             good
             things
             whatsoever
             we
             are
             lawfully
             entitled
             unto
             ,
             but
             the
             
               quiet
               Fruition
            
             or
             enjoying
             of
             them
             ,
             which
             fills
             our
             hearts
             with
             gladness
             :
             To
             have
             a
             full
             Flock
             ,
             and
             to
             be
             deprived
             of
             the
             milk
             and
             of
             the
             increase
             of
             it
             ;
             to
             have
             a
             goodly
             Vineyard
             ,
             and
             to
             be
             debarred
             from
             gathering
             the
             grapes
             of
             it
             ,
             is
             matter
             of
             sorrow
             and
             grief
             ,
             
               A
               principal
               calamity
               of
               War
            
             :
             But
             to
             enjoy
             these
             and
             the
             like
             commodities
             ,
             without
             danger
             or
             molestation
             ,
             is
             a
             special
             
               Comfort
               of
               temporal
               or
               civil
               Peace
               .
            
             And
             in
             as
             much
             as
             no
             man
             can
             truly
             injoy
             those
             good
             things
             (
             which
             he
             possesseth
             or
             hath
             right
             unto
             )
             but
             in
             time
             of
             
               civil
               Peace
            
             ;
             Hence
             it
             is
             ,
             that
             under
             the
             name
             of
             
               this
               Peace
            
             ,
             all
             good
             things
             Temporal
             are
             contained
             ,
             for
             without
             Peace
             we
             cannot
             enjoy
             them
             .
          
           
             And
             this
             is
             the
             
               Prerogative
               of
               man
               above
               all
               visible
               Creatures
               ,
            
             that
             the
             fruit
             which
             other
             such
             Creatures
             do
             bring
             forth
             ,
             they
             do
             not
             bring
             it
             forth
             unto
             
             themselves
             ,
             but
             unto
             man
             ,
             and
             for
             his
             use
             either
             mediately
             or
             immediately
             .
             The
             Fields
             yearly
             bring
             forth
             grass
             ,
             or
             other
             wilde
             herbs
             ,
             for
             the
             food
             of
             other
             living
             Creatures
             ;
             but
             even
             those
             Creatures
             ,
             with
             their
             fruits
             or
             increase
             ,
             serve
             for
             the
             use
             of
             man
             :
             
               Quicquid
               acquirunt
               ,
               acquirunt
               Domino
            
             .
             The
             Sheep
             being
             nourished
             by
             the
             grass
             of
             the
             Field
             ,
             yields
             his
             yearly
             fleece
             ,
             not
             so
             much
             for
             his
             own
             use
             ,
             as
             for
             the
             use
             of
             Man
             :
             The
             Bees
             in
             Summer
             gather
             honey
             ,
             but
             Man
             is
             principal
             partaker
             of
             the
             sweetness
             of
             it
             .
             These
             and
             other
             like
             sensitive
             Creatures
             ,
             how
             much
             soever
             they
             multiply
             and
             increase
             ,
             are
             never
             
               their
               own
            
             ,
             but
             
               their
               owners
            
             ;
             that
             is
             ,
             some
             one
             or
             other
             Mans
             :
             yet
             not
             their
             Owners
             ,
             unless
             it
             be
             in
             time
             of
             
               Civil
               Peace
            
             .
             Contention
             ,
             whether
             it
             be
             by
             open
             Hostility
             of
             War
             ,
             or
             by
             course
             of
             Law
             ,
             always
             deprives
             men
             of
             the
             fruition
             or
             enjoyment
             of
             those
             good
             things
             ,
             which
             are
             their
             own
             ,
             though
             not
             always
             of
             the
             possession
             of
             them
             :
             By
             Peace
             onely
             we
             enjoy
             those
             things
             ,
             which
             are
             our
             own
             by
             right
             of
             Title
             and
             Possession
             ;
             so
             that
             
               Civil
               or
               temporal
               Peace
               ,
               is
               the
               onely
               noursing
               Mother
               of
               civil
               or
               temporal
               joy
               or
               gladness
               .
            
          
           
             8.
             
             But
             albeit
             every
             one
             ,
             the
             meanest
             amongst
             us
             ,
             could
             not
             only
             quietly
             possesse
             ,
             but
             peaceably
             enjoy
             this
             whole
             visible
             world
             (
             such
             as
             it
             is
             )
             or
             another
             as
             great
             as
             this
             is
             ,
             and
             all
             the
             good
             things
             contained
             in
             them
             ;
             yet
             
               (
               as
               our
               Saviour
               tels
               us
               )
            
             Our
             
               life
               doth
               not
               consist
               in
               these
            
             ;
             And
             what
             gain
             or
             profit
             could
             there
             be
             in
             possessing
             the
             whole
             world
             ,
             in
             enjoying
             all
             the
             good
             things
             contained
             in
             it
             ,
             if
             we
             should
             lose
             the
             enjoyment
             or
             possession
             of
             our
             own
             souls
             ?
             To
             possesse
             and
             enjoy
             the
             fruit
             of
             all
             other
             creatures
             labours
             ,
             is
             the
             
               Prerogative
               of
               man
            
             ,
             the
             only
             remainder
             of
             that
             Dominion
             ,
             which
             the
             Lord
             gave
             him
             over
             all
             other
             creatures
             in
             his
             first
             creation
             ;
             But
             to
             
               enjoy
               himself
               is
               mans
               peculiar
            
             :
             and
             is
             the
             effect
             of
             his
             reconciliation
             to
             his
             God
             ,
             and
             the
             well
             spring
             of
             true
             Joy.
             Other
             creatures
             may
             ,
             by
             mans
             permission
             ,
             reap
             the
             fruits
             of
             their
             own
             labours
             ,
             as
             the
             Bee
             in
             winter
             may
             eat
             the
             honey
             ,
             which
             it
             makes
             in
             the
             Summer
             ,
             though
             perhaps
             not
             so
             sweet
             unto
             it self
             as
             it
             is
             unto
             man
             ,
             for
             whose
             use
             and
             service
             he
             unwittingly
             makes
             it
             .
             But
             no
             visible
             creature
             besides
             man
             can
             possibly
             
               enjoy
               it self
            
             ,
             or
             its
             own
             soul
             and
             faculties
             .
             Sense
             and
             feeling
             many
             other
             creatures
             besides
             man
             have
             ,
             
               Sed
               non
               sentiunt
               se
               sentire
            
             .
             The
             
               fowls
               of
               the
               Air
            
             ,
             the
             fishes
             of
             the
             Sea
             ,
             the
             Beasts
             of
             the
             field
             ,
             and
             the
             Bee
             ,
             (
             which
             best
             resembles
             man
             ,
             as
             he
             is
             
               A
               sociable
               creature
            
             )
             do
             respectively
             (
             at
             least
             )
             hear
             and
             see
             ,
             feel
             and
             tast
             ,
             but
             yet
             ,
             
               have
               no
               true
               sense
               or
            
             estimate
             
               of
               their
               own
               senses
            
             ,
             as
             wherein
             they
             exceed
             Grasse
             ,
             Trees
             ,
             or
             vegetables
             ,
             or
             wherein
             they
             come
             short
             of
             man.
             So
             that
             
               man
               only
               is
               capable
               of
               enjoying
               himself
               ,
               and
               his
               own
               soul
            
             and
             faculties
             ,
             and
             
               yet
               not
               qualified
               for
               injoying
               himself
               and
               his
               own
               faculties
               ,
               until
               the
               former
               Peace
               ,
               the
               peace
               of
               conscience
               be
               in
               some
            
             
             
               measure
               wrought
               in
               his
               heart
            
             .
             His
             sensitive
             affections
             ,
             desires
             and
             passions
             ,
             must
             be
             first
             subjected
             to
             Reason
             and
             Conscience
             :
             his
             reason
             ,
             his
             conscience
             and
             spirit
             must
             be
             subjected
             unto
             the
             spirit
             of
             God
             ,
             before
             he
             can
             possesse
             his
             soul
             in
             patience
             ;
             and
             he
             must
             possesse
             his
             soul
             with
             patience
             before
             he
             can
             
               Tast
               of
               that
               joy
               which
               is
               in
               the
               Holy
               Ghost
               ,
            
             before
             he
             can
             bring
             forth
             the
             fruit
             of
             holinesse
             ,
             whose
             End
             is
             everlasting
             Life
             .
             The
             Tast
             of
             this
             fruit
             or
             Joy
             is
             the
             only
             pledge
             or
             assurance
             of
             that
             endless
             Joy
             ,
             which
             is
             prepared
             (
             for
             such
             as
             love
             God
             )
             in
             heaven
             .
          
           
             9.
             
             The
             Vine
             bringeth
             forth
             much
             pleasant
             fruit
             ;
             So
             do
             the
             trees
             of
             the
             Garden
             ;
             but
             they
             
               enjoy
               it
               not
            
             ;
             when
             it
             is
             ripe
             ,
             it
             falleth
             from
             them
             ;
             or
             their
             owners
             reap
             it
             .
             But
             
               this
               Joy
            
             ,
             which
             amounts
             from
             the
             quiet
             or
             peaceable
             
               possession
               of
               our
               own
               souls
            
             ,
             it
             growes
             within
             us
             ,
             it
             ripeneth
             within
             us
             ,
             it
             multiplieth
             and
             it
             sweetneth
             within
             us
             ,
             no
             man
             can
             ,
             
               and
               God
               will
               not
            
             ,
             take
             
             this
             joy
             from
             us
             .
             How
             fruitful
             soever
             we
             may
             be
             ,
             yet
             we
             are
             but
             unprofitable
             servants
             ,
             less
             profitable
             to
             our
             Lord
             and
             Owner
             ,
             then
             the
             Trees
             of
             the
             Garden
             or
             Forrest
             are
             to
             us
             ;
             yet
             how
             unprofitable
             soever
             we
             are
             to
             him
             ,
             he
             continues
             most
             gracious
             unto
             us
             ,
             and
             permits
             us
             to
             reap
             and
             enjoy
             the
             fruits
             of
             all
             these
             good
             things
             ,
             which
             he
             himself
             alone
             doth
             sow
             and
             plant
             ,
             doth
             water
             and
             cherish
             ,
             and
             give
             encrease
             unto
             ,
             within
             our
             hearts
             and
             souls
             .
             Were
             it
             possible
             for
             the
             husbandman
             or
             Vine-dresser
             ,
             so
             to
             infuse
             the
             life
             of
             sense
             into
             the
             Vine
             ,
             as
             it
             might
             continually
             tast
             the
             sweetness
             of
             that
             fruit
             ,
             which
             it
             beareth
             ,
             and
             wherewith
             ,
             as
             the
             Scripture
             saith
             ,
             it
             cheereth
             the
             heart
             of
             man
             ,
             
               How
               full
               would
               it
               be
               of
               gladnesse
               ?
            
             both
             root
             and
             branch
             would
             be
             as
             full
             of
             mirth
             and
             gladness
             as
             they
             are
             of
             life
             and
             sap
             .
             How
             much
             more
             graciously
             doth
             God
             deal
             with
             those
             that
             hearken
             to
             his
             Word
             ,
             and
             obey
             the
             motions
             of
             his
             Spirit
             ?
             We
             being
             by
             nature
             more
             dead
             unto
             the
             
               Fruit
               of
               holinesse
            
             ,
             and
             more
             destitute
             of
             
               spiritual
               Life
            
             ,
             then
             the
             Vine
             or
             Fig-tree
             is
             of
             the
             
               Life
               sensitive
            
             ,
             he
             infuseth
             a
             new
             sense
             or
             Tast
             into
             our
             souls
             ,
             and
             makes
             them
             more
             fruitful
             then
             the
             Fig-tree
             ,
             which
             is
             never
             without
             fruit
             ,
             either
             ripe
             or
             green
             ;
             and
             makes
             us
             withall
             
               sensible
               partakers
            
             of
             the
             sweetness
             ,
             of
             all
             the
             Fruit
             ,
             which
             
               his
               Spirit
            
             bringeth
             forth
             in
             us
             ;
             and
             from
             the
             Tast
             of
             this
             
               Fruit
               of
               Holinesse
            
             ariseth
             that
             Joy
             and
             
               Gladnesse
               of
               spirit
            
             ,
             which
             is
             the
             pledge
             and
             earnest
             of
             Eternal
             Life
             .
          
           
             10.
             
             But
             have
             we
             this
             Joy
             whilst
             we
             sojourn
             here
             on
             earth
             in
             our selves
             ,
             or
             in
             our
             own
             souls
             ,
             or
             in
             Christ
             only
             ?
             So
             we
             be
             fraught
             with
             the
             
               Fruit
               of
               Holinesse
            
             we
             have
             this
             Ioy
             as
             truly
             in
             our selves
             ,
             as
             we
             have
             the
             Fruit
             ;
             Though
             we
             have
             neither
             ,
             of
             our selves
             ,
             or
             from
             our selves
             .
             We
             have
             Both
             in
             our selves
             ,
             in
             such
             a
             manner
             ,
             as
             the
             Vine
             branch
             hath
             both
             Life
             and
             sap
             in
             it self
             ,
             though
             both
             originally
             from
             the
             Root
             .
             So
             long
             as
             the
             Vine
             branch
             continues
             in
             the
             Vine
             ,
             it
             is
             really
             partaker
             of
             the
             Life
             and
             sweetness
             of
             the
             Root
             .
             The
             similitude
             is
             our
             
               Saviours
               ,
               John
            
             15.
             1.
             
             
               &c.
               I
               am
               the
               true
               vine
               ,
               and
               my
               Father
               is
               the
               husbandman
               :
               Every
               branch
               that
               beareth
               not
               fruit
               in
               me
               he
               taketh
               away
               ;
               and
               every
               branch
               that
               beareth
               fruit
               he
               purgeth
               it
               ,
               that
               it
               may
               bring
               forth
               more
               fruit
               .
               Now
               ye
               are
               clean
               through
               the
               word
               which
               I
               have
               spoken
               unto
               you
            
             ;
             for
             it
             is
             
               The
               Word
            
             which
             purgeth
             us
             ,
             and
             maketh
             us
             apt
             to
             bear
             fruit
             
               in
               our selves
            
             ,
             so
             long
             as
             we
             are
             
               in
               Christ
            
             .
             For
             so
             he
             addeth
             ,
             ver
             .
             4.
             
             
               Abide
               in
               me
               ,
               and
               I
               in
               you
               ;
               as
               the
               branch
               cannot
               bear
               fruit
               in
               it self
               except
               it
               abide
               in
               the
               vine
               ,
               no
               more
               can
               ye
               except
               ye
               abide
               in
               me
               .
               For
               I
               am
               the
               vine
               ,
               ye
               are
               the
               branches
               ;
               he
               that
               abideth
               in
               me
               ,
               and
               I
               in
               him
               ,
               the
               same
               bringeth
               forth
               much
               fruit
               ,
               ver
               .
            
             5.
             
             And
             where
             there
             is
             
               Much
               Fruit
            
             ,
             there
             is
             
               Plenty
               of
               Joy.
            
             For
             ,
             contrary
             to
             the
             custome
             of
             other
             husbandmen
             or
             Vine
             dressers
             ;
             the
             sweetness
             of
             the
             Fruit
             redounds
             not
             to
             the
             Vine-dresser
             ,
             but
             to
             the
             branches
             that
             bear
             it
             .
             The
             fruit
             is
             wholly
             Ours
             ;
             The
             glory
             is
             only
             Gods.
             For
             so
             he
             adds
             ,
             ver
             .
             8.
             
             
               Herein
               is
               my
               Father
               glorified
            
             ;
             (
             he
             doth
             not
             say
             
               profited
               )
               that
               ye
               bear
               much
               fruit
               .
            
             The
             more
             we
             bear
             ,
             the
             more
             we
             are
             benefited
             ,
             the
             more
             God
             is
             glorified
             by
             us
             ;
             for
             no
             man
             can
             truly
             glorifie
             God
             ,
             until
             his
             heart
             and
             spirit
             be
             cheered
             with
             that
             joy
             ,
             which
             is
             the
             fruit
             of
             peace
             ,
             and
             holiness
             .
             God
             ,
             as
             the
             Apostle
             tels
             us
             ,
             
               did
               never
               leave
               himself
               without
               a
               witnesse
            
             ;
             All
             the
             good
             things
             ,
             which
             the
             Gentiles
             received
             ,
             even
             whilst
             they
             walked
             in
             their
             own
             wayes
             ,
             were
             so
             many
             witnesses
             of
             his
             Goodness
             ;
             though
             they
             perceived
             not
             ,
             it
             was
             he
             that
             did
             them
             good
             ,
             
               that
               gave
               them
               rain
               from
               heaven
               and
               fruitful
               seasons
               ,
               filling
               their
               hearts
               with
               food
               and
               gladnesse
               ,
               Acts
            
             14.
             16
             ,
             17.
             
             He
             doth
             not
             say
             with
             Food
             and
             Ioy
             :
             for
             ,
             
               Joy
               properly
               taken
               ,
               hath
               its
               seat
               in
               the
               mind
            
             
             
               and
               spirit
               of
               man
            
             ;
             nor
             is
             it
             there
             placed
             without
             the
             spirit
             of
             God
             :
             whereas
             ,
             
               the
               gladnesse
            
             whereof
             the
             Apostle
             there
             speakes
             ,
             may
             harbour
             in
             the
             inferior
             
             or
             affective
             part
             .
             This
             difference
             ,
             which
             we
             now
             observe
             between
             joy
             and
             gladnesse
             in
             our
             English
             ,
             The
             
               Greek
               writers
            
             curiously
             observe
             between
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             so
             do
             the
             Latines
             between
             Laetitia
             and
             Gaudium
             .
             Every
             blessing
             of
             God
             ,
             though
             but
             a
             blessing
             temporal
             ,
             is
             matter
             of
             gladnesse
             even
             to
             such
             as
             know
             not
             or
             acknowledge
             not
             God
             to
             be
             the
             Author
             of
             such
             blessings
             ;
             but
             
               True
               Ioy
               alwayes
               presupposeth
               the
               knowledge
               of
               God
               in
               Christ
               ,
               and
               some
               acquaintance
               with
               the
               spirit
               .
            
             
          
           
             11.
             
             As
             it
             is
             said
             in
             this
             22.
             verse
             that
             the
             End
             or
             issue
             of
             the
             fruits
             of
             Holinesse
             is
             
               Eternal
               life
            
             ,
             so
             our
             Savour
             tels
             us
             ,
             Iohn
             17.
             3.
             
               that
               the
               same
               Eternal
               Life
            
             ,
             is
             the
             effect
             or
             issue
             of
             the
             
               Knowledge
               of
               God
               ,
               and
               of
               Iesus
               Christ
               ,
               whom
               he
               hath
               sent
               .
            
             These
             two
             then
             do
             reciprocate
             ;
             without
             the
             knowledge
             of
             God
             and
             of
             Christ
             ,
             there
             is
             no
             peace
             of
             Conscience
             ,
             no
             fruit
             of
             Holinesse
             ,
             no
             Joy
             in
             the
             Holy
             Ghost
             ;
             and
             yet
             the
             greater
             measure
             of
             such
             fruit
             we
             have
             ,
             the
             more
             we
             shall
             abound
             in
             the
             knowledge
             of
             God
             ,
             and
             of
             his
             Son
             Jesus
             Christ
             ,
             in
             the
             knowledge
             of
             whom
             ,
             this
             
               Ioy
               in
               the
               Holy
               Ghost
            
             ,
             which
             can
             be
             had
             in
             this
             world
             ,
             and
             
               Life
               Eternal
            
             in
             the
             world
             to
             come
             ,
             doth
             consist
             .
          
           
             So
             that
             the
             only
             way
             to
             attain
             unto
             
               this
               Ioy
            
             ,
             wherein
             the
             Kingdom
             of
             God
             doth
             consist
             ;
             is
             to
             be
             rightly
             instructed
             in
             the
             knowledge
             of
             God
             ,
             whose
             the
             Kingdom
             and
             glory
             is
             ,
             and
             of
             Jesus
             Christ
             who
             is
             
               Our
               King
            
             ,
             even
             the
             King
             of
             glory
             .
             
          
           
             There
             is
             a
             kind
             of
             secret
             Joy
             in
             the
             knowledge
             or
             contemplation
             of
             every
             truth
             ,
             or
             true
             principle
             ,
             though
             of
             secular
             and
             humane
             Arts.
             And
             no
             marvel
             ;
             for
             as
             
               God
               is
               Righteousness
            
             ,
             and
             
               Holinesse
               ,
               it self
            
             ;
             So
             He
             is
             
               Truth
               it self
            
             .
             The
             truth
             of
             all
             sciences
             is
             as
             truly
             derived
             from
             
               that
               Truth
               which
               He
               is
            
             ,
             as
             that
             Righteousnesse
             and
             Holiness
             ,
             whereof
             his
             Saints
             are
             made
             partakers
             ,
             is
             from
             his
             Holiness
             and
             Righteousness
             .
             Now
             that
             Ioy
             ,
             which
             some
             heathen
             Philosophers
             or
             Artists
             did
             reap
             from
             contemplation
             of
             some
             Truths
             and
             Principles
             ,
             in
             themselves
             but
             dry
             and
             barren
             ,
             did
             oft-times
             more
             then
             counterpoize
             that
             inbred
             delight
             or
             pleasure
             in
             other
             secular
             vanities
             ,
             which
             usually
             missway
             us
             Christians
             to
             folly
             and
             lewdnesse
             ;
             yea
             this
             Joy
             did
             sometimes
             bring
             their
             souls
             into
             a
             kind
             of
             Rapture
             or
             forgetfulness
             of
             life
             natural
             or
             sensitive
             with
             their
             contentments
             .
             Many
             of
             them
             in
             hope
             to
             find
             out
             the
             Causes
             of
             the
             Ebbing
             and
             Flowing
             of
             the
             Sea
             ,
             of
             the
             Eclipses
             of
             the
             Sun
             and
             Moon
             ,
             of
             other
             appearances
             in
             the
             heavens
             ,
             and
             the
             like
             ,
             have
             been
             more
             abstemious
             and
             moderate
             in
             their
             dyet
             ,
             and
             spent
             more
             time
             and
             hours
             in
             observing
             the
             motion
             of
             the
             Stars
             ,
             and
             in
             perusing
             
               Every
               leaf
               of
               the
               Book
               of
               Nature
               ,
            
             or
             of
             Gods
             visible
             creatures
             ,
             then
             we
             bestow
             in
             fasting
             and
             praying
             ,
             or
             in
             meditation
             upon
             
               The
               great
               Mystery
               of
               godliness
               ,
               God
               manifested
               in
            
             the
             Flesh
             ;
             and
             if
             they
             hapned
             to
             satisfie
             themselves
             in
             these
             points
             of
             truth
             ,
             which
             they
             most
             sought
             after
             ,
             the
             Expressions
             of
             their
             Joy
             ,
             and
             sometimes
             of
             their
             thankfulness
             to
             their
             Gods
             ,
             were
             oft-times
             more
             hearty
             and
             cheerful
             ,
             then
             most
             of
             us
             can
             give
             any
             just
             proof
             of
             ,
             for
             all
             the
             benefits
             ,
             which
             
             God
             hath
             bestowed
             upon
             us
             by
             his
             Gospel
             .
             )
             (
             So
             *
             one
             of
             them
             having
             found
             out
             that
             Mathematical
             Principle
             concerning
             
               the
               equalitie
               between
               the
               Square
               of
               the
               base
               ;
               and
               of
               the
               sides
               of
               a
               Rect-Angled
            
             Triangle
             ,
             did
             offer
             up
             presently
             a
             Magnificent
             sacrifice
             to
             the
             Gods
             or
             divine
             powers
             ,
             from
             whom
             he
             conceived
             this
             revelation
             came
             unto
             him
             .
             *
             Another
             having
             after
             long
             search
             discovered
             
             how
             much
             pure
             Gold
             the
             Gold-smith
             had
             taken
             out
             of
             the
             
               King
               of
               Scicilies
               Crown
            
             ,
             and
             made
             up
             the
             weight
             of
             it
             with
             silver
             cunningly
             mixed
             ,
             was
             so
             over
             wrought
             with
             joy
             ,
             that
             he
             ran
             (
             instantly
             out
             of
             the
             Bath
             naked
             as
             he
             was
             ,
             forgetting
             his
             clothes
             )
             crying
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             I
             have
             found
             it
             ,
             I
             have
             found
             it
             out
             .
          
           
             12.
             
             And
             such
             as
             at
             their
             vacant
             times
             are
             able
             but
             to
             try
             the
             conclusions
             which
             these
             men
             have
             found
             out
             ,
             or
             to
             contemplate
             the
             truth
             and
             use
             of
             those
             unfailing
             principles
             in
             the
             Mathematicks
             ,
             or
             in
             
               Naturall
               Philosophy
            
             ,
             which
             they
             have
             discovered
             ,
             may
             hence
             reap
             more
             pure
             delight
             and
             sincere
             joy
             ,
             then
             the
             enjoyment
             of
             all
             things
             temporal
             ,
             without
             such
             contemplation
             ,
             can
             afford
             .
             
             Yet
             the
             most
             admirable
             principles
             or
             surest
             conclusions
             of
             humane
             Sciences
             are
             not
             so
             good
             ,
             at
             best
             no
             better
             then
             meer
             shadows
             of
             those
             
               solid
               Truthes
            
             ,
             which
             are
             contained
             in
             the
             
               Mystery
               of
               godliness
            
             .
             Even
             the
             Law
             it self
             ,
             which
             God
             gave
             unto
             his
             people
             by
             Moses
             ,
             is
             but
             a
             picture
             of
             that
             intire
             truth
             ,
             which
             is
             contained
             in
             
               the
               knowledge
               of
               God
               ,
               and
               of
               his
            
             Christ
             .
             Hence
             saith
             our
             Evangelist
             ,
             John
             1.
             17.
             
             
               The
               Law
               was
               given
               by
               Moses
               ,
               but
               grace
               and
               truth
               came
               by
               Jesus
               Christ
               .
            
             What
             shall
             we
             say
             then
             ?
             was
             there
             no
             truth
             in
             the
             Law
             ,
             which
             was
             given
             by
             Moses
             ?
             God
             forbid
             !
             It
             was
             a
             Law
             most
             true
             ;
             Yet
             the
             truth
             of
             it
             was
             but
             a
             Picture
             of
             that
             
               live
               substance
               of
               Truth
            
             ,
             which
             is
             contained
             in
             the
             Gospel
             ,
             or
             rather
             in
             
               the
               knowledge
               of
               Christ
            
             .
             
               If
               we
               did
               only
               desire
               that
               Ioy
               or
               delight
               ,
               which
               naturally
               ariseth
               from
               the
               contemplation
               of
               the
               agreement
               between
               the
               principles
               and
               conclusions
               in
               the
               same
               Art
               or
               Science
               ;
               The
               whole
               world
               besides
               ,
               (
               though
               we
               had
               the
               perfect
               knowledge
               of
               it
               )
               could
               not
               yeeld
               that
               plenty
               of
               pleasant
               speculations
               ,
               which
               the
               Harmonie
               or
               consent
               between
               the
               
                 Types
                 or
                 Figures
                 of
                 the
                 old
                 Testament
                 ,
              
               and
               the
               live
               substances
               answering
               unto
               them
               
                 in
                 the
                 New
              
               ,
               or
               which
               the
               known
               accomplishments
               of
               the
               Prophetical
               predictions
               ,
               exhibit
               in
               Christ
               ,
               to
               all
               that
               will
               seriously
               meditate
               on
               them
               .
            
             What
             madness
             is
             it
             then
             to
             be
             in
             love
             ,
             or
             to
             dote
             either
             on
             shadowes
             in
             the
             book
             of
             nature
             ,
             or
             in
             the
             pictures
             of
             the
             Law
             ,
             and
             to
             neglect
             the
             live
             Feature
             of
             that
             substantial
             truth
             ,
             which
             presents
             it self
             unto
             our
             view
             in
             the
             Gospel
             of
             Christ
             ?
             The
             most
             exact
             knowledge
             that
             can
             be
             had
             in
             the
             book
             of
             nature
             or
             in
             humane
             Sciences
             doth
             alwayes
             end
             in
             contemplation
             :
             it
             is
             but
             like
             musick
             which
             vanisheth
             with
             the
             motion
             ,
             it
             leaves
             no
             permanent
             mirth
             behind
             it
             .
             Whereas
             the
             contemplation
             of
             the
             
               mystery
               of
               godliness
            
             (
             so
             it
             be
             frequent
             and
             serious
             )
             doth
             alwayes
             imprint
             and
             instill
             the
             sweet
             influence
             of
             life
             and
             joy
             into
             our
             souls
             .
          
           
             The
             knowledge
             of
             humane
             Sciences
             ,
             as
             it
             may
             be
             comprehended
             by
             the
             wit
             of
             man
             ;
             So
             it
             is
             terminated
             with
             this
             life
             :
             But
             the
             knowledge
             of
             Christ
             ,
             or
             rather
             Christ
             himself
             (
             who
             is
             the
             subject
             of
             divine
             knowledge
             )
             is
             an
             inexhaustible
             fountain
             of
             truth
             ,
             whose
             Current
             still
             ,
             even
             in
             this
             life
             ,
             increaseth
             as
             our
             capacities
             to
             receive
             it
             increase
             ,
             and
             so
             shall
             increase
             in
             the
             world
             to
             come
             without
             stint
             or
             restraint
             .
             For
             the
             fruit
             or
             issue
             of
             it
             ,
             as
             you
             heard
             before
             ,
             is
             everlasting
             life
             ,
             and
             that
             is
             a
             life
             ,
             which
             hath
             a
             beginning
             here
             on
             earth
             ,
             but
             shall
             have
             no
             end
             in
             heaven
             .
          
        
         
           
           
             An
             Advertisement
             to
             the
             Reader
             .
          
           
             THough
             it
             was
             told
             the
             Reader
             before
             ,
             (
             Book
             10.
             
             Fol.
             3068.
             )
             That
             it
             was
             the
             Practise
             of
             this
             Great
             Author
             ,
             First
             ,
             
               To
               deliver
               in
               Sermons
               that
               matter
               which
               he
               intended
               afterwards
               to
               weave
               or
               form
               into
               the
               Body
               of
               his
               printed
               Discourses
               :
            
             Yet
             the
             Tenor
             of
             the
             last
             precedent
             and
             the
             next
             following
             chapter
             seems
             to
             require
             ,
             that
             the
             Reader
             be
             re-minded
             of
             The
             Same
             here
             again
             .
             And
             withall
             ,
             it
             be
             signified
             ,
             That
             ,
             The
             Epocha
             or
             Commencement
             of
             These
             Tracts
             must
             be
             pitched
             thirtie
             or
             more
             years
             Retro
             ,
             as
             may
             be
             Collected
             out
             of
             a
             Passage
             in
             the
             twenty
             fifth
             Chapter
             .
             And
             lastly
             ,
             that
             the
             Place
             ,
             where
             these
             Tracts
             (
             when
             they
             were
             Meer
             Sermons
             )
             were
             preached
             ,
             was
             
               The
               Famous
               Town
               of
               Newcastle
               upon
               Tine
               ,
            
             where
             our
             Author
             was
             
               A
               most
               Exemplarie
               ,
               Careful
               and
               Pious
               Vicar
            
             (
             but
             how
             prosperous
             or
             successful
             ,
             God
             only
             knows
             )
             for
             divers
             years
             together
             .
          
        
         
           
             CHAP.
             XXVI
             .
          
           
             
               ROMANS
               6.
               22.
               
            
             
               But
               now
               —
               ye
               have
               your
               fruits
               unto
               holinesse
               ,
               and
               the
               end
               everlasting
               Life
               ,
               &c.
               
            
          
           
             
               Whether
               the
               Tast
               of
               Eternal
               Life
               
                 once
                 had
                 may
                 be
                 lost
                 .
                 Concerning
              
               Sin
               against
               the
               Holy
               Ghost
               .
               
                 How
                 temporal
                 Contentments
                 ,
                 and
                 the
                 pleasures
                 of
                 sin
                 coming
                 in
                 competition
                 ,
                 prevail
                 so
                 ,
                 as
                 to
                 extinguish
                 and
                 utterly
                 dead
              
               The
               Heavenly
               Tast
               ,
               
                 both
                 by
                 way
                 of
              
               Efficiencie
               and
               Demerit
               .
               
                 The
                 Advantages
                 discovered
                 ,
                 by
                 which
                 a
              
               Lesser
               Good
               
                 gets
                 the
                 Better
                 of
                 a
              
               Greater
               .
            
          
           
             1.
             
             THe
             
               Fruits
               of
               Holinesse
            
             (
             as
             hath
             been
             said
             )
             are
             Peace
             and
             
               Joy
               in
               the
               Holy
               Ghost
            
             ;
             and
             in
             the
             Fruition
             of
             this
             Peace
             and
             Joy
             ,
             consists
             that
             
               Tast
               of
               Eternal
               Life
            
             ,
             which
             in
             this
             world
             can
             be
             had
             .
             And
             this
             Tast
             must
             be
             perfected
             and
             established
             by
             the
             Knowledge
             of
             Christ
             ,
             and
             him
             crucified
             .
             Which
             Knowledge
             hath
             been
             the
             Main
             Subject
             both
             of
             my
             private
             Meditations
             ,
             and
             of
             my
             labors
             published
             in
             the
             seventh
             book
             of
             Commentaries
             upon
             the
             Creed
             .
          
           
             We
             are
             now
             to
             inquire
             ,
             how
             this
             
               Tast
               of
               Eternal
               Life
            
             must
             be
             preserved
             ▪
             
             
               The
               Rule
            
             is
             most
             true
             in
             the
             
               General
               ;
               That
               it
               must
               be
               preserved
               and
               perfected
            
             
             
               by
               the
               same
               means
               ,
               by
               which
               it
               was
               first
               planted
               ,
            
             and
             that
             is
             ,
             
               by
               the
               Knowledge
               of
               Christ
            
             .
             So
             that
             it
             is
             but
             One
             Question
             how
             the
             knowledge
             of
             Christ
             may
             be
             perfected
             in
             us
             ,
             and
             how
             this
             Tast
             of
             eternal
             life
             may
             be
             preserved
             .
             The
             next
             Particular
             subordinate
             unto
             this
             General
             ,
             is
             ,
             
               by
               what
               means
               such
               as
               either
               have
               ,
               or
               might
               have
               had
               ,
               the
               Tast
               of
               Eternal
               Life
               ,
               come
               to
               be
               deprived
               of
               it
               .
            
          
           
             A
             great
             Question
             not
             impertinent
             to
             this
             inquiry
             hath
             been
             of
             late
             ;
             
               Whether
               Faith
               or
               Grace
               being
               once
               had
               may
               be
               lost
               ,
               or
               whether
               lost
               only
               for
               a
               time
               ,
               or
               for
               ever
               .
            
          
           
             But
             ,
             as
             I
             have
             often
             told
             you
             ,
             there
             is
             more
             Contention
             about
             this
             Point
             amongst
             modern
             Writers
             ,
             then
             Contradiction
             between
             their
             Opinions
             ;
             if
             
             they
             would
             calmly
             and
             distinctly
             express
             their
             meaning
             .
          
           
             That
             from
             
               some
               Degree
               of
               Faith
            
             ,
             or
             from
             
               some
               kind
               of
               Grace
            
             a
             man
             may
             fall
             ,
             no
             man
             denies
             .
             That
             no
             man
             can
             fall
             from
             the
             Grace
             of
             Election
             or
             Predestination
             ,
             I
             do
             not
             question
             .
             And
             further
             then
             This
             ,
             it
             is
             not
             safe
             for
             any
             to
             be
             peremptory
             in
             any
             Positive
             Assertion
             ;
             nor
             fit
             to
             dispute
             without
             or
             beyond
             these
             Lists
             .
             As
             for
             such
             as
             take
             upon
             them
             to
             dispute
             this
             or
             the
             like
             Question
             ,
             in
             these
             Terms
             :
             
               [
               Whether
               a
               man
               may
               fall
               from
               saving
               Grace
               ]
            
             they
             bring
             it
             in
             the
             end
             to
             an
             issue
             untriable
             in
             this
             life
             ,
             at
             least
             on
             their
             parts
             .
             For
             admit
             it
             for
             a
             truth
             (
             which
             some
             do
             question
             )
             that
             a
             man
             may
             be
             certain
             
               (
               Certitudine
               Fidei
            
             )
             by
             the
             certainty
             of
             Faith
             ,
             of
             his
             present
             estate
             in
             saving
             Grace
             ;
             Yet
             no
             man
             knows
             anothers
             heart
             ;
             he
             hath
             no
             tast
             or
             experimental
             knowledge
             of
             those
             gifts
             and
             graces
             ,
             which
             God
             bestows
             upon
             others
             :
             yet
             unless
             he
             know
             the
             nature
             and
             quality
             of
             those
             Gifts
             and
             Graces
             ,
             wherwith
             others
             are
             indowed
             ,
             as
             he
             doth
             the
             nature
             &
             quality
             of
             those
             Graces
             ,
             wherewith
             his
             own
             heart
             is
             seasoned
             ;
             it
             will
             be
             impossible
             for
             him
             to
             determine
             ,
             whether
             the
             Graces
             ,
             which
             God
             hath
             bestowed
             upon
             him
             ,
             be
             for
             their
             nature
             or
             specifical
             quality
             the
             very
             same
             with
             those
             ,
             which
             others
             have
             had
             ,
             and
             finally
             lose
             them
             .
             Yea
             ,
             whether
             the
             Grace
             ,
             whereby
             one
             man
             is
             finally
             saved
             ,
             be
             for
             specifical
             quality
             the
             same
             with
             that
             ,
             by
             which
             another
             is
             saved
             .
             Only
             this
             we
             know
             and
             believe
             ,
             
               That
               whosoever
               is
               saved
               ,
               is
               saved
               only
               by
               the
               free
               grace
               of
               God
               ,
            
             not
             as
             it
             is
             a
             
               Quality
               inherent
               in
               us
               ,
               but
               as
               it
               unites
               us
               unto
               Christ
               ,
            
             who
             is
             the
             Author
             and
             Fountain
             of
             all
             heavenly
             Gifts
             and
             Graces
             .
             As
             for
             the
             particular
             manner
             how
             God
             doth
             work
             
               in
               us
            
             ,
             or
             
               by
               us
            
             ;
             me
             thinks
             the
             Observation
             of
             the
             Wise
             King
             might
             long
             since
             have
             put
             a
             Period
             to
             all
             the
             curious
             disputes
             of
             this
             Age.
             So
             he
             said
             ,
             Eccles
             .
             11.
             5.
             
             
               As
               thou
               knowest
               not
               what
               is
               the
               way
               of
               the
               spirit
            
             (
             by
             the
             Spirit
             ,
             I
             take
             it
             he
             means
             
               Vis
               Formatrix
               )
               nor
               how
               the
               bones
               do
               grow
               in
               the
               womb
               of
               her
               ,
               that
               is
               with
               child
               :
               even
               so
               thou
               knowest
               not
               whether
               shall
               prosper
               ,
               either
               this
               or
               that
               ,
               or
               whether
               they
               both
               shall
               be
               alike
               good
               .
            
          
           
             2.
             
             Wherefore
             ,
             to
             wave
             all
             these
             and
             the
             like
             Curious
             Questions
             ,
             which
             rather
             breed
             Contention
             then
             Edification
             ,
             we
             will
             build
             this
             Discourse
             upon
             these
             Two
             sure
             Foundations
             .
          
           
             
               The
               First
               ,
               That
               the
               Illumination
               of
               our
               minds
               and
               Spirits
               ,
               that
               the
               Tast
               of
               the
               heavenly
               Gift
               ,
               the
               participation
               of
               the
               Holy
               Ghost
               ,
               the
               rellish
               of
               the
               good
               Word
               of
               God
               ,
               and
               of
               the
               Powers
               of
               the
               Life
               to
               come
               ,
               are
               all
               of
               them
               True
               Graces
               of
               God
               through
               Jesus
               Christ
               .
            
          
           
             
               The
               Second
               ,
               That
               from
               these
               Graces
               some
               men
               have
               fallen
               ,
               and
               may
               yet
               fall
               both
               totally
               and
               finally
               .
            
          
           
             The
             former
             Principle
             ,
             to
             wit
             ,
             That
             the
             participation
             of
             the
             Holy
             Ghost
             ,
             the
             Tast
             of
             the
             heavenly
             Gift
             ,
             &c.
             are
             Graces
             of
             God
             through
             Jesus
             Christ
             ;
             none
             but
             a
             Pelagian
             will
             question
             .
          
           
             The
             Second
             ,
             That
             from
             these
             Graces
             a
             man
             may
             fall
             both
             totally
             and
             
             finally
             ,
             no
             Christian
             should
             question
             .
             For
             ,
             it
             is
             supposed
             by
             our
             Apostle
             ,
             Hebr.
             6.
             4
             ,
             5
             ,
             6
             ,
             7.
             
             For
             no
             man
             fals
             into
             the
             sin
             against
             the
             Holy
             Ghost
             ,
             but
             he
             which
             hath
             had
             these
             Graces
             ,
             and
             is
             fallen
             from
             them
             .
             But
             shall
             we
             hence
             conclude
             ,
             that
             every
             one
             ,
             which
             hath
             had
             the
             Tast
             of
             the
             Good
             Word
             of
             God
             ,
             and
             of
             the
             powers
             of
             the
             Life
             to
             come
             ,
             and
             loseth
             it
             for
             a
             while
             ,
             or
             for
             a
             long
             time
             ,
             doth
             thereby
             fall
             into
             the
             Sin
             against
             the
             holy
             Ghost
             ?
             God
             forbid
             !
             
               It
               is
               not
               every
               falling
               away
               from
               these
               Gifts
               and
               Graces
               ,
               but
               a
               falling
               from
               them
               into
               Apostacie
               ,
            
             which
             makes
             up
             the
             measure
             of
             that
             irremissible
             sin
             .
             It
             is
             not
             every
             sin
             ,
             but
             the
             sin
             of
             blasphemie
             against
             the
             Holy
             Ghost
             ,
             which
             is
             unpardonable
             .
             And
             blasphemie
             against
             the
             Holy
             Ghost
             alwayes
             includes
             a
             slanderous
             disposition
             against
             the
             wayes
             of
             truth
             ,
             a
             renunciation
             of
             Christ
             as
             their
             Redeemer
             ,
             and
             a
             back-sliding
             either
             into
             Atheism
             ,
             Judaism
             ,
             or
             Mahumetanism
             .
          
           
             Now
             many
             there
             be
             ,
             who
             live
             a
             dissolute
             and
             ungodly
             life
             ,
             whose
             practises
             are
             as
             bad
             as
             may
             be
             ,
             which
             yet
             do
             not
             slander
             the
             way
             of
             truth
             ,
             which
             do
             
             not
             so
             much
             as
             wish
             in
             heart
             ,
             much
             less
             profess
             themselves
             to
             be
             Jews
             ,
             Turks
             ,
             or
             Mahumetans
             ,
             rather
             then
             the
             Disciples
             of
             Christ
             .
             Nor
             do
             all
             ,
             which
             slander
             Christ
             ,
             and
             his
             profession
             fall
             into
             this
             unpardonable
             sin
             ,
             but
             only
             such
             as
             have
             tasted
             of
             his
             Goodness
             ,
             and
             afterwards
             fall
             from
             him
             ,
             and
             speak
             and
             think
             contumeliously
             of
             him
             ,
             and
             of
             the
             Religion
             ,
             which
             he
             hath
             taught
             us
             .
          
           
             3.
             
             The
             whole
             Host
             of
             Israel
             (
             some
             few
             excepted
             )
             did
             murmur
             against
             God
             and
             against
             his
             Servant
             Moses
             ;
             yet
             all
             that
             murmured
             were
             not
             cut
             off
             from
             seeing
             of
             that
             Good
             Land
             ,
             but
             only
             those
             ,
             which
             had
             seen
             his
             wonders
             in
             Egypt
             ,
             at
             the
             red
             Sea
             ,
             and
             in
             the
             wilderness
             ;
             and
             ,
             being
             of
             years
             to
             lay
             them
             to
             heart
             ,
             provoked
             him
             
               ten
               times
            
             ,
             that
             is
             ,
             as
             often
             as
             they
             had
             seen
             them
             .
             As
             the
             rejection
             of
             those
             murmuring
             Israelites
             from
             the
             Land
             of
             Canaan
             ,
             was
             a
             Type
             of
             such
             as
             are
             Reprobated
             from
             the
             Kingdom
             of
             Heaven
             :
             So
             the
             sin
             of
             those
             ,
             that
             were
             sent
             to
             view
             the
             Land
             ,
             was
             a
             peculiar
             Type
             or
             shadow
             of
             
               the
               sin
               against
               the
               Holy
               Ghost
               .
            
             These
             men
             ,
             after
             they
             had
             seen
             this
             good
             and
             pleasant
             Land
             ,
             after
             they
             had
             tasted
             the
             fruits
             of
             it
             ,
             brought
             a
             malicious
             slander
             upon
             it
             ,
             that
             it
             was
             a
             Land
             ,
             which
             ate
             up
             its
             own
             Inhabitants
             ,
             that
             it
             was
             not
             worth
             the
             pains
             and
             danger
             ,
             which
             they
             were
             to
             undertake
             in
             encountering
             the
             Anakims
             and
             others
             ,
             which
             were
             much
             stronger
             then
             they
             ,
             and
             would
             not
             be
             put
             out
             of
             their
             own
             possessions
             ,
             but
             by
             strong
             hand
             and
             much
             blood
             on
             both
             parts
             .
             In
             this
             manner
             ,
             if
             any
             man
             ,
             after
             God
             hath
             endowed
             him
             with
             
               the
               heavenly
               Gift
            
             ,
             and
             with
             
               the
               Tast
               of
               the
               Powers
               of
               the
               Life
               to
               come
               ,
            
             shall
             so
             farre
             fall
             away
             from
             Christ
             ,
             as
             to
             think
             that
             the
             promises
             of
             that
             Blessed
             Life
             are
             not
             worthy
             of
             that
             spiritual
             warfare
             ,
             without
             which
             it
             cannot
             be
             obtained
             ;
             unworthy
             of
             that
             sincerity
             and
             integrity
             of
             life
             ,
             which
             is
             peremptorily
             enjoyned
             all
             that
             seek
             after
             it
             ;
             And
             in
             this
             resolution
             ,
             rather
             ,
             in
             this
             want
             of
             true
             Resolution
             ,
             
               for
               sake
               the
               Church
               of
               God
            
             and
             
               despite
               the
               Spirit
               of
               Grace
            
             ,
             he
             by
             thus
             doing
             ,
             fals
             into
             
               this
               irremissible
               sin
            
             .
             But
             as
             our
             Apostle
             saith
             unto
             these
             Hebrews
             ,
             so
             may
             I
             say
             of
             you
             ,
             
               I
               hope
               better
               things
               of
               you
            
             ;
             yea
             I
             am
             perswaded
             that
             all
             and
             every
             of
             you
             are
             free
             from
             this
             sin
             .
             None
             of
             you
             can
             pretend
             ignorance
             of
             the
             wayes
             of
             Life
             :
             Let
             me
             therefore
             exhort
             you
             in
             the
             words
             of
             our
             Apostle
             ,
             Hebr.
             6.
             11
             ,
             12.
             
             
               This
               we
               desire
               ,
               that
               every
               one
               of
               you
               shew
               all
               diligence
               to
               the
               full
               assurance
               of
               hope
               ,
               unto
               the
               end
               :
               that
               you
               be
               not
               slothful
               followers
               of
               them
               ,
               which
               through
               faith
               and
               patience
               inherit
               the
               promise
               .
            
             Or
             ,
             as
             St.
             Peter
             speaks
             ,
             
               Give
               all
               diligence
               to
               make
               your
               election
               sure
               :
            
             Not
             by
             way
             of
             Syllogism
             ,
             but
             by
             good
             Practise
             and
             Conversation
             .
          
           
           
             4.
             
             Reason
             not
             thus
             with
             your selves
             ;
          
           
             
               He
               that
               hath
               once
               tasted
               of
               saving
               Grace
               cannot
               lose
               the
               tast
               of
               it
               .
            
             
               But
               I
               have
               tasted
               of
               saving
               Grace
               :
            
             
               Therefore
               I
               cannot
               lose
               the
               Tast
               of
               it
               .
            
          
           
             To
             prevent
             the
             uncertain
             or
             ticklish
             issue
             of
             such
             Collections
             ,
             Remember
             ,
          
           
             First
             ,
             That
             God
             doth
             not
             promise
             the
             Kingdom
             of
             Heaven
             to
             subtil
             disputers
             ,
             but
             to
             faithful
             practisers
             .
          
           
             Secondly
             ,
             Consider
             how
             easie
             a
             matter
             it
             will
             be
             for
             Satan
             ,
             when
             temptations
             arise
             ,
             to
             shake
             all
             the
             joynts
             of
             the
             former
             Syllogism
             ,
             and
             to
             dissipate
             and
             break
             the
             
               Jamor
               Proposition
               [
               He
               that
               once
               tasted
               of
               saving
               Grace
               cannot
               lose
               it
               ]
            
             into
             shivers
             .
             For
             ,
             That
             (
             in
             any
             ordinary
             or
             intelligible
             sense
             )
             is
             
               saving
               Grace
            
             ,
             from
             which
             ,
             if
             a
             man
             do
             not
             fall
             (
             or
             lose
             the
             tast
             of
             it
             )
             he
             shall
             be
             saved
             ,
             without
             addition
             of
             any
             other
             Grace
             besides
             that
             ,
             which
             it
             is
             supposed
             he
             hath
             .
             Is
             it
             then
             apparent
             ,
             that
             a
             man
             may
             
               fall
               from
               that
               Grace
            
             ,
             or
             lose
             the
             
               Tast
               of
               that
               Grace
            
             ,
             in
             which
             ,
             if
             he
             did
             continue
             ,
             or
             not
             lose
             the
             Tast
             of
             it
             ,
             he
             should
             be
             saved
             ?
             Yes
             !
             This
             is
             as
             clear
             as
             the
             day
             light
             .
             For
             whosoever
             doth
             continue
             in
             the
             
               Participation
               of
               the
               Holy
               Ghost
            
             ,
             or
             doth
             not
             lose
             
               the
               Tast
               of
               the
               heavenly
               Gift
               ,
            
             or
             
               of
               the
               Powers
               of
               the
               World
               to
               come
               ,
            
             shall
             never
             perish
             ,
             shall
             be
             saved
             .
             Impossible
             it
             is
             that
             any
             man
             should
             enter
             into
             the
             estate
             of
             death
             ,
             or
             of
             reprobation
             ,
             so
             long
             as
             he
             hath
             the
             Tast
             of
             the
             life
             to
             come
             implanted
             in
             his
             heart
             and
             spirit
             :
             and
             this
             is
             for
             nature
             and
             quality
             
               saving
               Grace
            
             .
             But
             some
             that
             have
             
               tasted
               of
               this
               Grace
            
             ,
             do
             utterly
             lose
             the
             tast
             of
             it
             ,
             and
             so
             
               fall
               from
               Grace
            
             in
             it self
             sufficient
             to
             save
             their
             souls
             .
             For
             though
             all
             that
             lose
             
               this
               tast
            
             do
             not
             
               sin
               against
               the
               Holy
               Ghost
            
             ;
             yet
             no
             man
             can
             
               sin
               against
               the
               Holy
               Ghost
            
             until
             he
             lose
             
               this
               tast
            
             ;
             and
             yet
             no
             man
             can
             lose
             
               this
               tast
            
             ,
             but
             he
             that
             hath
             had
             it
             .
          
           
             
               The
               Conclusion
            
             then
             is
             most
             pregnant
             ,
             that
             it
             is
             more
             possible
             ,
             or
             a
             shorter
             passage
             ,
             for
             a
             man
             to
             
               fall
               from
               seving
               Grace
            
             ,
             or
             to
             lose
             the
             
               tast
               of
               it
            
             ,
             then
             to
             sin
             
               against
               the
               Holy
               Ghost
            
             .
             The
             most
             useful
             meditations
             then
             will
             be
             to
             discover
             the
             Means
             ,
             whereby
             such
             as
             once
             have
             had
             the
             
               tast
               of
               the
               heavenly
               Grace
            
             ,
             do
             come
             to
             lose
             it
             ,
             with
             their
             several
             degrees
             ,
             and
             these
             are
             divers
             .
          
           
             5.
             
             First
             ,
             It
             is
             to
             be
             supposed
             that
             God
             doth
             by
             his
             Spirit
             infuse
             
               this
               tast
            
             into
             mens
             souls
             ,
             not
             continually
             or
             uncessantly
             ,
             But
             ,
             as
             we
             say
             ,
             by
             Fits
             or
             Turns
             :
             
             This
             
               tast
               of
               the
               powers
               of
               the
               Life
               to
               come
            
             is
             sometimes
             Transient
             ;
             we
             cannot
             have
             it
             when
             we
             list
             ;
             but
             must
             expect
             Gods
             providence
             ,
             and
             attend
             his
             pleasure
             ,
             for
             the
             renewing
             of
             it
             ,
             and
             crave
             the
             assistance
             of
             his
             Spirit
             ,
             for
             producing
             it
             ,
             by
             humble
             supplication
             and
             prayer
             .
             
               Want
               of
               the
               due
               esteem
               of
               it
               whilst
               we
               have
               it
               ;
               negligence
               in
               the
               duty
               of
               prayer
               and
               other
               Godly
               exercises
               ,
               doth
               deprive
               us
               of
               it
               ,
               when
               we
               might
               have
               had
               it
               renewed
               in
               us
            
             ;
             God
             doth
             not
             promise
             that
             any
             shall
             injoy
             this
             pearl
             besides
             such
             as
             diligently
             seek
             after
             it
             :
             And
             when
             they
             have
             found
             it
             
               (
               or
               rather
               when
               it
               hath
               found
               them
               )
            
             do
             duly
             prize
             it
             .
             And
             as
             this
             Tast
             of
             eternal
             life
             is
             often
             for
             a
             time
             lost
             ,
             or
             much
             prejudiced
             by
             meer
             negligence
             in
             sacred
             duties
             ,
             so
             it
             may
             be
             choaked
             and
             stifled
             by
             errors
             or
             misperswasions
             ,
             which
             insinuate
             themselves
             into
             mens
             thoughts
             or
             phantasies
             ,
             after
             they
             have
             been
             partakers
             of
             it
             .
          
           
             Many
             there
             be
             ,
             which
             will
             unfeignedly
             acknowledge
             that
             the
             pledge
             or
             
               Earnest
               of
               Eternal
               Life
            
             ,
             which
             they
             have
             received
             ,
             is
             of
             more
             worth
             and
             value
             
             then
             all
             the
             pleasures
             or
             contentments
             of
             this
             world
             ,
             which
             can
             oppose
             or
             countersway
             the
             desires
             of
             it
             ;
             And
             yet
             the
             same
             men
             (
             through
             the
             sleights
             and
             subtilty
             of
             Satan
             )
             play
             but
             the
             Sophisters
             with
             their
             own
             souls
             ;
             Thus
             Assuming
             or
             Resolving
             ;
             That
             albeit
             
               the
               tast
               of
               the
               heavenly
               Gift
            
             be
             more
             to
             
             be
             desired
             ,
             then
             all
             the
             temporal
             contentments
             ,
             which
             are
             incompatible
             with
             it
             ;
             yet
             
               the
               Tast
            
             of
             these
             heavenly
             joyes
             ,
             and
             the
             contentments
             of
             this
             life
             ,
             which
             may
             be
             enjoyed
             with
             it
             ,
             are
             better
             then
             it
             alone
             ;
             for
             One
             good
             how
             little
             soever
             ,
             being
             added
             to
             another
             how
             great
             soever
             ,
             makes
             some
             addition
             
             of
             goodness
             .
          
           
             Thus
             many
             covetous
             men
             ,
             and
             oppressors
             will
             easily
             be
             perswaded
             ,
             that
             they
             may
             increase
             their
             temporal
             estate
             without
             any
             forfeiture
             of
             their
             estate
             in
             Gods
             spiritual
             blessings
             .
             The
             ambitious
             or
             aspiring
             mind
             thinks
             he
             may
             glorifie
             God
             more
             by
             his
             high
             place
             or
             dignitie
             in
             Church
             or
             Common-wealth
             ,
             then
             by
             continuing
             a
             private
             and
             retired
             life
             .
             As
             for
             the
             drunkard
             ,
             the
             glutton
             ,
             and
             the
             lascivious
             man
             ,
             they
             seldom
             are
             perswaded
             that
             they
             may
             continue
             their
             wonted
             courses
             and
             enjoy
             the
             
               Tast
               of
               the
               heavenly
            
             Gift
             .
             And
             for
             this
             reason
             ,
             many
             that
             have
             been
             subject
             to
             these
             sins
             ,
             have
             been
             more
             easily
             won
             to
             the
             love
             of
             truth
             and
             of
             saving
             grace
             ,
             then
             the
             Proud
             ,
             the
             Covetous
             ,
             the
             Ambitious
             or
             Envious
             men
             are
             ,
             because
             the
             one
             in
             his
             sober
             thoughts
             fore-sees
             the
             danger
             and
             acknowledgeth
             his
             sins
             ,
             whereas
             the
             other
             rejoyceth
             continually
             in
             his
             courses
             without
             suspition
             of
             danger
             ,
          
           
             6.
             
             Or
             if
             the
             covetous
             or
             ambitious
             mind
             sometimes
             suspects
             his
             wayes
             ,
             yet
             being
             ingaged
             to
             pursue
             them
             ,
             lest
             he
             might
             be
             thought
             to
             have
             varied
             in
             his
             course
             of
             life
             ,
             the
             best
             repentance
             ,
             which
             he
             usually
             attains
             unto
             ,
             is
             but
             like
             his
             in
             the
             Poet
          
           
             
               Id
               primum
               ,
               si
               facta
               mihi
               revocare
               liceret
               ,
            
             
               Non
               coepisse
               fuit
               ;
               caepta
               expugnare
               Secundum
               est
               .
            
          
           
             
               If
               I
               were
               to
               begin
               the
               world
               again
               ,
               I
               should
               happily
               make
               choice
               of
               another
               kind
               of
               life
               ,
               but
               being
               ingaged
               ,
               the
               next
               point
               is
               to
               make
               the
               best
               of
               that
               course
               of
               life
               ,
               which
               I
               have
               chosen
               .
            
             And
             yet
             the
             more
             he
             makes
             of
             it
             ,
             the
             worse
             he
             speeds
             in
             it
             in
             the
             
               main
               chance
            
             ,
             the
             more
             he
             prejudiceth
             the
             Habitual
             or
             
               Actual
               Tast
            
             of
             Eternal
             life
             ;
             for
             the
             more
             we
             are
             accustomed
             to
             any
             course
             of
             life
             ,
             the
             more
             we
             delight
             in
             it
             and
             are
             weaned
             from
             it
             with
             greater
             difficultie
             .
             And
             yet
             we
             must
             be
             weaned
             even
             from
             the
             world
             it self
             ,
             before
             we
             can
             rightly
             Tast
             the
             
               sincere
               milk
            
             of
             the
             Gospel
             ,
             or
             be
             capable
             of
             that
             
               strong
               meat
            
             ,
             which
             is
             contained
             in
             this
             
               Article
               of
               Eternal
               Life
            
             ,
             and
             others
             concerning
             Christ
             ,
             by
             which
             
               The
               Tast
               of
               this
               Life
            
             must
             be
             fed
             and
             nourished
             .
             So
             that
             of
             all
             sins
             ,
             pride
             ,
             covetousness
             and
             Ambition
             are
             the
             most
             dangerous
             ;
             both
             ,
             because
             they
             be
             of
             more
             credit
             or
             less
             infamie
             in
             the
             world
             ;
             and
             because
             they
             multiply
             their
             Acts
             the
             most
             ,
             and
             may
             work
             uncessantly
             .
          
           
             But
             though
             it
             be
             for
             the
             most
             part
             as
             true
             of
             these
             times
             ,
             wherein
             we
             live
             ,
             as
             it
             was
             in
             the
             days
             of
             our
             Saviours
             conversation
             here
             on
             earth
             ,
             
               that
               Publicans
               and
               open
               sinners
               are
               oftentimes
               neerer
               to
               the
               Kingdom
               of
               heaven
               ,
            
             then
             many
             ,
             which
             live
             a
             more
             sober
             or
             civil
             life
             ,
             but
             yet
             are
             covetous
             ,
             vain-glorious
             ,
             or
             envious
             ,
             as
             the
             Scribes
             and
             Pharisees
             were
             ;
             yet
             there
             is
             no
             man
             ,
             that
             sets
             his
             heart
             
               to
               Tast
               of
               any
               unlawful
               pleasures
               ,
            
             though
             of
             those
             pleasures
             ,
             which
             in
             his
             sober
             thoughts
             he
             condemnes
             ,
             but
             doth
             hereby
             weaken
             or
             
               dead
               his
               Tast
               of
               the
               food
               of
               Life
               ,
            
             and
             make
             himself
             subject
             to
             former
             temptations
             ,
             
             whensoever
             they
             shall
             assault
             him
             .
             However
             in
             the
             absence
             of
             temptations
             they
             may
             seem
             unto
             themselves
             and
             unto
             others
             to
             repent
             ,
             yet
             when
             fresh
             ones
             arise
             ,
             they
             usually
             come
             to
             the
             same
             vent
             ,
             at
             which
             the
             affections
             of
             that
             incestuous
             wanton
             in
             the
             Poet
             broke
             out
             when
             she
             said
          
           
             
               —
               Denique
               non
               possum
               innoxia
               dici
               ,
            
             
               Quod
               superest
               multum
               est
               in
               vota
               ,
               in
               crimina
               parvum
               .
            
          
           
             
               I
               am
               an
               offender
               already
               ,
               and
               if
               I
               shall
               go
               on
               but
               a
               little
               ,
               this
               may
               give
               greater
            
             
             
               satisfaction
               unto
               my
               desires
               ,
               then
               it
               can
               adde
               unto
               the
               measure
               of
               my
               sin
               .
            
             But
             voluntarily
             to
             give
             satisfaction
             to
             any
             unlawful
             desire
             or
             wish
             ,
             upon
             these
             or
             like
             resolutions
             ,
             is
             much
             worse
             then
             the
             desire
             it self
             ,
             how
             bad
             soever
             that
             be
             ;
             and
             may
             with
             speed
             make
             up
             a
             greater
             measure
             of
             sin
             in
             a
             moment
             ,
             then
             that
             ,
             which
             had
             been
             long
             in
             gathering
             before
             .
          
           
             7.
             
             It
             is
             agreed
             upon
             amongst
             the
             Moralists
             ,
             that
             every
             vicious
             or
             unlawful
             Act
             doth
             dispose
             the
             soul
             of
             man
             unto
             the
             vicious
             Habit
             or
             Custome
             ,
             whereunto
             such
             vicious
             Acts
             do
             tend
             ;
             and
             after
             the
             Habit
             or
             custome
             be
             by
             many
             Acts
             produced
             ,
             every
             following
             Act
             (
             specially
             if
             it
             be
             undertaken
             deliberately
             and
             out
             of
             choice
             )
             doth
             adde
             a
             kind
             of
             weight
             unto
             the
             habit
             once
             produced
             ,
             or
             
               A
               stiffness
               of
               bent
            
             or
             sway
             unto
             the
             faculty
             or
             propension
             wherein
             the
             custome
             is
             seated
             .
             The
             more
             men
             addict
             themselves
             to
             any
             practise
             ,
             or
             the
             longer
             any
             custome
             in
             evil
             is
             continued
             ,
             the
             more
             apt
             they
             are
             to
             be
             swayed
             with
             lesser
             temptations
             ,
             then
             could
             have
             moved
             them
             amisse
             before
             such
             custome
             or
             practise
             .
          
           
             Thus
             much
             the
             heathens
             had
             observed
             by
             light
             of
             nature
             ;
             and
             what
             
             they
             speak
             of
             morally
             
               Vicious
               Habits
            
             or
             customes
             ,
             is
             most
             true
             of
             wicked
             or
             ungodly
             practises
             or
             customes
             ;
             for
             besides
             this
             ;
             that
             every
             sinful
             Act
             (
             specially
             if
             it
             be
             committed
             out
             of
             deliberation
             or
             choice
             )
             doth
             increase
             the
             strength
             of
             the
             Habit
             or
             implanted
             desire
             ,
             whence
             it
             flowes
             ,
             it
             doth
             withall
             provoke
             
               God
               who
               is
               the
               giver
               of
               every
               good
               and
               perfect
               gift
               ,
               the
               only
               preserver
               of
               men
               from
               sin
            
             and
             wickedness
             ,
             both
             to
             revoke
             those
             good
             gifts
             ,
             which
             he
             hath
             given
             them
             ,
             and
             to
             withdraw
             the
             influence
             of
             his
             restraining
             Grace
             from
             them
             ;
             according
             to
             the
             Tenor
             of
             our
             Saviours
             words
             ,
             
               And
               from
               him
               that
               hath
               not
               ,
               shall
               be
               taken
               even
               that
               which
               he
               hath
               :
            
             And
             those
             once
             being
             taken
             away
             ,
          
           
             Tunc
             vaga
             prosiliet
             froenis
             natura
             remotis
             .
          
           
             Our
             natural
             corrupt
             desires
             run
             further
             ryot
             on
             a
             suddain
             ,
             then
             ,
             whilst
             we
             were
             in
             the
             course
             of
             nature
             ,
             they
             ordinarily
             did
             ,
             or
             could
             have
             done
             ;
             and
             become
             so
             far
             exorbitant
             ,
             that
             men
             either
             lose
             
               the
               Tast
               of
               the
               heavenly
               Gift
               altogether
               ,
            
             or
             cannot
             be
             reclaimed
             by
             it
             ,
             without
             the
             assistance
             of
             some
             
               new
               Grace
            
             or
             
               heavenly
               Gift
            
             .
          
           
             A
             question
             there
             is
             amongst
             the
             School
             Divines
             ,
             
               whether
               any
               actual
               sin
               ,
               how
               grosse
               soever
               ,
               can
               expell
               or
               extinguish
               grace
               by
               natural
               efficacy
            
             (
             as
             cold
             expelleth
             ,
             or
             moysture
             quencheth
             ,
             heat
             )
             
               or
               only
               by
               way
               of
               Demerit
               .
            
             
               That
               by
               way
               of
               Demerit
               ,
               vitious
               Acts
               may
               quench
               
                 this
                 Tast
                 of
                 eternal
                 life
              
               ,
               all
               do
               grant
               ;
               that
               is
               ,
               They
               may
               and
               do
               provoke
               God
               ,
               who
               is
               the
               giver
               of
               all
               Grace
               ,
               either
               to
               withhold
               that
               Grace
               ,
               which
               otherwise
               he
               would
               bestow
               upon
               such
               men
               ,
               or
               to
               take
               away
               such
               Graces
               from
               them
               ,
               as
               he
               hath
               already
               bestowed
               upon
               them
               .
            
             But
             that
             any
             vicious
             Acts
             or
             Habits
             should
             expell
             Grace
             after
             the
             same
             manner
             ,
             as
             one
             vicious
             moral
             habit
             doth
             expell
             the
             contrary
             vertue
             (
             as
             drunkenness
             doth
             expell
             sobriety
             ,
             or
             as
             intemperance
             in
             any
             kind
             doth
             temperance
             )
             this
             some
             great
             School-men
             deny
             or
             question
             .
             But
             ,
             leaving
             these
             curious
             and
             inextricable
             disputes
             ,
             we
             will
             hold
             our selves
             only
             to
             such
             useful
             Queries
             as
             fall
             under
             our
             former
             Aym
             or
             Level
             .
          
           
             8.
             
             
               The
               most
               useful
               query
            
             in
             this
             case
             is
             ,
             
               Whether
               it
               be
               ordinarily
               possible
               ,
               that
               the
               Tast
               of
               the
               heavenly
               Gift
               ,
               or
               of
               the
               powers
               of
               the
               life
               to
               come
            
             (
             where
             it
             hath
             been
             
             once
             planted
             )
             
               can
               be
               prejudiced
               by
               the
               proposal
               of
               any
               temporal
               contentment
               ,
               whilst
               they
               stand
               in
               actual
               competition
               ,
               or
               whilst
               we
               deliberate
               whether
               the
               pursuit
               of
               the
               one
               be
               to
               be
               preferred
               (
               for
               the
               present
               )
               to
               the
               other
               .
            
             That
             any
             man
             ,
             which
             hath
             any
             True
             Notion
             or
             rellish
             of
             
               Eternal
               Life
            
             ,
             should
             be
             swayed
             to
             follow
             the
             wayes
             of
             Death
             ,
             otherwise
             then
             through
             incogitancy
             ,
             
             or
             want
             of
             actual
             consideration
             ,
             may
             justly
             seem
             most
             improbable
             ,
             if
             not
             impossible
             .
             For
             he
             that
             truly
             apprehends
             or
             rellisheth
             the
             sweet
             
               Fruits
               of
               holinesse
            
             ,
             the
             
               Peace
               of
               Conscience
               ,
               Joy
               in
               the
               Holy
               Ghost
            
             (
             of
             if
             any
             other
             pledge
             there
             be
             of
             Eternal
             Life
             )
             cannot
             but
             acknowledge
             ,
             that
             These
             are
             more
             worth
             then
             any
             temporal
             Contentment
             ,
             which
             can
             come
             in
             Competition
             with
             them
             .
             Now
             it
             is
             a
             meer
             madness
             to
             make
             choice
             of
             a
             
               Lesser
               Good
               before
               a
               Greater
            
             ,
             so
             long
             as
             it
             is
             actually
             apprehended
             or
             acknowledged
             to
             be
             Greater
             :
             there
             must
             be
             a
             defect
             or
             intermission
             in
             the
             precedent
             Deliberation
             before
             any
             man
             can
             be
             overtaken
             with
             this
             kind
             of
             madness
             .
             Carnal
             contentments
             we
             apprehend
             or
             rellish
             by
             our
             natural
             faculties
             ;
             
               Peace
               of
               Conscience
            
             or
             spiritual
             joy
             are
             
             apprehended
             or
             rellished
             only
             by
             Grace
             ;
             and
             these
             
               two
               several
               apprehensive
               Faculties
               are
               as
               the
               two
               Scales
            
             in
             a
             Balance
             :
             Whence
             ,
             it
             may
             seem
             as
             impossible
             for
             one
             that
             hath
             a
             true
             apprehension
             or
             rellish
             of
             
               spiritual
               Good
            
             to
             be
             over-swayed
             to
             the
             contrary
             evil
             with
             any
             temporal
             Contentment
             ,
             which
             for
             the
             present
             can
             be
             presented
             to
             his
             deliberation
             ,
             as
             for
             a
             greater
             weight
             being
             put
             in
             the
             one
             scale
             of
             the
             balance
             to
             be
             over-poized
             by
             a
             lesser
             weight
             put
             in
             the
             other
             .
          
           
             The
             Comparison
             ,
             I
             confess
             ,
             if
             it
             be
             rightly
             weighed
             ,
             will
             hold
             most
             exactly
             :
             If
             the
             
               Scales
               be
               even
               or
               equipendent
            
             ,
             and
             the
             Beam
             or
             Balance
             be
             equally
             divided
             ,
             it
             is
             impossible
             that
             a
             lesser
             weight
             put
             into
             the
             one
             Scale
             should
             counterpoize
             a
             greater
             ;
             But
             in
             Case
             the
             beam
             or
             balance
             be
             unequally
             divided
             ,
             that
             is
             ,
             if
             one
             part
             be
             longer
             then
             the
             other
             ,
             a
             lesser
             weight
             put
             in
             that
             Scale
             ,
             which
             hath
             the
             longer
             part
             of
             the
             balance
             ,
             will
             over-poize
             a
             farre
             greater
             weight
             put
             into
             the
             other
             Scale
             .
          
           
             9.
             
             This
             was
             an
             usual
             kind
             of
             Cousenage
             in
             ancient
             times
             ,
             practised
             by
             such
             as
             sold
             costly
             wares
             ,
             and
             was
             excellently
             discovered
             by
             
               Aristotle
               in
               his
               Mechanical
               Questions
            
             .
             The
             truth
             of
             his
             discovery
             is
             most
             apparent
             in
             the
             
               Ancel
               Weight
            
             or
             Balance
             (
             which
             most
             of
             you
             have
             seen
             )
             wherein
             one
             pound
             weight
             put
             upon
             the
             one
             end
             of
             the
             Balance
             ,
             will
             counterpoize
             a
             stone
             weight
             put
             upon
             the
             other
             end
             .
             And
             the
             inequality
             between
             the
             several
             portions
             of
             the
             same
             Beam
             or
             balance
             may
             be
             such
             ,
             that
             a
             stone
             weight
             being
             put
             upon
             the
             one
             end
             will
             fetch
             back
             a
             hundred
             stone
             weight
             being
             put
             upon
             the
             other
             .
          
           
             From
             this
             
               Experimental
               Principle
            
             did
             the
             great
             Mathematician
             ,
             Archimedes
             ,
             ground
             that
             Assertion
             ,
             which
             seemed
             a
             Paradox
             .
             
               Da
               ubi
               consistam
               ,
               &
               devolvam
               terram
               .
            
             If
             he
             might
             chuse
             his
             distance
             or
             standing
             place
             he
             would
             roule
             the
             whole
             earth
             about
             by
             his
             own
             strength
             .
             As
             imagine
             the
             Line
             (
             which
             goes
             from
             the
             Center
             of
             the
             earth
             unto
             that
             part
             of
             the
             heavens
             ,
             which
             is
             above
             our
             heads
             ,
             and
             through
             it
             )
             were
             as
             firm
             and
             strong
             as
             a
             pillar
             of
             brass
             or
             steel
             ,
             the
             strength
             of
             one
             mans
             arm
             placed
             in
             the
             highest
             Heaven
             ,
             or
             in
             such
             a
             place
             ,
             as
             this
             Mathematician
             desired
             to
             have
             footing
             in
             ,
             might
             poize
             or
             turn
             about
             the
             whole
             earth
             and
             all
             the
             creatures
             in
             it
             .
          
           
             The
             former
             discovery
             of
             falshood
             in
             visible
             and
             material
             balances
             is
             clear
             to
             sense
             ,
             and
             may
             be
             demonstrated
             to
             reason
             ;
             but
             the
             heart
             of
             man
             is
             more
             deceitful
             then
             any
             balance
             ,
             and
             the
             deceit
             of
             it
             was
             never
             discovered
             either
             by
             the
             Mathematician
             ,
             or
             by
             the
             Philosopher
             ,
             nor
             is
             it
             discernable
             without
             diligent
             circumspection
             to
             a
             mans
             own
             self
             .
             
               The
               deceit
               in
               the
               General
               herein
               consists
               ,
               That
               ,
               Albeit
               ,
               the
               apprehensive
               Faculties
               ,
               by
               which
               we
               discern
               spiritual
               Joy
               ,
               and
               temporal
               Contentments
               ,
               be
               ,
               to
               our
               seeming
               ,
               as
               equally
               set
               as
               any
               two
               Scales
               in
               a
               balance
               can
               be
               ,
               or
               though
               our
               actual
               apprehension
               of
               matters
               spiritual
               be
               for
               the
               present
               more
               lively
               and
               quick
               ,
               then
               our
               apprehensions
               of
               temporal
               contentment
               :
               yet
               our
               habitual
               propension
               or
               
               customary
               inclination
               to
               some
               temporal
               pleasures
               or
               delights
               may
               be
               much
               greater
               then
               our
               propension
               or
               inclination
               to
               any
               spiritual
               good
               .
            
             And
             yet
             this
             exorbitant
             propension
             or
             inclination
             unto
             things
             temporal
             ,
             may
             be
             insensibly
             contracted
             ,
             and
             the
             strength
             for
             a
             long
             time
             not
             apprehended
             ,
             not
             suspected
             by
             us
             .
             As
             bad
             humors
             gather
             (
             unwittingly
             to
             us
             )
             in
             our
             bodies
             ,
             and
             grow
             to
             a
             deadly
             or
             desperate
             issue
             before
             we
             apprehend
             any
             danger
             :
             so
             may
             our
             propensions
             or
             affections
             ,
             to
             some
             earthly
             vanity
             or
             other
             ,
             increase
             and
             multiply
             ,
             before
             we
             apprehend
             their
             strength
             or
             stiffeness
             .
             And
             in
             this
             Case
             alone
             ,
             when
             our
             natural
             propensions
             or
             affections
             to
             any
             temporal
             Contentment
             ,
             exceed
             our
             propensions
             to
             
               spiritual
               Joy
               or
               Peace
               of
               Conscience
            
             ;
             a
             temporal
             and
             
               momentary
               good
            
             being
             proposed
             to
             our
             
               Actual
               or
               deliberate
               choice
            
             ,
             may
             over-sway
             the
             greatest
             spiritual
             Good
             ,
             which
             we
             can
             for
             the
             present
             oppose
             unto
             it
             ;
             such
             a
             Good
             ,
             as
             before
             this
             temptation
             did
             arise
             ,
             we
             would
             have
             chosen
             before
             any
             temporal
             Contentment
             ,
             which
             we
             did
             actually
             apprehend
             ,
             or
             could
             think
             of
             .
          
           
             10.
             
             If
             it
             be
             further
             demanded
             ,
             
               Whether
               in
               this
               Case
               a
               lesser
               Good
               may
               be
               chosen
               before
               a
               Greater
            
             ;
             or
             
               whether
               this
               can
               happen
               without
               some
               spice
               of
               madness
               ?
            
          
           
             We
             should
             frame
             our
             Answer
             by
             the
             former
             Comparison
             between
             a
             lesser
             weight
             and
             a
             greater
             being
             put
             into
             the
             
               even
               Scales
            
             of
             an
             
               unequal
               balance
            
             ;
             That
             the
             lesser
             weight
             should
             over-poize
             the
             Greater
             it
             were
             unpossible
             ,
             unless
             the
             propension
             of
             that
             part
             of
             the
             Balance
             ,
             wherein
             the
             lesser
             weight
             is
             put
             ,
             did
             further
             exceed
             the
             propension
             of
             the
             other
             part
             ,
             wherein
             the
             greater
             weight
             was
             put
             ,
             then
             the
             greater
             weight
             doth
             the
             lesser
             ,
             supposing
             they
             were
             to
             be
             weighed
             not
             in
             
               even
               Scales
            
             only
             ,
             but
             in
             an
             
               equal
               balance
            
             .
             If
             the
             greater
             weight
             (
             or
             material
             to
             be
             weighed
             )
             have
             the
             same
             Proportion
             to
             the
             less
             ,
             that
             Six
             hath
             to
             Four
             ,
             and
             the
             one
             part
             of
             the
             Balance
             ,
             wherein
             the
             lesser
             weight
             is
             put
             ,
             have
             the
             same
             Proportion
             of
             length
             or
             propension
             ,
             which
             six
             hath
             to
             four
             ,
             neither
             shall
             over-poize
             other
             .
             But
             if
             the
             propensions
             of
             the
             several
             parts
             of
             the
             same
             balance
             have
             the
             same
             proportion
             that
             Seven
             hath
             to
             Four
             ,
             Four
             Pounds
             put
             in
             the
             one
             scale
             will
             over-poize
             Six
             pounds
             put
             in
             the
             other
             .
             By
             the
             greater
             propension
             you
             are
             to
             understand
             not
             a
             greater
             declination
             or
             lower
             pendence
             of
             the
             one
             scale
             in
             respect
             of
             the
             other
             ,
             but
             a
             greater
             facility
             or
             aptitude
             to
             be
             declined
             or
             moved
             downwards
             .
          
           
             The
             Philosopher
             had
             long
             ago
             observed
             ,
             that
             
               Circuli
               majores
               semper
               moventiores
            
             ,
             The
             greater
             compass
             the
             wheel
             hath
             ,
             the
             more
             apt
             it
             is
             to
             be
             moved
             ,
             and
             being
             once
             moved
             it
             moves
             more
             swiftly
             then
             a
             lesser
             .
             And
             for
             the
             same
             reason
             the
             longer
             part
             of
             the
             same
             Diameter
             or
             beam
             in
             a
             Balance
             is
             more
             propense
             or
             apt
             to
             be
             moved
             then
             the
             shorter
             part
             ,
             though
             the
             weight
             or
             strength
             which
             poizeth
             both
             ,
             be
             equal
             .
             For
             it
             moves
             not
             only
             by
             vertue
             of
             its
             own
             weight
             or
             strength
             which
             poizeth
             it
             ,
             but
             by
             the
             vertue
             of
             his
             own
             propension
             or
             inclination
             to
             be
             moved
             .
             Every
             further
             degree
             of
             its
             propenpension
             or
             inclination
             to
             be
             moved
             falls
             into
             the
             same
             reckoning
             with
             the
             weight
             or
             strength
             ,
             which
             moves
             or
             poizeth
             it
             .
          
           
             The
             
               Case
               is
               the
               same
            
             in
             the
             Question
             proposed
             between
             
               A
               Greater
               and
               a
               Lesser
               Good
               ,
            
             as
             between
             temporal
             Contentment
             and
             spiritual
             Joy
             ,
             considered
             in
             the
             General
             ;
             or
             between
             their
             several
             Branches
             .
             We
             must
             not
             compare
             the
             Objects
             or
             matters
             of
             the
             several
             Contentments
             only
             ;
             for
             so
             it
             is
             evident
             that
             a
             lesser
             Good
             is
             usually
             chosen
             before
             a
             Greater
             :
             But
             we
             must
             consider
             the
             Objects
             as
             they
             jump
             or
             meet
             with
             our
             propensions
             or
             inclinations
             to
             them
             .
          
           
             Now
             albeit
             any
             branch
             of
             spiritual
             Goodness
             may
             be
             actually
             apprehended
             
             as
             
               much
               the
               better
            
             before
             it
             come
             to
             actual
             Competition
             or
             counterpoize
             with
             some
             temporal
             Good
             ;
             yet
             if
             our
             propension
             to
             any
             branch
             of
             temporal
             good
             be
             greater
             then
             our
             propension
             to
             the
             contrary
             spiritual
             Good
             ;
             the
             propension
             to
             the
             temporal
             good
             ,
             when
             it
             meets
             with
             a
             sutable
             Object
             ,
             and
             opportunity
             to
             embrace
             it
             ,
             is
             so
             Actuated
             and
             enlived
             
               by
               it
            
             ,
             that
             it
             breaks
             out
             into
             a
             desire
             ;
             and
             the
             goodness
             of
             our
             desire
             doth
             so
             intermingle
             it self
             with
             the
             fore-apprehended
             goodness
             of
             the
             thing
             desired
             ,
             that
             they
             concurre
             as
             exactly
             to
             make
             up
             the
             same
             measure
             of
             Goodness
             ,
             as
             a
             Crown
             of
             gold
             and
             a
             Crown
             of
             silver
             do
             to
             make
             up
             the
             same
             sum
             of
             money
             .
             Whence
             ,
             if
             Our
             desire
             or
             propension
             to
             any
             temporal
             Contentment
             be
             greater
             then
             our
             propension
             to
             the
             former
             
               spiritual
               Good
            
             ;
             the
             goodness
             of
             the
             Object
             desired
             being
             added
             unto
             it
             will
             over-sway
             our
             inclination
             to
             the
             
               spiritual
               Good
            
             ;
             and
             however
             in
             the
             absence
             of
             tempting
             Objects
             we
             esteem
             the
             
               spiritual
               Good
            
             to
             be
             much
             greater
             then
             any
             temporal
             Contentment
             ,
             yet
             the
             goodness
             of
             the
             desire
             or
             propension
             to
             any
             temporal
             contentment
             ,
             if
             it
             be
             excessive
             ,
             after
             once
             it
             come
             to
             joyn
             with
             a
             lesser
             Actual
             Good
             ,
             will
             sway
             our
             choice
             to
             that
             which
             is
             worse
             ,
             although
             there
             be
             no
             defect
             in
             the
             present
             Act
             of
             deliberation
             .
          
           
             11
             ,
             
               These
               Discussions
            
             though
             unto
             some
             they
             may
             seem
             too
             Curious
             ,
             yet
             are
             they
             useful
             ,
             and
             give
             us
             the
             true
             meaning
             of
             our
             Saviours
             Advice
             or
             Precept
             
             unto
             all
             that
             desire
             to
             come
             unto
             him
             .
             
               If
               any
               man
            
             ,
             saith
             he
             ,
             Luke
             14.
             26
             ,
             27.
             
               come
               to
               me
               and
               hate
               not
               his
               Father
               and
               Mother
               ,
               and
               Wife
               and
               Children
               ,
               and
               Brethren
               and
               Sisters
               ,
               yea
               and
               his
               own
               life
               also
               ,
               he
               cannot
               be
               my
               Disciple
               :
               and
               whosoever
               doth
               not
               bear
               his
               cross
               ,
               and
               come
               after
               me
               ,
               he
               cannot
               be
               my
               Disciple
               .
            
             And
             again
             ,
             after
             two
             Similitudes
             and
             Parables
             premised
             ,
             the
             One
             ,
             
               Of
               a
               man
               intending
               to
               build
               a
               house
            
             ;
             The
             Other
             ,
             
               Of
               a
               King
               going
               to
               make
               war
               against
               another
               King
            
             ;
             he
             concludes
             in
             the
             same
             words
             ,
             ver
             .
             33.
             
             
               So
               likewise
               whosoever
               he
               be
               of
               you
               ,
               that
               forsaketh
               not
               all
               that
               he
               hath
               ,
               he
               cannot
               be
               my
               Disciple
               .
            
             This
             is
             the
             first
             reckoning
             or
             account
             ,
             which
             a
             Christian
             must
             make
             before
             he
             undertake
             
             that
             Sacred
             War
             against
             the
             Prince
             of
             this
             world
             ,
             or
             before
             he
             consecrate
             himself
             to
             be
             
               A
               spiritual
               Temple
               unto
               the
               Lord
            
             ;
             otherwise
             he
             undertaketh
             both
             enterprizes
             rashly
             and
             unadvisedly
             .
          
           
             But
             wherein
             doth
             
               this
               Forsaking
               of
               Father
               and
               Mother
               ,
               and
               all
               that
               we
               have
               consist
               ?
            
          
           
             The
             Answer
             to
             this
             Querie
             ,
             is
             ,
             First
             Negative
             ,
             then
             Affirmative
             .
          
           
             First
             ,
             It
             doth
             not
             consist
             in
             the
             abdication
             or
             abandoning
             of
             our
             secular
             Callings
             ;
             not
             in
             casting
             off
             all
             care
             of
             our
             Father
             and
             Mother
             ,
             and
             other
             Friends
             ;
             not
             in
             selling
             of
             all
             that
             we
             have
             ,
             though
             with
             intention
             to
             give
             it
             to
             the
             poor
             .
             
               Wherein
               then
            
             ?
             In
             the
             limiting
             or
             moderating
             of
             our
             affections
             or
             desires
             unto
             these
             or
             other
             things
             temporal
             .
             A
             mountain
             of
             gold
             could
             not
             have
             swayed
             so
             much
             with
             St.
             John
             ,
             as
             thirty
             pieces
             of
             Silver
             did
             with
             Judas
             ;
             so
             unequally
             was
             the
             balance
             of
             his
             heart
             set
             ,
             that
             this
             small
             sum
             being
             put
             as
             it
             were
             in
             the
             one
             scale
             ,
             did
             over-poize
             his
             Lord
             and
             Master
             ,
             who
             was
             the
             fountain
             of
             all
             spiritual
             Graces
             ,
             being
             put
             in
             the
             other
             scale
             .
             It
             was
             not
             then
             the
             weight
             of
             the
             money
             ,
             but
             the
             Excesse
             of
             his
             desire
             and
             propension
             to
             money
             ,
             which
             made
             him
             so
             foully
             to
             miscarry
             .
          
           
             
               The
               whole
               art
               or
               skill
               of
               a
               Christian
               consists
               in
               these
               two
               points
               .
            
             First
             ,
             
               In
               examining
               or
               finding
               out
               the
               strength
               or
               sway
               of
               his
               affections
               unto
               things
               temporal
               .
            
             And
             secondly
             ,
             
               In
               abating
               or
               weakning
               their
               strength
               ,
               or
               in
               weaning
               his
               soul
            
             
             
               from
               such
               desires
            
             .
             This
             is
             that
             ,
             which
             the
             Scripture
             cals
             
               the
               Circumcision
               of
               the
               heart
            
             ,
             and
             that
             is
             no
             other
             then
             a
             putting
             off
             ,
             of
             all
             superfluous
             or
             impertinent
             
             desires
             ,
             or
             a
             lopping
             or
             limiting
             of
             our
             natural
             desires
             that
             they
             extend
             not
             beyond
             our
             compasse
             .
             
               A
               Grain
            
             of
             Faith
             or
             spiritual
             Grace
             may
             sway
             more
             in
             a
             man
             of
             moderate
             desires
             ,
             then
             an
             Ounce
             of
             the
             same
             faith
             or
             Grace
             can
             do
             in
             a
             man
             of
             immoderate
             or
             vast
             desires
             .
             
               The
               first
               fruit
               of
               Grace
               is
               to
               moderate
               our
               desires
               or
               affections
            
             ;
             this
             is
             the
             only
             way
             to
             become
             rich
             in
             Faith
             and
             rich
             in
             Grace
             .
             Thus
             much
             the
             heathen
             
             Philosopher
             had
             observed
             ;
             that
             
               the
               way
               to
               be
               truly
               rich
               was
               not
               to
               make
               continual
               addition
               to
               our
               wealth
               or
               coyn
               ,
               but
               by
               substraction
               or
               abatement
               of
               our
               desires
               of
               it
               .
            
             Unless
             we
             use
             the
             same
             Method
             in
             matters
             spiritual
             ,
             we
             can
             have
             no
             certaintie
             of
             our
             salvation
             ,
             no
             assurance
             of
             our
             setled
             Estate
             in
             Grace
             ;
             albeit
             our
             apprehensions
             of
             Eternal
             Life
             through
             Christ
             be
             quick
             and
             lively
             ;
             albeit
             our
             zeal
             to
             the
             professors
             of
             the
             truth
             be
             strong
             and
             servent
             .
          
           
             Though
             it
             be
             most
             true
             ,
             which
             St.
             John
             saith
             ,
             that
             ,
             
               Greater
               is
               he
               ,
               which
               is
               in
               us
               ,
               then
               he
               which
               is
               in
               the
               world
               ,
            
             that
             is
             ,
             
               Christ
               Jesus
               is
               much
               stronger
               then
               the
               Divel
            
             ;
             yet
             unless
             ,
             we
             hold
             our
             desires
             and
             propensions
             to
             things
             temporal
             within
             compass
             ,
             and
             keep
             our selves
             within
             the
             bounds
             ,
             which
             he
             hath
             set
             us
             ,
             we
             have
             no
             assurance
             of
             his
             protecting
             of
             us
             against
             his
             adversary
             ,
             who
             is
             much
             stronger
             then
             we
             are
             ,
             or
             can
             be
             ,
             without
             his
             
               special
               Protection
            
             .
          
           
             But
             say
             we
             have
             set
             a
             short
             period
             to
             our
             desires
             of
             things
             temporal
             ,
             and
             brought
             our
             natural
             affections
             into
             a
             tolerable
             subjection
             unto
             the
             spirit
             of
             
             Grace
             ,
             
               Are
               we
               hereby
               freed
               from
               danger
               ,
            
             or
             from
             suffering
             prejudice
             in
             our
             
               spiritual
               Tast
               of
               Eternal
               Life
            
             ?
             No!
             Besides
             that
             moderation
             of
             our
             natural
             desires
             or
             affections
             ,
             in
             which
             
               The
               forsaking
               of
               all
            
             that
             we
             have
             ,
             consists
             ,
             there
             is
             required
             a
             
               Perpetual
               watchfulness
            
             over
             all
             our
             wayes
             :
             
               we
               must
               carefully
               look
               to
               every
               particular
               step
               :
            
             For
             ,
             as
             a
             Judicious
             Divine
             hath
             well
             observed
             ,
             albeit
             ,
             he
             ,
             which
             is
             thus
             far
             a
             Christian
             in
             heart
             ,
             be
             endowed
             with
             the
             extraordinary
             Graces
             of
             the
             spirit
             ,
             be
             like
             a
             man
             of
             an
             able
             and
             active
             body
             well
             armed
             and
             skilfull
             in
             the
             use
             of
             his
             weapons
             ;
             yet
             even
             such
             a
             man
             may
             quickly
             take
             the
             foile
             ,
             if
             his
             adversary
             encounter
             him
             upon
             a
             slippery
             ground
             :
             For
             this
             reason
             ,
             as
             there
             must
             be
             
               An
               Habitual
               for
               saking
               of
               all
               that
               we
               have
               ,
            
             lest
             otherwise
             our
             own
             concupiscences
             do
             tempt
             and
             betray
             us
             ;
             so
             there
             must
             be
             
               a
               perpetual
               watchfulnesse
            
             to
             prevent
             all
             advantages
             ,
             which
             the
             great
             tempter
             never
             ceaseth
             to
             seek
             out
             against
             us
             .
             hence
             is
             that
             other
             precept
             of
             our
             Saviour
             ,
             so
             often
             inculcated
             by
             himself
             ,
             and
             by
             his
             Apostles
             .
             
               Be
               sober
            
             
             
               and
               watch
               ;
               watch
               and
               pray
               continually
               ,
            
             &c.
             
             Without
             sobriety
             there
             can
             be
             no
             watchfulnesse
             ;
             And
             this
             sobrietie
             consists
             ,
             not
             only
             in
             the
             moderation
             of
             our
             meat
             and
             drink
             ,
             or
             other
             pleasure
             of
             the
             sense
             ,
             but
             
               in
               the
               government
               of
               our
               very
               thoughts
               and
               speeches
               .
            
             It
             includes
             
               a
               maturitie
               of
               Judgement
            
             and
             deliberation
             in
             all
             our
             resolutions
             and
             undertakings
             :
             It
             is
             no
             lesse
             opposed
             to
             restless
             or
             hasty
             furious
             passion
             ,
             then
             to
             habitual
             excesse
             in
             any
             other
             kind
             whatsoever
             .
             For
             ,
          
           
             Celeritas
             semper
             malis
             conatibus
             addit
             a
             Comes
             ,
          
           
             Unruly
             or
             
               prodigious
               Acts
            
             are
             for
             the
             most
             part
             ushered
             by
             rashness
             .
             A
             lesser
             weight
             if
             it
             move
             swiftly
             ,
             or
             be
             violently
             thrown
             ,
             will
             sway
             more
             ,
             and
             give
             a
             greater
             blow
             ,
             then
             a
             far
             greater
             weight
             ,
             which
             moveth
             slowly
             or
             with
             lesse
             violence
             .
             The
             swiftness
             of
             Motion
             or
             violent
             passions
             will
             mis-sway
             our
             inclinations
             or
             propensions
             ,
             though
             in
             themselves
             moderate
             ,
             as
             far
             as
             the
             setled
             weight
             of
             an
             habituate
             inclination
             or
             Custome
             .
          
           
             Now
             albeit
             we
             be
             commanded
             
               to
               be
               sober
               and
               watch
               ,
               to
               watch
               and
               pray
               continually
               ,
            
             yet
             this
             being
             an
             
               Affirmative
               Precept
               ,
               Obligat
               semper
               ,
               non
               ad
            
             
             semper
             ,
             though
             it
             alwayes
             binds
             us
             ,
             yet
             it
             doth
             not
             bind
             us
             to
             all
             times
             alike
             .
             The
             due
             observance
             of
             it
             is
             more
             specially
             required
             at
             those
             times
             which
             are
             set
             a
             part
             by
             Gods
             law
             ,
             as
             the
             Sabbath
             is
             ,
             or
             at
             those
             times
             ,
             which
             are
             by
             the
             Church
             consecrated
             for
             religious
             meditations
             and
             performances
             ,
             such
             as
             is
             this
             instant
             time
             
               of
               Lent
            
             ;
             if
             I
             should
             term
             it
             the
             
               Holy
               Time
               of
               Lent
            
             ,
             I
             should
             ,
             with
             some
             men
             ,
             incur
             the
             censure
             of
             superstition
             ,
             seeing
             all
             times
             are
             alike
             holy
             .
             Be
             it
             so
             !
             if
             we
             consider
             them
             in
             themselves
             :
             yet
             the
             time
             of
             Lent
             ,
             being
             sequestred
             or
             set
             apart
             by
             the
             Church
             ,
             those
             feastings
             or
             merry
             meetings
             ,
             which
             in
             the
             season
             of
             Joy
             lately
             past
             ,
             were
             not
             unlawful
             ,
             if
             the
             like
             should
             be
             practised
             or
             exercised
             in
             it
             ,
             would
             convince
             the
             practisers
             of
             prophanness
             .
          
           
             I
             know
             there
             is
             a
             
               Doctrinal
               Error
            
             too
             well
             entertained
             in
             many
             parts
             of
             this
             Kingdom
             ,
             which
             much
             hinders
             the
             due
             observance
             of
             
               this
               Time
            
             ;
             but
             so
             it
             doth
             the
             performance
             of
             many
             other
             necessary
             duties
             .
             The
             
               Error
               is
               this
               ;
               That
               humane
               Lawes
               ,
               or
               Lawes
               Ecclesiastick
               made
               by
               the
               Church
               do
               not
               bind
               the
               Conscience
               .
            
             his
             Doctrine
             hath
             been
             maintained
             by
             some
             worthy
             and
             Orthodox
             Pastors
             in
             this
             Church
             without
             any
             Error
             ,
             if
             their
             meaning
             were
             rightly
             conceived
             .
             But
             what
             they
             conceive
             not
             amisse
             is
             so
             expressed
             ,
             that
             it
             hath
             occasioned
             many
             to
             erre
             foully
             ,
             not
             in
             Doctrine
             only
             ,
             but
             in
             Practise
             .
             Their
             meaning
             I
             know
             is
             no
             more
             then
             this
             ;
             
               That
               no
               man
               doth
               sin
               or
               wound
               his
               Conscience
               ,
               but
               by
               transgressing
               some
               Law
               of
               God.
            
             This
             
               in
               Thesi
            
             is
             most
             true
             :
             Yet
             let
             me
             request
             you
             to
             remember
             or
             consider
             (
             what
             hath
             been
             told
             you
             before
             in
             the
             controversie
             between
             us
             and
             the
             Romish
             Church
             concerning
             
               Christian
               Obedience
               and
               Loyaltie
               to
               Princes
               ;
               )
            
             that
             however
             no
             man
             can
             sin
             but
             by
             transgressing
             Gods
             Lawes
             ;
             yet
             an
             Ecclesiastick
             or
             humane
             Law
             ,
             being
             made
             this
             year
             for
             restraint
             of
             our
             liberty
             in
             things
             indifferent
             ,
             may
             make
             the
             same
             Act
             or
             practise
             to
             be
             a
             transgression
             of
             Gods
             Law
             ,
             which
             the
             year
             or
             years
             before
             had
             been
             no
             transgression
             of
             it
             .
             But
             the
             Law
             concerning
             the
             observation
             of
             Lent
             ,
             as
             well
             in
             respect
             of
             dyer
             ,
             as
             of
             frequenting
             the
             house
             of
             God
             ,
             is
             not
             of
             this
             or
             the
             last
             years
             standing
             ;
             it
             hath
             the
             warrant
             and
             custome
             of
             the
             
               Ancient
               Church
            
             ,
             and
             the
             highest
             authoritie
             of
             this
             Kingdom
             to
             give
             it
             countenance
             .
             And
             whilst
             either
             the
             Church
             ,
             or
             Lawes
             of
             the
             Kingdom
             do
             enjoyn
             you
             to
             do
             these
             things
             ,
             which
             in
             themselves
             are
             not
             unlawful
             ,
             in
             
               obeying
               them
               you
               obey
               Gods
               Law
               ,
               which
               commands
               obedience
               :
            
             in
             disobeying
             them
             you
             disobey
             the
             Lawes
             of
             God
             ,
             which
             forbid
             disobedience
             to
             the
             higher
             powers
             .
             If
             then
             you
             will
             obey
             the
             Lawes
             ,
             specially
             where
             they
             command
             fasting
             ,
             or
             abstinence
             ,
             or
             devotion
             in
             publick
             ,
             God
             will
             blesse
             your
             private
             devotions
             ,
             and
             your
             use
             of
             meat
             and
             drink
             the
             better
             .
          
        
         
           
           
             CHAP.
             XXVII
             .
          
           
             
               ROMANS
               6.
               23.
               
            
             
               For
               the
               wages
               of
               sin
               is
               Death
               ;
               but
               the
               Gift
               of
               God
               is
               Everlasting
               Life
               ,
               through
               Jesus
               Christ
               our
               Lord.
               
            
          
           
             
               
                 About
                 the
              
               Merit
               
                 of
                 Good
                 Works
                 .
                 The
              
               Romanists
               Allegations
               ,
               
                 from
                 the
                 force
                 of
                 The
                 word
              
               Mereri
               
                 amongst
                 the
                 Ancients
                 ;
                 and
                 for
                 the
              
               Thing
               it self
               ,
               
                 out
                 of
                 Holy
                 Scriptures
                 .
                 The
                 Answers
                 to
                 them
                 all
                 respectively
                 :
                 Some
                 prove
              
               Aut
               nihil
               aut
               nimium
               .
               
                 The
                 different
                 value
                 and
                 importance
                 of
                 Causal
                 particles
                 :
              
               For
               ,
               Because
               ,
               &c.
               
               
                 A
                 difference
                 between
              
               Not
               worthie
               and
               Unworthie
               .
               
                 Christs
                 sufferings
                 though
                 in
                 Time
                 finite
                 ,
                 of
                 value
                 infinite
                 .
                 Pleasure
                 of
                 sin
                 short
                 ,
                 yet
                 deserves
                 infinite
                 punishment
                 .
                 Bad
                 works
                 have
                 the
                 Title
                 of
              
               Wages
               and
               Desert
               
                 to
                 Death
                 ;
                 But
                 so
                 have
                 not
                 good
                 works
                 to
                 Life
                 Eternal
                 .
              
            
          
           
             1.
             
             DEath
             (
             as
             was
             expressed
             in
             the
             21.
             verse
             )
             is
             the
             End
             of
             sin
             ;
             and
             Life
             
             Eternal
             (
             as
             you
             have
             it
             verse
             the
             22.
             )
             is
             the
             
               End
               of
               Holinesse
            
             ,
             or
             of
             the
             service
             of
             God.
             The
             
               Proof
               of
               both
               Assertions
            
             you
             have
             in
             this
             23.
             verse
             ,
             because
             
               Death
               is
               the
               wages
               of
               sin
               ,
            
             and
             
               Life
               Eternal
               the
               Gift
               of
               God
            
             ;
             the
             last
             and
             
               best
               Gift
            
             ,
             wherewith
             he
             crowneth
             such
             
               as
               serve
               him
               in
               holinesse
               and
               righteousnesse
               .
            
             Now
             the
             final
             recompence
             or
             reward
             ,
             (
             whether
             that
             be
             good
             or
             bad
             )
             is
             the
             End
             or
             Period
             of
             all
             our
             wayes
             or
             works
             .
             Herein
             then
             doth
             
               Life
               and
               death
               everlasting
            
             only
             agree
             ;
             that
             as
             well
             the
             One
             as
             the
             Other
             ,
             is
             the
             End
             or
             issue
             of
             mens
             several
             wayes
             or
             courses
             here
             on
             earth
             .
             Yet
             these
             Ends
             are
             Contrary
             the
             one
             to
             the
             other
             ;
             and
             so
             are
             the
             wayes
             ,
             which
             lead
             unto
             them
             .
             The
             only
             way
             to
             the
             One
             is
             Righteousness
             and
             holiness
             ;
             the
             ready
             way
             unto
             the
             other
             is
             sin
             and
             wickedness
             .
             But
             however
             sin
             be
             injustice
             ,
             and
             the
             
               author
               of
               sin
            
             be
             most
             unjust
             ;
             yet
             herein
             they
             both
             observe
             the
             Rule
             of
             Justice
             ,
             that
             they
             pay
             their
             servants
             their
             wages
             
               to
               a
               mite
            
             :
             and
             unlesse
             the
             righteous
             Judge
             did
             moderate
             their
             cruelty
             ,
             they
             would
             pay
             their
             servants
             more
             then
             is
             their
             due
             .
             But
             doth
             not
             the
             
               Just
               Judge
            
             deal
             so
             with
             his
             servants
             ?
             Yes
             :
             he
             payes
             them
             
               more
               then
               is
               their
               due
            
             ;
             yet
             this
             he
             doth
             without
             injustice
             ;
             for
             he
             rewardeth
             them
             ,
             not
             according
             to
             the
             Rule
             of
             Justice
             ,
             but
             ,
             according
             to
             his
             
               Mercy
               and
               Bountie
            
             .
             To
             punish
             men
             
               beyond
               their
               desert
            
             ,
             is
             injustice
             :
             But
             to
             Reward
             men
             
               above
               their
               deserts
            
             ,
             is
             no
             way
             contrary
             to
             Justice
             ,
             but
             an
             Act
             of
             mercy
             triumphing
             over
             Justice
             .
          
           
             
               But
               hath
               Justice
               no
               hand
               ,
               no
               finger
               in
               distribution
               of
               the
               Final
               Reward
               of
               Holinesse
               ?
            
          
           
             This
             is
             or
             should
             be
             the
             brief
             issue
             of
             that
             great
             Controversie
             between
             the
             Romanists
             and
             Reformed
             Churches
             :
             
               An
               bona
               opera
               renatorum
               mereantur
               vitam
               aeternam
               .
            
             Whether
             the
             Good
             Works
             of
             men
             regenerate
             do
             deserve
             or
             
             merit
             eternal
             life
             .
             And
             it
             is
             a
             very
             Good
             Rule
             ,
             which
             a
             Great
             Champion
             of
             Reformed
             Churches
             hath
             given
             us
             ,
             
               To
               reduce
               all
               Controversies
               to
               those
               places
               of
               Scripture
               ,
               wherein
               they
               are
               properly
               seated
               ,
               and
               out
               of
               whose
               sense
               or
               meaning
            
             
             
               they
               are
               emergent
            
             .
          
           
             To
             handle
             them
             (
             especially
             in
             Pulpit
             )
             upon
             other
             occasions
             ,
             or
             to
             go
             out
             of
             our
             way
             to
             meet
             with
             them
             ,
             is
             but
             to
             nurse
             Contention
             .
             And
             of
             all
             the
             places
             in
             Scripture
             ,
             which
             are
             brought
             either
             Pro
             or
             Con
             for
             the
             Merit
             of
             Works
             ,
             none
             is
             more
             pertinent
             ,
             none
             more
             fit
             to
             be
             discussed
             ,
             then
             this
             23.
             verse
             of
             Rom.
             6.
             
          
           
             Those
             Answers
             ,
             which
             are
             often
             given
             by
             Romanists
             unto
             other
             places
             of
             Scripture
             (
             alleadged
             by
             our
             Writers
             )
             will
             appear
             impertinent
             ,
             if
             they
             be
             rightly
             examined
             by
             our
             Apostles
             Conclusion
             in
             this
             Chapter
             .
          
           
             Our
             Method
             in
             handling
             this
             Controversie
             shall
             be
             this
             .
          
           
             First
             ,
             To
             set
             down
             the
             Arguments
             brought
             by
             the
             Romanist
             for
             establishing
             the
             Merit
             of
             Works
             .
          
           
             Secondly
             ,
             To
             press
             the
             sense
             and
             meaning
             of
             our
             Apostle
             (
             in
             this
             23.
             ver
             .
             of
             Rom.
             6.
             )
             against
             them
             .
          
           
             Thirdly
             ,
             To
             joyn
             issue
             with
             them
             ,
             or
             to
             set
             down
             
               The
               true
               State
               of
               the
               Question
               ,
            
             not
             only
             betwixt
             us
             and
             them
             ;
             but
             
               between
               the
               just
               Judge
               ,
               and
               our
               own
               souls
            
             and
             Consciences
             .
          
           
             2.
             
             
               First
               ,
               They
               alledge
               That
               the
               word
               Merit
               is
               
                 frequent
                 in
                 the
                 Antient
              
               
               
                 Fathers
                 of
                 the
                 Church
              
               ,
               and
               that
               albeit
               the
               same
               Word
               be
               not
               so
               
                 frequent
                 in
                 the
                 Scripture
              
               ,
               yet
               the
               matter
               it self
               ,
               which
               
                 the
                 Fathers
              
               expresse
               by
               the
               word
               
                 [
                 mereri
              
               ]
               is
               often
               intimated
               or
               necessarily
               implyed
               in
               
                 Terms
                 Equivalent
              
               ;
               And
               if
               we
               agree
               upon
               the
               Matter
               ,
               it
               is
               but
               a
               vanity
               to
               wrangle
               about
               Words
               .
            
          
           
             Both
             points
             of
             their
             Allegation
             deserve
             the
             scanning
             .
          
           
             To
             the
             First
             ,
             Concerning
             the
             word
             
               [
               mereri
            
             ,
             or
             
               to
               merit
            
             ]
             in
             the
             Latine
             Fathers
             ;
             we
             reply
             ,
             that
             as
             Coyns
             or
             metals
             instamped
             ,
             so
             Words
             do
             change
             their
             value
             or
             importance
             in
             different
             Ages
             ,
             and
             in
             several
             Nations
             :
             Custom
             
             hath
             as
             great
             authority
             in
             the
             one
             Case
             ,
             as
             Soveraign
             power
             hath
             in
             the
             other
             .
             
               Mereri
               ,
               to
               merit
            
             ,
             imports
             as
             much
             (
             in
             the
             antient
             secular
             Roman
             or
             Latine
             Writers
             )
             as
             to
             deserve
             that
             which
             we
             sue
             for
             ,
             or
             attain
             unto
             ,
             or
             to
             have
             a
             
               just
               Title
            
             unto
             it
             :
             So
             a
             Souldier
             is
             said
             to
             merit
             his
             pay
             ,
             a
             servant
             his
             wages
             ,
             and
             good
             States-men
             or
             Commanders
             in
             warre
             ,
             their
             honours
             .
             But
             unto
             this
             pitch
             or
             scantling
             the
             
               Ecclesiastick
               Writers
            
             ,
             as
             St.
             
               Austine
               ,
               St.
               Jerome
            
             ;
             or
             later
             ,
             as
             St.
             Bernard
             ,
             do
             not
             extend
             the
             word
             
               Merit
               :
               Mereri
            
             (
             according
             to
             their
             meanings
             )
             is
             no
             more
             then
             Assequi
             ,
             that
             is
             ,
             to
             attain
             or
             get
             that
             ,
             which
             men
             desire
             .
             So
             Turonensis
             brings
             in
             a
             blind
             man
             supplicating
             to
             an
             Holy
             Man
             of
             his
             time
             ,
             in
             this
             form
             
               [
               Ut
               possim
               per
               preces
               tuas
               mereri
               visum
               ;
               ]
               that
               I
               may
               merit
               my
               sight
               through
               your
               prayers
               .
            
             In
             which
             words
             ,
             the
             word
             Mereri
             ,
             to
             merit
             ,
             can
             imply
             no
             more
             ,
             either
             in
             the
             poor
             mans
             meaning
             ,
             or
             in
             this
             Historians
             ,
             then
             Assequi
             ,
             to
             get
             or
             obtain
             .
             For
             no
             man
             can
             merit
             any
             thing
             by
             anothers
             prayers
             :
             If
             these
             could
             properly
             merit
             or
             deserve
             any
             thing
             at
             Gods
             hand
             ,
             the
             merit
             should
             be
             his
             ,
             whose
             prayers
             God
             vouchsafed
             to
             hear
             ;
             not
             his
             ,
             for
             whom
             he
             prayed
             .
          
           
             The
             same
             word
             Mereri
             ,
             with
             some
             Writers
             ,
             doth
             not
             import
             so
             much
             as
             
               to
               obtain
            
             or
             get
             any
             thing
             at
             Gods
             hands
             ,
             by
             vertue
             of
             our
             own
             or
             others
             prayers
             ,
             but
             only
             
               to
               be
               an
               Occasion
            
             or
             Condition
             ,
             without
             which
             ,
             that
             ,
             which
             befals
             us
             ,
             though
             not
             desired
             by
             us
             ,
             should
             not
             have
             befallen
             us
             .
             So
             ,
             (
             as
             we
             said
             before
             )
             one
             speaks
             of
             Adams
             sin
             ,
             
               Felix
               peccatum
               quod
               talem
               meruit
               redemptorem
               .
            
             
             O
             happy
             sin
             ,
             which
             merited
             such
             a
             Redeemer
             !
             Now
             there
             is
             nothing
             in
             the
             world
             ,
             which
             could
             less
             deserve
             any
             benefit
             at
             Gods
             hand
             then
             sin
             ,
             which
             yet
             was
             the
             Occasion
             or
             Condition
             ,
             without
             which
             the
             
               Son
               of
               God
            
             had
             not
             been
             incarnate
             ,
             at
             least
             had
             not
             been
             Consecrated
             through
             Affliction
             to
             be
             our
             Redeemer
             .
             No
             Act
             or
             work
             of
             God
             ,
             no
             not
             the
             first
             work
             of
             Creation
             ,
             was
             of
             more
             free
             Gift
             or
             bounty
             (
             as
             the
             Romanists
             grant
             )
             or
             less
             merited
             (
             either
             
               de
               Condigno
            
             ,
             or
             
               de
               Congruo
            
             by
             any
             work
             of
             ours
             )
             then
             the
             work
             of
             our
             Redemption
             .
             So
             that
             the
             word
             Merit
             ,
             how
             often
             soever
             it
             be
             used
             by
             the
             
               Antient
               Latine
               Fathers
            
             ,
             carries
             no
             weight
             to
             sway
             us
             to
             any
             conceipt
             of
             
               True
               Worth
            
             in
             our
             Works
             for
             the
             purchasing
             of
             eternal
             life
             .
          
           
             3
             But
             what
             if
             the
             Holy
             Ghost
             speak
             thus
             ,
             in
             Formal
             or
             Equivalent
             Terms
             ,
             as
             that
             
               Eternal
               life
               is
               the
               wages
               or
               stipend
               of
               our
               Works
               ,
            
             or
             that
             our
             
               Works
               are
               worthy
               of
               the
               Kingdom
               of
               Heaven
               ,
            
             or
             of
             the
             life
             to
             come
             ?
             Shall
             we
             not
             subscribe
             unto
             him
             ?
             Yes
             we
             will
             ,
             if
             the
             Romish
             Church
             can
             prove
             unto
             us
             ,
             that
             He
             thus
             spake
             or
             meant
             .
             Now
             that
             he
             thus
             speaks
             or
             means
             ,
             they
             endeavor
             thus
             to
             prove
             ;
             First
             ,
             from
             all
             those
             places
             of
             Scripture
             ,
             in
             which
             Eternal
             
             
               life
               is
               said
               to
               be
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Merces
             ,
             that
             is
             ,
             a
             reward
             or
             stipend
             .
             Now
             our
             Saviour
             himself
             thus
             speaketh
             ,
             Matth.
             5.
             11
             ,
             12.
             
             
               Blessed
               are
               you
               when
               men
               shall
               revile
               you
               ,
               and
               persecute
               you
               ,
               and
               shall
               say
               all
               manner
               of
               evil
               against
               you
               falsely
               for
               my
               sake
               :
               Rejoice
               and
               be
               exceeding
               glad
               ,
               for
               great
               is
               your
               Reward
               in
               heaven
               ;
               for
               so
               persecuted
               they
               the
               Prophets
               which
               were
               before
               you
               .
            
             From
             this
             and
             the
             like
             places
             ,
             they
             labor
             to
             infer
             ,
             that
             the
             patience
             of
             Martyrs
             is
             meritorious
             of
             Eternal
             Life
             .
          
           
             To
             this
             and
             the
             like
             places
             ,
             the
             Answer
             is
             easie
             :
             The
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
             so
             the
             Latin
             Merces
             ,
             imply
             no
             more
             in
             the
             Language
             of
             the
             Holy
             Ghost
             ,
             then
             our
             English
             word
             ,
             
               [
               Reward
               .
            
             ]
             And
             hence
             the
             fruit
             or
             issue
             of
             our
             paines
             ,
             so
             it
             be
             grateful
             to
             men
             ,
             though
             no
             way
             deserved
             ,
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             So
             our
             Saviour
             saith
             ,
             that
             the
             very
             Hypocrites
             (
             which
             do
             all
             their
             works
             to
             be
             seen
             of
             men
             ,
             if
             they
             gain
             applause
             )
             have
             their
             Reward
             .
             Yet
             no
             man
             will
             say
             ,
             that
             a
             dissembler
             or
             hypocrite
             doth
             deserve
             or
             merit
             this
             Reward
             ,
             but
             rather
             punishment
             .
             And
             Rewards
             ,
             we
             know
             ,
             are
             sometimes
             
               given
               freely
               ,
               out
               of
               meer
               bountie
               and
               liberalitie
               ,
            
             as
             well
             as
             by
             way
             of
             desert
             or
             merit
             .
             Yea
             ,
             it
             is
             not
             
               properly
               a
               Reward
            
             ,
             unlesse
             it
             be
             a
             Gratuitie
             or
             Largesse
             .
             That
             which
             a
             man
             works
             for
             upon
             Covenant
             ,
             or
             that
             which
             he
             receives
             by
             way
             of
             hire
             ,
             is
             not
             a
             Reward
             ,
             but
             a
             just
             Pay
             or
             Stipend
             ;
             and
             though
             it
             be
             most
             true
             ,
             
               that
               God
               renders
               to
               every
               one
               according
               to
               all
               his
               wayes
            
             ;
             yet
             in
             proprietie
             of
             speech
             ,
             he
             is
             said
             to
             reward
             none
             ,
             but
             those
             whom
             he
             remembers
             in
             mercie
             and
             bountie
             .
             For
             so
             it
             is
             said
             ,
             Heb.
             11.
             5.
             
             
               He
               that
               cometh
               to
               God
               must
               believe
               that
               he
               is
               ,
               and
               that
               he
               is
               a
               Rewarder
               of
               them
               that
               seek
               him
            
             ;
             not
             so
             of
             such
             as
             seek
             him
             not
             ,
             for
             them
             he
             punisheth
             ;
             and
             no
             branch
             of
             punishment
             is
             any
             branch
             of
             Reward
             .
          
           
             This
             then
             we
             learn
             from
             our
             Apostle
             ,
             That
             
               the
               first
               thing
               to
               be
               believed
               in
               all
               ages
               ,
            
             is
             this
             ,
             
               That
               there
               is
               a
               God
            
             :
             The
             second
             ,
             That
             
               this
               God
               is
               a
               Rewarder
               of
               those
               that
               seek
               him
               .
            
             This
             truly
             infers
             ,
             That
             
               His
               Reward
               is
               worth
               the
               seeking
               after
               ,
            
             whether
             it
             be
             bestowed
             upon
             us
             in
             this
             ,
             or
             in
             the
             life
             to
             come
             :
             but
             it
             doth
             not
             infer
             ,
             that
             our
             seeking
             after
             it
             ,
             is
             meritorious
             ,
             or
             worthy
             of
             the
             least
             of
             his
             Rewards
             .
             And
             though
             Eternal
             Life
             be
             the
             
               Best
               and
               Last
               Reward
            
             of
             such
             as
             seek
             God
             ,
             yet
             it
             is
             not
             the
             
               Only
               Reward
            
             that
             he
             bestowes
             on
             them
             that
             seek
             him
             :
             yea
             he
             bestowes
             Eternal
             Life
             ,
             or
             the
             Life
             of
             Glorie
             upon
             none
             ,
             upon
             whom
             he
             doth
             not
             first
             bestow
             the
             
               Reward
               of
               Grace
               .
               The
               Kingdom
               of
               Grace
               is
               but
               the
               Entrance
               into
               the
               Kingdom
               of
               Glorie
               .
            
             And
             when
             we
             teach
             
               new
               Converts
            
             to
             
             pray
             in
             the
             first
             Place
             for
             
               The
               Kingdom
               of
               Grace
            
             ,
             and
             to
             pray
             for
             it
             ,
             as
             the
             Reward
             or
             Gift
             of
             God.
             Yea
             and
             the
             Romanists
             themselves
             do
             grant
             ,
             that
             no
             man
             can
             merit
             the
             Kingdom
             of
             Grace
             ,
             which
             is
             properly
             the
             Reward
             of
             such
             as
             seek
             God
             ;
             so
             that
             all
             their
             Arguments
             ,
             which
             they
             draw
             from
             this
             Topick
             ,
             that
             
               Eternal
               Life
            
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             Merces
             ,
             and
             may
             therefore
             be
             merited
             by
             us
             ,
             are
             altogether
             groundless
             :
             All
             of
             them
             conclude
             ,
             
               Aut
               nihil
               aut
               nimium
            
             ,
             either
             nothing
             at
             all
             ,
             or
             a
             great
             deal
             too
             much
             ;
             As
             ,
             
               That
               the
               First
               Grace
               may
               be
               merited
               ,
            
             which
             they
             themselves
             deny
             .
          
           
             4.
             
             Their
             next
             chief
             Topick
             is
             ,
             that
             
               Our
               works
               or
               endeavors
               are
               said
               to
               be
            
             worthy
             
             
               of
               Eternal
               Life
            
             ,
             and
             that
             in
             Canonical
             Scriptures
             .
             To
             this
             purpose
             
               Cardinal
               Bellarmine
            
             citeth
             that
             of
             our
             Saviour
             ,
             Luke
             10.
             7.
             
             
               Dignus
               est
               operarius
               mercede
               sua
               .
               The
               Laborer
               is
               worthy
               of
               his
               hire
               .
            
             But
             I
             am
             perswaded
             ,
             that
             he
             took
             this
             upon
             trust
             from
             some
             idle
             or
             ignorant
             Scholler
             ,
             whom
             he
             had
             imployed
             to
             rake
             testimonies
             for
             his
             present
             purpose
             .
             If
             his
             leisure
             had
             served
             him
             to
             look
             upon
             the
             Circumstances
             of
             the
             Text
             with
             his
             own
             eyes
             ,
             he
             might
             clearly
             have
             seen
             ,
             that
             our
             Saviour
             there
             speaks
             
               not
               of
               Eternal
               Life
               ,
               or
               of
               the
               Reward
               or
               Gift
               of
               God
               ,
            
             but
             of
             that
             Hire
             ,
             which
             is
             due
             unto
             the
             Preachers
             of
             the
             Gospel
             from
             such
             as
             are
             instructed
             in
             the
             Gospel
             .
          
           
             The
             other
             Testimonies
             alledged
             by
             him
             ,
             are
             more
             Pertinent
             ,
             though
             not
             Concludent
             ;
             And
             they
             are
             in
             number
             Three
             .
          
           
             The
             First
             is
             ,
             Luke
             20.
             35.
             
             
               But
               they
               that
               shall
               be
               accounted
            
             Worthy
             
               to
               obtain
               that
               world
               ,
               and
               the
               resurrection
               from
               the
               dead
               ,
               neither
               marry
               nor
               are
               given
               in
               marriage
               .
            
             
          
           
             The
             second
             is
             ,
             2
             Thess
             .
             1.
             4.
             
             
               We
               our selves
            
             (
             saith
             he
             )
             
               glory
               in
               you
               in
               the
               Churches
               of
               God
               for
               your
               patience
               and
               faith
               in
               all
               your
               persecutions
               and
               tribulations
               that
               ye
               endure
               ,
               which
               is
               a
               manifest
               token
               of
               the
               righteous
               Judgment
               of
               God
               ,
               that
               ye
               may
               be
               counted
            
             Worthy
             
               of
               the
               Kingdom
               of
               God
               ;
               For
               which
               ye
               also
               suffer
               .
            
          
           
             The
             third
             is
             ,
             Revel
             .
             3
             ,
             4.
             
             
               Thou
               hast
               a
               few
               names
               even
               in
            
             Sardis
             ,
             
               which
               have
               not
               defiled
               their
               garments
               ,
               and
               they
               shall
               walk
               with
               me
               in
               white
               ,
               for
               they
               are
            
             Worthy
             .
          
           
             This
             last
             Testimony
             affords
             them
             
               A
               new
               Topick
            
             or
             Frame
             of
             Arguments
             ,
             which
             they
             draw
             from
             this
             and
             the
             like
             places
             ,
             wherein
             ,
             
               The
               works
               or
               righteousness
               of
               the
               Saints
               are
               assigned
               as
               True
               Causes
               ,
               Why
            
             they
             enter
             into
             the
             Kingdom
             of
             heaven
             .
             So
             our
             Saviour
             saith
             in
             the
             Final
             Sentence
             ,
             Math.
             25.
             34.
             
             
               Come
               ye
               blessed
               of
               my
               Father
               ,
               inherit
               the
               Kingdom
               prepared
               for
               you
               from
               the
               foundation
               of
               the
               world
               .
            
             FOR
             
               I
               was
               an
               hungry
               ,
               and
               ye
               gave
               me
               meat
               :
               I
               was
               thirstie
               ,
               and
               ye
               gave
               me
               drink
               ;
               I
               was
               a
               stranger
               ,
               and
               ye
               took
               me
               in
               ;
               naked
               ,
               and
               ye
               cloathed
               me
               ;
               I
               was
               sick
               ,
               and
               ye
               visited
               me
               ;
               I
               was
               in
               prison
               ,
               and
               ye
               came
               unto
               me
               .
            
             
               This
               is
               as
               much
               (
               saith
               Bellarmine
               )
               as
               if
               he
               had
               said
               :
               Ye
               are
               Therefore
               blessed
               of
               my
               Father
               ,
               ye
               shall
               Therefore
               enter
               into
               the
               Kingdom
               of
               Heaven
               ,
               Because
               ye
               have
               done
               these
               and
               the
               like
               good
               Works
               out
               of
               your
               Love
               and
               Charitie
               towards
               me
               .
            
             Now
             if
             these
             works
             be
             
               The
               Cause
               ,
               Why
            
             they
             enter
             into
             the
             Kingdom
             of
             Heaven
             ;
             and
             if
             those
             of
             Sardis
             were
             to
             walk
             with
             him
             in
             white
             robes
             ,
             Because
             they
             were
             Worthie
             ;
             The
             Controversie
             may
             seem
             Concluded
             ;
             
               That
               Good
               Works
               are
               meritorious
               of
               heavenly
               Ioyes
               ,
               or
               of
               Eternal
               Life
               .
            
          
           
             5.
             
             To
             the
             
               latter
               Objections
            
             or
             frame
             of
             Arguments
             drawn
             from
             these
             and
             the
             
             like
             places
             ,
             
               For
               I
               was
               an
               hungry
               and
               you
               gave
               me
               meat
               ,
               &c.
               
            
             
               Calvin
               makes
               Answer
               ;
               That
               these
               and
               the
               like
               particles
               
                 [
                 Quia
                 ,
                 Etenim
                 ,
                 For
                 ,
              
               or
               Because
               ]
               do
               not
               alwayes
               import
               or
               denote
               
                 The
                 true
                 Cause
              
               of
               things
               ,
            
             but
             sometimes
             only
             the
             Order
             or
             connexion
             betwixt
             them
             .
             But
             ,
             However
             this
             may
             be
             
             True
             ,
             it
             is
             not
             so
             Punctuall
             ,
             but
             that
             Bellarmine
             and
             others
             take
             their
             advantage
             from
             it
             ,
             as
             having
             the
             Authoritie
             of
             the
             
               Grammer
               Rule
            
             against
             it
             .
             For
             the
             particles
             used
             ,
             in
             all
             the
             places
             alleged
             by
             them
             ,
             are
             Conjunctions
             not
             Copulative
             or
             Connexive
             but
             Causal
             .
             And
             it
             may
             seem
             harsh
             to
             say
             
               That
               some
               conjunction
               causal
               doth
               not
               import
               a
               causalitie
               .
            
             It
             is
             true
             ;
             Yet
             sometimes
             ,
             they
             import
             
               no
               cause
               at
               all
               of
               the
               thing
               it self
               ,
               but
               onely
               of
               our
               knowledge
               of
               it
               .
            
             Oft-times
             again
             ,
             they
             import
             
               no
               Efficacious
               causalitie
               of
               the
               thing
               it self
               ,
            
             but
             only
             
               Causam
               sine
               qua
               non
            
             ,
             that
             is
             ,
             some
             necessary
             means
             or
             condition
             without
             which
             the
             Prime
             and
             
               Principal
               cause
            
             doth
             not
             produce
             its
             Effect
             .
          
           
             To
             give
             you
             examples
             or
             Instances
             of
             both
             these
             observations
             .
             If
             there
             should
             come
             into
             This
             or
             the
             like
             Corporation
             ,
             A
             stranger
             ,
             who
             knowes
             not
             any
             Magistrate
             by
             sight
             ,
             he
             would
             say
             ,
             
               surely
               this
               is
               the
               chief
               Magistrate
               ,
            
             Because
             
               all
               others
               give
               place
               unto
               him
               ,
            
             because
             
               the
               Ensignes
               of
               Authoritie
               are
               carried
               before
               him
               .
            
             Here
             the
             word
             ,
             Because
             ,
             must
             necessarily
             denote
             
               A
               true
               cause
               ,
               but
               not
               the
               cause
               why
               he
               is
               the
               chief
               Magistrate
            
             (
             for
             that
             is
             only
             his
             true
             and
             just
             
               Election
               :
            
             )
             What
             cause
             doth
             it
             then
             denote
             ?
             
               The
               cause
               of
               his
               knowledge
            
             of
             him
             to
             be
             the
             chief
             Magistrate
             .
             Thus
             ,
             when
             we
             come
             to
             the
             knowledge
             of
             the
             
               cause
               by
               the
               Effect
               ;
               The
               effect
               is
               the
               cause
               of
               our
               knowledge
               of
               the
               cause
               :
            
             As
             others
             giving
             place
             unto
             him
             ,
             or
             the
             carrying
             of
             the
             Ensignes
             of
             Authority
             before
             him
             ,
             is
             not
             the
             cause
             why
             this
             or
             that
             man
             is
             the
             chief
             Magistrate
             for
             the
             time
             being
             ,
             but
             rather
             ,
             his
             being
             the
             chief
             Magistrate
             
               is
               the
               cause
            
             why
             all
             others
             give
             him
             place
             ,
             and
             why
             the
             Ensignes
             of
             Authoritie
             are
             born
             before
             him
             .
             Yet
             these
             and
             the
             like
             Effects
             are
             the
             true
             cause
             or
             reason
             of
             a
             strangers
             knowledge
             of
             him
             to
             be
             the
             chief
             Magistrate
             .
          
           
             And
             by
             
               this
               Rule
            
             we
             are
             to
             interpret
             that
             saying
             of
             our
             Saviour
             
               many
               sins
               are
               forgiven
               her
               ,
               for
               she
               loved
               much
               .
            
             In
             which
             speech
             it
             may
             not
             be
             denied
             ,
             but
             that
             the
             Particle
             ,
             For
             ,
             imports
             
               A
               true
               cause
            
             ;
             yet
             
               no
               cause
               of
               the
               thing
               it self
               ,
            
             to
             wit
             ,
             of
             her
             love
             .
             For
             this
             were
             utterly
             to
             reverse
             or
             thwart
             our
             Saviours
             meaning
             ,
             which
             was
             no
             other
             then
             this
             ;
             
               That
               the
               forgivenesse
               of
               her
               sins
               was
               the
               cause
               of
               her
               love
               :
            
             so
             was
             not
             her
             Love
             
               the
               cause
            
             of
             the
             forgiveness
             of
             her
             sins
             ,
             which
             by
             our
             adversaries
             confession
             being
             of
             
               Free
               Grace
            
             ,
             and
             of
             the
             
               First
               Grace
            
             which
             was
             bestowed
             upon
             her
             ,
             could
             not
             be
             merited
             or
             deserved
             .
             Howbeit
             the
             manner
             of
             expressing
             of
             her
             loue
             by
             washing
             his
             feet
             with
             her
             tears
             ,
             and
             wiping
             them
             with
             her
             hairs
             ,
             was
             
               The
               true
               cause
            
             of
             every
             understanding
             or
             
               Observant
               mans
               knowledge
            
             ,
             that
             many
             sins
             were
             forgiven
             her
             ;
             and
             unlesse
             she
             had
             an
             apprehension
             of
             her
             manifold
             sins
             thus
             freely
             forgiven
             her
             ,
             she
             could
             not
             have
             loved
             him
             so
             much
             ,
             or
             made
             such
             expression
             of
             her
             Love.
             
          
           
             6.
             
             Sometimes
             again
             ,
             this
             Particle
             ,
             For
             ,
             or
             
               the
               like
               causal
               speech
            
             ,
             imports
             only
             a
             subordinate
             or
             
               instrumental
               cause
            
             ,
             or
             
               A
               necessary
            
             means
             or
             condition
             required
             ,
             without
             which
             ,
             the
             Positive
             ,
             the
             Principal
             and
             
               only
               efficacious
               cause
            
             (
             especially
             if
             it
             work
             freely
             )
             doth
             not
             produce
             its
             intended
             Effect
             .
             To
             
               put
               the
               case
               home
            
             ,
             in
             this
             present
             business
             .
             Suppose
             a
             great
             and
             potent
             Prince
             out
             of
             his
             own
             meer
             motion
             and
             free
             grace
             should
             proclaim
             a
             pardon
             to
             an
             Army
             of
             Traytors
             and
             Rebels
             which
             had
             in
             Justice
             deserved
             death
             :
             if
             a
             man
             should
             ask
             
               What
               is
               the
               cause
            
             or
             reason
             why
             the
             Law
             doth
             not
             proceed
             against
             them
             ?
             no
             other
             cause
             could
             be
             assigned
             ,
             besides
             the
             gracious
             favour
             of
             the
             Prince
             .
             But
             if
             one
             should
             further
             ask
             ,
             
               Why
               the
               pardon
               being
               freely
               promised
               to
               all
               ;
               the
               principal
               malefactors
               (
               it
               may
               be
               )
               are
               pardoned
               ,
               or
               restored
               to
               their
               blood
               or
               advanced
               to
               dignities
               ,
               whereas
               others
               which
               were
               included
               in
               the
               same
               pardon
               are
               exiled
            
             or
             put
             to
             death
             ?
             The
             speech
             would
             be
             proper
             and
             in
             its
             kinde
             
             
               Truly
               causal
            
             ,
             
               if
               we
               should
               say
               ,
               the
               one
               part
               submitted
               themselves
               and
               craved
               allowance
               of
               their
               pardon
               ,
               whereas
               the
               other
               stood
               out
               and
               rejected
               it
               .
            
             For
             it
             is
             to
             be
             presumed
             ,
             that
             no
             Prince
             being
             able
             to
             quell
             his
             rebellious
             adversaries
             will
             suffer
             any
             to
             enjoy
             the
             benefit
             of
             a
             General
             Pardon
             (
             how
             freely
             soever
             it
             be
             granted
             )
             unlesse
             they
             submit
             themselves
             unto
             it
             ,
             and
             crave
             the
             benefit
             of
             it
             ,
             with
             such
             humility
             as
             becomes
             malefactors
             or
             men
             obnoxious
             .
             Much
             lesse
             will
             he
             restore
             any
             to
             blood
             ,
             or
             advance
             them
             to
             dignities
             ,
             whom
             he
             knowes
             or
             suspects
             still
             to
             continue
             ill
             affected
             or
             disloyal
             in
             heart
             .
             So
             then
             the
             not-submission
             or
             continuance
             in
             rebellion
             is
             
               The
               true
               and
               Positive
               Cause
            
             why
             the
             one
             sort
             enjoy
             no
             benefit
             of
             the
             
               General
               Pardon
            
             ,
             but
             are
             more
             severely
             dealt
             withall
             for
             rejecting
             the
             princes
             Grace
             then
             they
             should
             have
             been
             dealt
             withall
             if
             no
             Pardon
             had
             been
             granted
             .
             The
             humble
             submission
             of
             the
             other
             ,
             and
             their
             penitence
             for
             their
             former
             misdeeds
             ,
             is
             
               Causa
               sine
               qua
               non
            
             ,
             that
             is
             ,
             a
             necessarie
             means
             or
             Condition
             ,
             without
             which
             the
             Prince
             (
             how
             gracious
             soever
             )
             would
             not
             suffer
             them
             to
             enjoy
             the
             benefit
             of
             their
             Pardon
             ,
             would
             not
             restore
             them
             to
             their
             blood
             ,
             would
             not
             advance
             them
             to
             greater
             dignities
             .
          
           
             This
             is
             the
             very
             
               Case
               of
               Adam
            
             and
             all
             his
             sons
             .
             All
             of
             us
             were
             
               Traytors
               and
               Rebels
            
             against
             the
             
               Great
               God
               and
               King
               of
               Heaven
               ,
            
             who
             is
             better
             able
             to
             quell
             the
             whole
             host
             of
             mankinde
             than
             any
             Prince
             his
             meanest
             Rebellious
             subjects
             ;
             yet
             it
             pleased
             him
             to
             pardon
             us
             more
             freely
             then
             any
             earthly
             Magistrate
             can
             do
             a
             malefactor
             .
             If
             then
             the
             reason
             be
             demanded
             ,
             
               Why
               any
               of
               mankinde
               are
               saved
               ?
               Why
               they
               are
               restored
            
             unto
             their
             blood
             ,
             and
             advanced
             to
             greater
             dignitie
             
               then
               Adam
            
             in
             Paradise
             enjoyed
             ?
             no
             other
             
               true
               cause
            
             can
             be
             assigned
             of
             these
             Effects
             besides
             
               The
               meer
               grace
               and
               mercy
               of
               the
               Almighty
               Judge
               .
            
          
           
             But
             if
             it
             be
             further
             demanded
             
               Why
               some
               of
               mankinde
               enjoy
               the
               benefit
               of
               this
               Pardon
               ,
               and
               inherit
               Eternal
               Life
               ?
               Why
               others
               are
               sentenced
               to
               everlasting
               death
               :
            
             When
             as
             the
             
               free
               Pardon
            
             with
             its
             benefits
             were
             seriously
             and
             sincerely
             tendred
             
               to
               all
            
             ?
             The
             
               Answer
               is
               Orthodoxal
            
             and
             True
             ;
             Because
             some
             in
             true
             humilitie
             accepted
             of
             the
             Pardon
             and
             craved
             allowance
             of
             it
             :
             whereas
             others
             rejected
             it
             ,
             and
             sleighted
             such
             Proclamations
             or
             significations
             of
             it
             ,
             as
             the
             God
             of
             mercy
             and
             compassion
             had
             given
             out
             ,
             not
             to
             this
             or
             
               that
               man
               only
            
             ,
             but
             
               To
               all
               the
               World.
            
             So
             that
             the
             Omission
             of
             those
             good
             works
             which
             our
             Saviour
             mentions
             in
             the
             
               final
               sentence
            
             ,
             is
             
               the
               true
               cause
            
             why
             the
             wicked
             are
             excluded
             from
             all
             benefit
             of
             it
             .
             The
             performance
             of
             the
             same
             works
             (
             as
             feeding
             of
             the
             hungry
             ,
             visitation
             of
             the
             sick
             &c.
             )
             is
             the
             
               Instrumental
               cause
               ,
               or
               means
               subordinate
               to
               the
               Principal
               cause
               ,
            
             why
             Christs
             sheep
             are
             suffered
             or
             admitted
             to
             enjoy
             the
             benefit
             of
             the
             same
             
               free
               Pardon
            
             ;
             but
             
               no
               cause
               at
               all
            
             why
             the
             Pardon
             was
             proclaimed
             ,
             or
             why
             the
             Kingdom
             of
             Heaven
             was
             prepared
             for
             them
             ;
             
               For
               that
               was
               prepared
               for
               them
               from
               the
               Foundation
               of
               the
               world
               ,
            
             before
             they
             had
             any
             Actual
             Being
             ,
             before
             they
             could
             merit
             any
             thing
             at
             the
             hands
             of
             men
             ,
             much
             lesse
             at
             the
             hand
             of
             God
             ,
             either
             
               de
               Congruo
            
             or
             
               de
               Condigno
            
             :
             For
             all
             merit
             supposeth
             some
             precedent
             work
             ,
             and
             every
             work
             or
             operation
             presupposeth
             Actual
             Being
             .
             
          
           
             7.
             
             But
             how
             freely
             soever
             ,
             the
             General
             pardon
             be
             issued
             out
             ,
             or
             the
             Kingdom
             of
             Heaven
             be
             either
             promised
             or
             really
             bestowed
             (
             and
             it
             is
             as
             freely
             bestowd
             or
             given
             as
             it
             is
             promised
             )
             the
             free
             gift
             ,
             or
             bestowing
             of
             it
             is
             so
             far
             from
             excluding
             
               all
               Qualifications
            
             in
             the
             parties
             on
             whom
             it
             is
             freely
             bestowed
             :
             that
             
               it
               necessarily
               requires
               a
               sincere
               performance
               of
               those
               good
               duties
               ,
            
             which
             are
             specified
             in
             the
             
               Final
               sentence
               ;
               Come
               ye
               blessed
               of
               my
               Father
               ,
               for
               I
               was
               an
               hungry
            
             
             
               and
               you
               gave
               me
               meat
            
             ,
             &c.
             
             Now
             if
             to
             suffer
             stub
             born
             malefactors
             to
             enjoy
             the
             benefit
             of
             a
             gracious
             Pardon
             cannot
             stand
             with
             the
             
               Majestie
               of
               an
               earthly
               Prince
            
             ;
             much
             lesse
             can
             it
             stand
             with
             the
             
               infinite
               Majestie
               of
               the
               Eternal
               Judge
            
             to
             permit
             impenitent
             sinners
             to
             enjoy
             the
             benefit
             and
             the
             full
             redemption
             purchased
             by
             Christ
             ,
             or
             to
             inherit
             the
             Kingdom
             of
             Heaven
             :
             Both
             because
             no
             unclean
             thing
             can
             enter
             there
             ,
             and
             because
             as
             the
             Redemption
             is
             a
             Redemption
             from
             the
             service
             of
             sin
             to
             the
             service
             of
             righteousness
             ;
             so
             the
             Pardon
             is
             only
             a
             Pardon
             to
             such
             as
             repent
             and
             forsake
             the
             Sin
             Pardoned
             .
             
               This
               answer
            
             to
             their
             later
             Topick
             or
             Frame
             of
             Arguments
             (
             for
             our
             Admission
             into
             Eternal
             Life
             )
             drawn
             from
             the
             Causal
             Form
             of
             speech
             ,
             will
             bring
             forth
             a
             punctual
             Answer
             to
             the
             other
             
               General
               Head
            
             or
             Root
             of
             Arguments
             ,
             taken
             from
             those
             places
             of
             Scripture
             ,
             wherein
             is
             said
             ,
             that
             
               We
               are
               accounted
               worthy
               of
               Eternal
               Life
               .
            
          
           
             For
             in
             all
             the
             places
             alledged
             by
             them
             ,
             
               This
               Phrase
            
             or
             form
             of
             speech
             
               [
               To
               be
               worthy
            
             ]
             includes
             no
             more
             ,
             then
             
               then
               to
               be
               so
               qualified
               ,
               as
               we
               shall
               not
               be
               accounted
               Unworthy
            
             of
             Gods
             mercy
             or
             free
             Pardon
             through
             Jesus
             Christ
             .
             All
             that
             shall
             enter
             into
             the
             Kingdom
             of
             Heaven
             ,
             must
             be
             such
             as
             
               Deus
               dignabitur
            
             ,
             that
             is
             ,
             
               such
               as
               God
               shall
               vouchsafe
               or
               deign
               to
               accept
               in
               mercy
               ,
            
             or
             not
             accompt
             altogether
             Unworthy
             of
             his
             
               Free
               Pardon
            
             purchased
             by
             the
             
               merits
               of
               Christ
            
             ,
             or
             of
             the
             benefits
             of
             it
             ,
             which
             are
             alwayes
             actually
             bestowed
             ,
             not
             only
             
               For
               Christs
               merits
            
             ,
             but
             in
             Christ
             and
             through
             Christ
             ,
             that
             is
             ,
             as
             freely
             bestowed
             without
             any
             merits
             of
             ours
             ,
             as
             they
             were
             first
             promised
             .
          
           
             The
             
               Greek
               writers
            
             (
             especially
             their
             
               Ecclesiastick
               writers
            
             ,
             who
             most
             accurately
             follow
             the
             true
             sense
             and
             Character
             of
             the
             New
             Testament
             ,
             which
             was
             first
             written
             in
             Greek
             )
             accurately
             distinguish
             betwixt
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             To
             this
             purpose
             there
             is
             an
             Ecclesiastick
             Canon
             in
             the
             Greek
             Church
             ,
             which
             commends
             the
             ingenuity
             of
             such
             as
             shall
             acknowledge
             themselves
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             as
             we
             say
             ,
             
               not
               worthy
            
             of
             the
             dignities
             ,
             whereto
             they
             are
             preferred
             ;
             But
             if
             any
             man
             should
             say
             he
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             Unworthy
             of
             such
             preferment
             ,
             the
             Canon
             takes
             it
             as
             a
             presumption
             ,
             that
             he
             is
             not
             to
             be
             admitted
             unto
             it
             ,
             or
             as
             a
             part
             of
             Conviction
             ,
             that
             he
             deserves
             to
             be
             deprived
             of
             it
             .
             Now
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             language
             of
             the
             Holy
             Ghost
             ,
             is
             somewhat
             more
             ,
             then
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             to
             be
             in
             
               no
               wise
               worthy
            
             of
             the
             preferment
             ,
             which
             he
             seekes
             for
             ,
             or
             enjoyes
             .
             This
             is
             the
             phrase
             which
             Paul
             and
             Barnabas
             use
             unto
             the
             stubborn
             Jews
             ;
             Acts
             13.
             46.
             
             
               But
               seeing
               you
               put
               the
               word
               of
               God
               from
               you
               ,
               and
               Judge
               your selves
               to
               be
            
             Unworthy
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               of
               eternal
               life
               ,
               Lo
               we
               turn
               unto
               the
               Gentiles
               .
            
             These
             Jews
             then
             ,
             to
             whom
             they
             spake
             were
             unworthy
             ,
             that
             is
             ,
             
               altogether
               Uncapable
            
             of
             Eternal
             Life
             ,
             whereof
             the
             Gentiles
             were
             ,
             in
             this
             sense
             ,
             thus
             far
             Worthy
             ,
             that
             they
             were
             not
             
               altogether
               Uncapable
            
             of
             that
             free
             mercy
             and
             Pardon
             ,
             which
             was
             first
             tendred
             to
             the
             Jews
             .
             And
             this
             exclusion
             of
             the
             Jews
             ,
             and
             admission
             of
             the
             Gentiles
             unto
             everlasting
             life
             ,
             or
             unto
             the
             means
             or
             pledges
             of
             it
             ,
             was
             but
             the
             accomplishment
             of
             our
             Saviours
             Parable
             ,
             Matth.
             22.
             ver
             .
             8.
             
             
               Then
               saith
               He
               to
               his
               servants
               ,
               the
               wedding
               is
               ready
               ,
               but
               they
               ,
               which
               were
               bidden
               ,
               were
               not
               Worthy
               .
               And
               it
               is
               worth
               your
               nothing
               ,
            
             that
             in
             Two
             of
             
               Cardinal
               Bellarmines
            
             forecited
             Allegations
             ,
             the
             
               One
               ,
               Luke
            
             20.
             ver
             .
             25.
             
             The
             Other
             ,
             2
             Thess
             .
             1.
             4.
             is
             said
             ,
             not
             such
             as
             
               are
               Worthy
            
             ,
             but
             such
             as
             shall
             be
             ,
             or
             
               are
               accompted
               Worthy
            
             of
             everlasting
             life
             ;
             that
             is
             ,
             such
             as
             shall
             be
             so
             accompted
             or
             accepted
             ,
             not
             for
             their
             own
             sake
             ,
             or
             for
             their
             merits
             ,
             but
             
               so
               accompted
            
             and
             
               accepted
               for
               and
               through
               the
               merits
               of
               Christ
               ,
            
             or
             for
             his
             imputed
             righteousness
             ;
             for
             to
             say
             ,
             
               That
               Christs
               righteousness
               is
               imputed
               to
               us
               ,
            
             is
             all
             one
             ,
             as
             to
             say
             ,
             
               his
               righteousnesse
               shall
               go
               upon
               our
            
             
             accompt
             ,
             or
             
               that
               we
               shall
               not
               be
               uncapable
               of
               his
               Merits
               .
            
             For
             the
             word
             ,
             
               to
               Impute
            
             ,
             is
             as
             much
             (
             in
             strict
             propriety
             of
             speech
             )
             as
             
               to
               be
               admitted
               upon
               an
               accompt
               .
            
             Thus
             much
             of
             the
             Objections
             made
             by
             the
             Romish
             Church
             ,
             and
             of
             the
             Answers
             unto
             them
             ,
             which
             was
             the
             First
             General
             proposed
             .
          
           
             8.
             
             The
             Second
             was
             ,
             
               The
               Confirmation
               of
               the
               Doctrine
               joyntly
               maintained
               by
               all
               reformed
               Churches
               ,
            
             which
             (
             for
             the
             present
             )
             we
             shall
             confirm
             from
             One
             place
             of
             Scripture
             (
             only
             ,
             besides
             the
             Words
             of
             the
             Text
             ,
             Rom.
             6.
             23.
             
             )
             and
             
             that
             is
             ,
             Rom.
             8
             ,
             18.
             
             
               I
               reckon
            
             (
             saith
             the
             Apostle
             ,
             or
             I
             give
             it
             up
             as
             upon
             an
             account
             )
             
               that
               the
               sufferings
               of
               this
               present
               time
               ,
               are
            
             Not
             Worthy
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
               to
               be
               compared
               with
               the
               glory
               ,
               that
               shall
               be
               revealed
               in
               us
               .
            
          
           
             If
             any
             Works
             of
             men
             Regenerate
             were
             Meritorious
             or
             Worthy
             of
             Eternal
             Life
             ,
             These
             ,
             by
             our
             adversaries
             confession
             ,
             should
             be
             the
             sufferings
             of
             Holy
             Martyrs
             ,
             specially
             of
             such
             Glorious
             Martyrs
             as
             St.
             Paul
             was
             ;
             Yet
             These
             he
             saith
             are
             not
             Worthy
             to
             be
             compared
             unto
             ,
             or
             ,
             are
             of
             no
             Worth
             in
             respect
             of
             the
             glory
             ,
             that
             shall
             be
             revealed
             in
             us
             .
          
           
             But
             if
             the
             precious
             names
             of
             those
             in
             Sardis
             ,
             that
             is
             ,
             the
             Saints
             there
             ,
             were
             to
             walk
             with
             God
             Because
             they
             were
             Worthy
             ,
             how
             shall
             the
             sufferings
             of
             St
             ,
             Paul
             or
             of
             St.
             Peter
             be
             held
             Unworthy
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             no
             wise
             Worthy
             ,
             or
             most
             unworthy
             of
             the
             glory
             ,
             which
             was
             to
             be
             revealed
             in
             them
             ?
             For
             this
             includes
             as
             much
             ,
             if
             not
             somewhat
             more
             ,
             then
             to
             walk
             with
             Christ
             .
          
           
             The
             Answer
             is
             ready
             :
             The
             Sufferings
             of
             the
             Saints
             were
             not
             Unworthy
             in
             respect
             of
             Gods
             Free
             Grace
             or
             Mercie
             ;
             not
             Unworthy
             of
             enjoying
             the
             benefit
             of
             his
             free
             Pardon
             ,
             for
             all
             shall
             be
             excluded
             from
             it
             ,
             that
             are
             Unworthy
             of
             it
             .
          
           
             But
             the
             grievous
             and
             most
             patient
             sufferings
             of
             the
             Apostles
             themselves
             are
             here
             adjudged
             by
             our
             Apostle
             to
             be
             altogether
             Unworthy
             of
             the
             Glory
             that
             shall
             be
             revealed
             ,
             in
             respect
             of
             Gods
             Justice
             ;
             Or
             if
             he
             should
             enter
             into
             Judgment
             with
             them
             ,
             after
             these
             three
             branches
             of
             Grace
             ,
             Faith
             ,
             Hope
             and
             Charity
             ,
             had
             fructified
             in
             them
             .
          
           
             But
             have
             they
             no
             Answer
             to
             this
             Objection
             ?
             Yes
             ,
             
               Cardinal
               Bellarmine
            
             (
             the
             only
             man
             ,
             which
             ever
             that
             Church
             had
             for
             traversing
             the
             Testimonie
             or
             verdict
             of
             Scriptures
             ,
             alleadged
             by
             our
             Writers
             )
             hath
             Two
             in
             store
             ,
             or
             rather
             two
             branches
             of
             one
             and
             the
             same
             answer
             .
             
               His
               answer
               in
               General
               is
               this
               :
               That
               our
               Apostle
               in
               this
               place
               ,
               Rom.
               8.
               18.
               doth
               speak
               of
               the
               Substance
               of
               works
               done
               by
               just
               and
               holy
               men
               ,
               not
               of
               the
               absolute
               Proportion
               between
               them
               and
               the
               glory
               ,
               which
               shall
               be
               revealed
               .
            
             If
             we
             respect
             the
             Substance
             of
             their
             works
             ,
             they
             are
             not
             equal
             ,
             (
             for
             the
             one
             is
             momentany
             or
             temporal
             ,
             and
             the
             other
             eternal
             )
             to
             the
             reward
             or
             gift
             of
             God
             which
             is
             eternal
             life
             or
             glory
             ;
             yet
             ,
             saith
             he
             ,
             there
             is
             a
             true
             or
             just
             Proportion
             between
             them
             .
          
           
             9.
             
             To
             put
             a
             Colour
             upon
             this
             Distinction
             ,
             he
             gives
             Instance
             ;
             First
             ,
             in
             the
             sufferings
             of
             our
             Saviour
             ,
             which
             were
             but
             temporary
             ,
             and
             no
             way
             comparable
             
               for
               duration
               of
               time
            
             with
             the
             everlasting
             pains
             of
             hell
             ,
             which
             without
             his
             sufferings
             we
             all
             should
             have
             suffered
             ;
             and
             yet
             his
             temporary
             sufferings
             did
             make
             a
             full
             and
             just
             satisfaction
             for
             the
             sins
             of
             men
             ,
             which
             deserved
             everlasting
             torments
             .
             For
             what
             was
             wanting
             to
             the
             duration
             or
             continuance
             of
             his
             sufferings
             ,
             was
             supplyed
             by
             the
             dignity
             of
             his
             person
             ,
             which
             suffered
             them
             :
             In
             like
             sort
             (
             as
             he
             would
             have
             it
             )
             the
             worth
             or
             dignitie
             of
             that
             charity
             ,
             from
             which
             the
             sufferings
             of
             Martyrs
             ,
             or
             other
             good
             works
             of
             just
             and
             holy
             men
             do
             proceed
             ,
             may
             make
             up
             that
             defect
             ,
             which
             they
             apparently
             have
             in
             respect
             of
             their
             short
             duration
             or
             continuance
             .
          
           
           
             His
             Second
             Instance
             is
             ;
             that
             the
             pleasures
             or
             contentments
             of
             sin
             are
             in
             no
             wise
             comparable
             to
             the
             everlasting
             torments
             of
             hell
             ,
             which
             yet
             these
             momentary
             pleasures
             justly
             deserve
             for
             the
             contempt
             of
             God
             and
             his
             commandements
             ,
             and
             thus
             (
             as
             he
             would
             have
             us
             believe
             )
             the
             good
             works
             of
             Saints
             ,
             though
             but
             few
             and
             short
             ,
             may
             ,
             through
             the
             vertue
             of
             Grace
             or
             Charity
             ,
             as
             justly
             deserve
             eternal
             glory
             .
          
           
             10.
             
             But
             as
             his
             Answer
             in
             General
             is
             Sophistical
             ,
             so
             the
             Instances
             which
             he
             brings
             to
             prove
             it
             are
             most
             impertinent
             ,
             and
             ,
             if
             they
             be
             well
             scanned
             ,
             most
             
             pregnant
             for
             Us
             against
             him
             .
          
           
             To
             the
             First
             ,
             we
             reply
             ,
             as
             all
             Divines
             agree
             ,
             That
             Christs
             sufferings
             ,
             though
             but
             temporary
             for
             duration
             ,
             and
             for
             quality
             not
             infinite
             ,
             did
             make
             a
             full
             satisfaction
             for
             the
             sins
             of
             mankind
             ,
             because
             the
             Person
             of
             the
             sufferer
             was
             truly
             and
             absolutely
             infinite
             ;
             his
             satisfaction
             or
             the
             value
             of
             his
             sufferings
             were
             truly
             infinite
             ,
             
               Non
               quia
               passus
               est
               infinita
               ,
               sed
               quia
               passus
               est
               infinitus
               :
            
             
               Not
               because
               he
               suffered
               infinite
               pains
               ,
               but
               because
               He
               ,
               who
               suffered
               those
               grievous
               and
               unknown
               pains
               ,
               was
               truly
               infinite
               .
            
             But
             neither
             the
             persons
             of
             the
             Saints
             ,
             which
             suffered
             martyrdom
             ,
             nor
             any
             pains
             ,
             which
             they
             suffered
             ,
             or
             good
             works
             ,
             which
             they
             did
             ,
             had
             any
             just
             Proportion
             to
             Infinity
             ;
             and
             therefore
             could
             not
             be
             Meritorious
             of
             eternal
             Glory
             (
             which
             is
             for
             duration
             infinite
             )
             either
             in
             respect
             of
             their
             persons
             ,
             or
             of
             their
             charity
             ,
             which
             questionless
             was
             much
             less
             then
             Christs
             love
             and
             charity
             towards
             us
             ,
             as
             man
             ,
             though
             this
             was
             not
             so
             absolutely
             Infinite
             ,
             as
             the
             love
             and
             charity
             of
             his
             Godhead
             .
             So
             that
             this
             Instance
             is
             not
             only
             impertinent
             ,
             but
             altogether
             unadvised
             ;
             and
             the
             Reader
             may
             well
             wonder
             how
             such
             gross
             and
             somnolent
             incogitancie
             could
             possibly
             surprize
             so
             wary
             a
             man
             ,
             so
             great
             a
             Scholar
             as
             
               Cardinal
               Bellarmine
            
             was
             .
          
           
             His
             Second
             Instance
             though
             it
             include
             no
             such
             gross
             incogitancie
             ,
             as
             the
             
             former
             ,
             nevertheless
             it
             is
             involved
             in
             an
             error
             ,
             too
             common
             ,
             not
             only
             to
             the
             Romanist
             ,
             but
             to
             many
             in
             reformed
             Churches
             .
             For
             the
             pleasures
             of
             sin
             ,
             though
             but
             temporary
             ,
             deserve
             eternal
             death
             (
             betwixt
             which
             and
             them
             (
             in
             themselves
             considered
             )
             there
             is
             no
             just
             proportion
             ;
             )
             But
             the
             True
             Reason
             ,
             why
             they
             justly
             deserve
             this
             death
             ,
             is
             ,
             because
             men
             by
             continuing
             in
             sin
             ,
             and
             by
             following
             the
             pleasures
             of
             it
             ,
             do
             reject
             or
             put
             from
             them
             the
             promises
             of
             Eternal
             Life
             ,
             betwixt
             which
             and
             everlasting
             death
             there
             is
             a
             just
             proportion
             .
             And
             when
             Life
             and
             Death
             everlasting
             are
             proposed
             unto
             us
             ,
             the
             One
             out
             of
             
             Mercie
             ,
             the
             other
             out
             of
             Justice
             ,
             it
             is
             most
             Just
             dealing
             with
             God
             ,
             to
             give
             such
             as
             chuse
             the
             pleasures
             of
             sin
             before
             the
             Fruits
             of
             Holiness
             ,
             
               the
               native
               issue
               of
               their
               choice
               :
            
             But
             it
             could
             not
             have
             stood
             with
             the
             Justice
             of
             God
             to
             have
             punished
             our
             first
             Parents
             transgression
             with
             everlasting
             death
             ,
             unless
             out
             of
             his
             Free
             Bounty
             and
             liberality
             he
             had
             made
             them
             capable
             ,
             not
             of
             a
             temporal
             only
             ,
             but
             of
             an
             everlasting
             life
             .
          
           
             But
             now
             that
             Adam
             hath
             sinned
             ,
             and
             made
             himself
             and
             his
             posterity
             subject
             unto
             everlasting
             death
             ,
             doth
             not
             this
             Original
             Sin
             or
             every
             Actual
             Sin
             ,
             which
             issueth
             from
             it
             ,
             deserve
             everlasting
             death
             ?
          
           
             Yes
             ,
             they
             do
             ;
             and
             would
             inevitably
             bring
             death
             upon
             all
             ,
             without
             intervention
             of
             Gods
             Mercy
             or
             Free
             Pardon
             made
             in
             Christ
             .
             But
             this
             free
             Pardon
             being
             presupposed
             ,
             and
             being
             proclaimed
             unto
             the
             world
             ,
             it
             is
             not
             
               Sin
               Original
            
             ,
             or
             the
             
               Positive
               sins
               of
               men
            
             in
             themselves
             considered
             ,
             which
             bring
             everlasting
             death
             upon
             them
             ,
             
               but
               their
               wilful
               neglect
               or
               slighting
               of
               Gods
               mercy
               promised
               in
               Christ
            
             (
             or
             of
             the
             means
             ,
             which
             God
             affords
             them
             for
             attaining
             this
             mercy
             )
             which
             leaves
             them
             without
             Excuse
             or
             Apology
             ;
             or
             which
             
               makes
               up
               the
               full
               measure
            
             of
             their
             iniquity
             .
          
           
           
             This
             is
             our
             Saviours
             Doctrine
             ,
             John
             3.
             17.
             
             
               God
               sent
               not
               his
               Son
               into
               the
               world
               to
               condemn
               the
               world
               ,
               but
               that
               the
               world
               through
               him
               might
               be
               saved
               .
            
             From
             what
             original
             then
             doth
             the
             condemnation
             of
             the
             world
             proceed
             ?
             Our
             Saviour
             tels
             us
             ,
             ver
             .
             19.
             
             
               This
               is
               the
               condemnation
               ,
               that
               light
               is
               come
               into
               the
               world
               ,
               and
               men
               loved
               darknesse
               more
               then
               light
               ,
               because
               their
               deeds
               were
               evil
               .
            
             It
             is
             not
             then
             the
             works
             of
             darkness
             in
             themselves
             considered
             ,
             but
             considered
             
               with
               mens
               love
               unto
               them
            
             or
             delight
             in
             them
             ,
             that
             doth
             induce
             a
             neglect
             or
             hate
             of
             light
             ,
             which
             brings
             condemnation
             upon
             the
             world
             .
             Now
             if
             the
             works
             of
             darkness
             or
             pleasures
             of
             sin
             ,
             which
             are
             but
             momentany
             ,
             do
             not
             
               in
               themselves
            
             procure
             everlasting
             death
             ,
             albeit
             they
             proceed
             from
             Sin
             Original
             ,
             much
             lesse
             shall
             the
             good
             Works
             of
             Gods
             Saints
             ,
             albeit
             they
             proceed
             from
             Grace
             ,
             procure
             or
             deserve
             everlasting
             life
             .
             For
             the
             Grace
             by
             which
             we
             do
             them
             ,
             is
             from
             God
             ,
             not
             from
             our selves
             ,
             but
             the
             evil
             works
             ,
             which
             we
             do
             ,
             are
             our
             own
             ,
             God
             hath
             no
             share
             in
             them
             .
             So
             that
             the
             Height
             or
             
               Accomplishment
               of
               sin
            
             consists
             
               in
               the
               neglect
            
             or
             contempt
             
               of
               Eternal
               Life
            
             ,
             and
             the
             neglect
             hereof
             could
             not
             be
             so
             heynous
             ,
             if
             this
             life
             could
             be
             deserved
             by
             us
             ,
             or
             if
             it
             were
             awarded
             to
             us
             out
             of
             Justice
             ,
             not
             out
             of
             meer
             Mercie
             and
             Grace
             .
          
           
             11.
             
             This
             difference
             betwixt
             the
             Title
             ,
             which
             
               Bad
               works
               have
               to
               Death
            
             ,
             and
             the
             Want
             of
             Title
             ,
             which
             the
             
               Best
               works
               have
               to
               Life
               Everlasting
               ,
            
             is
             most
             significantly
             exprest
             by
             
               St.
               Paul
               ,
               Rom.
            
             6.
             23.
             
             
               The
               wages
               of
               sin
               is
               death
               ,
            
             saith
             He
             ,
             and
             wages
             are
             merited
             ,
             are
             never
             detained
             without
             some
             interruption
             of
             the
             course
             justice
             ;
             But
             
               Eternal
               Life
            
             is
             not
             the
             wages
             of
             holiness
             ,
             but
             
               the
               Gift
               of
               God.
            
             And
             if
             in
             any
             sort
             it
             might
             be
             deserved
             or
             merited
             ;
             the
             Apostle
             ,
             questionless
             ,
             would
             have
             said
             ,
             it
             had
             been
             ,
             if
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               wages
            
             ,
             yet
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               Reward
               of
               Holinesse
            
             .
             But
             in
             as
             much
             as
             this
             word
             Reward
             sometimes
             includes
             
               Rationem
               dati
            
             ,
             something
             given
             as
             well
             as
             taken
             ,
             not
             alwayes
             a
             Reward
             of
             meer
             bounty
             ,
             therefore
             the
             Apostle
             doth
             not
             say
             ,
             it
             is
             the
             
               Reward
               of
               Holinesse
            
             or
             the
             
               Reward
               of
               God
            
             ;
             Nor
             doth
             he
             say
             ,
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             properly
             signifies
             
               A
               Gift
            
             ,
             for
             Gifts
             ,
             though
             freely
             given
             in
             kindness
             ,
             and
             not
             by
             Covenant
             ,
             may
             be
             mutual
             ,
             and
             may
             include
             a
             kind
             of
             
               merit
               de
               congruo
            
             ;
             as
             we
             say
             ,
             
               One
               Kindnesse
               requires
               another
               like
            
             ;
             but
             our
             Apostle
             ,
             to
             prevent
             this
             conceit
             of
             Merit
             ,
             useth
             a
             word
             ,
             which
             in
             its
             true
             and
             proper
             signification
             is
             incompatible
             with
             the
             conceit
             of
             Merit
             :
             he
             calleth
             life
             eternal
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             as
             the
             vulgar
             Latine
             renders
             it
             ,
             
               Gratia
               Del
            
             ,
             the
             Grace
             of
             God.
             
          
        
         
           
           
             CHAP.
             XXVIII
             .
          
           
             
               ROMANS
               6.
               23.
               
            
             
               
                 —
                 But
                 the
                 Gift
                 of
                 God
              
               (
               or
               ,
               The
               Grace
               of
               God
               )
               
                 is
                 Everlasting
                 Life
                 ,
                 through
                 Jesus
                 Christ
                 our
                 Lord.
                 
              
            
          
           
             
               Whether
               Charismata
               Divina
               
                 (
                 that
                 is
                 )
                 The
                 Impressions
                 of
                 Gods
                 Eternal
                 Favor
                 may
                 he
              
               merited
               
                 by
                 us
                 .
                 Or
                 whether
                 the
                 Second
                 ,
                 Third
                 ,
                 &
                 Fourth
                 Grace
                 ,
                 &
                 Life
                 Eternal
                 it self
                 may
                 be
                 so
                 .
                 About
                 Revival
                 of
                 Merits
                 .
                 The
                 Text
              
               Heb.
               6.
               10.
               
               [
               God
               is
               not
               unjust
               ,
               &c.
               ]
               
                 expounded
                 .
                 The
                 Questions
                 about
              
               Merits
               
                 &
                 about
              
               Justification
               
                 have
                 the
                 same
                 Issue
                 .
                 The
                 Romish
                 Doctrine
                 of
              
               Merit
               
                 derogates
                 from
                 Christs
              
               Merits
               .
               The
               Question
               
                 (
                 in
                 order
                 to
                 practise
                 or
                 Application
                 )
                 stated
                 betwixt
                 God
                 and
                 our
                 own
                 souls
                 .
                 Confidence
              
               in
               merit
               ,
               
                 and
                 too
                 Hasty
                 perswasion
                 ,
                 that
                 we
                 be
              
               The
               Favorites
               of
               God
               ;
               
                 Two
                 Rocks
                 .
                 God
                 ,
                 in
                 punishing
                 Godly
                 men
                 ,
                 respects
                 their
                 former
                 Good
                 Works
                 .
              
            
          
           
             1.
             
             
               THe
               Gift
               or
               Grace
               of
               God.
            
             This
             word
             Grace
             is
             sometimes
             taken
             for
             
               The
               Favour
               of
               God
            
             ,
             which
             in
             the
             Greek
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             sometimes
             it
             implyes
             the
             
             
               Stamp
               or
               Impression
               of
               this
               Favour
            
             in
             us
             ;
             and
             this
             ,
             in
             the
             Greek
             ,
             is
             exprest
             by
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             used
             here
             by
             St.
             Paul
             ;
             That
             
               The
               Favour
               of
               God
            
             cannot
             be
             merite
             by
             any
             works
             of
             man
             ,
             is
             out
             of
             Question
             .
             For
             it
             was
             the
             Favor
             or
             
               Free
               Grace
               of
               God
            
             ,
             which
             gave
             our
             First
             Parents
             Being
             ;
             which
             continues
             their
             posterity
             here
             on
             earth
             .
             And
             neither
             our
             first
             Parents
             nor
             any
             of
             their
             posterity
             could
             deserve
             or
             merit
             their
             Being
             .
             This
             
               Favour
               of
               God
            
             ,
             is
             ,
             as
             he
             is
             ,
             without
             Beginning
             ,
             without
             Change
             :
             But
             so
             is
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             the
             Impression
             or
             Effect
             of
             this
             Eternal
             Favour
             in
             us
             .
             It
             hath
             no
             Being
             in
             us
             before
             we
             Be
             :
             And
             after
             it
             be
             inherent
             in
             us
             ,
             it
             admits
             of
             Alteration
             or
             Change
             in
             us
             .
          
           
             The
             Question
             then
             is
             ,
             
               Whether
               the
               Effects
               or
               Impressions
               of
               Gods
               eternal
               Favour
               to
               us
               ,
               may
               be
               deserved
               or
               merited
               by
               us
               ?
            
             Or
             ,
             seeing
             the
             Degrees
             or
             Parts
             of
             Grace
             inherent
             be
             many
             ,
             it
             is
             Controversed
             between
             the
             Romish
             Church
             and
             us
             ,
             
               Whether
               any
               parts
               of
               this
               Grace
               can
               be
               deserved
               or
               merited
               by
               us
               .
            
          
           
             That
             the
             First
             Grace
             (
             that
             is
             ,
             The
             first
             stamp
             or
             impression
             of
             Gods
             Favour
             towards
             us
             )
             cannot
             be
             merited
             by
             us
             ;
             They
             grant
             .
             For
             the
             First
             Grace
             
             (
             as
             some
             of
             them
             say
             )
             is
             
               Fundamentum
               meriti
            
             ,
             The
             Foundation
             or
             ground-work
             of
             all
             Merits
             :
             
               Et
               fundamentum
               meriti
               non
               cadit
               sub
               merito
               .
            
             Every
             Merit
             is
             precedent
             to
             the
             thing
             merited
             :
             But
             there
             can
             be
             no
             Merit-precedent
             to
             the
             First
             Grace
             ,
             which
             is
             the
             Root
             ,
             the
             Ground
             or
             Original
             of
             all
             Merits
             :
             But
             the
             Second
             ,
             Third
             ,
             or
             Fourth
             Grace
             ,
             or
             Degrees
             of
             Grace
             ,
             may
             (
             in
             their
             divinity
             )
             be
             merited
             ,
             through
             the
             Virtue
             or
             Excellencie
             of
             the
             First
             Grace
             or
             First
             Degree
             of
             Grace
             ,
             so
             we
             use
             that
             as
             we
             should
             .
          
           
             Between
             the
             First
             Degree
             or
             Seed
             of
             Grace
             sowen
             in
             our
             hearts
             by
             the
             finger
             of
             God
             ,
             and
             the
             Full
             Growth
             or
             increase
             of
             it
             there
             is
             ,
             as
             
               Cardinal
               Bellarmine
            
             
             alleadgeth
             ,
             a
             
               True
               proportion
            
             ,
             though
             
               no
               Equalitie
            
             :
             And
             therefore
             there
             may
             be
             some
             
               Ground
               of
               Merit
            
             for
             
               the
               increase
               of
               Grace
            
             ,
             though
             not
             for
             
               the
               first
               beginning
               of
               it
            
             .
             Indeed
             if
             Grace
             did
             grow
             in
             us
             as
             trees
             or
             plants
             do
             from
             the
             first
             seed
             ,
             without
             any
             great
             care
             or
             operation
             of
             him
             that
             plants
             them
             ,
             and
             if
             it
             did
             thus
             grow
             without
             any
             interruption
             or
             default
             on
             our
             parts
             ,
             there
             might
             be
             
               some
               pretence
               for
               merit
            
             ,
             or
             some
             probabilitie
             at
             least
             ,
             that
             the
             fruits
             of
             Grace
             so
             growing
             should
             be
             Ours
             ,
             or
             so
             far
             Ours
             ,
             as
             we
             are
             our selves
             ;
             because
             we
             are
             the
             soil
             ,
             wherein
             the
             
               first
               seeds
               of
               Grace
            
             were
             sowen
             .
             But
             if
             it
             be
             God
             ,
             not
             we
             our selves
             ,
             that
             gives
             the
             increase
             ,
             if
             it
             be
             God
             that
             sends
             Paul
             to
             plant
             ,
             and
             Apollos
             to
             water
             the
             seeds
             which
             he
             hath
             sowen
             in
             us
             ;
             if
             it
             be
             He
             that
             made
             us
             and
             not
             we
             our selves
             ;
             
               All
               the
               fruits
               of
               Grace
               are
               his
            
             by
             proprietie
             ,
             not
             Ours
             ;
             but
             only
             so
             far
             as
             he
             shall
             suffer
             us
             to
             enjoy
             them
             ,
             by
             continuance
             of
             the
             same
             Gracious
             Undeserved
             favour
             ,
             by
             which
             he
             hath
             made
             us
             ,
             and
             by
             which
             he
             sowes
             the
             
               first
               seeds
               of
               Grace
            
             in
             us
             .
          
           
             2.
             
             But
             Grace
             (
             being
             sowen
             or
             planted
             in
             us
             by
             his
             immediate
             hand
             ;
             without
             any
             Co-operation
             on
             our
             parts
             )
          
           
             non
             —
             Crescit
             ecculto
             velut
             arbor
             aevo
             ,
          
           
             doth
             not
             grow
             up
             in
             us
             as
             wel-thriving
             plants
             out
             of
             their
             proper
             seed
             without
             ceasing
             or
             interruption
             ,
             though
             by
             degrees
             unsensible
             ;
             for
             sometimes
             it
             decreaseth
             ,
             oft-times
             it
             suffers
             many
             interruptions
             in
             its
             growth
             by
             our
             default
             or
             negligence
             .
             And
             is
             it
             possible
             ,
             that
             we
             should
             
               deserve
               or
               merit
            
             the
             increase
             or
             fruits
             of
             that
             Grace
             ,
             whose
             growth
             (
             in
             spring
             )
             is
             oft-times
             blasted
             or
             hindred
             through
             our
             negligence
             or
             wilfull
             default
             ?
             This
             They
             do
             not
             say
             ;
             This
             (
             in
             congruity
             of
             Reason
             They
             cannot
             say
             ,
             )
             Who
             deny
             ,
             that
             Grace
             once
             implanted
             in
             us
             cannot
             be
             displanted
             ,
             can
             admit
             no
             intercision
             in
             its
             substance
             or
             Being
             ;
             however
             it
             may
             admit
             interruptions
             in
             its
             growth
             ,
             or
             some
             decay
             or
             waning
             .
             But
             the
             Romish
             Church
             with
             her
             Advocates
             willingly
             grant
             ,
             
               That
               Grace
               truly
               inherent
               in
               men
               ,
               and
               inherent
               in
               such
               perfect
               measure
               as
               inables
               them
               to
               fulfill
               the
               moral
               Law
               of
               God
               ,
               may
               be
               utterly
               lost
               ,
               may
               be
               expelled
               by
               mortal
               or
               deadly
               sin
               ;
               and
               yet
               may
               be
               recovered
               again
               ,
               but
               lost
               or
               expelled
               it
               cannot
               be
               without
               the
               default
               or
               negligence
               ,
               without
               some
               mortal
               default
               or
               negligence
               of
               him
               ,
               who
               had
               it
               in
               his
               custody
               .
            
             And
             yet
             being
             so
             lost
             ,
             they
             hold
             ,
             
               the
               like
               Grace
            
             ,
             may
             be
             gotten
             again
             ,
             and
             
               the
               Grace
               so
               gotten
            
             and
             recovered
             they
             call
             
               The
               second
               Grace
            
             ,
             and
             if
             it
             be
             twice
             lost
             and
             so
             recovered
             ,
             it
             is
             
               The
               third
               Grace
            
             .
             The
             Question
             then
             is
             
               How
               the
               second
               ,
               third
               ,
               and
               fourth
               Grace
               is
               or
               may
               be
               recovered
               by
               us
            
             ;
             whether
             by
             way
             
               of
               Merit
               or
               desert
            
             ,
             or
             only
             
               of
               Gods
               free
               Mercy
            
             and
             favour
             .
          
           
             The
             
               first
               Grace
            
             being
             lost
             (
             though
             lost
             it
             cannot
             be
             without
             their
             default
             that
             had
             it
             )
             
               the
               second
               Grace
            
             (
             in
             their
             Divinity
             )
             may
             be
             
               merited
               de
               Congruo
            
             in
             congruity
             .
             
               And
               this
               is
               
                 A
                 strange
                 Tenet
              
               ,
               that
               seeing
               the
               
                 First
                 Grace
                 cannot
                 be
                 merited
              
               by
               any
               works
               of
               ours
               ,
               either
               
                 de
                 Condigno
                 or
                 de
                 Congruo
              
               (
               that
               is
               ,
               either
               out
               of
               the
               
                 true
                 worth
              
               of
               our
               works
               ,
               or
               out
               of
               any
               Congruitie
               or
               proportion
               ,
               which
               is
               between
               them
               and
               Grace
               )
               the
               
                 second
                 Grace
              
               should
               be
               at
               all
               merited
               ,
               when
               the
               Grace
               ,
               which
               is
               the
               
                 Foundation
                 of
                 this
                 merit
              
               ,
               is
               utterly
               lost
               ;
               this
               is
               all
               one
               ,
               as
               if
               they
               should
               say
               ;
               The
               fruit
               may
               be
               good
               or
               fair
               ,
               when
               the
               Root
               or
               Tree
               ,
               which
               bears
               it
               ,
               is
               dead
               ;
               or
               that
               the
               Roof
               may
               stand
               ,
               when
               the
               foundation
               is
               taken
               from
               it
               ;
               or
               that
               any
               Accident
               may
               remain
               without
               a
               substance
               ;
            
             Yet
             
               thus
               to
               hold
            
             they
             are
             inforced
             ,
             if
             they
             wil
             speak
             consequently
             to
             their
             other
             Tenets
             or
             Positions
             concerning
             
               the
               merit
               of
               works
            
             done
             out
             of
             Grace
             or
             charitie
             .
             For
             many
             of
             their
             Arguments
             ,
             which
             they
             bring
             for
             confirmation
             of
             their
             merits
             in
             General
             ,
             do
             either
             conclude
             ,
             
             That
             the
             
               Second
               Grace
            
             may
             be
             merited
             or
             awarded
             by
             the
             course
             of
             Gods
             justice
             ,
             not
             of
             mercie
             only
             ;
             or
             that
             the
             Apostasie
             into
             which
             they
             should
             otherwise
             fall
             ,
             may
             be
             prevented
             by
             the
             vertue
             or
             efficacie
             of
             their
             former
             works
             of
             charity
             ;
             or
             else
             they
             conclude
             nothing
             at
             all
             for
             any
             merit
             .
          
           
             3.
             
             The
             Especial
             ,
             or
             (
             as
             some
             think
             )
             the
             Only
             place
             of
             Scripture
             ,
             which
             can
             with
             probability
             be
             alledged
             for
             the
             
               Revival
               of
               Merits
            
             ,
             after
             the
             Grace
             ,
             
             from
             which
             these
             merits
             did
             spring
             ,
             is
             utterly
             extinguished
             ,
             is
             that
             ,
             Heb.
             6.
             9
             ,
             10.
             
             
               But
               beloved
               we
               are
               perswaded
               better
               things
               of
               you
               ,
               and
               things
               that
               accompany
               salvation
               ,
               though
               we
               thus
               speak
               .
            
             In
             the
             formet
             verses
             the
             Apostle
             had
             threatned
             them
             with
             the
             danger
             of
             that
             
               Irremissible
               sin
            
             ,
             which
             they
             call
             
               The
               sin
               against
               the
               Holy
               Ghost
               ,
            
             into
             which
             no
             man
             can
             fall
             but
             by
             forsaking
             the
             works
             of
             his
             
               First
               Love.
            
             
          
           
             What
             then
             is
             the
             Reason
             ,
             that
             our
             Apostle
             doth
             hope
             so
             well
             of
             these
             back-sliding
             Hebrews
             ?
          
           
             He
             grounds
             his
             hopes
             (
             as
             the
             Advocates
             for
             the
             Romish
             Church
             contend
             )
             not
             so
             much
             upon
             Gods
             
               Free
               mercie
            
             or
             Favour
             ,
             by
             which
             only
             the
             
               First
               Grace
            
             was
             bestowed
             upon
             them
             ,
             as
             upon
             
               Gods
               Justice
            
             :
             And
             if
             his
             hopes
             be
             grounded
             upon
             
               Gods
               Justice
            
             ,
             more
             then
             upon
             his
             
               Free
               Mereie
            
             or
             Favour
             ;
             Then
             ,
             the
             Recovery
             of
             their
             former
             estate
             ,
             or
             the
             prevention
             of
             that
             Apostasie
             ,
             into
             which
             they
             were
             falling
             ,
             was
             more
             
               from
               the
               merit
               of
               their
               former
               works
               ,
            
             then
             from
             
               Gods
               Free
               Mercie
               or
               Grace
            
             .
             Now
             ,
             That
             the
             Apostle
             did
             ground
             his
             hopes
             of
             their
             Recovery
             ,
             upon
             Gods
             Justice
             ,
             they
             take
             it
             as
             proved
             from
             the
             tenth
             verse
             :
             
               For
               God
               is
               not
            
             unrighteous
             
               to
               forget
               your
               work
               and
               labour
               of
               love
               ,
               which
               ye
               have
               shewed
               towards
               his
               name
               ,
               in
               that
               ye
               have
               ministred
               to
               the
               Saints
               ,
               and
               do
               minister
               .
            
             These
             words
             seem
             to
             import
             ,
             That
             if
             God
             at
             this
             
             time
             should
             have
             cast
             them
             off
             ,
             
               He
               had
               not
               been
               just
            
             and
             right
             in
             his
             Judgements
             ;
             and
             if
             it
             had
             been
             any
             injustice
             in
             God
             at
             this
             time
             utterly
             to
             have
             forsaken
             them
             ;
             Then
             ,
             their
             perseverance
             in
             such
             Grace
             as
             was
             left
             them
             for
             the
             
               Recovery
               of
               such
               Grace
            
             as
             they
             had
             lost
             ,
             was
             
               out
               of
               merit
            
             or
             desert
             ,
             and
             perhaps
             meritorious
             of
             the
             Recoverie
             .
             For
             every
             man
             doth
             deserve
             or
             properly
             merit
             that
             ,
             which
             without
             injustice
             ,
             or
             unrighteousness
             cannot
             be
             detained
             from
             him
             .
             This
             is
             the
             most
             plausible
             argument
             ,
             which
             they
             bring
             for
             the
             
               Revival
               of
               Merits
            
             ,
             after
             Grace
             be
             lost
             or
             decayed
             ;
             and
             if
             
               merits
               may
               revive
            
             after
             Grace
             be
             lost
             ,
             then
             questionless
             ,
             
               Whiles
               Grace
               continues
               without
               interruption
            
             or
             intercision
             ,
             men
             may
             
               merit
               more
               degrees
            
             or
             increase
             
               of
               the
               same
               Grace
            
             ,
             and
             so
             Finally
             ,
             Everlasting
             Life
             ,
             which
             is
             here
             said
             to
             be
             the
             
               Grace
               of
               God.
            
             
          
           
             I
             have
             been
             bold
             to
             put
             this
             Argument
             ,
             drawn
             from
             our
             Apostle
             ,
             Heb.
             6.
             as
             far
             home
             as
             any
             Advocate
             for
             the
             Romish
             Church
             hath
             done
             or
             can
             do
             ,
             Because
             the
             true
             and
             
               punctual
               Answer
            
             unto
             it
             will
             easily
             reach
             all
             other
             Arguments
             ,
             which
             they
             can
             draw
             from
             the
             like
             Head
             or
             Topick
             ,
             as
             when
             it
             is
             said
             ,
             
               God
               shall
               reward
               us
               in
               righteousnesse
               ,
            
             or
             as
             a
             righteous
             Judge
             ,
             &c.
             
          
           
             4.
             
             
               To
               this
               Place
               I
               Answer
            
             ,
             That
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Greek
             ,
             or
             Justitia
             in
             Latine
             doth
             sometimes
             import
             
               strict
               or
               legal
               Justice
            
             ,
             as
             it
             is
             opposed
             to
             mercie
             ,
             favour
             ,
             
             or
             loving
             kindness
             .
             Sometimes
             again
             it
             imports
             
               universal
               Goodness
            
             ,
             or
             all
             the
             branches
             of
             Goodness
             .
             So
             the
             heathen
             had
             observed
             ,
             that
             
               Justitia
               in
               sese
               virtutes
               continet
               omnes
               ,
            
             that
             Justice
             universally
             taken
             did
             comprehend
             all
             vertues
             in
             it
             .
             And
             in
             this
             sense
             ,
             A
             loving
             or
             friendly
             man
             is
             said
             to
             be
             
               A
               Just
               or
               righteous
               man.
            
             So
             the
             holy
             Ghost
             speaks
             of
             Joseph
             ,
             the
             betrothed
             Husband
             of
             the
             Blessed
             Virgin
             ,
             
               that
               being
               a
               Just
               man
               ,
               he
               was
               not
               willing
            
             
             
               to
               make
               her
               an
               example
               ,
               but
               was
               minded
               to
               put
               her
               away
               privily
            
             ;
             though
             he
             found
             her
             with
             child
             ,
             between
             the
             time
             of
             her
             Espousal
             and
             the
             time
             appointed
             for
             her
             marriage
             ,
             yet
             not
             with
             child
             by
             himself
             .
             Now
             so
             long
             as
             he
             was
             ignorant
             that
             she
             had
             conceived
             
               by
               virtue
               of
               the
               Holy
               Ghost
               ,
            
             it
             had
             been
             no
             injustice
             ,
             but
             rather
             a
             branch
             of
             
               Legal
               Justice
            
             ,
             to
             have
             made
             her
             an
             example
             ,
             to
             have
             had
             her
             severely
             punished
             ;
             for
             so
             the
             Law
             of
             God
             in
             this
             Case
             (
             as
             he
             yet
             understood
             the
             Case
             )
             did
             not
             only
             permit
             ,
             but
             seemed
             to
             require
             .
             And
             to
             present
             a
             fact
             punishable
             by
             the
             Law
             of
             God
             is
             alwayes
             lawful
             and
             just
             :
             Yet
             this
             was
             no
             part
             of
             that
             Justice
             or
             righteousness
             ,
             which
             the
             Holy
             Ghost
             commends
             in
             Joseph
             ,
             when
             he
             saith
             ,
             
               he
               was
               a
               just
               man.
            
             To
             be
             Iust
             then
             in
             his
             Dialect
             
               (
               in
               this
               Case
            
             )
             was
             to
             be
             
               A
               loving
               ,
               a
               friendly
               and
               favourable
               man
            
             ;
             And
             if
             the
             Romish
             Church
             would
             take
             
               Righteousnesse
               in
               the
               same
               sense
            
             in
             those
             places
             ,
             wherein
             it
             is
             said
             ,
             that
             
               he
               shall
               reward
               the
               Saints
               as
               a
               righteous
               Iudge
               ,
            
             and
             crown
             them
             with
             Glory
             ;
             their
             
               Conceit
               of
               merit
            
             could
             find
             no
             supportance
             from
             those
             Testimonies
             of
             Scriptures
             ,
             which
             they
             most
             alledge
             for
             it
             .
          
           
             But
             ,
             To
             the
             former
             place
             in
             the
             Epistle
             to
             the
             Hebrews
             ,
             it
             is
             further
             to
             be
             noted
             .
             That
             our
             Apostle
             doth
             not
             say
             there
             ,
             though
             it
             be
             most
             true
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               The
               God
               you
               have
               to
               deal
               withall
               ,
               you
               cannot
               say
               ,
               is
               not
               just
            
             ;
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               he
               is
               not
               unjust
            
             .
          
           
             As
             there
             is
             a
             great
             difference
             between
             
               not
               worthy
            
             and
             unworthy
             ,
             so
             is
             there
             betwixt
             
               not
               Iust
            
             and
             unjust
             .
             When
             our
             Apostle
             denies
             God
             to
             be
             unjust
             ,
             this
             Negative
             is
             Infinite
             ,
             and
             doth
             include
             all
             other
             branches
             of
             Gods
             Goodness
             ,
             besides
             that
             Justice
             by
             which
             he
             renders
             to
             every
             man
             his
             due
             ;
             It
             specially
             importeth
             in
             our
             Apostles
             meaning
             ,
             
               his
               favour
               or
               loving
               kindnesse
            
             ,
             or
             his
             unwillingness
             to
             take
             the
             advantages
             of
             Law
             ,
             or
             strict
             Justice
             ,
             against
             these
             Hebrews
             ;
             or
             a
             willingness
             not
             so
             much
             to
             remember
             their
             present
             misdeeds
             or
             back-slidings
             ,
             in
             his
             Justice
             ,
             as
             to
             remember
             their
             former
             works
             (
             which
             were
             much
             better
             then
             their
             present
             )
             in
             mercie
             ,
             favour
             and
             loving
             kindnesse
             .
          
           
             5.
             
             But
             whilst
             they
             thus
             contend
             for
             the
             
               merit
               of
               works
               done
               by
               Grace
               ,
            
             do
             they
             not
             derogate
             from
             the
             
               merits
               of
               Christ
            
             ,
             who
             is
             the
             only
             fountain
             of
             all
             
             Grace
             ?
          
           
             We
             say
             ,
             They
             do
             .
          
           
             But
             
               They
               Reply
            
             ,
             They
             do
             not
             ;
             but
             rather
             magnifie
             the
             
               merits
               of
               Christ
            
             more
             then
             we
             do
             who
             deny
             the
             merits
             of
             Saints
             .
             
               For
               Christ
               ,
               as
               they
               alledge
               ,
               did
               not
               only
               merit
               Grace
               for
               us
               ,
               but
               this
               also
               ,
               that
               
                 we
                 by
                 Grace
                 might
                 truly
                 Merit
                 .
              
            
             Now
             grace
             itself
             ,
             and
             the
             
               merit
               of
               grace
            
             ,
             is
             a
             more
             
               Magnificent
               Effect
               of
               Christs
               Merits
            
             ,
             then
             grace
             alone
             .
          
           
             
               Here
               is
               a
               Double
               Effect
               of
               Christs
               Merits
               ,
            
             by
             their
             Doctrine
             ;
             whereas
             we
             admit
             but
             
               a
               single
               One.
            
             Thus
             they
             reply
             .
             But
             if
             the
             One
             of
             those
             two
             effects
             ,
             which
             they
             imagine
             or
             conceive
             ,
             doth
             derogate
             more
             (
             in
             true
             construction
             )
             from
             the
             
               merits
               of
               Christ
            
             ,
             then
             the
             supposal
             or
             admission
             of
             it
             can
             add
             unto
             them
             ;
             We
             attribute
             more
             unto
             his
             merits
             by
             the
             admission
             of
             
               One
               single
               Effect
               only
            
             ,
             to
             wit
             ,
             
               meer
               grace
            
             ,
             then
             they
             do
             by
             acknowledgment
             of
             Two
             ,
             to
             wit
             ,
             
               grace
               it self
            
             ,
             and
             
               the
               merit
               of
               grace
            
             ,
             in
             us
             .
             But
             the
             more
             we
             are
             to
             
               merit
               by
               grace
            
             for
             our selves
             ,
             the
             less
             measure
             of
             merit
             ,
             we
             leave
             unto
             Christ
             ;
             For
             as
             
             that
             which
             he
             merited
             for
             us
             ,
             is
             not
             ours
             ,
             but
             his
             ;
             so
             ,
             that
             which
             we
             merit
             for
             ourselves
             ,
             is
             
               not
               His
            
             ,
             but
             Ours
             .
             The
             
               merit
               of
               grace
            
             supposeth
             a
             Fulnesse
             or
             
               Fountain
               of
               grace
            
             ,
             and
             
               Fountain
               of
               grace
               there
               is
               no
               other
               but
               Christ
               himself
            
             ;
             nor
             is
             there
             any
             
               Fulness
               of
               grace
            
             but
             in
             him
             only
             :
             For
             
               of
               his
               fulnesse
            
             (
             as
             the
             Evangelist
             saith
             ,
             Iohn
             1.
             16.
             
             )
             
               we
               all
               have
               received
               grace
               for
               grace
               ,
            
             that
             is
             ,
             
             grace
             upon
             Grace
             .
             Every
             degree
             or
             greater
             measure
             of
             Grace
             ,
             which
             we
             receive
             ,
             doth
             flow
             alike
             immediatly
             from
             the
             fulness
             of
             this
             
               inexhaustible
               Fountain
               of
               Grace
            
             without
             any
             secondary
             Fountain
             or
             Feeders
             .
             Grace
             doth
             not
             grow
             in
             us
             as
             Rivers
             do
             ,
             which
             ,
             although
             they
             have
             one
             main
             spring
             or
             fountain
             ,
             yet
             they
             grow
             not
             to
             any
             greatness
             without
             the
             help
             of
             secondary
             Fountains
             ,
             or
             concurrence
             of
             many
             springs
             or
             feeders
             .
             Grace
             doth
             so
             immediatly
             come
             from
             Christ
             ,
             as
             the
             Rivers
             do
             from
             the
             sea
             ;
             
               Increase
               of
               Grace
            
             doth
             come
             as
             immediatly
             from
             Christ
             ,
             as
             the
             increase
             of
             Rivers
             from
             rain
             ,
             or
             as
             the
             increase
             of
             light
             in
             the
             waxing
             Moon
             comes
             from
             the
             Sun.
             
          
           
             6.
             
             The
             
               state
               of
               this
               Question
            
             concerning
             
               The
               merits
               of
               works
            
             ,
             comes
             to
             the
             same
             issue
             with
             that
             other
             
               Great
               question
            
             concering
             
               Justification
               ;
               As
               whether
            
             
             
               it
               be
               by
               faith
               alone
               ,
               or
               by
               faith
               and
               works
               .
            
             The
             Romish
             Church
             grants
             ,
             that
             
               we
               are
               justified
               by
               faith
               in
               Christs
               blood
               or
               merits
               ,
               Tanquam
               per
               Causam
               efficientem
               ,
            
             as
             by
             a
             true
             efficient
             Cause
             ;
             seeing
             all
             the
             Grace
             ,
             which
             we
             first
             receive
             ,
             is
             bestowed
             upon
             us
             for
             
               Christs
               sake
            
             .
             
               But
               they
               hold
               withall
               ,
               
                 that
                 it
                 is
                 the
                 Grace
                 which
                 for
                 Christs
                 sake
                 is
                 bestowed
                 upon
                 us
                 ,
                 by
                 which
                 we
                 are
                 formally
                 justified
                 ,
              
               that
               is
               ,
               As
               water
               poured
               into
               a
               vessel
               doth
               immediatly
               expell
               the
               air
               ,
               which
               was
               in
               it
               before
               ;
               so
               the
               infusion
               of
               
                 Grace
                 for
                 the
                 merits
                 of
                 Christ
              
               doth
               expell
               sin
               ,
               whether
               Original
               or
               actuall
               ,
               out
               of
               our
               souls
               .
            
             And
             this
             (
             in
             their
             Language
             )
             is
             
               The
               remission
               of
               sins
            
             ,
             for
             the
             attaining
             whereof
             
               There
               needs
               no
               imputation
               of
               Christs
               righteousness
               after
               Grace
               be
               once
               infused
               .
            
          
           
             The
             formall
             Cause
             of
             every
             thing
             requires
             some
             efficient
             or
             Agent
             for
             the
             production
             or
             resultance
             of
             it
             ;
             but
             being
             once
             produced
             or
             existent
             ,
             it
             excludes
             the
             interposition
             or
             intervention
             of
             any
             other
             Cause
             whatsoever
             for
             the
             production
             or
             existence
             of
             its
             formall
             Effect
             .
             To
             produce
             heat
             in
             the
             water
             it
             is
             impossible
             without
             the
             Agency
             or
             Efficiency
             of
             fire
             ;
             but
             the
             water
             being
             made
             scalding
             hot
             by
             the
             heat
             of
             fire
             ,
             will
             heat
             or
             scald
             the
             flesh
             of
             of
             man
             or
             other
             living
             creature
             although
             it
             be
             removed
             from
             the
             fire
             ,
             although
             it
             work
             only
             in
             its
             own
             strength
             or
             of
             the
             heat
             inherent
             in
             it
             .
             Thus
             ,
             say
             the
             Romanists
             ,
             that
             
               grace
               cannot
               be
               produced
               in
               us
               but
               by
               the
               vertue
               and
               efficiency
               of
               Christs
               merits
               ,
               but
               being
               by
               them
               once
               produced
               ,
               it
               doth
               justifie
               us
               immediatly
               by
               the
               strength
               and
               vertue
               of
               it
               inherent
               in
               us
               ,
               and
               by
               the
               same
               strength
               and
               vertue
               working
               in
               us
               it
               doth
               produce
               its
               formall
               effect
               ,
               to
               wit
               ,
               the
               increase
               of
               grace
               ,
               and
               lastly
               eternal
               life
               .
            
          
           
             But
             if
             this
             Doctrine
             of
             theirs
             (
             so
             far
             as
             it
             concerns
             Justification
             or
             the
             Remission
             of
             sins
             )
             were
             true
             ,
             then
             this
             inconvenience
             (
             as
             I
             have
             elsewhere
             shewed
             )
             would
             necessarily
             follow
             ,
             
               That
               no
               man
               already
               after
               this
               manner
               justified
               could
               say
               or
               repeat
               that
               Petition
               in
               our
               Lords
               Prayer
               [
               Forgive
               us
               our
               trespasses
               ,
               as
               we
               forgive
               them
               that
               trespasse
               against
               us
               :
               ]
            
             without
             a
             mockerie
             of
             God
             or
             Christ
             .
             For
             if
             our
             sins
             be
             
               formally
               remitted
               by
               the
               infusion
               of
               grace
               ,
            
             and
             if
             
               by
               the
               infusion
               of
               the
               same
               grace
               we
               be
               formally
               justified
               ,
            
             the
             only
             true
             meaning
             of
             
               this
               Petition
            
             is
             in
             true
             Resolution
             ,
             
               This
               ;
               Lord
               makes
               us
               such
               ,
               or
               remit
               our
               sins
               after
               such
               a
               manner
               ,
               that
               we
               shall
               not
               stand
               in
               need
               of
               thy
               remission
               or
               forgivenss
               of
               them
               ,
               or
               that
               we
               shall
               not
               stand
               in
               need
               of
               the
               mediation
               of
               thine
               only
               Son
               :
               For
               if
               they
               be
               remitted
               immediatly
               by
               grace
               ,
               so
               long
               as
               this
               grace
               endures
               ,
               all
               mediation
               is
               superfluous
               ,
               is
               impossible
               .
            
          
           
             This
             Inconvenience
             is
             farther
             improved
             by
             
               the
               same
               Doctrine
            
             so
             far
             as
             it
             concerns
             the
             
               merits
               of
               works
            
             done
             in
             charitie
             ;
             And
             prophanes
             
               those
               Two
               other
               Petitions
            
             in
             the
             same
             our
             Lords
             Prayer
             
               [
               Thy
               Kingdom
               come
               ;
               Thy
               will
               be
               done
               in
               earth
               ,
               as
               it
               is
               in
               heaven
               :
               ]
            
             no
             lesse
             then
             their
             
               Doctrine
               of
               Justification
            
             doth
             that
             Petition
             
               [
               Forgive
               us
               our
               trespasses
               as
               we
               forgive
               them
               that
               trespasse
            
             
             
               against
               us
               ,
            
             ]
             For
             if
             works
             done
             by
             grace
             or
             charitie
             could
             truly
             merit
             eternal
             life
             ,
             the
             effect
             of
             all
             the
             three
             Petitions
             should
             be
             but
             this
             ,
             
               Lord
               let
               thy
               Kingdom
               of
               Grace
               so
               come
               unto
               us
               ,
               Lord
               let
               thy
               will
               be
               so
               done
               by
               us
               here
               on
               earth
               ,
               that
               as
               we
               have
               been
               long
               debters
               unto
               thee
               for
               giving
               thine
               only
               Son
               to
               die
               for
               our
               sins
               ,
               and
               for
               the
               purchasing
               of
               the
               
                 First
                 Grace
              
               unto
               us
               ,
               so
               let
               us
               by
               
                 this
                 grace
              
               be
               inabled
               to
               make
               both
               Thee
               and
               Him
               debters
               to
               us
               by
               the
               
                 merit
                 of
                 this
                 grace
              
               ,
               and
               debters
               in
               no
               meaner
               a
               sum
               then
               the
               retribution
               or
               payment
               of
               Eternal
               Life
               .
            
             
               For
               if
               that
               life
               can
               be
               merited
               by
               our
               works
               ,
               then
               God
               doth
               owe
               it
               unto
               us
               for
               our
               works
            
             ;
             And
             if
             it
             be
             due
             unto
             us
             by
             merit
             or
             by
             debt
             ,
             then
             it
             is
             not
             ,
             as
             our
             Apostle
             hath
             it
             in
             this
             23.
             verse
             ,
             
               the
               gift
               of
               God
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             the
             Original
             hath
             it
             ,
             
               the
               Grace
               of
               God
            
             ;
             The
             Apostle
             might
             as
             well
             have
             said
             ,
             that
             
               Eternal
               Life
               was
               as
               truly
               the
               wages
            
             of
             our
             righteousness
             ,
             
               as
               death
               is
               the
               wages
            
             of
             our
             sin
             .
          
           
             And
             so
             the
             best
             Scholars
             in
             the
             Romish
             Church
             do
             grant
             he
             might
             have
             said
             .
             
               What
               then
               is
               the
               Reason
               why
               he
               did
               not
               say
               so
               ?
            
             Of
             this
             they
             give
             us
             
               This
               Reason
            
             .
             
               Inasmuch
               (
               say
               they
               )
               as
               the
               
                 First
                 grace
              
               ,
               by
               which
               we
               merit
               the
               Kingdom
               of
               heaven
               ,
               is
               freely
               given
               us
               without
               any
               merit
               precedent
               ,
               therefore
               the
               Kingdom
               of
               heaven
               it self
               or
               life
               eternal
               ,
               although
               it
               be
               truly
               merited
               ,
               yet
               is
               called
               by
               our
               Apostle
               
                 The
                 gift
                 of
                 God
              
               ,
               not
               the
               stipend
               or
               wages
               of
               God.
               
            
             In
             giving
             this
             Reason
             they
             speak
             very
             consequently
             to
             their
             former
             Position
             ,
             
               that
               we
               are
               justified
               by
               Christ
               only
               ,
               as
               by
               the
               Efficient
               Cause
               ,
            
             but
             immediatly
             and
             formally
             justified
             
               by
               grace
               inherent
            
             in
             us
             ,
             though
             merited
             for
             us
             by
             Christ
             .
             But
             would
             to
             God
             they
             would
             learn
             at
             length
             to
             speak
             as
             consequently
             to
             the
             truth
             delivered
             here
             ,
             Rom.
             6.
             23.
             verse
             ,
             by
             our
             Apostle
             ,
             as
             they
             do
             to
             their
             own
             Tenets
             ,
             or
             to
             the
             Canon
             of
             
               the
               Trent
               Councill
            
             concerning
             Justification
             :
             which
             Tenet
             or
             Canon
             neither
             Calvin
             nor
             
               Chemnitius
               ,
               which
               examined
               that
               Canon
               ,
            
             could
             more
             punctually
             have
             crossed
             after
             it
             was
             made
             ,
             then
             our
             Apostle
             here
             in
             this
             verse
             did
             almost
             1500.
             years
             before
             it
             was
             made
             :
             For
             he
             doth
             not
             say
             that
             
               Eternal
               Life
               is
               the
               grace
               of
               God
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               for
               Christs
               sake
               ,
               or
               for
               his
               merit
               ,
            
             which
             might
             denote
             only
             the
             
               efficient
               Cause
            
             ;
             but
             ,
             that
             it
             is
             ,
             
               the
               grace
               of
               God
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             or
             through
             Jesus
             Christ
             our
             Lord.
             This
             imports
             not
             the
             efficient
             only
             but
             the
             immediat
             and
             next
             Cause
             of
             this
             
               gift
               of
               God
            
             ,
             it
             excludes
             the
             interposition
             or
             intervention
             of
             any
             Causality
             whatsoever
             besides
             Christ
             .
          
           
             And
             thus
             much
             here
             ,
             Of
             the
             state
             or
             issue
             of
             the
             controversie
             betwixt
             us
             and
             the
             Romish
             Church
             concerning
             merits
             ;
          
           
             The
             Appendix
             or
             second
             Branch
             whereof
             (
             according
             to
             the
             order
             proposed
             in
             the
             twentie
             seventh
             Chapter
             ,
             Section
             1.
             )
             was
             ;
             
               The
               state
               of
               this
               very
               Question
               ,
               Betwixt
               God
               the
               righteous
               Judge
               of
               All
               ,
               and
               our
               own
               souls
               or
               Consciences
               ,
            
             or
             if
             you
             will
             ,
             betwixt
             our
             Consciences
             and
             us
             .
             And
             this
             being
             rightly
             stated
             ,
             will
             put
             into
             our
             mouthes
             
               That
               true
               confession
            
             which
             every
             Christian
             soul
             must
             make
             ,
             so
             often
             as
             it
             shall
             become
             
               A
               Petitioner
            
             unto
             God
             who
             made
             it
             .
          
           
             7.
             
             This
             we
             know
             ,
             and
             all
             do
             grant
             ,
             
               That
               God
               made
               the
               First
               Man
               righteous
               .
            
             Whether
             this
             Original
             righteousness
             were
             a
             supernatural
             Grace
             or
             no
             ,
             is
             A
             question
             betwixt
             us
             and
             the
             Romish
             Church
             ,
             and
             it
             hath
             been
             touched
             by
             us
             ,
             if
             not
             throughly
             handled
             in
             the
             very
             entrance
             or
             begining
             of
             the
             tenth
             Book
             .
             Certain
             it
             is
             ,
             that
             it
             was
             
               A
               Grace
            
             ,
             and
             either
             a
             part
             of
             mans
             Being
             (
             or
             of
             our
             nature
             ,
             as
             it
             was
             the
             workmanship
             of
             God
             ;
             )
             or
             A
             Grace
             conferred
             upon
             our
             nature
             with
             its
             First
             Being
             :
             And
             A
             Grace
             ,
             which
             could
             no
             way
             be
             Merited
             either
             
               De
               condigno
               ,
               or
               de
               congruo
               .
               Their
               very
               First
               Being
               was
               the
               meer
               gift
               of
            
             
             God.
             So
             were
             all
             the
             Qualifications
             and
             Graces
             wherewith
             it
             was
             indued
             .
             Suppose
             man
             had
             continued
             in
             this
             first
             estate
             ,
             this
             had
             been
             but
             a
             continuance
             of
             that
             free
             Gift
             of
             God
             ,
             which
             was
             bestowed
             upon
             him
             with
             his
             beginning
             .
             If
             he
             had
             been
             advanced
             or
             translated
             to
             a
             better
             or
             more
             perfect
             estate
             ,
             this
             likewise
             had
             been
             a
             new
             Free
             Gift
             or
             Grace
             of
             God
             ,
             which
             could
             not
             be
             Merited
             by
             man
             :
             For
             his
             very
             First
             Estate
             was
             more
             worth
             ,
             then
             all
             the
             Labor
             and
             endeavors
             ,
             which
             God
             required
             at
             his
             hands
             for
             the
             preserving
             of
             it
             ;
             so
             that
             he
             was
             still
             indebted
             unto
             God
             as
             well
             for
             every
             moment
             or
             hour
             of
             life
             in
             such
             an
             happy
             estate
             ,
             as
             he
             was
             for
             his
             first
             Creation
             ;
             and
             if
             he
             had
             been
             advanced
             to
             any
             better
             estate
             ,
             this
             had
             made
             him
             a
             new
             Debter
             unto
             his
             Maker
             ,
             it
             had
             been
             more
             then
             A
             Continuance
             of
             the
             former
             Debt
             .
             The
             utmost
             issue
             or
             best
             effect
             of
             all
             his
             endeavors
             could
             only
             have
             made
             him
             Capable
             or
             not
             unworthy
             of
             the
             Continuance
             of
             Gods
             Favour
             and
             grace
             ,
             which
             he
             most
             freely
             extends
             to
             all
             ,
             that
             do
             not
             make
             themselves
             Unworthy
             of
             them
             :
             That
             the
             First
             Man
             then
             was
             endowed
             with
             grace
             ,
             this
             was
             
               Gods
               sole
               Work
            
             :
             That
             he
             made
             himself
             unworthy
             of
             this
             
               First
               Grace
            
             ,
             and
             so
             lost
             it
             ,
             this
             was
             
               his
               own
               work
            
             .
             Yet
             after
             he
             had
             made
             himself
             and
             his
             posterity
             thus
             Unworthy
             of
             the
             
               First
               Grace
            
             ,
             God
             bestows
             a
             Second
             upon
             him
             ,
             the
             
               Grace
               of
               Redemption
            
             ,
             and
             this
             Grace
             could
             not
             be
             merited
             by
             him
             ;
             it
             was
             
               A
               more
               Free
               gift
               of
            
             God
             ,
             then
             his
             first
             Creation
             was
             ;
             That
             was
             
               an
               Act
               or
               gift
               of
               his
               Bounty
               ,
            
             this
             later
             ,
             was
             
               An
               Act
               of
               his
               abundant
               Mercie
               .
            
             Bounty
             extends
             it self
             to
             such
             as
             are
             
               not
               worthy
            
             of
             it
             ;
             but
             Mercie
             reacheth
             to
             such
             as
             are
             most
             unworthy
             of
             Bounty
             ,
             to
             such
             as
             deserve
             the
             severity
             of
             punitive
             Justice
             .
             What
             shall
             we
             say
             then
             ?
             that
             the
             
               Second
               grace
            
             ,
             which
             was
             promised
             to
             mankind
             in
             the
             womans
             seed
             ,
             though
             it
             cannot
             be
             merited
             by
             any
             ,
             yet
             being
             freely
             and
             actually
             bestowed
             upon
             them
             ,
             may
             merit
             the
             Continuance
             of
             it
             ,
             the
             Increase
             of
             it
             ,
             or
             advancement
             to
             a
             better
             Estate
             ?
          
           
             8.
             
             To
             be
             freed
             from
             the
             
               Sentence
               of
               Death
            
             ,
             which
             was
             denounced
             against
             our
             First
             Parents
             is
             an
             extraordinary
             Grace
             or
             Blessing
             of
             God
             ,
             and
             
               This
               Blessing
               we
               all
               receive
               by
               the
               Grace
               of
               Baptism
               :
            
             and
             
               this
               Blessing
            
             we
             all
             enjoy
             so
             long
             as
             we
             continue
             in
             Grace
             ;
             and
             the
             longer
             we
             enjoy
             this
             Grace
             or
             blessing
             ,
             the
             more
             still
             we
             are
             indebted
             to
             our
             Gracious
             God
             ,
             then
             they
             are
             ,
             which
             never
             receive
             it
             ,
             which
             want
             it
             .
          
           
             Now
             it
             is
             not
             possible
             that
             we
             should
             merit
             any
             thing
             at
             Gods
             hands
             by
             the
             long
             enjoyment
             of
             that
             blessing
             ,
             which
             the
             longer
             ,
             or
             in
             greater
             measure
             we
             enjoy
             ,
             the
             more
             still
             we
             are
             indebted
             unto
             him
             ,
             that
             gives
             it
             .
             
               To
               what
               use
               or
               end
               then
               doth
               this
               Grace
               serve
               ?
               Only
               to
               make
               us
               more
               indebted
               to
               God
               ,
               then
               we
               were
               for
               our
               natural
               Being
               ?
            
             Nay
             !
             But
             to
             make
             us
             see
             the
             misery
             of
             our
             First
             Estate
             better
             then
             we
             could
             possibly
             see
             it
             whilst
             we
             continued
             in
             it
             ,
             and
             
             to
             enable
             us
             to
             make
             a
             better
             and
             more
             thankful
             acknowledgment
             of
             our
             Debt
             to
             God
             for
             all
             his
             blessings
             ,
             then
             without
             
               this
               Grace
            
             (
             or
             this
             blessing
             of
             Redemption
             )
             we
             possibly
             could
             do
             .
             Let
             the
             Advocates
             then
             of
             the
             Romish
             Church
             extol
             the
             excellency
             of
             Grace
             unto
             the
             Skies
             or
             Heavens
             ,
             whence
             it
             descends
             ,
             we
             will
             not
             in
             this
             contradict
             them
             ,
             but
             only
             request
             them
             to
             consider
             ,
             that
             the
             more
             excellent
             Grace
             in
             it self
             is
             ,
             the
             greater
             should
             their
             condemnation
             be
             ,
             that
             make
             no
             better
             use
             of
             it
             then
             they
             do
             ,
             if
             God
             should
             enter
             into
             Judgment
             with
             them
             .
             And
             certainly
             that
             man
             hath
             received
             but
             a
             mean
             portion
             or
             Talent
             of
             Grace
             ,
             which
             sees
             not
             his
             accounts
             to
             God
             to
             be
             much
             encreased
             ,
             if
             God
             should
             call
             him
             to
             a
             strict
             account
             for
             not
             imploying
             his
             Talent
             ,
             or
             not
             stirring
             up
             that
             Grace
             of
             God
             ,
             which
             is
             in
             him
             .
          
           
             9.
             
             But
             suppose
             we
             did
             
               stir
               up
               this
               Grace
            
             ,
             or
             suffer
             our selves
             
               to
               be
               stirred
               up
               by
               it
            
             to
             good
             works
             ,
             to
             what
             use
             or
             end
             doth
             our
             fruitfulness
             in
             Good
             Works
             
             serve
             ?
             To
             this
             end
             only
             ,
             
               that
               we
               may
               not
               be
               found
               unworthy
            
             either
             of
             the
             Continuance
             of
             Gods
             Gracious
             Favour
             ,
             or
             of
             the
             Continual
             Increase
             of
             it
             .
          
           
             To
             acknowledge
             the
             First
             Receit
             of
             Grace
             to
             be
             the
             sole
             work
             of
             God
             ,
             and
             yet
             to
             ascribe
             in
             part
             the
             Increase
             of
             it
             to
             our
             own
             Merits
             ,
             or
             right
             use
             of
             it
             ,
             is
             no
             more
             then
             the
             Pharisee
             confest
             ,
             when
             he
             said
             ,
             
               Lord
               ,
               I
               thank
               thee
               that
               I
               am
               not
               as
               other
               men
               are
               ,
               nor
               as
               this
               Publicane
               .
            
             Here
             was
             a
             true
             acknowledgement
             ,
             that
             he
             received
             
               this
               Grace
            
             (
             by
             whose
             good
             use
             he
             thought
             himself
             better
             then
             other
             men
             )
             freely
             from
             God.
             But
             in
             making
             this
             Comparison
             ,
             he
             gloried
             as
             if
             he
             had
             not
             received
             it
             ;
             or
             ,
             as
             if
             ,
             having
             received
             it
             ,
             he
             was
             not
             so
             great
             a
             Debter
             unto
             God
             ,
             as
             the
             Publicane
             was
             ,
             nor
             liable
             to
             the
             same
             Account
             for
             his
             sins
             past
             or
             present
             .
             Questionlesse
             this
             Pharisee
             had
             been
             partaker
             of
             better
             Grace
             ,
             at
             least
             of
             better
             means
             of
             salvation
             ,
             then
             the
             Publican
             had
             been
             .
             And
             if
             this
             conceit
             of
             his
             own
             worth
             ,
             in
             comparison
             of
             other
             men
             ,
             had
             not
             polluted
             his
             works
             ,
             there
             is
             no
             Question
             but
             that
             he
             had
             been
             more
             righteous
             then
             the
             Publican
             ,
             yet
             the
             Publican
             went
             home
             more
             justified
             then
             the
             Pharisee
             ;
             not
             for
             the
             worth
             of
             any
             good
             works
             ,
             which
             he
             had
             done
             ,
             but
             by
             unfeigned
             acknowledgment
             of
             his
             own
             Unworthiness
             ,
             if
             God
             should
             have
             entered
             into
             Judgment
             with
             him
             .
          
           
             That
             Form
             of
             Prayer
             or
             acknowledgment
             ,
             which
             the
             Publican
             made
             ,
             would
             at
             this
             day
             well
             beseem
             even
             those
             ,
             which
             have
             received
             a
             greater
             measure
             of
             Grace
             ,
             then
             either
             he
             or
             the
             Pharisee
             had
             done
             ;
             even
             those
             ,
             which
             have
             been
             more
             fruitful
             in
             Good
             Works
             ,
             then
             both
             of
             them
             were
             .
             Or
             if
             the
             Publican
             be
             no
             fit
             person
             for
             sanctified
             men
             to
             imitate
             ;
             certainly
             the
             Prophet
             Daniel
             is
             a
             fit
             one
             ,
             and
             yet
             his
             confession
             of
             his
             own
             unworthiness
             ,
             if
             God
             should
             have
             dealt
             in
             Justice
             with
             him
             ,
             was
             more
             pathetically
             humble
             ,
             then
             the
             Publicans
             was
             ,
             Dan.
             9.
             8
             ,
             9.
             
             
               Oh
               Lord
               ,
               to
               us
               belongeth
               confusion
               of
               face
               ,
               to
               our
               Kings
               ,
               to
               our
               Princes
               ,
               and
               to
               our
               Fathers
               ,
               because
               we
               have
               sinned
               against
               thee
               ;
               to
               thee
               ,
               O
               Lord
               our
               God
               ,
               belongeth
               mercies
               and
               forgivenesses
               ,
               though
               we
               have
               rebelled
               against
               thee
               .
            
             He
             placeth
             no
             part
             of
             his
             Confidence
             in
             the
             Merit
             either
             of
             his
             prayer
             or
             fasting
             ,
             which
             yet
             were
             both
             excellent
             works
             ,
             proceeding
             from
             charity
             ,
             and
             excellently
             performed
             by
             him
             :
             but
             how
             excellently
             soever
             these
             Duties
             be
             performed
             by
             him
             or
             any
             ,
             they
             neither
             can
             Merit
             ought
             for
             their
             own
             worth
             in
             themselves
             ,
             nor
             from
             the
             vertue
             of
             Gods
             promises
             ,
             for
             all
             his
             promises
             are
             promises
             of
             Mercie
             ,
             and
             he
             that
             seeks
             for
             mercie
             ,
             though
             promised
             by
             God
             ,
             must
             sincerely
             and
             seriously
             renounce
             all
             works
             ,
             even
             the
             best
             works
             which
             he
             hath
             done
             ;
             that
             is
             ,
             he
             must
             disclaim
             all
             Merit
             or
             confidence
             in
             works
             ,
             otherwise
             he
             cannot
             take
             hold
             of
             Gods
             promises
             of
             mercie
             ,
             but
             solliciteth
             God
             to
             deal
             in
             justice
             with
             him
             .
             
          
           
             10.
             
             And
             yet
             here
             I
             must
             request
             the
             Reader
             to
             call
             that
             to
             mind
             ,
             which
             hath
             been
             often
             inculcated
             before
             ,
             that
             whensoever
             our
             Apostle
             excludes
             all
             works
             from
             Justification
             or
             Election
             ,
             he
             is
             to
             be
             understood
             only
             of
             Confidence
             in
             Works
             ,
             or
             Conceit
             of
             Merit
             .
             He
             excludes
             not
             their
             Presence
             ,
             but
             necessarily
             requires
             it
             to
             our
             Justification
             ,
             as
             to
             the
             making
             of
             our
             Election
             sure
             ,
             He
             only
             denies
             any
             Causal
             Efficiencie
             in
             them
             for
             procuring
             these
             or
             the
             like
             blessings
             of
             God
             ;
             least
             of
             all
             ,
             for
             obtaining
             of
             eternal
             life
             ,
             unto
             which
             Good
             works
             are
             most
             necessary
             .
             For
             our
             Apostle
             takes
             it
             as
             granted
             ,
             that
             we
             must
             deny
             our selves
             before
             we
             can
             do
             any
             good
             works
             ;
             but
             we
             must
             do
             good
             works
             before
             we
             can
             renounce
             them
             ,
             and
             we
             must
             renounce
             them
             in
             all
             our
             suits
             and
             pleas
             ,
             specially
             for
             those
             blessings
             ,
             which
             God
             ,
             out
             of
             his
             Free
             Grace
             and
             mercie
             ,
             promised
             us
             .
             A
             Doctrine
             ,
             which
             would
             to
             God
             some
             late
             Writers
             of
             Reformed
             Churches
             had
             taken
             into
             serious
             consideration
             ,
             whilst
             
             they
             earnestly
             pleaded
             for
             the
             Free
             Grace
             of
             God
             in
             our
             Election
             .
             For
             so
             they
             would
             never
             have
             taught
             us
             ,
             as
             (
             to
             my
             apprehension
             )
             they
             do
             ,
             that
             our
             Election
             to
             Eternal
             life
             is
             a
             more
             free
             grace
             of
             God
             then
             the
             donation
             of
             Eternal
             life
             it self
             ,
             then
             which
             ,
             as
             no
             blessing
             of
             God
             is
             more
             Great
             ,
             so
             none
             can
             be
             more
             Free.
             But
             the
             absolute
             Freedom
             of
             the
             Gift
             doth
             no
             way
             exclude
             but
             rather
             require
             
               some
               Qualifications
               in
               the
               Donee
            
             :
             and
             for
             this
             Reason
             it
             is
             ,
             that
             the
             practise
             of
             Good
             works
             is
             in
             special
             sort
             required
             for
             the
             attaining
             of
             Eternal
             Life
             ;
             Because
             That
             is
             the
             greatest
             and
             most
             Free
             Act
             of
             Grace
             ,
             which
             
               The
               God
               of
               Mercie
            
             hath
             to
             bestow
             upon
             us
             :
             in
             respect
             of
             it
             our
             best
             deeds
             are
             
               most
               unworthy
            
             ,
             and
             the
             lesse
             worthy
             they
             are
             ,
             the
             more
             unfeignedly
             they
             are
             to
             be
             renounced
             :
             And
             seeing
             our
             Apostle
             ,
             when
             he
             excludes
             works
             from
             any
             plea
             of
             mercie
             ,
             doth
             only
             exclude
             Confidence
             or
             
               Conceit
               of
               Merit
            
             in
             them
             ;
             in
             whatsoever
             sense
             he
             excludes
             them
             from
             Election
             or
             Justification
             ,
             he
             excludes
             them
             in
             an
             higher
             degree
             of
             the
             same
             sense
             ,
             from
             the
             Donation
             of
             eternal
             Life
             ;
             Otherwise
             that
             could
             not
             be
             (
             as
             our
             Apostle
             saith
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Free
               Gift
               of
               God.
            
             
          
           
             11.
             
             But
             as
             in
             all
             other
             points
             of
             Controversie
             betwixt
             Us
             and
             the
             Romish
             Church
             ,
             so
             in
             this
             specially
             concerning
             Merits
             ,
             I
             am
             alwayes
             jealous
             of
             both
             
             Readers
             and
             Hearers
             ,
             lest
             whilst
             they
             hear
             one
             Error
             refuted
             ,
             they
             take
             occasion
             to
             run
             into
             the
             Contrary
             .
             For
             preventing
             this
             inconvenience
             in
             this
             present
             point
             
               I
               must
               Request
            
             all
             in
             the
             
               First
               Place
            
             to
             Observe
             ,
             that
             
               Both
               of
               us
               fully
               agree
               in
            
             this
             General
             ,
             
               that
               God
               is
               a
               Rewarder
               of
               them
               that
               seek
               him
            
             ;
             and
             no
             man
             can
             truly
             seek
             him
             ,
             but
             by
             a
             true
             and
             lively
             working
             Faith.
             The
             Question
             betwixt
             us
             is
             only
             this
             ;
             
               Whether
               God
               Reward
               such
               as
               seek
               him
               according
               to
               the
               Rule
               of
               Justice
               ,
               or
               according
               to
               the
               Rule
               of
               his
               boundlesse
               Mercy
            
             ;
             or
             whether
             our
             works
             (
             his
             Grace
             and
             promise
             presupposed
             )
             be
             
               worthy
               of
            
             his
             Reward
             ,
             or
             only
             make
             us
             
               not
               altogether
               unworthy
            
             or
             
               not
               uncapable
            
             of
             his
             Mercie
             .
          
           
             The
             
               Second
               Point
            
             which
             I
             would
             commend
             to
             all
             mens
             Consideration
             is
             This
             ,
             that
             as
             our
             Apostle
             in
             the
             fore-cited
             place
             ,
             Heb.
             6.
             doth
             not
             ground
             his
             hope
             of
             those
             Hebrews
             recovery
             upon
             Gods
             Justice
             ,
             so
             he
             doth
             not
             ground
             it
             upon
             the
             Infallibility
             or
             immutable
             estate
             of
             their
             Election
             .
             He
             doth
             not
             so
             much
             as
             intimate
             that
             they
             could
             not
             possibly
             fall
             ,
             because
             their
             persons
             were
             Elected
             ,
             for
             this
             was
             more
             then
             either
             he
             or
             they
             knew
             ,
             more
             then
             most
             men
             can
             possibly
             know
             ,
             more
             then
             any
             man
             in
             their
             Case
             may
             safely
             perswade
             himself
             .
             He
             that
             makes
             his
             
               personal
               Election
            
             the
             only
             Anchor
             of
             his
             Faith
             ,
             in
             such
             temptations
             as
             these
             Hebrews
             at
             that
             time
             were
             overtaken
             with
             ,
             shall
             fall
             into
             as
             bad
             ,
             perhaps
             a
             worse
             ,
             Error
             ,
             then
             if
             he
             held
             ,
             That
             his
             Good
             works
             formerly
             done
             might
             merit
             his
             Recovery
             unto
             his
             former
             estate
             ,
             so
             he
             will
             but
             address
             himself
             to
             do
             the
             like
             .
          
           
             
               This
               Conceit
               of
               merit
            
             (
             though
             we
             take
             men
             in
             their
             best
             estate
             ,
             or
             when
             they
             are
             least
             conscious
             of
             grosser
             sins
             )
             
               is
               a
               Symptom
               of
               heathenish
               pride
               or
               ignorance
               .
            
             For
             the
             Heathens
             thought
             they
             could
             make
             the
             Gods
             or
             divine
             Powers
             beholding
             unto
             them
             .
             But
             to
             stay
             our selves
             in
             the
             consciousness
             of
             grievous
             sins
             lately
             committed
             upon
             perswasions
             of
             our
             
               personal
               Election
            
             ,
             is
             the
             most
             dangerous
             root
             of
             Hypocritical
             Pride
             that
             can
             be
             planted
             in
             our
             corrupt
             nature
             .
          
           
             Now
             any
             Symptom
             or
             Branch
             of
             pride
             or
             vain-glory
             is
             less
             deadly
             then
             
               the
               Root
               of
               Pride
            
             ,
             vain-glory
             or
             pharisaical
             hypocrisie
             .
             Far
             be
             it
             from
             any
             of
             us
             to
             think
             ,
             that
             the
             like
             sin
             committed
             by
             a
             man
             regenerate
             doth
             not
             deserve
             
             worse
             at
             Gods
             hands
             ,
             then
             if
             it
             had
             been
             committed
             by
             an
             unregenerate
             or
             meer
             natural
             man
             ,
             because
             he
             thinks
             himself
             to
             be
             of
             the
             number
             of
             the
             Elect
             ;
             For
             if
             this
             sin
             or
             transgression
             be
             for
             Substance
             the
             same
             ,
             the
             Circumstances
             
             make
             it
             a
             great
             deal
             worse
             in
             a
             regenerate
             ,
             then
             in
             a
             meer
             natural
             man.
             That
             saying
             of
             the
             heathen
             Satyrist
             or
             Censurer
             of
             ill
             manners
             holds
             as
             true
             in
             Divinitie
             as
             in
             Morality
             :
          
           
             
               Omne
               animi
               vitium
               tanto
               conspectius
               in
               se
            
             
               Crimen
               habet
               ,
               quanto
               major
               qui
               peccat
               habetur
               .
            
          
           
             The
             crime
             or
             fault
             is
             so
             much
             the
             greater
             ,
             by
             how
             much
             the
             partie
             offending
             is
             in
             his
             own
             esteem
             or
             others
             better
             qualified
             .
          
           
             12.
             
             From
             what
             Original
             is
             it
             then
             ,
             that
             the
             righteous
             Judge
             doth
             oft-times
             lesse
             punish
             the
             sins
             of
             men
             ,
             which
             have
             lived
             a
             godly
             life
             ,
             then
             he
             doth
             the
             like
             sins
             in
             men
             not
             as
             yet
             regenerate
             ,
             or
             in
             men
             that
             have
             been
             altogether
             barren
             of
             good
             works
             ?
             The
             true
             Resolution
             of
             this
             Probleme
             or
             Question
             must
             be
             taken
             from
             that
             
               general
               rule
               or
               Maxime
            
             ,
             That
             God
             will
             render
             to
             every
             man
             according
             to
             all
             his
             wayes
             either
             in
             Justice
             or
             in
             mercy
             .
             Now
             albeit
             God
             alwayes
             punish
             the
             ungodly
             in
             this
             life
             
               Citra
               condignum
            
             in
             lesse
             measure
             then
             they
             deserve
             ,
             because
             his
             mercy
             and
             long
             suffering
             inhibits
             the
             execution
             of
             his
             punitive
             justice
             ;
             yet
             he
             alwayes
             rewards
             the
             good
             works
             ,
             which
             we
             do
             ,
             
               Ultra
               condignum
            
             ,
             far
             above
             their
             deservings
             ;
             for
             albeit
             the
             best
             works
             ,
             which
             we
             can
             do
             ,
             
               deserve
               no
               reward
               at
               all
            
             ,
             yet
             his
             infinite
             goodness
             will
             not
             suffer
             the
             least
             good
             works
             ,
             which
             we
             do
             ,
             to
             go
             without
             his
             Reward
             .
             Rewarded
             we
             shall
             be
             either
             with
             some
             
               Positive
               Blessing
            
             or
             with
             the
             Mitigation
             of
             some
             punishment
             ,
             which
             our
             evil
             works
             had
             justly
             deserved
             .
             From
             this
             Original
             it
             is
             ,
             that
             albeit
             the
             bad
             works
             of
             men
             regenerate
             ,
             or
             endowed
             with
             grace
             ,
             do
             weigh
             heavier
             in
             the
             scale
             of
             Gods
             Justice
             ,
             then
             the
             like
             works
             of
             men
             unregenerate
             do
             ;
             yet
             they
             do
             not
             sway
             so
             much
             ,
             because
             whiles
             he
             weighes
             the
             bad
             works
             of
             men
             regenerate
             in
             the
             scale
             of
             his
             justice
             ,
             he
             weighes
             the
             good
             works
             ,
             which
             they
             have
             formerly
             done
             ,
             in
             the
             scale
             of
             his
             mercy
             and
             bounty
             .
             But
             as
             for
             such
             as
             have
             lived
             a
             lewd
             and
             godless
             life
             ,
             and
             have
             made
             themselves
             unworthy
             of
             his
             mercy
             ,
             their
             grosser
             sins
             are
             weighed
             in
             the
             scale
             of
             his
             Justice
             without
             a
             Counterpoize
             ,
             and
             therefore
             do
             sway
             the
             further
             ,
             and
             nearer
             towards
             hell
             ,
             albeit
             for
             their
             nature
             and
             quality
             they
             be
             not
             more
             heynous
             ,
             then
             some
             offences
             of
             the
             regenerate
             .
             So
             that
             God
             is
             no
             Accepter
             of
             persons
             ,
             albeit
             in
             this
             life
             he
             punisheth
             the
             same
             sin
             more
             grievously
             in
             one
             ,
             then
             in
             another
             ;
             for
             this
             he
             doth
             not
             with
             any
             respect
             unto
             their
             persons
             ,
             but
             with
             respect
             unto
             his
             own
             mercy
             ,
             whereof
             the
             one
             sort
             are
             Capable
             ,
             the
             other
             are
             altogether
             unworthy
             .
             And
             this
             was
             the
             true
             meaning
             of
             our
             Apostle
             ,
             and
             the
             ground
             of
             his
             Hope
             or
             good
             perswasion
             of
             these
             Hebrews
             Chap.
             6.
             ver
             .
             9
             ,
             10.
             
             
               But
               we
               are
               perswaded
               better
               things
               of
               you
               ,
               and
               things
               that
               accompany
               salvation
               .
               For
               God
               is
               not
               unrighteous
               to
               forget
               your
               works
               and
               labour
               of
               love
               which
               ye
               have
               shewed
               towards
               his
               name
               ,
               in
               that
               ye
               have
               Ministred
               to
               the
               Saints
               ,
               and
               do
               Minister
               .
            
          
        
         
           
           
             CHAP.
             XXIX
             .
          
           
             
               ROMANS
               6.
               23.
               
            
             
               —
               But
               the
               Gift
               of
               God
               is
               Eternal
               Life
               ,
               through
               Jesus
               Christ
               our
               Lord.
               
            
          
           
             
               
                 Three
                 Points
              
               .
               1.
               
               
                 Eternal
                 Life
              
               the
               most
               Free
               Gift
               
                 of
                 God
                 both
                 in
                 Respect
                 of
                 The
              
               Donor
               
                 and
                 of
                 The
              
               Donee
               .
               2.
               
               
                 Yet
                 doth
                 not
                 the
                 Soveraign
                 Freeness
                 of
                 the
                 Gift
                 exclude
                 all
                 Qualifications
                 in
                 the
                 Donees
                 :
                 rather
                 requires
                 better
                 in
                 them
                 then
                 others
                 which
                 exclude
                 it
                 or
                 themselves
                 from
                 it
                 .
                 (
                 Whether
                 the
                 Kingdom
                 of
                 Heaven
                 was
                 prepared
                 for
                 all
                 or
                 for
                 a
                 certain
                 number
                 .
                 )
              
               3.
               
               
                 The
                 first
                 Qualification
                 for
                 Grace
                 is
                 to
                 become
                 as
                 little
                 children
                 .
                 A
                 parallel
                 of
                 the
                 conditions
                 of
                 Infants
                 :
                 and
                 of
                 Christians
                 truely
                 humble
                 and
                 meek
                 .
              
            
          
           
             1.
             
             
               THe
               Points
               remaining
            
             to
             be
             handled
             are
             Three
             .
             The
             First
             is
             in
             part
             touched
             before
             :
             That
             Eternal
             Life
             is
             nor
             only
             
               The
               gift
               of
               God
            
             ,
             or
             as
             the
             Vulgar
             renders
             the
             Original
             
               Gratia
               Dei
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               gift
               of
               God
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             (
             as
             if
             you
             would
             say
             )
             
               The
               Gift
               of
               Gifts
            
             ,
             the
             
               greatest
               Gift
            
             ,
             and
             the
             
               Freest
               Gift
            
             ,
             that
             God
             hath
             to
             bestow
             on
             mankind
             
               for
               ,
               in
            
             ,
             or
             through
             Christ
             Jesus
             our
             Lord.
             
               The
               second
            
             ;
             that
             ,
             The
             Absolute
             Freedom
             or
             graciousness
             of
             this
             Gift
             doth
             not
             exclude
             
               all
               Qualifications
            
             of
             works
             or
             inclinations
             to
             good
             works
             ,
             but
             only
             confidence
             in
             works
             .
          
           
             
               The
               third
            
             is
             ,
             
               The
               Qualification
            
             required
             in
             all
             such
             as
             hope
             to
             receive
             
               this
               Gift
            
             ;
             or
             ,
             
               The
               manner
            
             how
             they
             are
             to
             work
             out
             their
             own
             salvation
             ,
             that
             they
             may
             be
             capable
             ,
             or
             at
             least
             not
             Totally
             uncapable
             of
             this
             
               free
               gift
            
             .
          
           
             To
             
               the
               first
            
             ,
             That
             Eternal
             Life
             is
             
               the
               Gift
               of
               Gifts
            
             ,
             or
             the
             most
             free
             or
             Gracious
             Gift
             ,
             that
             God
             hath
             to
             bestow
             on
             man
             ,
             may
             be
             easily
             proved
             from
             
             the
             Conditions
             required
             in
             a
             
               Free
               Gift
            
             .
             And
             
               These
               are
               Two.
               The
               first
            
             respects
             the
             estate
             or
             condition
             of
             the
             Donor
             ,
             as
             that
             he
             be
             not
             tied
             by
             any
             necessitie
             either
             
               natural
               ,
               moral
            
             ,
             or
             politick
             to
             bestow
             his
             benevolence
             .
             The
             
               second
               condition
            
             respects
             the
             Donee
             ;
             And
             it
             is
             Absentia
             ,
             if
             not
             
               Carentia
               meriti
            
             ;
             Being
             without
             ,
             if
             not
             a
             want
             of
             desert
             or
             merit
             :
             In
             
               both
               respects
            
             Life
             Eternal
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             
               The
               most
               excellent
               and
               most
               undeserved
               Gift
               ,
               that
               can
               be
               given
               .
            
          
           
             That
             it
             is
             
               freely
               given
            
             without
             any
             constraint
             or
             
               Tie
               of
               necessity
               ,
               is
               clear
            
             ;
             For
             no
             operations
             of
             the
             most
             Holy
             and
             
               Blessed
               Trinitie
            
             besides
             the
             Eternal
             Generation
             of
             the
             
               Son
               of
               God
            
             ,
             and
             the
             Eternal
             Procession
             of
             
               the
               Holy
               Ghost
            
             ,
             have
             any
             
               Natural
               necessitie
            
             in
             them
             .
             These
             be
             operations
             of
             the
             Divine
             nature
             :
             all
             extraneous
             things
             are
             works
             of
             Gods
             divine
             will
             and
             pleasure
             .
             God
             ,
             who
             worketh
             all
             things
             ,
             worketh
             all
             things
             else
             
               according
               to
               the
               Counsel
               of
               his
               Will
            
             ;
             that
             is
             ,
             he
             
               so
               worketh
            
             them
             ,
             he
             
               so
               preserveth
            
             and
             ordereth
             them
             ,
             as
             it
             was
             free
             for
             him
             from
             eternity
             
               not
               to
               make
               them
               ,
               not
               to
               preserve
            
             them
             ,
             
               not
               so
               to
               order
               them
            
             ,
             as
             he
             doth
             .
             He
             was
             when
             the
             world
             was
             not
             ,
             and
             
             might
             so
             have
             continued
             .
             And
             this
             clearly
             evinceth
             that
             there
             was
             no
             
               Natural
               necessitie
            
             ,
             why
             he
             should
             create
             the
             world
             ,
             or
             any
             thing
             in
             it
             ;
             for
             so
             the
             world
             should
             have
             been
             ,
             as
             he
             is
             ,
             eternal
             without
             beginning
             .
             Nor
             was
             there
             any
             
               Moral
               necessity
            
             ,
             that
             he
             should
             create
             the
             world
             ,
             or
             man
             ,
             or
             Angel
             ;
             for
             none
             could
             have
             impeached
             him
             of
             injustice
             or
             unkindness
             ,
             or
             of
             other
             transgression
             of
             any
             Law
             or
             Rule
             ,
             if
             he
             had
             never
             given
             them
             such
             Being
             ,
             as
             they
             have
             .
             Nor
             was
             there
             any
             
               Politick
               necessitie
            
             ,
             that
             he
             should
             
             create
             the
             world
             or
             man
             or
             Angel
             ,
             in
             whose
             creation
             he
             had
             no
             respect
             to
             any
             private
             end
             ;
             he
             gained
             nothing
             by
             their
             Being
             ;
             the
             best
             of
             them
             are
             but
             Unprofitable
             servants
             .
          
           
             2.
             
             It
             was
             free
             then
             for
             God
             to
             create
             or
             not
             to
             create
             man
             :
             but
             as
             it
             was
             his
             pleasure
             to
             create
             him
             ;
             so
             it
             was
             necessary
             that
             man
             being
             created
             by
             him
             ,
             he
             should
             be
             created
             good
             and
             righteous
             .
             Suppose
             then
             the
             First
             man
             had
             continued
             in
             his
             First
             Estate
             ,
             that
             is
             ,
             righteous
             and
             good
             ;
             his
             righteousness
             could
             have
             merited
             nothing
             of
             God
             ,
             much
             lesse
             Eternal
             Life
             .
             It
             was
             as
             free
             to
             God
             to
             have
             annihilated
             him
             ,
             or
             to
             have
             resolved
             him
             into
             nothing
             ,
             as
             it
             was
             to
             make
             him
             of
             nothing
             .
             Indeed
             to
             have
             punished
             him
             with
             everlasting
             death
             ,
             unlesse
             he
             had
             wilfully
             ,
             and
             through
             his
             own
             default
             ,
             lost
             his
             
               Orginal
               righteousness
            
             ,
             could
             not
             have
             stood
             with
             the
             righteousness
             or
             goodness
             of
             God.
             There
             was
             a
             
               morall
               necessity
            
             that
             his
             Creator
             should
             not
             punish
             him
             with
             everlasting
             death
             ,
             unlesse
             he
             had
             transgressed
             his
             Law
             ,
             and
             made
             himself
             unworthy
             of
             everlasting
             life
             .
             But
             the
             First
             Man
             did
             wilfully
             and
             freely
             (
             that
             is
             ,
             without
             any
             necessity
             )
             transgresse
             the
             Law
             of
             his
             God
             ,
             and
             make
             himself
             ,
             and
             his
             posteritie
             unworthy
             of
             eternal
             life
             .
             That
             God
             upon
             this
             transgression
             did
             not
             instantly
             punish
             him
             with
             everlasting
             death
             ,
             this
             was
             
               An
               Act
               of
               the
               Free
               Grace
            
             and
             mercy
             of
             God
             :
             thus
             he
             might
             have
             done
             without
             any
             impeachment
             to
             his
             Justice
             ,
             without
             any
             disparagement
             to
             his
             Goodnesse
             .
          
           
             That
             unto
             man
             thus
             ill
             deserving
             he
             made
             
               A
               Promise
               of
               Redemption
            
             ,
             and
             of
             Restitution
             to
             a
             better
             Estate
             ,
             then
             he
             lost
             ,
             this
             was
             
               An
               Act
               of
               his
               Mercie
            
             and
             gracious
             goodness
             ;
             a
             more
             
               Free
               Act
            
             then
             his
             first
             Creation
             ;
             For
             that
             was
             not
             deserved
             and
             therefore
             Free
             ;
             But
             not
             so
             Free
             as
             the
             Promise
             of
             his
             Redemption
             ,
             after
             he
             had
             justly
             deserved
             the
             contrary
             ,
             to
             wit
             ,
             condemnation
             unto
             everlasting
             death
             .
             But
             this
             Promise
             of
             Redemption
             through
             the
             
               Womans
               Seed
            
             being
             freely
             made
             ;
             is
             not
             the
             performance
             of
             it
             on
             Gods
             part
             necessary
             ?
             Is
             he
             not
             bound
             by
             promise
             to
             bestow
             his
             Grace
             on
             all
             them
             ,
             to
             whom
             he
             promised
             Redemption
             ?
             Though
             he
             be
             Debter
             unto
             no
             man
             ,
             yet
             he
             is
             
               Faithful
               in
               himself
            
             and
             cannot
             deny
             himself
             ,
             or
             not
             perform
             ,
             what
             he
             hath
             promised
             .
             It
             is
             true
             ;
             if
             the
             parties
             to
             whom
             he
             promiseth
             do
             so
             demean
             themselves
             as
             they
             should
             ,
             or
             as
             by
             the
             
               Second
               Covenant
            
             they
             stand
             bound
             .
             But
             who
             is
             he
             can
             make
             
               this
               Plea
            
             with
             God
             ?
             Who
             is
             he
             ,
             that
             can
             truly
             say
             ,
             there
             was
             any
             necessity
             at
             that
             time
             when
             the
             promise
             was
             made
             to
             our
             first
             Parents
             in
             the
             
               Womans
               Seed
            
             ,
             that
             he
             should
             be
             begotten
             or
             born
             ,
             or
             that
             he
             was
             such
             a
             child
             of
             promise
             ,
             from
             the
             time
             of
             
               Adams
               Fall
            
             ,
             as
             Isaac
             was
             ?
             And
             if
             there
             were
             no
             necessity
             then
             ,
             that
             he
             should
             be
             born
             ,
             what
             necessity
             is
             there
             that
             he
             should
             be
             partaker
             of
             Grace
             after
             he
             is
             born
             ?
             Or
             what
             necessity
             is
             there
             ,
             that
             after
             
               the
               Grace
               of
               Baptism
            
             received
             he
             should
             come
             to
             be
             of
             the
             number
             of
             the
             Elect
             ?
             No
             man
             can
             plead
             
               any
               worth
               or
               merit
            
             in
             himself
             for
             the
             receiving
             of
             Grace
             ;
             or
             
               any
               necessity
            
             ,
             whereby
             God
             is
             tyed
             by
             promise
             or
             otherwise
             to
             bestow
             Grace
             or
             perseverance
             in
             Grace
             upon
             him
             in
             particular
             .
             
          
           
             These
             and
             the
             like
             Favours
             must
             still
             be
             sought
             for
             by
             the
             
               Prayer
               of
               Faith
            
             ;
             that
             is
             ,
             by
             unfeigned
             acknowledgement
             
               of
               our
               own
               unworthinesse
               ,
               and
               of
               Gods
            
             
             
               Free
               Mercie
            
             ,
             not
             only
             in
             making
             the
             First
             Decree
             concerning
             mans
             Redemption
             ,
             but
             in
             continual
             dispensing
             the
             Effects
             of
             the
             same
             Decree
             ,
             or
             the
             means
             of
             our
             Salvation
             :
             This
             is
             the
             only
             way
             ,
             To
             lay
             hold
             upon
             the
             General
             Promise
             .
          
           
             3.
             
             It
             was
             no
             Contradiction
             in
             
               Cardinal
               Bellarmine
            
             (
             as
             some
             conceive
             it
             )
             after
             he
             had
             strongly
             disputed
             for
             
               Merit
               of
               Works
            
             ,
             thus
             to
             conclude
             ,
             
               Tutissimum
               est
               ,
               It
               is
               the
               safest
               way
               to
               place
               our
               Confidence
               in
               the
               Merits
               of
               Christ
               .
            
             This
             Resolution
             of
             his
             will
             truly
             inferre
             ,
             that
             albeit
             the
             Question
             concerning
             Merits
             were
             doubtful
             ,
             yet
             we
             Protestants
             take
             the
             more
             useful
             and
             safer
             way
             ,
             and
             the
             way
             which
             
               Cardinal
               Bellarmine
               himself
            
             in
             his
             Devotions
             ,
             and
             ,
             as
             I
             hope
             ,
             on
             his
             death
             bed
             ,
             did
             take
             .
          
           
             Yet
             admit
             his
             Doctrine
             concerning
             Merits
             ,
             had
             been
             true
             indefinitely
             taken
             ;
             There
             had
             been
             no
             Contradiction
             between
             his
             Premisses
             and
             Conclusion
             ;
             For
             many
             things
             ,
             which
             are
             unquestionable
             in
             Thesi
             ,
             or
             in
             the
             General
             ,
             are
             doubtful
             or
             vncertain
             in
             Hypothesi
             ,
             when
             we
             come
             to
             make
             particular
             Application
             .
             This
             Doctrine
             is
             most
             true
             in
             
               Thesi
               ,
               That
               God
               is
               faithful
               in
               all
               his
               promises
               ,
            
             that
             
               he
               cannot
               deny
               himself
            
             ,
             or
             
               falsifie
               his
               promise
            
             ;
             Yet
             is
             it
             not
             safe
             for
             Thee
             or
             Me
             thus
             to
             infer
             :
             that
             
               God
               cannot
               deny
               eternal
               life
               to
               us
               in
               particular
               ,
            
             because
             he
             hath
             promised
             it
             as
             sincerely
             to
             Thee
             or
             Me
             ,
             as
             to
             any
             others
             :
             The
             absolute
             
             and
             unchangeable
             Fidelity
             of
             God
             will
             not
             inferre
             (
             how
             strongly
             soever
             we
             believe
             it
             )
             
               That
               either
               Thou
               or
               I
               are
               faithful
               for
               the
               present
            
             ;
             or
             shall
             
               continue
               faithfull
               unto
               the
               End
            
             ,
             or
             until
             our
             finall
             victory
             over
             the
             divel
             ,
             the
             world
             ,
             and
             the
             flesh
             ;
             which
             is
             the
             True
             Importance
             of
             this
             Phrase
             
               [
               To
               the
               End
            
             ]
             in
             many
             places
             of
             Scripture
             .
          
           
             Now
             Gods
             promise
             of
             eternal
             Life
             is
             not
             immediately
             terminated
             
               To
               any
               mans
               Person
            
             or
             
               Individual
               Entity
            
             ,
             but
             
               unto
               such
               as
               continue
               faithful
               unto
               the
               End
               ,
            
             or
             
               unto
               such
               as
               overcome
            
             ;
             as
             you
             may
             observe
             in
             many
             places
             of
             Scripture
             ;
             especially
             ,
             in
             the
             second
             and
             third
             Chapters
             of
             
               The
               Revelation
               of
               St.
               John.
            
             Now
             it
             is
             a
             great
             deal
             more
             easie
             for
             a
             man
             to
             assure
             himself
             that
             he
             is
             faithful
             for
             the
             present
             ,
             or
             victorious
             in
             respect
             of
             instant
             temptations
             ,
             then
             to
             assure
             himself
             that
             he
             shall
             continue
             victorious
             in
             respect
             of
             temptations
             that
             may
             befal
             him
             .
             And
             yet
             in
             respect
             of
             the
             deceitfulness
             of
             our
             own
             hearts
             ,
             it
             is
             not
             safe
             for
             most
             men
             to
             make
             it
             as
             an
             Article
             of
             their
             Faith
             ,
             or
             point
             of
             Absolute
             Belief
             ,
             that
             they
             are
             so
             faithful
             for
             the
             present
             ,
             as
             that
             God
             cannot
             deny
             Eternal
             Life
             unto
             them
             ,
             though
             not
             in
             respect
             of
             their
             Merits
             ,
             yet
             in
             respect
             of
             his
             Promise
             ,
             if
             they
             should
             instantly
             depart
             this
             life
             ;
             So
             that
             such
             as
             have
             as
             full
             and
             perfect
             Interest
             in
             the
             Promises
             of
             God
             ,
             as
             others
             have
             ,
             may
             forfeit
             their
             Interest
             ,
             as
             well
             by
             Immature
             Perswasions
             or
             Presumptions
             ,
             that
             
             
               they
               are
               of
               the
               number
               of
               the
               Elect
               ,
            
             as
             by
             conceit
             of
             Merit
             or
             Confidence
             in
             works
             .
             Both
             perswasions
             are
             dangerous
             ,
             because
             both
             prejudice
             the
             
               Free
               Mercie
            
             and
             
               Grace
               of
               God
            
             in
             bestowing
             eternal
             Life
             ,
             or
             in
             dispensing
             the
             means
             required
             unto
             it
             .
             The
             Romish
             Church
             saith
             ,
             it
             was
             Free
             for
             God
             to
             give
             us
             Grace
             (
             or
             ability
             to
             do
             the
             works
             of
             Grace
             )
             or
             not
             to
             give
             it
             ;
             but
             this
             Grace
             being
             Freely
             given
             ,
             and
             the
             works
             performed
             ,
             it
             is
             not
             Free
             ,
             but
             Necessary
             in
             respect
             of
             Gods
             Justice
             ,
             to
             give
             eternal
             Life
             as
             the
             Reward
             of
             Works
             .
             Others
             ,
             opposite
             enough
             to
             the
             Papists
             ,
             say
             ,
             that
             it
             was
             Free
             for
             God
             to
             Elect
             ,
             or
             not
             to
             Elect
             us
             unto
             eternal
             Life
             :
             but
             being
             Elected
             ,
             it
             is
             not
             Free
             for
             God
             to
             deny
             eternal
             Life
             unto
             us
             ;
             For
             this
             ,
             in
             their
             language
             ,
             were
             to
             deny
             himself
             ,
             or
             falsifie
             his
             promise
             .
             Yet
             by
             their
             leave
             ,
             
               If
               we
               were
               thus
               Elected
               from
               Eternity
               ,
               it
               was
               never
               Free
               for
               God
               to
               Elect
               or
               not
               to
               Elect
               us
               :
            
             and
             so
             eternal
             Life
             should
             not
             be
             the
             Award
             of
             Gods
             Free
             Merrie
             and
             Grace
             as
             
               now
               present
            
             ,
             but
             an
             Act
             of
             his
             Fidelity
             or
             promise
             past
             ,
             before
             we
             had
             any
             being
             ,
             before
             
             the
             world
             was
             made
             .
             But
             if
             God
             had
             not
             the
             same
             
               Free
               Power
            
             at
             this
             day
             to
             Elect
             or
             not
             to
             Elect
             any
             man
             now
             living
             ,
             or
             not
             the
             same
             
               Free
               Power
            
             to
             shew
             mercie
             on
             whom
             he
             will
             ,
             and
             to
             harden
             whom
             he
             will
             ,
             which
             it
             is
             supposed
             once
             he
             had
             ,
             he
             should
             not
             have
             the
             same
             Power
             over
             us
             ,
             which
             the
             
             
               Potter
               hath
               over
               his
               Clay
            
             ,
             which
             is
             at
             his
             free
             disposal
             ,
             not
             only
             before
             he
             works
             it
             ,
             but
             while
             it
             is
             in
             working
             .
          
           
             I
             may
             conclude
             this
             Point
             with
             
               Cardinal
               Bellarmines
            
             ,
             
               
                 Tutissimum
                 est
              
               ,
               It
               is
               the
               safest
               way
               ,
               the
               only
               way
               ,
               absolutely
               to
               rely
               all
               our
               life
               time
               upon
               Gods
               Free
               mercie
               and
               Grace
               ,
               and
               to
               make
               continual
               supplications
               unto
               God
               the
               Father
               through
               Christ
               ,
               that
               as
               he
               hath
               prepared
               a
               Kingdom
               for
               us
               from
               the
               foundation
               of
               the
               world
               ,
               so
               he
               would
               prepare
               and
               fit
               us
               for
               it
               :
            
             For
             without
             preparation
             or
             fit
             Qualification
             ,
             we
             are
             not
             capable
             of
             it
             ;
             and
             thus
             we
             come
             unto
             the
             
               Second
               Point
            
             proposed
             .
          
           
             4.
             
             
               The
               
                 Second
                 Point
              
               (
               to
               which
               the
               Third
               is
               annexed
               or
               sub-joyned
               )
               
               was
               ,
               That
               the
               Absolute
               Freedom
               of
               this
               Gift
               doth
               not
               exclude
               all
               Qualifications
               in
               the
               parties
               ,
               on
               whom
               it
               is
               bestowed
               ,
               but
               rather
               requires
               better
               qualifications
               in
               them
               ,
               then
               can
               be
               found
               in
               others
               ,
               which
               exclude
               it
               ,
               or
               make
               themselves
               uncapable
               of
               it
               .
            
          
           
             The
             Truth
             of
             this
             Assertion
             you
             may
             easily
             conceive
             by
             this
             one
             Instance
             or
             Example
             .
             Suppose
             you
             ,
             that
             are
             Governors
             of
             this
             *
             Corporation
             ,
             should
             Found
             (
             as
             God
             put
             it
             in
             your
             hearts
             to
             do
             )
             a
             Goodly
             Hospital
             or
             Almes-house
             at
             your
             own
             proper
             cost
             and
             charges
             ,
             the
             Gift
             would
             be
             most
             Free
             ,
             a
             Gracious
             Gift
             or
             Foundation
             ;
             and
             yet
             no
             man
             would
             conceive
             that
             the
             doors
             of
             that
             house
             ,
             though
             most
             
               Freely
               Founded
            
             ,
             should
             be
             as
             open
             ,
             or
             the
             good
             things
             belonging
             to
             it
             as
             Free
             for
             theeves
             and
             robbers
             for
             Bands
             or
             Panders
             ,
             for
             sturdy
             and
             lazie
             Beggars
             ,
             as
             for
             the
             halt
             and
             lame
             ,
             for
             the
             aged
             and
             impotent
             ,
             or
             as
             for
             men
             of
             decayed
             estate
             by
             Casualties
             ,
             as
             for
             Widdows
             or
             Orphans
             ;
             not
             so
             free
             or
             open
             ,
             for
             persons
             so
             qualified
             ,
             but
             otherwise
             ,
             haughty
             and
             proud
             ,
             as
             for
             Widdows
             or
             for
             decayed
             persons
             that
             were
             pious
             ,
             humble
             ,
             modest
             and
             ingenuous
             .
             He
             should
             wrong
             you
             much
             ,
             that
             should
             conceive
             ,
             that
             you
             did
             intend
             only
             to
             have
             the
             number
             filled
             up
             ,
             though
             it
             were
             by
             such
             as
             the
             Poet
             describes
             ,
             but
             in
             a
             verse
             somewhat
             better
             ;
          
           
             Qui
             numeri
             essent
             ,
             &
             fruges
             consumere
             nati
             .
          
           
             That
             is
             ,
             by
             persons
             good
             for
             nothing
             ,
             but
             only
             to
             devour
             Gods
             Blessings
             .
             To
             admit
             all
             sorts
             of
             people
             promiscuously
             into
             
               such
               a
               Foundation
            
             without
             respect
             of
             any
             
               Good
               Qualification
            
             ,
             would
             be
             an
             Act
             of
             Prodigality
             or
             impiety
             ,
             rather
             then
             of
             
               Free
               Bounty
            
             or
             Gracious
             Charity
             .
             And
             can
             you
             imagine
             or
             suspect
             that
             
               the
               most
               just
               and
               righteous
               Judge
               ,
            
             the
             only
             wise
             immortal
             God
             ,
             who
             requires
             no
             more
             of
             us
             ,
             then
             that
             
               we
               should
               be
               perfect
               as
               he
               is
               perfect
               ,
            
             that
             we
             should
             be
             bountiful
             as
             he
             is
             bountiful
             ,
             and
             merciful
             as
             he
             is
             merciful
             ,
             doth
             not
             more
             constantly
             observe
             the
             
               Rules
               of
               his
               eternal
               Equity
            
             ,
             Bountie
             and
             Mercie
             ,
             then
             we
             can
             observe
             our
             Saviours
             Rules
             ,
             which
             are
             but
             the
             Copy
             of
             them
             ,
             albeit
             we
             made
             this
             our
             chief
             care
             and
             only
             study
             ?
             
               Thus
               to
               do
            
             ,
             is
             natural
             unto
             him
             ,
             not
             so
             unto
             us
             :
             we
             cannot
             imitate
             the
             paterns
             ,
             which
             He
             sets
             us
             ,
             without
             much
             difficulty
             ,
             and
             many
             interruptions
             .
             We
             may
             Freely
             bestow
             our
             Alms
             or
             Rewards
             ,
             but
             we
             cannot
             qualifie
             the
             parties
             that
             are
             to
             receive
             them
             ;
             we
             may
             prepare
             good
             things
             for
             them
             ,
             but
             we
             cannot
             prepare
             their
             hearts
             to
             receive
             them
             well
             or
             worthily
             .
             But
             God
             doth
             not
             only
             prepare
             the
             Kingdom
             of
             Heaven
             for
             us
             ,
             but
             must
             also
             prepare
             us
             for
             it
             :
             otherwise
             as
             our
             Apostle
             speaks
             ,
             Heb.
             4.
             1.
             
             
               We
               shall
               come
               short
               of
               the
               promise
               which
               is
               left
               us
               for
               entring
               into
               his
               rest
               .
            
             And
             no
             man
             can
             come
             short
             of
             the
             promise
             ,
             or
             of
             the
             blessing
             promised
             ,
             but
             he
             that
             had
             a
             true
             Interest
             in
             the
             promise
             ,
             or
             he
             ,
             
             for
             whom
             the
             blessing
             promised
             was
             prepared
             .
          
           
             5.
             
             What
             shall
             we
             say
             then
             ,
             That
             any
             ,
             for
             whom
             the
             Kingdom
             of
             Heaven
             was
             prepared
             from
             the
             Foundation
             of
             the
             world
             ,
             shall
             finally
             miss
             of
             it
             ,
             or
             be
             
             excluded
             from
             it
             ,
             at
             the
             end
             of
             the
             world
             ?
             so
             our
             Apostle
             in
             the
             fore-cited
             place
             evidently
             supposeth
             .
          
           
             Was
             it
             then
             prepared
             
               for
               all
            
             ,
             or
             
               for
               a
               Certain
               number
            
             ?
          
           
             
               A
               curious
               and
               ticklish
               Question
            
             :
             Yet
             about
             which
             if
             any
             Contention
             have
             grown
             or
             may
             grow
             ,
             this
             cannot
             arise
             but
             only
             from
             the
             malice
             ,
             ignorance
             ,
             or
             incogitancie
             of
             the
             men
             ,
             which
             dispute
             and
             handle
             it
             .
             For
             between
             
               these
               two
               Propositions
            
             themselves
             
               [
               The
               Kindom
               of
               Heaven
               was
               prepared
               for
               all
               ;
               The
               Kingdom
               of
               Heaven
               was
               not
               prepared
               for
               all
               ;
               ]
            
             there
             is
             no
             Contradiction
             ,
             if
             men
             would
             not
             look
             upon
             them
             through
             some
             imperfect
             Logical
             Rules
             ,
             which
             hold
             true
             only
             in
             some
             Cases
             or
             Subjects
             :
             If
             we
             should
             say
             
               [
               That
               the
               Kingdom
            
             
             
               of
               heaven
               was
               prepared
               for
               the
               self
               same
               man
            
             (
             Saint
             Peter
             for
             example
             )
             
               from
               Eternity
            
             ;
             And
             ,
             
               The
               kingdom
               of
               heaven
               was
               not
               prepared
               for
               the
               same
            
             Saint
             Peter
             
               from
               Eternity
               :
            
             ]
             we
             should
             say
             no
             otherwise
             then
             the
             Holy
             Ghost
             hath
             taught
             us
             .
             There
             is
             no
             more
             Contradiction
             between
             the
             Affirmative
             and
             the
             Negative
             ,
             then
             if
             one
             should
             say
             
               [
               The
               inhabitants
               of
               this
               town
               are
               rich
               ;
               The
               Inhabitants
               of
               this
               town
               are
               not
               rich
               ,
            
             but
             poor
             .
             ]
          
           
             The
             Rule
             is
             generall
             ;
             that
             
               Betwixt
               an
               Indefinite
               Affirmative
               ,
               and
               an
               Indefinite
               Negative
               there
               is
               no
               Contradiction
               .
            
             Now
             though
             Saint
             Peter
             were
             all
             his
             life
             time
             
               One
               and
               the
               same
               Individual
               man
               for
               Person
               ,
            
             if
             we
             consider
             him
             only
             as
             he
             stands
             in
             the
             
               Predicament
               of
               substance
            
             ,
             yet
             he
             was
             not
             all
             his
             life
             time
             
               One
               and
               the
               self
               same
               Object
               in
               respect
               of
               Gods
               decree
               of
               mercy
               or
               Judgement
               ,
            
             or
             for
             the
             preparation
             of
             Eternal
             life
             .
             To
             affirm
             this
             were
             to
             contradict
             the
             Holy
             Spirit
             ,
             whose
             unquestionable
             Maxim
             it
             is
             ;
             that
             
               God
               renders
               to
               every
               man
               according
               to
               all
               his
               wayes
               .
            
             Now
             if
             Saint
             Peters
             wayes
             and
             works
             were
             not
             at
             all
             times
             the
             same
             ,
             
               he
               was
               not
               at
               all
               times
               the
               same
               individual
               Object
               of
               Gods
               Decree
               .
            
             God
             had
             One
             Award
             for
             him
             whilst
             he
             denied
             his
             Master
             ,
             or
             disswaded
             him
             from
             under-going
             the
             Crosse
             for
             us
             ;
             and
             Another
             Award
             for
             him
             whilst
             he
             resolutely
             confest
             Christ
             before
             Princes
             ,
             though
             certain
             to
             undergo
             the
             Crosse
             himself
             for
             so
             doing
             .
          
           
             6.
             
             But
             where
             doth
             
               The
               Spirit
               of
               God
            
             teach
             us
             this
             Logick
             ,
             or
             thus
             to
             distinguish
             ?
             Matth.
             20.
             ver
             .
             23.
             
             Mark
             10.
             40.
             
             The
             story
             is
             plain
             ,
             save
             that
             the
             one
             Evangelist
             saith
             ,
             
               It
               was
               the
               mother
               of
               Zebedees
               children
            
             ;
             The
             other
             saith
             ,
             
               that
               the
               sons
               themselves
            
             (
             to
             wit
             ,
             John
             and
             James
             )
             came
             with
             this
             Petition
             unto
             our
             Saviour
             ,
             that
             
               The
               one
               might
               sit
               on
               the
               right
               hand
               ,
               the
               other
               on
               his
               left
               hand
               in
               his
               Kingdom
               .
            
             And
             it
             is
             plain
             out
             of
             Saint
             Matthew
             ,
             that
             the
             Petition
             was
             as
             well
             exhibited
             by
             the
             sons
             ,
             as
             by
             the
             mother
             ;
             as
             it
             is
             likewise
             plain
             by
             our
             Saviours
             Reply
             ;
             and
             his
             
               Interrogation
               :
               ye
               know
               not
            
             (
             saith
             he
             )
             
               what
               ye
               ask
               :
               To
               drink
               of
               the
               cup
               ,
               whereof
               he
               did
               drink
               ,
               and
               to
               be
               baptized
               with
               the
               baptisme
               where
               with
               he
               was
               baptized
            
             he
             grants
             was
             possible
             for
             them
             ,
             though
             perhaps
             in
             another
             sense
             then
             they
             conceived
             ,
             when
             they
             answered
             his
             Interrogatory
             .
             However
             ,
             
               to
               sit
               on
               his
               left
               hand
               or
               on
               his
               right
               hand
               ,
            
             as
             he
             finally
             concludes
             ,
             
               was
               not
               his
               to
               give
               ,
               but
               was
               to
               be
               given
               to
               them
               ,
               for
               whom
               it
               was
               prepared
               by
               his
               Father
               .
            
          
           
             But
             hence
             ariseth
             
               A
               Dilemma
               Captious
            
             at
             the
             first
             sight
             ;
             for
             ,
             
               If
               the
               Kingdom
               of
               heaven
               were
               prepared
               for
               these
               two
               Apostles
               ,
               then
               it
               was
               his
               to
               give
               them
               ;
               for
               he
               must
               give
               it
               to
               them
               ,
               for
               whom
               it
               is
               prepared
            
             ;
             and
             so
             he
             gave
             it
             to
             the
             
               Thief
               upon
               the
               Crosse
            
             :
             Or
             if
             the
             Kingdom
             of
             heaven
             
               were
               not
               prepared
               for
               them
               from
               the
               beginning
               of
               the
               world
               ,
            
             they
             might
             not
             ,
             they
             could
             not
             enter
             into
             it
             .
             
               What
               shall
               we
               say
            
             then
             ;
             that
             James
             and
             John
             did
             never
             enter
             
             the
             Kingdom
             of
             heaven
             ?
             God
             for
             bib
             !
             the
             very
             phrase
             and
             Character
             of
             our
             Saviours
             Speech
             ,
             and
             the
             circumstance
             of
             the
             Text
             should
             (
             me
             thinks
             )
             call
             that
             Logical
             Distinction
             to
             any
             mans
             mind
             ,
             that
             had
             ever
             learned
             it
             ,
             or
             known
             it
             before
             ;
             if
             not
             teach
             such
             ,
             as
             knew
             it
             not
             ,
             to
             make
             it
             .
          
           
             The
             Distinction
             I
             mean
             of
             
               Sensus
               divisus
            
             and
             compositus
             ,
             which
             indeed
             is
             the
             
               only
               Distinction
            
             for
             resolving
             many
             difficulties
             in
             Divinitie
             ,
             for
             the
             Resolution
             of
             which
             ,
             many
             other
             impertinent
             and
             unartificial
             ones
             have
             been
             ,
             and
             are
             daily
             ,
             sought
             out
             .
             
               The
               meaning
               of
               the
               Distinction
               in
               this
               particular
               
               is
               this
               ,
               If
               we
               consider
               James
               and
               John
               with
               their
               
                 present
                 Qualifications
              
               ,
               it
               is
               true
               that
               the
               Kingdom
               of
               Heaven
               was
               not
               prepared
               for
               them
               ,
               they
               could
               not
               enter
               in
               at
               the
               strait
               gate
               ,
               that
               leads
               unto
               it
               ,
               until
               their
               present
               swelling
               humour
               of
               secular
               ambition
               or
               pride
               was
               asswaged
               ;
               for
               God
               from
               eternity
               had
               excluded
               pride
               and
               ambition
               from
               any
               inheritance
               in
               the
               Kingdom
               of
               his
               Son.
               But
               this
               bad
               habit
               or
               disposition
               being
               laid
               aside
               ,
               and
               the
               contrary
               (
               wherewith
               as
               yet
               they
               were
               not
               invested
               )
               to
               wit
               ,
               true
               humilitie
               ,
               being
               put
               upon
               them
               ,
               the
               Kingdom
               of
               Heaven
               was
               prepared
               for
               them
               ,
               and
               prepared
               for
               them
               thus
               qualified
               from
               the
               Foundation
               of
               the
               world
               .
            
             Our
             
               Saviours
               Answer
            
             unto
             them
             imports
             no
             more
             then
             
               Saint
               Peter
            
             doth
             ,
             when
             he
             saith
             ,
             
               Deus
               dat
               gratiam
               humilibus
               ,
               sed
               resistit
               superbis
               ,
               God
               giveth
               grace
               to
               the
               humble
               ,
               but
               resisteth
               the
               proud
            
             ;
             and
             so
             our
             Saviour
             repels
             their
             Petition
             for
             the
             present
             ,
             because
             it
             did
             proceed
             from
             secular
             pride
             ;
             and
             from
             this
             particular
             took
             occasion
             ,
             not
             only
             to
             teach
             James
             and
             John
             ,
             but
             the
             other
             Ten
             also
             ,
             
               the
               necessitie
               of
               humility
            
             ,
             as
             a
             qualification
             without
             which
             no
             man
             shall
             enter
             into
             the
             Kingdom
             of
             Heaven
             ,
             either
             into
             the
             
               Kingdom
               of
               Grace
            
             in
             this
             life
             ,
             or
             into
             the
             
               Kingdom
               of
               glory
            
             in
             the
             life
             to
             come
             .
          
           
             7.
             
             For
             albeit
             the
             
               other
               Ten
            
             did
             much
             mislike
             this
             ambitious
             humour
             of
             James
             and
             John
             ;
             yet
             (
             as
             one
             observes
             )
             that
             ,
             
               Diogenes
               Calcavit
               fastum
               Platonis
               cum
               majori
               fastu
               :
            
             So
             the
             
               Ten
               Apostles
            
             bewray
             more
             then
             a
             spice
             of
             the
             like
             ambitious
             humour
             in
             themselves
             by
             the
             manner
             of
             their
             mislike
             or
             indignation
             at
             the
             Petition
             of
             James
             and
             John.
             Unwilling
             they
             were
             to
             give
             place
             and
             precedence
             unto
             them
             ,
             albeit
             they
             were
             their
             Lord
             and
             Masters
             kinsmen
             ;
             
               when
               the
               ten
               heard
               it
            
             (
             saith
             Saint
             Matth.
             20.
             24.
             
             )
             
               they
               were
               moved
               with
               indignation
               against
               the
               two
               brethren
               ;
               but
               Jesus
               called
               them
               unto
               him
               and
               said
               ,
               ye
               know
               the
               Princes
               of
               the
               Gentiles
               exercise
               dominion
               over
               them
               ,
               and
               they
               ,
               that
               are
               great
               ,
               exercise
               authoritie
               upon
               them
               .
               But
               it
               shall
               not
               be
               so
               among
               you
               :
               but
               whosoever
               will
               be
               great
               among
               you
               ,
               let
               him
               be
               your
               minister
               :
               and
               whosoever
               will
               be
               chief
               among
               you
               ,
               let
               him
               be
               your
               servant
               ,
               Even
               as
               the
               Son
               of
               man
               came
               not
               to
               be
               ministred
               unto
               ,
               but
               to
               minister
               ,
               and
               to
               give
               his
               life
               a
               ransom
               for
               many
               .
            
             The
             same
             Lesson
             had
             been
             taught
             them
             twice
             before
             ;
             As
             ,
             Mark.
             9.
             34.
             
               by
               the
               way
               they
               had
               disputed
               amongst
               themselves
               ,
               who
               should
               be
               greatest
               :
               and
               he
               sate
               down
               ,
               and
               called
               the
               twelve
               and
               saith
               unto
               them
               ,
               If
               any
               desire
               to
               be
               first
               ,
               he
               shall
               be
               the
               last
               of
               all
               ,
               and
               servant
               of
               all
               ;
               and
               he
               took
               a
               child
               ,
               and
               set
               him
               in
               the
               midst
               of
               them
               ,
               and
               when
               he
               had
               taken
               him
               in
               his
               arms
               ,
               he
               said
               unto
               them
               ,
               whosoever
               shall
               receive
               one
               of
               such
               children
               in
               my
               name
               ,
               receiveth
               me
               ,
               and
               whosoever
               shall
               receive
               me
               ,
               receiveth
               not
               me
               ,
               but
               him
               that
               sent
               me
               .
            
             This
             admonition
             you
             see
             doth
             equally
             
             concern
             all
             the
             Twelve
             :
             not
             James
             and
             John
             alone
             .
             The
             Tenor
             of
             the
             admonition
             is
             this
             ;
             that
             
               no
               man
               is
               fit
               for
               the
               Kingdom
               of
               heaven
               ,
               unless
               he
               become
               as
               a
               child
               ,
               unless
               ,
               he
               receive
               it
               as
               a
               child
               ,
            
             that
             is
             ,
             unless
             they
             better
             affect
             a
             humble
             and
             childish
             disposition
             ,
             as
             well
             in
             themselves
             ,
             as
             in
             others
             ,
             then
             any
             pre-eminence
             or
             worldly
             dignity
             .
             Thus
             much
             our
             Saviour
             expresly
             taught
             them
             ,
             Mark
             10.
             13.
             
             
               They
               brought
               yong
               children
               unto
               him
               ,
               that
               he
               should
               touch
               them
               ;
               and
               his
            
             
             
               disciples
               rebuked
               those
               ,
               that
               brought
               them
               .
               But
               when
               Jesus
               saw
               it
               ,
               he
               was
               much
               displeased
               ,
               and
               saith
               unto
               them
               ;
               Suffer
               the
               little
               children
               to
               come
               unto
               me
               ,
               and
               forbid
               them
               not
               :
               for
               of
               such
               is
               the
               Kingdom
               of
               God
               Verely
               I
               say
               unto
               you
               ,
               whosoever
               shall
               not
               receive
               the
               Kingdom
               of
               God
               as
               a
               little
               child
               ,
               he
               shall
               not
               enter
               therein
               ;
               and
               he
               took
               them
               up
               in
               his
               arms
               ,
               put
               his
               hands
               upon
               them
               ,
               and
               blessed
               them
               .
            
             Thus
             he
             treated
             them
             ,
             not
             with
             reference
             to
             their
             Individual
             Persons
             ,
             but
             to
             their
             Qualifications
             ;
             hereby
             giving
             his
             disciples
             to
             understand
             ,
             that
             all
             such
             as
             seek
             to
             be
             actually
             blessed
             by
             him
             ,
             whatsoever
             their
             Parentage
             ,
             or
             other
             Prerogatives
             be
             ,
             they
             must
             be
             so
             qualified
             ,
             as
             these
             children
             were
             ;
             not
             so
             qualified
             ,
             they
             are
             not
             capable
             of
             the
             Kingdom
             of
             Heaven
             .
             We
             must
             so
             demean
             our selves
             towards
             our
             heavenly
             Father
             ,
             out
             of
             knowledge
             and
             deliberation
             ,
             
             as
             little
             children
             do
             themselves
             towards
             their
             earthly
             parents
             out
             of
             simplicity
             or
             instinct
             of
             nature
             .
             In
             respect
             of
             malice
             towards
             .
             God
             or
             man
             we
             must
             be
             as
             little
             children
             ,
             but
             in
             knowledge
             of
             our
             own
             infirmities
             ,
             or
             more
             then
             childish
             impotency
             ,
             we
             must
             be
             men
             .
          
           
             8.
             
             To
             parallel
             the
             Conditions
             or
             properties
             of
             
               little
               children
               by
               nature
            
             ,
             with
             the
             properties
             of
             
               the
               children
               of
               God
               by
               supernatural
               Grace
               .
            
             The
             
               very
               Impotencie
            
             of
             little
             children
             ,
             whilst
             they
             learn
             to
             go
             ,
             includes
             a
             power
             ,
             at
             least
             a
             proneness
             to
             fall
             ,
             though
             it
             be
             in
             the
             sink
             or
             channel
             ;
             but
             no
             power
             at
             all
             either
             to
             raise
             themselves
             ,
             or
             to
             make
             clean
             their
             garments
             from
             such
             stain
             or
             filth
             ,
             as
             they
             have
             contracted
             by
             their
             fall
             .
             In
             this
             property
             we
             agree
             too
             well
             with
             them
             ;
             for
             as
             St.
             Austine
             saith
             ,
             
               Sufficit
               sibi
               liberum
               arbitrium
               admalum
               ,
               adbonum
               non
               .
            
             We
             have
             a
             Liberty
             or
             Freedom
             of
             Will
             to
             defile
             our
             garments
             by
             falling
             or
             back-sliding
             after
             Baptism
             ;
             but
             no
             Freedom
             of
             will
             ,
             no
             power
             of
             our selves
             to
             rise
             again
             unto
             newness
             of
             life
             .
             The
             Knowledge
             ,
             wherein
             we
             must
             in
             this
             Case
             exceed
             little
             children
             ,
             must
             be
             out
             of
             the
             consciousness
             of
             this
             our
             Impotencie
             or
             infirmitie
             to
             frame
             our
             Petitions
             unto
             God
             with
             the
             Prophet
             ,
             Psal
             .
             51.
             2.
             
             
               Wash
               me
               throughly
               from
               my
               iniquity
               ,
               and
               cleanse
               me
               from
               my
               sin
            
             ;
             And
             again
             ,
             ver
             .
             10.
             
             
               Create
               in
               me
               a
               clean
               heart
               ,
               O
               God
               ,
               and
               renew
               a
               right
               spirit
               within
               me
               :
               cast
               me
               not
               away
               from
               thy
               presence
               ,
               and
               take
               not
               thy
               holy
               spirit
               from
               me
               .
            
          
           
             Again
             ,
             Little
             Children
             ,
             though
             they
             be
             set
             upon
             their
             feet
             ,
             after
             their
             Fall
             ,
             they
             are
             not
             able
             to
             stand
             upright
             ,
             although
             they
             adventure
             not
             to
             go
             ,
             unless
             they
             be
             supported
             by
             their
             nurses
             ,
             or
             other
             helper
             ;
             and
             it
             is
             our
             Apostles
             advice
             unto
             
               such
               as
               stand
            
             ,
             to
             
               take
               heedlest
               they
               fall
            
             .
          
           
             But
             is
             this
             circumspection
             in
             their
             power
             after
             Grace
             received
             ?
          
           
             No
             ;
             no
             more
             then
             it
             is
             in
             the
             power
             of
             Little
             Children
             to
             keep
             themselves
             from
             falling
             .
          
           
             To
             what
             end
             then
             doth
             this
             Admonition
             serve
             ?
          
           
             To
             make
             us
             more
             careful
             by
             the
             knowledge
             of
             this
             our
             infirmitie
             continually
             to
             use
             that
             or
             the
             like
             prayer
             ,
             
               Prevent
               us
               ,
               O
               Lord
               ,
               in
               all
               our
               doings
               with
               thy
               gracious
               favour
               ,
               and
               further
               us
               with
               thy
               continual
               help
               .
            
          
           
             If
             we
             truly
             acknowledge
             our selves
             to
             be
             but
             
               Little
               Children
            
             ,
             we
             cannot
             but
             know
             ,
             that
             without
             his
             preventing
             Grace
             we
             must
             still
             wallow
             in
             our
             natural
             filthiness
             and
             uncleanness
             ,
             that
             without
             his
             Concomitant
             Grace
             we
             cannot
             stand
             ,
             and
             that
             without
             his
             Subsequent
             Grace
             we
             can
             make
             no
             progress
             towards
             eternal
             Life
             :
             All
             our
             doings
             must
             be
             begun
             ,
             must
             be
             continued
             ,
             and
             ended
             in
             him
             by
             his
             Grace
             ;
             otherwise
             we
             shall
             fail
             of
             the
             end
             here
             proposed
             unto
             us
             by
             our
             Apostle
             .
          
           
             Again
             ,
             
               Little
               Children
            
             are
             sensible
             of
             hunger
             or
             want
             of
             Food
             ,
             yet
             cannot
             provide
             it
             ,
             cannot
             be
             their
             own
             carvers
             of
             it
             ,
             cannot
             take
             it
             ,
             unless
             it
             be
             reached
             unto
             them
             .
             We
             then
             become
             in
             some
             degree
             the
             children
             of
             God
             ,
             when
             we
             
             feel
             a
             want
             of
             spiritual
             Food
             ,
             or
             when
             we
             hunger
             and
             thirst
             after
             righteousness
             ,
             But
             power
             we
             have
             none
             after
             Grace
             received
             to
             give
             satisfaction
             to
             this
             hunger
             and
             thirst
             after
             good
             things
             :
             The
             best
             knowledge
             that
             in
             this
             Case
             we
             have
             ,
             is
             ,
             
               To
               Beg
               Food
               Convenient
            
             at
             our
             heavenly
             Fathers
             hands
             in
             that
             or
             the
             like
             Form
             of
             Prayer
             ,
             
               Give
               us
               this
               day
               our
               daily
               bread
               .
            
             And
             thus
             to
             beg
             it
             out
             of
             full
             assurance
             ,
             that
             he
             is
             more
             ready
             to
             hear
             our
             requests
             ,
             then
             any
             earthly
             Father
             is
             to
             give
             his
             children
             bread
             ,
             or
             any
             earthly
             Mother
             to
             give
             her
             sucking
             Infants
             milk
             when
             they
             cry
             for
             it
             ;
             For
             some
             Mothers
             are
             unnatural
             ,
             others
             may
             forget
             their
             children
             ,
             but
             so
             will
             not
             God
             forget
             his
             ,
             so
             they
             be
             
               children
               in
               malice
            
             ,
             not
             in
             the
             Knowledge
             of
             his
             Goodness
             .
          
           
             
               Little
               Children
            
             again
             if
             they
             be
             exposed
             to
             cold
             ,
             or
             heat
             ,
             or
             any
             other
             danger
             ,
             that
             may
             accrew
             from
             hostile
             or
             ravenous
             creatures
             ,
             have
             no
             power
             or
             strength
             to
             defend
             themselves
             ,
             all
             that
             they
             can
             do
             is
             but
             to
             cry
             for
             help
             from
             others
             .
          
           
             Now
             the
             spiritual
             and
             Ghostly
             enemies
             of
             every
             Child
             of
             God
             ,
             and
             the
             dangers
             ,
             whereto
             they
             daily
             expose
             themselves
             ,
             are
             more
             in
             number
             ,
             then
             the
             bodily
             dangers
             ,
             whereof
             little
             Children
             are
             capable
             ;
             Lesse
             able
             we
             are
             ,
             though
             endowed
             with
             some
             measure
             of
             Grace
             ,
             to
             resist
             the
             Devil
             ,
             who
             goeth
             about
             like
             a
             roaring
             Lion
             seeking
             whom
             he
             may
             devour
             ,
             then
             a
             sucking
             child
             to
             withstand
             a
             Bear
             or
             Wolf
             ,
             that
             should
             come
             upon
             him
             .
             To
             what
             end
             then
             doth
             God
             bestow
             his
             Grace
             upon
             us
             ,
             if
             with
             this
             we
             cannot
             defend
             our selves
             ,
             as
             with
             a
             weapon
             ?
             Only
             to
             this
             end
             ,
             that
             we
             should
             daily
             pray
             for
             his
             special
             protection
             ,
             as
             his
             Son
             hath
             taught
             us
             :
             
               Lord
               lead
               us
               not
               into
               temptation
               ,
               but
               deliver
               us
               from
               evil
               ,
            
             specially
             from
             the
             Author
             of
             evil
             ;
             
               for
               thine
               is
               the
               Kingdom
               ,
               the
               power
               and
               the
               glory
               .
            
             Thou
             only
             art
             able
             to
             subdue
             and
             conquer
             the
             Prince
             of
             this
             world
             ,
             and
             to
             destroy
             him
             ,
             who
             hath
             the
             power
             of
             death
             .
          
           
             Lastly
             ,
             albeit
             we
             must
             exceed
             Little
             Children
             in
             the
             acknowledgment
             of
             our
             infirmities
             ,
             and
             though
             our
             capacities
             to
             conceive
             these
             and
             the
             like
             forms
             of
             prayer
             be
             greater
             then
             theirs
             ,
             yet
             in
             respect
             of
             most
             particulars
             we
             are
             in
             this
             too
             like
             Little
             Children
             ,
             that
             
               we
               know
               not
               how
               to
               pray
               ,
            
             or
             ask
             those
             things
             ,
             which
             for
             the
             present
             we
             stand
             most
             in
             need
             of
             .
             And
             in
             this
             point
             our
             Knowledge
             must
             exceed
             theirs
             ,
             that
             we
             must
             have
             a
             knowledge
             of
             this
             infirmity
             ,
             and
             out
             of
             the
             consciousness
             of
             it
             pray
             more
             fervently
             unto
             our
             heavenly
             Father
             ,
             that
             he
             would
             teach
             us
             how
             to
             pray
             ,
             or
             hear
             the
             supplications
             of
             his
             Spirit
             for
             us
             ,
             whose
             language
             we
             perfectly
             understand
             not
             :
             and
             not
             to
             indent
             with
             him
             for
             other
             particulars
             ,
             but
             only
             to
             grant
             us
             what
             he
             knows
             to
             be
             best
             for
             us
             ,
             and
             most
             available
             ,
             though
             not
             for
             our
             present
             occasions
             ,
             yet
             for
             the
             attainment
             of
             Everlasting
             life
             .
             Until
             we
             learn
             this
             lesson
             of
             Humility
             and
             meekness
             ,
             which
             
               The
               Son
               of
               God
            
             himself
             so
             often
             commends
             unto
             us
             by
             his
             own
             example
             ,
             by
             Precept
             ,
             and
             Instances
             ,
             we
             shall
             find
             no
             true
             Rest
             unto
             our
             souls
             ;
             we
             shall
             not
             have
             that
             
               Full
               Assurance
               of
               hope
               unto
               the
               end
               ,
            
             whereof
             our
             Apostle
             speaks
             ,
             Heb.
             6.
             
          
           
             9.
             
             But
             is
             this
             Qualification
             of
             becoming
             like
             Little
             Children
             alone
             sufficient
             ?
          
           
             No
             :
             he
             that
             saith
             ,
             
               Whosoever
               receiveth
               not
               the
               Kingdom
               of
               heaven
               as
               a
               little
               child
               shall
               not
               enter
               therein
               ,
            
             hath
             also
             said
             ,
             Matth.
             5.
             20.
             
             
               Except
               your
               righteousnesse
               shall
               exceed
               the
               righteousnesse
               of
               the
               Scribes
               and
               Pharisees
               ,
               ye
               shall
               not
               enter
               into
               the
               Kingdom
               of
               Heaven
               .
            
          
           
             Doth
             he
             Instance
             in
             them
             ,
             as
             in
             the
             most
             wicked
             men
             ,
             that
             were
             ?
          
           
             So
             his
             Instance
             should
             not
             have
             been
             so
             pertinent
             ,
             at
             least
             his
             Admonition
             not
             so
             peremptory
             .
          
           
           
             The
             Scribes
             and
             Pharisees
             ,
             if
             they
             had
             not
             thought
             so
             of
             themselves
             ,
             were
             the
             most
             righteous
             men
             then
             living
             ;
             they
             were
             the
             only
             Precisians
             of
             those
             times
             ,
             and
             observed
             many
             Rules
             of
             righteousness
             more
             exactly
             ,
             then
             most
             men
             now
             living
             do
             any
             .
          
           
             Wherein
             then
             did
             they
             come
             short
             of
             the
             promise
             ?
          
           
             
               By
               making
               Extraordinary
               Conscience
               of
               some
               necessary
               duties
               ,
               and
               little
               or
               none
            
             
             
               at
               all
               of
               others
            
             .
          
           
             The
             old
             Serpent
             deceived
             them
             ,
             as
             he
             doth
             many
             Christians
             to
             this
             day
             ,
             by
             that
             Fallacie
             or
             Sophism
             ,
             which
             we
             call
             
               A
               Dicto
               secundum
               quid
               ad
               simpliciter
               ,
            
             that
             is
             ,
             in
             using
             their
             known
             zealous
             observance
             of
             some
             good
             duties
             as
             an
             Argument
             ,
             that
             they
             were
             simply
             and
             absolutely
             more
             righteous
             then
             other
             men
             ,
             specially
             then
             those
             ,
             whom
             they
             saw
             gross
             transgressors
             of
             some
             Commandements
             ,
             which
             they
             made
             conscience
             of
             .
             They
             did
             acknowledge
             ,
             that
             they
             had
             received
             many
             Graces
             from
             God
             ,
             for
             which
             they
             thanked
             him
             ;
             but
             yet
             
               they
               gloried
               ,
               as
               if
               they
               had
               not
               received
               them
               ,
            
             and
             this
             polluted
             all
             their
             works
             .
          
           
             
               A
               good
               man
            
             ,
             saith
             
               Solomon
               ,
               is
               merciful
               unto
               his
               beast
               .
            
             This
             property
             of
             Good
             men
             is
             in
             the
             Turks
             ,
             for
             they
             are
             more
             compassionate
             towards
             their
             dogs
             ,
             more
             careful
             for
             begging
             them
             benevolence
             of
             strangers
             and
             passengers
             ,
             for
             feeding
             them
             in
             the
             open
             streets
             ,
             then
             most
             Christians
             are
             for
             the
             relief
             of
             their
             poor
             brethren
             ;
             yet
             is
             that
             property
             of
             wicked
             men
             ,
             which
             Salomon
             
             in
             the
             same
             place
             describes
             ,
             more
             remarkable
             in
             them
             .
             Their
             mercies
             are
             cruel
             ;
             for
             out
             of
             this
             compassionate
             affection
             towards
             dumb
             creatures
             they
             will
             be
             ready
             to
             kill
             a
             Christian
             man
             ,
             if
             he
             chance
             to
             wrong
             or
             harm
             them
             .
             It
             is
             a
             good
             thing
             then
             to
             be
             zealous
             of
             good
             works
             ;
             but
             unless
             this
             zeal
             be
             uniform
             ,
             that
             is
             ,
             unless
             it
             proportionably
             ,
             if
             not
             equally
             ,
             respect
             good
             works
             of
             every
             kind
             :
             
               partial
               or
               deformed
               zeal
               will
               bring
               forth
               compleat
               Hypocrisie
               .
            
          
           
             10.
             
             But
             it
             is
             an
             easie
             matter
             to
             tell
             men
             ,
             that
             their
             zeal
             must
             be
             uniform
             and
             unpartial
             ;
             the
             point
             wherein
             satisfaction
             will
             be
             desired
             is
             this
             :
             How
             this
             uniformity
             of
             zeal
             in
             good
             works
             must
             be
             wrought
             and
             planted
             in
             men
             ?
             This
             men
             must
             learn
             from
             that
             fundamental
             Rule
             of
             our
             Saviour
             .
             
               Whatsoever
               ye
               would
               that
               men
               should
               do
               to
               you
               so
               do
               to
               them
               :
               for
               this
               the
               Law
               and
               the
               Prophets
               .
            
             All
             of
             Us
             desire
             or
             wish
             ,
             that
             ,
             not
             this
             or
             
               that
               man
            
             only
             ,
             but
             that
             every
             
             man
             should
             deal
             justly
             ,
             friendly
             ,
             and
             kindly
             with
             us
             ;
             should
             think
             or
             speak
             well
             of
             us
             ,
             whilst
             we
             do
             or
             intend
             well
             ;
             should
             Judge
             charitably
             of
             us
             when
             they
             know
             nothing
             to
             the
             contrary
             ,
             and
             censure
             us
             charitably
             ,
             if
             we
             chance
             to
             do
             amisse
             .
             The
             Rule
             of
             practise
             then
             in
             brief
             is
             this
             ;
             that
             
               we
               make
               payment
               by
               the
               same
               measure
               ,
               by
               which
               we
               borrow
            
             ;
             that
             is
             do
             good
             ,
             as
             occasions
             or
             abilities
             serve
             ,
             to
             every
             man
             as
             he
             is
             a
             man
             or
             our
             fellow
             creature
             ;
             though
             in
             more
             abundant
             measure
             unto
             such
             ,
             as
             are
             our
             Christian
             brethren
             ,
             and
             of
             the
             same
             Church
             and
             Religion
             .
             To
             be
             charitable
             in
             word
             ,
             indeed
             ,
             in
             thought
             ,
             towards
             all
             ,
             even
             towards
             such
             ,
             as
             deserve
             punishment
             or
             censure
             .
          
           
             Another
             branch
             of
             the
             same
             Rule
             is
             this
             ;
             If
             any
             have
             really
             shewed
             themselves
             kind
             unto
             us
             ,
             to
             do
             unto
             them
             as
             they
             have
             done
             ;
             If
             any
             have
             dealt
             rigidly
             or
             unkindly
             with
             us
             ,
             not
             to
             do
             as
             they
             have
             done
             ,
             but
             as
             we
             desired
             they
             should
             have
             done
             unto
             us
             ;
             for
             our
             desires
             to
             be
             well
             dealt
             withall
             are
             just
             ,
             but
             so
             were
             not
             their
             dealings
             with
             us
             :
             And
             why
             should
             we
             make
             other
             mens
             unjust
             dealing
             with
             us
             ,
             rather
             then
             our
             own
             just
             desires
             of
             being
             friendly
             dealt
             withall
             ,
             the
             Rule
             of
             our
             future
             actions
             ,
             or
             dealings
             with
             the
             same
             men
             ?
             For
             God
             will
             judge
             us
             by
             the
             former
             Rule
             ,
             the
             Tenour
             whereof
             is
             
             this
             ,
             
               not
               to
               do
               as
               we
               have
               been
               done
               unto
               ,
            
             specially
             if
             we
             have
             been
             unjustly
             dealt
             withall
             ,
             
               but
               to
               do
               to
               every
               man
               ,
               as
               we
               desire
               they
               should
               have
               done
               unto
               us
               .
            
             The
             same
             Rule
             may
             be
             yet
             further
             extended
             thus
             ;
             we
             must
             do
             to
             every
             man
             not
             only
             as
             we
             desire
             that
             every
             man
             should
             do
             to
             us
             ,
             but
             as
             we
             desire
             that
             God
             should
             do
             to
             us
             ,
             or
             for
             us
             :
             So
             when
             we
             pray
             that
             God
             would
             forgive
             us
             our
             trespasses
             ,
             we
             must
             be
             ready
             to
             forgive
             them
             ,
             that
             have
             trespassed
             against
             us
             .
             If
             we
             desire
             that
             God
             would
             relieve
             us
             in
             distress
             ,
             comfort
             us
             in
             sorrow
             ,
             or
             succour
             us
             in
             need
             ,
             we
             must
             be
             ready
             to
             relieve
             our
             neighbors
             in
             their
             distress
             ,
             to
             succour
             and
             comfort
             them
             (
             as
             we
             are
             able
             )
             in
             time
             of
             need
             ;
             not
             thus
             (
             in
             some
             good
             measure
             )
             qualified
             ,
             we
             do
             not
             pray
             in
             faith
             ,
             our
             prayers
             are
             not
             truly
             religious
             ;
             For
             as
             St.
             James
             tels
             us
             ,
             Chap.
             1.
             verse
             the
             last
             .
             
               Pure
               religion
               and
               undefiled
               before
               God
               and
               the
               Father
               is
               this
               ;
               to
               visit
               the
               fatherlesse
               and
               widdows
               in
               their
               affliction
               ,
               and
               to
               keep
               himself
               unspotted
               of
               the
               world
               .
            
          
        
         
           
             CHAP.
             XXX
             .
          
           
             
               MATTH
               .
               25.
               34
               ,
               &c.
               41.
               &c.
               
            
             
               Then
               shall
               the
               King
               say
               unto
               them
               on
               his
               Right
               hand
               ,
               Come
               ye
               blessed
               of
               my
               Father
               ,
               inherit
               the
               Kingdom
               prepared
               for
               you
               from
               the
               foundation
               of
               the
               world
               .
               FOR
               I
               was
               an
               hungred
               ,
               and
               you
               gave
               me
               meat
               ,
               &c.
               
            
             
               Then
               shall
               he
               say
               also
               to
               them
               on
               the
               left
               hand
               ,
               Depart
               from
               me
               ye
               cursed
               —
               FOR
               ,
               I
               was
               an
               hungred
               and
               ye
               gave
               me
               no
               meat
               ;
               I
               was
               thirstie
               and
               ye
               gave
               me
               no
               drink
               :
               I
               was
               a
               stranger
               —
               ,
               sick
               ,
               and
               in
               prison
               ,
               &c.
               
            
          
           
             
               
                 Two
                 General
                 Heads
                 of
                 the
                 Discourse
                 .
              
               1.
               
               A
               Sentence
               .
               2.
               
               The
               Execution
               
                 thereof
                 .
                 Controversies
                 about
                 the
              
               Sentence
               .
               
                 Three
                 Conclusions
                 in
                 order
                 to
                 the
                 Decision
                 of
                 those
                 Controversies
                 .
              
               1.
               
               
                 The
                 Sentence
                 of
                 Life
                 is
                 awarded
              
               Secundum
               Opera
               ,
               
                 not
                 excluding
              
               Faith.
               2.
               
               
                 Good
                 works
                 are
                 necessary
                 to
              
               Salvation
               :
               necessitate
               praecepti
               &
               Medij
               :
               
                 (
                 And
                 to
              
               Iustification
               
                 too
                 ;
                 (
                 as
                 some
                 say
                 )
              
               quoad
               praesentiam
               ,
               non
               quoad
               efficientiam
               .
               )
               
                 The
                 Third
                 (
                 Handled
                 in
                 the
                 next
                 Chapter
                 )
                 Good
                 works
                 though
                 necessarie
                 ,
                 are
                 not
              
               Causes
               of
               ,
               
                 but
                 the
              
               Way
               to
               ,
               
                 the
                 Kingdom
                 .
                 Damnation
                 awarded
                 for
                 Omissions
                 .
                 St.
              
               Augustines
               saying
               [
               Bona
               Opera
               sequuntur
               Justificatum
               ,
               &c.
               ]
               
                 expounded
                 .
                 St.
              
               James
               2.
               10.
               
               [
               He
               that
               keeps
               the
               whole
               Law
               and
               yet
               offends
               in
               one
               Point
               ,
               &c.
               ]
               
                 expounded
                 .
                 Why
                 Christ
                 in
                 the
                 final
                 Doom
                 instances
                 only
                 in
                 works
                 of
              
               Charitie
               ,
               
                 not
                 of
                 pietie
                 and
                 sanctitie
                 .
                 An
                 Exhortation
                 to
                 do
                 good
                 to
                 the
                 poor
                 and
                 miserable
                 ;
                 and
                 the
                 rather
                 ,
                 because
                 some
                 of
                 those
                 Duties
                 may
                 be
                 done
                 by
                 the
                 meanest
                 of
                 men
                 .
              
            
          
           
           
             1.
             
             THis
             portion
             of
             Scripture
             is
             divided
             ,
             by
             our
             Saviour
             himself
             ,
             into
             These
             
               two
               Generals
            
             :
             the
             first
             ,
             
               A
               Sentence
            
             ,
             which
             ,
             
               for
               the
               matter
            
             ,
             is
             
               Two-fold
               ;
               Come
               ye
               blessed
               of
               my
               Father
               ,
               inherit
               the
               Kingdom
               prepared
               for
               you
               ,
            
             
             verse
             34.
             &c.
             And
             again
             ver
             .
             41.
             
             
               Depart
               from
               me
               ye
               cursed
               into
               everlasting
               fire
               prepared
               for
               the
               Devil
               and
               his
               Angels
               .
            
             But
             many
             Sentences
             are
             given
             ,
             which
             are
             not
             put
             in
             Execution
             !
             Yet
             this
             being
             the
             
               Final
               Sentence
            
             ,
             that
             shall
             be
             given
             upon
             
               all
               men
            
             ,
             and
             upon
             
               all
               their
               works
            
             ,
             there
             is
             no
             question
             ,
             but
             it
             
             shall
             be
             put
             in
             Execution
             .
             If
             reason
             ,
             grounded
             upon
             Scripture
             ,
             be
             not
             sufficient
             to
             inforce
             our
             belief
             ,
             as
             well
             concerning
             the
             Execution
             of
             the
             Sentence
             ,
             as
             the
             Equitie
             thereof
             ,
             we
             have
             an
             
               Expresse
               Testimonie
            
             of
             the
             
               Judge
               himself
            
             for
             the
             certaintie
             of
             this
             Execution
             ,
             ver
             .
             46.
             
             
               And
               these
            
             (
             to
             wit
             ,
             
               the
               Goats
            
             ,
             which
             were
             placed
             on
             his
             left
             hand
             ,
             that
             is
             ,
             all
             workers
             of
             iniquitie
             or
             fruitless
             hearers
             of
             the
             word
             of
             life
             )
             
               shall
               go
               away
               into
               everlasting
               punishment
               ,
               but
               the
               righteous
               into
               life
               eternal
               .
            
          
           
             The
             Sentence
             it self
             ,
             hath
             (
             by
             the
             perversness
             of
             mans
             will
             ,
             or
             by
             the
             curiositie
             of
             some
             wits
             )
             been
             made
             the
             matter
             of
             many
             controversies
             ,
             especially
             
             in
             latter
             times
             :
             Of
             which
             we
             shall
             deliver
             our
             Opinion
             ,
             as
             it
             shall
             fall
             out
             ,
             in
             the
             prosecution
             of
             the
             
               Positive
               Truth
            
             ,
             which
             we
             are
             bound
             to
             believe
             .
          
           
             The
             
               Positive
               Truthes
            
             ,
             which
             I
             would
             commend
             unto
             the
             Readers
             meditation
             are
             Three
             .
          
           
             The
             First
             ,
             That
             
               Life
               everlasting
               shall
               be
               awarded
               ,
               Secundum
               opera
               ,
            
             or
             that
             
               all
               men
               shall
               receive
               their
               final
               doom
               according
               to
               their
               works
               .
            
             
          
           
             The
             second
             ,
             which
             will
             necessarily
             follow
             upon
             this
             ;
             
               That
               good
               Works
               are
               necessarie
               to
               salvation
               ,
            
             or
             to
             the
             inheritance
             of
             this
             Kingdom
             here
             promised
             .
          
           
             The
             
               third
               ,
               That
               good
               works
               are
               necessarie
               to
               our
               admission
               into
               this
               kingdom
               ,
            
             Non
             tanqnam
             Causa
             regnandi
             ,
             sed
             quia
             Via
             ad
             regnum
             ,
             
               not
               as
               meritorious
               Causes
            
             ,
             for
             which
             this
             kingdom
             is
             by
             right
             due
             to
             us
             ,
             or
             to
             any
             ,
             
               but
               as
               the
               necessarie
               Way
            
             or
             path
             ,
             by
             which
             all
             such
             ,
             as
             seek
             to
             enter
             into
             this
             Kingdom
             ,
             must
             passe
             .
          
           
             To
             begin
             with
             the
             
               First
               Point
            
             ;
             That
             
               the
               Final
               reward
               or
               retribution
               shall
               be
               Secundum
               opera
               ,
               according
               to
               mens
               works
               .
            
          
           
             2.
             
             About
             
               this
               Position
            
             ,
             Controversie
             between
             us
             and
             the
             Romish
             Church
             there
             needed
             to
             have
             been
             none
             ;
             unless
             some
             in
             that
             Church
             had
             been
             more
             desirous
             to
             open
             a
             gap
             to
             new
             contentions
             ,
             then
             ready
             to
             bring
             the
             controversies
             already
             set
             on
             foot
             ,
             to
             a
             
               Tryable
               Issue
            
             ,
             by
             reducing
             them
             to
             some
             Point
             of
             Contradiction
             .
          
           
             
               But
               
                 some
                 of
                 good
                 Note
              
               in
               that
               Church
               for
               learning
               and
               moderation
               ,
               have
               left
               
                 this
                 Animadversion
              
               upon
               These
               words
               of
               
                 Saint
                 Matthew
              
               ,
               That
               this
               place
               alone
               doth
               sufficiently
               evince
               ,
               that
               the
               Final
               Award
               or
               retribution
               shall
               be
               made
               
                 Secundum
                 Opera
                 ,
                 non
                 Secundum
                 Fidem
                 ,
              
               according
               to
               works
               ,
               not
               according
               to
               Faith.
               
            
             That
             God
             should
             render
             to
             every
             man
             ,
             either
             in
             this
             life
             ,
             or
             at
             the
             last
             day
             ,
             according
             unto
             his
             works
             ,
             yea
             according
             to
             all
             his
             works
             ,
             we
             never
             denied
             ,
             For
             Solomon
             had
             long
             since
             said
             as
             much
             ,
             in
             his
             prayer
             to
             God.
             2
             Chron.
             6.
             30.
             
             Yea
             all
             works
             ,
             even
             the
             most
             secret
             works
             ,
             those
             of
             the
             heart
             not
             excepted
             ,
             shall
             have
             their
             
               Proper
               Award
            
             ,
             and
             every
             man
             shall
             reap
             according
             to
             that
             he
             hath
             sowen
             ;
             Whether
             he
             hath
             sowen
             unto
             the
             flesh
             ,
             or
             unto
             the
             spirit
             .
             But
             that
             this
             
               Final
               Retribution
            
             should
             be
             made
             ,
             
               Secundum
               Opera
               ,
               non
               Secundum
               Fidem
               ,
            
             according
             to
             works
             only
             ,
             not
             according
             to
             Faith
             ,
             we
             cannot
             grant
             ,
             without
             contradiction
             to
             the
             truth
             delivered
             by
             our
             Saviour
             and
             
               Saint
               Paul.
            
             For
             Faith
             and
             Works
             ,
             by
             both
             their
             Doctrines
             ,
             are
             
             so
             strictly
             linkt
             together
             ,
             that
             if
             the
             
               Final
               Retribution
            
             be
             made
             according
             to
             mens
             works
             ,
             it
             must
             likewise
             be
             awarded
             according
             to
             mens
             Faith.
             And
             unlesse
             the
             Advocates
             of
             the
             modern
             Romish
             Church
             ,
             had
             been
             diposed
             to
             follow
             those
             Hypocrites
             against
             whom
             
               Saint
               James
            
             disputes
             in
             his
             second
             Chapter
             (
             in
             their
             notions
             or
             apprehensions
             of
             Faith
             )
             more
             then
             
               Saint
               James
            
             ,
             yea
             more
             then
             
               Saint
               Paul
            
             ;
             Nay
             more
             then
             our
             Saviour
             himself
             :
             they
             could
             not
             be
             ignorant
             of
             that
             contradiction
             ,
             which
             is
             implied
             in
             their
             Assertion
             ,
             
             
               That
               the
               Final
               Retribution
               is
               made
               according
               to
            
             Works
             ,
             
               not
               according
               to
            
             Faith.
             
               Know
               ye
            
             ,
             saith
             our
             Apostle
             ,
             Gal.
             3.
             7.
             
               that
               they
               which
               are
               of
               faith
               ,
               the
               same
               are
               the
               children
               of
               Abraham
               :
            
             so
             Abraham
             is
             called
             
               The
               father
               of
               the
               faithful
            
             ;
             And
             none
             can
             be
             
               his
               sons
            
             or
             children
             ,
             but
             by
             propagation
             or
             participation
             of
             his
             faith
             .
             Our
             Saviour
             saith
             unto
             the
             Jewes
             ,
             John
             8.
             39.
             
             
               If
               ye
               were
               Abrahams
               children
               ,
               ye
               would
               do
               the
               works
               of
               Abraham
            
             ;
             And
             if
             they
             had
             done
             the
             works
             ,
             they
             should
             have
             had
             the
             
               Reward
               of
               Abraham
            
             .
             Yet
             ,
             as
             the
             Apostle
             saith
             ,
             
               They
               that
               be
               of
               faith
               are
               blessed
               with
               faithful
               Abraham
               .
            
          
           
             So
             then
             it
             is
             true
             ,
             that
             God
             rewarded
             Abraham
             according
             to
             his
             Works
             ,
             and
             yet
             withall
             according
             to
             his
             Faith
             :
             yea
             he
             was
             therefore
             rewarded
             with
             blessing
             according
             to
             his
             works
             ,
             because
             his
             works
             were
             done
             in
             Faith
             ,
             or
             because
             
               he
               was
               faithful
               in
               his
               works
               .
            
          
           
             But
             do
             these
             Romanists
             which
             say
             ,
             that
             we
             shall
             be
             rewarded
             according
             to
             Works
             ,
             not
             according
             to
             Faith
             ,
             as
             evidently
             contradict
             their
             pretended
             Patron
             
               Saint
               Iames
            
             ,
             as
             they
             do
             
               Saint
               Paul
            
             ?
             They
             do
             ,
             without
             Question
             ;
             if
             we
             look
             into
             his
             intent
             and
             scope
             in
             that
             very
             place
             ,
             from
             which
             they
             seek
             to
             magnifie
             Works
             above
             Faith
             ,
             as
             well
             in
             point
             of
             Justification
             ,
             as
             in
             respect
             of
             salvation
             or
             Final
             Retribution
             .
          
           
             3.
             
             
               Was
               not
               Abraham
               our
               Father
            
             (
             saith
             
               Saint
               James
            
             Chap.
             2.
             21.
             
             )
             
               justified
               by
               works
               ,
               when
               he
               offered
               Isaac
               his
               son
               upon
               the
               Altar
               ?
            
             Yet
             the
             same
             Apostle
             doth
             not
             deny
             ,
             but
             rather
             suppose
             ,
             that
             Abraham
             offered
             up
             Isaac
             by
             Faith
             ;
             for
             so
             he
             addes
             ver
             .
             23.
             that
             by
             
               this
               work
               ,
               that
               Scripture
               was
               fulfilled
               ,
               which
               saith
               ,
               Abraham
               believed
               God
               ,
               and
               it
               was
               imputed
               to
               him
               for
               righteousness
               .
               If
               this
               Scripture
            
             were
             fulfilled
             by
             
               this
               work
            
             ,
             then
             
               Abrahams
               Faith
               did
               work
               in
               this
               work
               ,
            
             or
             rather
             ,
             
               did
               work
               this
               work
            
             ;
             it
             was
             his
             
               working
               Faith
            
             or
             belief
             ,
             which
             was
             imputed
             unto
             him
             for
             righteousness
             ;
             and
             it
             was
             impossible
             ,
             that
             Abraham
             should
             be
             rewarded
             according
             to
             this
             work
             ,
             and
             not
             be
             rewarded
             as
             well
             according
             to
             his
             Faith
             ,
             as
             according
             to
             his
             Work.
             
             
               Indeed
               if
               Abraham
               had
               profest
               only
               in
               General
               ,
               
                 That
                 he
                 did
                 believe
                 God
                 and
                 his
                 word
                 ,
              
               but
               had
               started
               back
               from
               this
               or
               the
               like
               Service
               ,
               which
               God
               had
               enjoyned
               him
               ,
               he
               had
               not
               been
               justified
               .
            
          
           
             But
             why
             not
             justified
             ?
             only
             because
             he
             had
             no
             works
             ?
             nay
             ,
             rather
             ,
             because
             ,
             not
             having
             such
             works
             as
             God
             required
             at
             his
             hands
             ,
             his
             Faith
             had
             not
             been
             sound
             and
             perfect
             ;
             and
             his
             Faith
             being
             not
             sound
             and
             perfect
             ,
             had
             not
             been
             imputed
             unto
             him
             for
             righteousness
             .
             Now
             the
             Scripture
             plainly
             affirms
             ,
             and
             
               St.
               James
            
             takes
             it
             as
             granted
             ,
             that
             
               Abraham's
               belief
            
             ,
             not
             his
             works
             ,
             was
             imputed
             to
             him
             for
             righteousness
             .
          
           
             Albeit
             
               Saint
               James
            
             doth
             say
             ,
             that
             the
             
               Belief
               was
               perfected
               by
               the
               work
               ,
            
             yet
             all
             the
             perfection
             was
             the
             perfection
             of
             his
             Faith
             ;
             the
             use
             and
             End
             of
             his
             work
             or
             of
             his
             Tryal
             was
             to
             perfect
             or
             strengthen
             his
             Faith
             ;
             as
             we
             say
             
               exercise
               of
               body
               doth
               perfect
               or
               confirm
               health
            
             ;
             but
             it
             will
             not
             therefore
             follow
             ,
             that
             
               Exercise
               of
               body
               is
               better
               then
               health
               ,
            
             seeing
             all
             the
             perfection
             ,
             that
             it
             hath
             ,
             is
             at
             the
             service
             of
             health
             .
             So
             far
             was
             this
             work
             of
             Abraham
             ,
             by
             which
             
               Saint
               James
            
             saith
             
               his
               faith
               was
               perfected
            
             ,
             from
             being
             a
             distinct
             perfection
             from
             the
             perfection
             of
             his
             faith
             ,
             that
             
               Saint
               Paul
            
             includes
             the
             very
             Work
             in
             his
             Faith
             ,
             
             Heb.
             11.
             17.
             
             
               By
               faith
               Abraham
               ,
               when
               he
               was
               tryed
               ,
               offered
               up
               Isaac
               .
            
             The
             reason
             why
             he
             ascribes
             this
             work
             unto
             his
             faith
             ,
             is
             given
             ver
             .
             19.
             
             
               He
               accounted
               that
               God
               was
               able
               to
               raise
               him
               up
               from
               the
               dead
               ,
               from
               whence
               also
               he
               received
               him
               in
               a
               figure
               .
            
             It
             was
             a
             
               Great
               and
               difficult
               matter
               for
               Abraham
            
             to
             believe
             ,
             that
             he
             should
             become
             
               the
               Father
               of
               many
               nations
               ,
               Rom.
            
             4.
             18.
             
             
               Not
               to
               consider
               his
               own
               being
               now
               about
               an
            
             100.
             
               years
               old
               ,
               neither
               yet
               the
               deadnes
               of
               Sarahs
               womb
               .
            
             But
             it
             was
             
               a
               greater
               work
            
             after
             he
             had
             received
             Isaac
             (
             upon
             the
             threed
             of
             whose
             life
             the
             blessing
             promised
             ,
             Gen.
             15.
             5.
             
               of
               being
               the
               Father
               of
               many
               nations
            
             did
             wholly
             depend
             )
             to
             offer
             him
             up
             in
             sacrifice
             :
             this
             was
             more
             then
             to
             believe
             
               in
               hope
               ,
               against
               hope
            
             ;
             The
             ready
             way
             (
             for
             ought
             that
             humane
             wisdom
             ,
             or
             any
             experience
             ,
             till
             that
             time
             manifested
             unto
             the
             world
             ,
             could
             inform
             him
             )
             to
             cut
             the
             very
             throat
             of
             all
             his
             hopes
             or
             future
             blessings
             .
             But
             how
             great
             soever
             
               this
               work
            
             were
             ,
             the
             strength
             ,
             by
             which
             it
             was
             wrought
             ,
             was
             meerly
             the
             strength
             of
             his
             Faith
             ;
             so
             the
             Apostle
             saith
             ,
             Rom.
             4.
             20.
             
             
               He
               staggered
               not
               at
               the
               promise
               of
               God
               through
               unbelief
               ,
               but
               was
               strong
               in
               faith
               giving
               glory
               to
               God
               ,
               and
               being
               fully
               perswaded
               ,
               that
               what
               God
               had
               promised
               ,
               he
               was
               also
               able
               to
               perform
               ,
               and
               therefore
               was
               it
               imputed
               to
               him
               for
               righteousness
               .
            
             So
             that
             if
             any
             man
             do
             not
             
               the
               works
            
             of
             Abraham
             it
             is
             because
             he
             hath
             not
             
               the
               faith
               of
               Abraham
            
             ;
             Impossible
             it
             were
             for
             any
             man
             that
             hath
             the
             same
             measure
             of
             Faith
             ,
             which
             Abraham
             had
             ,
             not
             to
             do
             the
             like
             works
             ,
             which
             Abraham
             did
             .
             What
             measure
             of
             
               works
               truly
               good
            
             any
             man
             doth
             ,
             so
             much
             ,
             or
             so
             great
             a
             measure
             he
             hath
             of
             
               true
               Faith
            
             ;
             And
             so
             far
             as
             any
             man
             is
             
               Rewarded
               according
               to
               his
               works
            
             ,
             he
             is
             likewise
             rewarded
             according
             to
             his
             Faith.
             
          
           
             We
             may
             extend
             that
             Saying
             of
             our
             Saviour
             (
             though
             spoken
             then
             ,
             but
             to
             one
             man
             )
             unto
             all
             and
             every
             man
             
               [
               According
               to
               their
               faith
               so
               shall
               it
               be
               done
               unto
               them
               .
               ]
            
             And
             our
             Saviour
             in
             the
             Parable
             next
             before
             
               This
               Sentence
            
             ,
             expresly
             avoucheth
             ;
             that
             the
             Final
             Award
             or
             retribution
             shall
             be
             according
             to
             
               Faith
               ;
               Matth.
            
             25.
             23.
             
             
               Well
               done
               thou
               good
               and
               faithful
               servant
               ,
               thou
               hast
               been
               faithful
               over
               a
               few
               things
               ,
               I
               will
               make
               thee
               ruler
               over
               many
               things
               ,
               enter
               thou
               into
               the
               joy
               of
               thy
               Lord.
            
             No
             man
             shall
             be
             rewarded
             for
             any
             Works
             ,
             unless
             they
             were
             the
             
               Works
               of
               Faith
            
             ,
             or
             done
             in
             Faith.
             To
             speak
             properly
             it
             is
             the
             
               Fidelity
               of
               our
               Works
            
             ,
             or
             our
             Fidelity
             in
             Working
             ,
             which
             shall
             be
             rewarded
             .
             As
             for
             those
             Hypocrites
             ,
             against
             whom
             St
             ,
             James
             disputes
             (
             and
             from
             whose
             Notion
             or
             Conceit
             of
             Faith
             the
             Romish
             School-men
             ,
             for
             the
             most
             part
             ,
             take
             their
             
               Description
               of
               Faith
            
             )
             they
             had
             altogether
             as
             little
             of
             
               Abrahams
               Faith
            
             ,
             as
             they
             had
             of
             
               Abrahams
               Works
            
             ;
             For
             if
             they
             had
             been
             partakers
             of
             
               Abrahams
               faith
            
             ,
             then
             ,
             as
             our
             Apostle
             infers
             ,
             Gal.
             3.
             7
             ,
             
               They
               had
               been
               the
               sons
               of
               Abraham
            
             ;
             and
             if
             they
             had
             been
             
               the
               sons
               of
               Abraham
            
             ,
             they
             would
             (
             by
             our
             Saviours
             Inference
             )
             
               have
               done
               the
               works
               of
               Abraham
               .
            
             Such
             faith
             as
             they
             made
             brags
             of
             ,
             could
             not
             justifie
             them
             ,
             because
             it
             was
             a
             
               dead
               and
               fruitlesse
               faith
            
             ,
             devoid
             of
             works
             .
             Such
             works
             ,
             as
             the
             Romish
             Church
             doth
             magnifie
             in
             opposition
             to
             faith
             ,
             can
             neither
             justifie
             ,
             nor
             receive
             any
             Reward
             ,
             because
             they
             are
             no
             
               faithful
               Works
            
             ;
             but
             rather
             like
             seeming
             fruits
             without
             any
             Root
             .
             They
             put
             their
             works
             upon
             their
             faith
             ,
             as
             we
             do
             sweet
             flowers
             upon
             dead
             Corpses
             .
             Neither
             can
             give
             life
             or
             perfection
             to
             others
             .
             The
             best
             Censure
             that
             Christian
             Faith
             or
             Charity
             will
             permit
             us
             to
             give
             of
             their
             doctrine
             
               Concerning
               the
               nature
               of
               faith
               and
               works
               ,
            
             is
             This
             ;
             That
             albeit
             ,
             they
             all
             profess
             to
             believe
             that
             ,
             which
             their
             Church
             believes
             ,
             yet
             the
             most
             of
             them
             do
             neither
             believe
             nor
             practise
             as
             the
             Church
             (
             in
             these
             points
             )
             teacheth
             .
             Their
             ignorance
             in
             this
             particular
             is
             much
             better
             then
             their
             knowledge
             of
             most
             of
             the
             rest
             .
          
           
             But
             to
             conclude
             the
             
               first
               Position
            
             ;
             Because
             some
             of
             
               our
               Writers
            
             exclude
             all
             
             works
             from
             the
             work
             of
             Justification
             ,
             some
             Roman
             Writers
             (
             I
             dare
             not
             say
             all
             )
             sought
             
               to
               be
               even
               with
               them
            
             by
             excluding
             faith
             from
             sharing
             with
             works
             in
             the
             Final
             Award
             or
             retribution
             .
             For
             besides
             this
             
               Eagerness
               of
               extream
               Opposition
            
             or
             desire
             to
             be
             contrary
             unto
             us
             ,
             it
             is
             not
             imaginable
             what
             could
             move
             any
             learned
             Writer
             amongst
             them
             to
             Affirm
             that
             this
             
               final
               Retribution
               shall
               be
               according
               to
               VVorks
               ,
            
             and
             Deny
             it
             ,
             According
             to
             Faith.
             
          
           
             4.
             
             About
             the
             
               Second
               Position
            
             there
             is
             no
             Controversie
             betwixt
             us
             and
             the
             
             Romish
             Church
             ;
             we
             hold
             
               Good
               works
               to
               be
               as
               necessary
               to
               salvation
               ,
               as
               they
               do
            
             ;
             As
             necessary
             according
             to
             
               both
               Branches
               of
               Necessity
               .
               Necessarie
            
             they
             are
             ,
             
               Necessitate
               praecepti
            
             ,
             and
             necessarie
             likewise
             
               Necessitate
               medii
               ;
               necessarie
            
             by
             Precept
             or
             duty
             ,
             for
             God
             hath
             commanded
             us
             to
             do
             them
             ,
             he
             hath
             redeemed
             us
             to
             the
             end
             that
             we
             should
             serve
             him
             in
             righteousness
             and
             holiness
             .
             But
             many
             things
             ,
             which
             are
             in
             this
             sense
             necessary
             ,
             in
             that
             their
             Omission
             doth
             necessarily
             include
             a
             breach
             of
             Gods
             Commandement
             ,
             and
             by
             consequent
             a
             sin
             ,
             do
             not
             alwayes
             induce
             or
             argue
             a
             Forfeiture
             of
             our
             Estate
             in
             Grace
             ,
             or
             utter
             exclusion
             from
             the'
             Kingdom
             of
             heaven
             :
             For
             this
             Reason
             we
             say
             ,
             That
             
               Good
               works
               are
               necessary
            
             ,
             not
             only
             
               Necessitate
               praecepti
            
             ,
             by
             way
             of
             Command
             ,
             but
             
               Necessitate
               medii
            
             ,
             as
             the
             way
             and
             means
             ,
             so
             necessary
             to
             salvation
             ,
             that
             without
             the
             practise
             of
             them
             ,
             no
             man
             can
             be
             admitted
             into
             the
             Kingdom
             of
             Heaven
             .
             
               Through
               the
               Omission
               of
               Good
               works
               ,
               many
               do
               forfeit
               that
               Interest
               ,
               which
               they
            
             
             
               truly
               had
               in
               the
               promises
               of
               everlasting
               Life
               .
            
          
           
             In
             the
             
               promise
               it self
            
             ,
             all
             that
             are
             partakers
             of
             the
             Word
             and
             Sacrament
             ,
             all
             that
             acknowledge
             the
             Word
             revealed
             to
             be
             the
             way
             unto
             everlasting
             life
             ,
             have
             
               A
               true
               Interest
            
             .
             Of
             
               the
               pledge
            
             or
             earnest
             of
             the
             blessing
             promised
             ,
             that
             is
             of
             justifying
             or
             sanctifying
             Grace
             ,
             none
             are
             partakers
             ,
             but
             such
             as
             are
             fruitful
             in
             
               Good
               works
            
             ,
             according
             to
             the
             means
             or
             abilities
             ,
             which
             God
             hath
             bestowed
             upon
             them
             .
          
           
             Whether
             it
             be
             possible
             for
             such
             as
             are
             once
             estated
             in
             Grace
             to
             give
             over
             the
             Practise
             of
             
               Good
               works
            
             ,
             that
             here
             we
             leave
             to
             such
             as
             desire
             to
             exercise
             their
             wits
             in
             the
             controversies
             about
             Falling
             from
             Grace
             :
             (
             and
             the
             rather
             because
             we
             have
             spoke
             a
             word
             of
             that
             Point
             in
             the
             26.
             
             Chapter
             of
             this
             Book
             .
             )
             Let
             them
             determine
             of
             the
             Categorical
             Affirmative
             or
             Negative
             as
             they
             please
             :
             This
             Conditional
             is
             most
             certain
             :
             
               [
               If
               it
               be
               possible
               for
               him
               ,
               that
               hath
               Grace
               or
               Faith
               (
               in
               what
               measure
               soever
               )
               inherent
               ,
               to
               give
               over
               the
               practise
               of
               Good
               Works
               ;
               he
               shall
               thereby
               forfeit
               his
               present
               estate
               in
               Gods
               promises
               and
               defeat
               his
               hopes
               of
               inheriting
               the
               Kingdom
               of
               God.
               ]
            
             Whosoever
             (
             saith
             our
             Saviour
             )
             
               shall
               break
               one
               of
               these
               Commandements
               and
               shall
               teach
               men
               so
               ,
               he
               shall
               be
               called
               the
               least
               in
               the
               Kingdom
               of
               Heaven
               ;
               but
               whosoever
               shall
               do
               ,
               and
               teach
               them
               ,
               the
               same
               shall
               be
               called
               great
               in
               the
               Kingdom
               of
               Heaven
               .
               For
               I
               say
               unto
               you
               that
               except
               your
               righteousnesse
               shall
               exceed
               the
               righteousnesse
               of
               the
               Scribes
               and
               Pharisees
               ,
               ye
               shall
               in
               no
               case
               enter
               into
               the
               Kingdom
               of
               Heaven
               ,
               Matth.
            
             5.
             20.
             
             Yet
             did
             these
             Scribes
             and
             Pharisees
             many
             Good
             Works
             ,
             and
             made
             conscience
             of
             many
             Duties
             ,
             which
             many
             Precise
             Ones
             in
             our
             dayes
             do
             not
             trouble
             their
             Consciences
             withal
             .
             This
             notwithstanding
             ,
             These
             Scribes
             and
             Pharisees
             did
             exclude
             themselves
             from
             the
             Kingdom
             of
             Heaven
             (
             as
             here
             established
             on
             earth
             )
             by
             leaving
             other
             Good
             Works
             (
             altogether
             ,
             or
             for
             the
             most
             part
             )
             undone
             ,
             which
             the
             Law
             of
             God
             did
             no
             lesse
             require
             at
             their
             hands
             .
             Even
             the
             Good
             Works
             ,
             which
             they
             did
             ,
             were
             not
             well
             done
             by
             them
             ,
             because
             they
             were
             not
             done
             in
             Faith
             ;
             they
             never
             came
             so
             near
             unto
             the
             Kingdom
             of
             Heaven
             ,
             as
             to
             acknowledge
             Christ
             for
             their
             Lord
             ;
             much
             lesse
             to
             be
             partakers
             of
             those
             Gifts
             and
             Graces
             of
             the
             Spirit
             ,
             which
             after
             his
             Ascension
             were
             bestowed
             on
             men
             .
          
           
           
             Nor
             shall
             all
             they
             ,
             which
             were
             partakers
             of
             those
             Gifts
             ,
             and
             which
             did
             still
             acknowledge
             him
             for
             their
             Lord
             ,
             enter
             into
             the
             Kingdom
             ,
             which
             is
             here
             prepared
             for
             such
             as
             
               continue
               in
               well
               doing
            
             .
             So
             saith
             our
             Saviour
             ,
             
               Not
               every
               one
               that
            
             saith
             
               unto
               me
               Lord
               ,
               Lord
               ,
               shall
               enter
               into
               the
               Kingdom
               ,
               but
               he
               that
            
             doth
             ,
             &c.
             
             
               Many
               will
               then
               say
               ,
               Lord
               ,
               Lord
               ,
               have
               we
               not
               prophesied
               in
               thy
               name
               ?
               and
               in
               thy
               name
               have
               cast
               out
               divels
               ?
               and
               in
               thy
               name
               done
               many
               wonderful
               works
               ?
               And
               then
               will
               I
               profess
               unto
               them
               ;
               I
               never
               knew
               you
               ;
               Depart
               from
               me
               ye
               workers
               of
               iniquitie
               ,
            
             Matth.
             7.
             21
             ,
             22.
             
          
           
             5.
             
             But
             ,
             in
             this
             place
             ,
             We
             see
             the
             Sentence
             is
             not
             awarded
             for
             Positive
             
             Works
             of
             iniquitie
             ,
             but
             for
             
               Omission
               of
               the
               duties
               of
               charitie
            
             ;
             
               He
               saith
               not
               ,
               Depart
               from
               me
               ye
               cursed
               into
               everlasting
               fire
               prepared
               for
               the
               Devil
               and
               his
               Angels
               ,
               Because
               ye
               have
               oppressed
               the
               poor
               and
               stranger
               ;
               or
               ,
               for
               that
               ye
               have
               robbed
               the
               Fatherless
               and
               made
               a
               prey
               of
               the
               widdow
               .
            
             These
             indeed
             are
             works
             of
             iniquity
             ,
             and
             deserve
             Exclusion
             from
             the
             Kingdom
             of
             Heaven
             .
          
           
             But
             is
             it
             a
             Work
             of
             iniquity
             ,
             
               not
               to
               work
               at
               all
            
             ?
             As
             not
             to
             give
             meat
             unto
             the
             hungry
             ?
             Not
             to
             give
             drink
             unto
             the
             thirstie
             ?
             Not
             to
             cloath
             the
             naked
             ,
             or
             lodge
             the
             harbourless
             ?
             Yes
             ;
             even
             
               these
               Omissions
            
             deserve
             Exclusion
             from
             the
             Kingdom
             of
             Heaven
             :
             Either
             by
             their
             connexion
             with
             sins
             of
             oppression
             ,
             because
             it
             is
             scarce
             possible
             that
             any
             which
             hear
             Christs
             promises
             should
             be
             barren
             of
             good
             Works
             ,
             unless
             they
             were
             too
             fruitful
             in
             the
             works
             of
             impietie
             and
             oppression
             ;
             or
             rather
             because
             ,
             as
             our
             Saviour
             elsewhere
             infers
             ,
             that
             ,
             
               Not
               to
               save
               mens
               lives
               ,
               when
               means
               and
               opportunitie
               is
               offered
               ,
               is
               to
               kill
            
             ;
             Not
             to
             feed
             the
             hungrie
             ,
             is
             a
             bloody
             sin
             ;
             Not
             to
             cloath
             the
             naked
             ,
             is
             as
             the
             sin
             of
             Oppression
             .
          
           
             The
             Doing
             of
             some
             Good
             Works
             cannot
             excuse
             men
             for
             the
             Omission
             of
             others
             which
             be
             as
             necessary
             ;
             To
             prophesie
             in
             Christs
             name
             is
             a
             Gracious
             Work
             ;
             to
             cast
             out
             Divels
             is
             a
             Work
             of
             Greater
             Charity
             and
             comfort
             to
             the
             possessed
             ,
             then
             to
             visit
             the
             prisoners
             ;
             and
             yet
             such
             as
             have
             done
             these
             and
             many
             other
             wonderful
             Works
             shall
             not
             be
             admitted
             at
             the
             Last
             Day
             .
          
           
             Besides
             the
             Goodness
             of
             the
             Works
             which
             we
             are
             bound
             to
             do
             ,
             there
             must
             be
             an
             Uniformitie
             in
             them
             ;
             Otherwise
             they
             are
             not
             done
             in
             Faith.
             Now
             the
             same
             Faith
             and
             belief
             ,
             which
             inclines
             our
             hearts
             to
             works
             of
             one
             kind
             ,
             will
             incline
             them
             to
             the
             practise
             of
             every
             kind
             ,
             which
             we
             know
             or
             believe
             to
             be
             required
             at
             our
             hands
             by
             our
             Lord
             and
             Master
             .
             That
             even
             the
             best
             Works
             of
             mercy
             ,
             or
             most
             beneficial
             unto
             others
             ,
             are
             not
             acceptable
             unto
             God
             ;
             unless
             they
             be
             done
             out
             of
             Faith
             &
             obedience
             to
             our
             Masters
             Will
             ,
             is
             clear
             from
             our
             Apostles
             
               Verdict
               of
               Enoch
               ,
               Heb.
            
             11.
             5.
             
             
               Before
               his
               translation
            
             ,
             saith
             our
             Apostle
             ,
             
               he
               had
               this
               testimonie
               ,
               that
               he
               pleased
               God
            
             ;
             For
             so
             it
             is
             said
             Gen.
             5.
             24.
             
               that
               he
               walked
               with
               God
            
             ;
             the
             way
             ,
             by
             which
             he
             walked
             ,
             was
             his
             Good
             Works
             and
             Conversation
             ,
             but
             
               The
               Guide
               of
               this
               way
               and
               his
               works
               was
               his
               Faith.
            
             So
             the
             Apostle
             infers
             ,
             
               without
               faith
               it
               is
               impossible
               to
               please
               God
               ;
               for
               he
               that
               cometh
               to
               God
               must
               believe
               that
               he
               is
               ,
               and
               that
               he
               is
               a
               rewarder
               of
               them
               ,
               that
               diligently
               seek
               him
               .
            
             ver
             .
             6.
             
             As
             God
             is
             the
             Author
             of
             goodness
             ,
             yea
             goodness
             it self
             ;
             so
             we
             cannot
             come
             unto
             him
             by
             any
             other
             way
             ,
             then
             by
             doing
             good
             to
             others
             ;
             yet
             that
             ,
             which
             must
             make
             even
             our
             best
             Works
             pleasing
             to
             him
             ,
             must
             be
             our
             Belief
             in
             him
             ,
             and
             in
             his
             goodness
             ,
             and
             that
             he
             is
             
               A
               bountiful
               Rewarder
            
             of
             all
             that
             do
             good
             ;
          
           
             The
             good
             Works
             even
             of
             the
             Heathen
             ,
             and
             of
             such
             as
             knew
             neither
             him
             nor
             his
             Providence
             ;
             of
             such
             ,
             as
             in
             stead
             of
             him
             worshipped
             false
             gods
             ,
             were
             rewarded
             by
             him
             ;
             but
             with
             rewards
             and
             blessings
             only
             Temporal
             :
             He
             was
             
             their
             Rewarder
             ;
             but
             not
             himself
             their
             Reward
             .
             This
             was
             the
             Peculiar
             of
             Abraham
             his
             friend
             ,
             and
             of
             Abrahams
             children
             ,
             that
             is
             ,
             of
             all
             such
             ,
             as
             do
             the
             works
             of
             Abraham
             out
             of
             the
             Faith
             of
             Abraham
             ,
             that
             is
             ,
             out
             of
             a
             lively
             apprehension
             and
             true
             esteem
             of
             his
             goodness
             ;
             Unto
             all
             such
             he
             himself
             shall
             be
             
               merces
               magna
               nimis
            
             ,
             or
             
               valdè
               magna
            
             ,
             Their
             exceeding
             great
             Reward
             .
             Unto
             men
             thus
             qualified
             ,
             and
             only
             unto
             them
             ,
             it
             shall
             be
             said
             ;
             
               Come
               ye
               blessed
               of
               my
               Father
               ,
               inherit
               the
               Kingdom
               prepared
               for
               you
               from
               the
               foundation
               of
               the
               world
               .
            
             This
             Kingdom
             shall
             be
             a
             Kingdom
             of
             everlasting
             bliss
             ;
             and
             yet
             the
             greatest
             blessedness
             of
             this
             Kingdom
             shall
             consist
             in
             the
             fruition
             or
             enjoying
             of
             the
             presence
             of
             this
             Everlasting
             King
             ,
             who
             is
             goodness
             it self
             ;
             the
             participation
             of
             whose
             goodness
             is
             the
             very
             Life
             and
             Essence
             of
             that
             happiness
             ,
             which
             all
             desire
             ,
             but
             none
             shall
             attain
             ,
             besides
             such
             as
             do
             His
             Will
             by
             well
             doing
             .
             To
             be
             separated
             for
             ever
             from
             his
             presence
             is
             the
             source
             of
             all
             the
             miserie
             ,
             which
             shall
             befall
             the
             damned
             or
             accursed
             .
          
           
             But
             from
             this
             place
             of
             our
             Apostle
             ,
             Heb.
             11.
             6.
             
             The
             Romanist
             (
             alwayes
             
             ready
             like
             the
             spider
             to
             suck
             poison
             from
             such
             flowers
             in
             this
             garden
             of
             God
             as
             naturally
             afford
             honey
             to
             such
             as
             seek
             God
             )
             labours
             to
             infer
             ,
             as
             he
             doth
             out
             of
             the
             words
             of
             the
             text
             ,
             
               That
               the
               Everlasting
               Kingdom
               here
               promised
               is
               the
               just
               Reward
               of
               our
               good
               works
               ,
            
             and
             is
             as
             properly
             merited
             ,
             as
             everlasting
             death
             is
             by
             the
             Omission
             of
             the
             works
             here
             mentioned
             ,
             or
             by
             the
             Positive
             Works
             of
             inquitie
             .
             So
             that
             I
             should
             here
             according
             to
             my
             proposed
             method
             proceed
             unto
             the
             third
             point
             ,
             That
             
               these
               good
               works
               ,
               how
               necessary
               soever
               they
               be
               ,
            
             
             
               are
               necessary
               only
               Tanquam
               via
               ad
               regnum
               ,
               non
               tanquam
               causa
               regnandi
               ,
               only
               as
               the
               Way
               and
               Means
               ,
               which
               lead
               unto
               this
               Kingdom
               ,
               not
               as
               the
               causes
               of
               its
               preparation
               for
               us
               ,
               or
               of
               our
               admission
               unto
               it
               .
            
             But
             for
             the
             present
             ,
             I
             chuse
             rather
             to
             make
             some
             use
             or
             Application
             of
             what
             hath
             been
             said
             concerning
             
               the
               necessity
               of
               Good
               Works
            
             ,
             then
             to
             dispute
             of
             their
             Efficacie
             or
             Causality
             for
             attaining
             this
             Kingdom
             ,
             intending
             to
             touch
             that
             a
             little
             more
             in
             the
             next
             Chapter
             ,
             though
             with
             reference
             to
             what
             I
             have
             spoken
             in
             the
             27.
             and
             28.
             
             Chapters
             .
          
           
             6.
             
             You
             see
             that
             Good
             Works
             done
             in
             faith
             (
             or
             ,
             which
             is
             all
             one
             ,
             a
             Working
             Faith
             )
             are
             absolutely
             necessarie
             unto
             salvation
             .
             But
             are
             they
             as
             necessary
             to
             Justification
             ?
             If
             they
             be
             ;
             how
             is
             it
             said
             by
             
               St.
               Austine
            
             ,
             and
             approved
             by
             the
             Articles
             of
             the
             Church
             of
             
               England
               ;
               Bona
               opera
               sequuntur
               hominem
               justificatum
               ,
               non
               praecedunt
               in
               homine
               justificando
               ?
            
             Good
             works
             follow
             Justification
             ;
             they
             do
             not
             go
             before
             it
             .
             
               This
               Orthodoxal
               Truth
               only
               imports
               thus
               much
               ,
               That
               no
               man
               can
               do
               those
               works
               ,
               which
               are
               capable
               of
               the
               promises
               before
               he
               be
               inabled
               by
               God
               to
               do
               them
               ;
               and
               that
               this
               ability
               to
               do
               them
               is
               from
               the
               Gift
               of
               Justifying
               Faith.
               
            
             Now
             every
             one
             that
             hath
             this
             Faith
             in
             his
             heart
             is
             said
             to
             be
             Justified
             ,
             that
             is
             ,
             absolved
             from
             the
             Guilt
             of
             sins
             past
             ,
             and
             freed
             from
             the
             Tyranny
             and
             Dominion
             of
             sin
             ,
             by
             receiving
             this
             pledge
             or
             earnest
             of
             Gods
             mercie
             :
             and
             in
             this
             sense
             is
             Justification
             taken
             by
             St.
             James
             ,
             when
             he
             saith
             ,
             
               a
               man
               is
               justified
               by
               works
               ,
            
             that
             is
             ,
             He
             is
             not
             to
             be
             accounted
             
               the
               Son
               of
               faithful
               Abraham
            
             ,
             nor
             may
             he
             presume
             upon
             his
             own
             Actual
             Justification
             or
             estate
             in
             Grace
             ,
             until
             he
             be
             qualified
             and
             enabled
             to
             do
             the
             Works
             of
             Abraham
             .
             In
             the
             same
             sense
             is
             Justification
             taken
             by
             St.
             
               John
               ,
               Rev.
            
             22.
             11
             
             
               Qui
               justus
               est
               justificetur
               ad
               huc
               ;
               Let
               him
               that
               is
               righteous
               be
               righteous
               still
               ,
               or
               more
               justified
               .
            
             
               And
               in
               this
               sort
               Children
               or
               Infants
               are
               said
               to
               be
               Justified
               by
               the
               Infusion
               of
               Faith.
               The
               practise
               of
               Good
               Works
               is
               not
               required
               to
               their
               Justification
               before
               they
               come
               to
               the
               knowledge
               of
               good
               and
               evil
               .
               But
               neither
               is
               the
               apprehension
               or
               actual
               Belief
               of
               
               Gods
               mercies
               in
               Christ
               required
               of
               them
               ;
            
             Though
             they
             be
             justified
             and
             saved
             for
             the
             Merits
             of
             Christ
             and
             through
             his
             blood
             ,
             as
             we
             are
             .
             Yet
             is
             not
             the
             Rule
             for
             Application
             of
             these
             Merits
             ,
             the
             same
             in
             them
             and
             in
             men
             of
             years
             and
             discretion
             :
             (
             Though
             ,
             with
             some
             abatement
             or
             allowance
             ,
             it
             holds
             in
             such
             as
             are
             converted
             to
             Christ
             upon
             their
             death
             beds
             ;
             These
             must
             apprehend
             Gods
             mercies
             in
             Christ
             ,
             resolve
             to
             do
             Good
             Works
             ;
             and
             leave
             testimonie
             of
             sorrow
             for
             their
             past
             negligence
             in
             doing
             Good
             Works
             :
             )
             For
             in
             such
             as
             are
             endued
             with
             knowledge
             of
             Christ
             ,
             and
             are
             enlightned
             to
             see
             their
             miserable
             estate
             by
             nature
             ,
             the
             self
             same
             Faith
             which
             apprehends
             Gods
             mercies
             in
             Christ
             ,
             cannot
             be
             idle
             ,
             it
             will
             be
             working
             that
             which
             is
             Good
             and
             acceptable
             in
             the
             sight
             of
             God.
             In
             vain
             it
             it
             shall
             be
             for
             them
             to
             sue
             for
             mercie
             at
             Gods
             hands
             through
             the
             Merits
             of
             Christ
             ,
             unless
             for
             love
             to
             Christ
             (
             whose
             Merits
             for
             them
             and
             Goodness
             towards
             them
             ,
             Faith
             apprehends
             )
             they
             be
             ready
             to
             do
             the
             works
             ,
             which
             he
             hath
             commended
             unto
             them
             .
             For
             (
             as
             you
             heard
             before
             )
             
               not
               every
               one
               that
               saith
               unto
               him
               ,
               Lord
               ,
               Lord
               ,
               shall
               enter
               into
               the
               Kingdom
               of
               Heaven
               ,
               but
               he
               that
               doth
               the
               will
               of
               his
               Father
               ,
               which
               is
               in
               Heaven
            
             ;
             and
             his
             Fathers
             Will
             is
             ,
             that
             we
             do
             those
             things
             ,
             which
             he
             here
             commands
             .
          
           
             But
             another
             special
             Branch
             of
             the
             same
             Will
             is
             ,
             
               That
               when
               we
               have
               done
               all
               this
               ,
               we
               faithfully
               acknowledge
               our selves
               to
               be
               unprofitable
               servants
               .
            
             This
             our
             Plea
             for
             mercie
             (
             as
             men
             altogether
             unworthy
             for
             our
             best
             Works
             sake
             to
             be
             partaker
             of
             Gods
             Goodness
             or
             of
             everlasting
             bliss
             )
             is
             that
             justification
             ,
             
             which
             St.
             Paul
             so
             much
             insists
             upon
             in
             most
             of
             his
             Epistles
             :
             and
             unto
             This
             Justification
             ,
             that
             is
             ,
             to
             our
             good
             success
             in
             making
             this
             Plea
             ,
             Good
             works
             are
             necessary
             and
             usually
             Precedent
             ;
             or
             ,
             as
             it
             is
             usually
             taught
             by
             Good
             writers
             ;
             Good
             works
             are
             necessary
             
               quoad
               presentiam
            
             ,
             (
             to
             justification
             )
             
               non
               quoad
               efficientiam
            
             :
             Their
             
               presence
               is
               necessarie
               to
               Justification
               ,
               their
               Efficacy
               or
               efficiencie
               is
               not
               necessary
            
             ;
             for
             as
             you
             have
             heard
             before
             ,
             and
             shall
             afterwards
             
               (
               Chap.
            
             31.
             )
             hear
             ;
             meritorious
             efficiencie
             they
             have
             none
             .
          
           
             7.
             
             But
             let
             us
             ever
             remember
             ,
             as
             I
             often
             put
             the
             Reader
             in
             mind
             ,
             when
             it
             is
             said
             ,
             
               VVe
               must
               renounce
               all
               our
               works
               in
               the
               Plea
               of
               Iustification
               or
               suite
               of
               Pardon
               for
               our
               sins
            
             ;
             This
             must
             be
             understood
             Of
             those
             good
             Works
             ,
             which
             we
             have
             done
             ,
             not
             of
             those
             ,
             which
             we
             have
             left
             undone
             ;
             For
             these
             are
             not
             ours
             .
             These
             ,
             the
             Hypocrites
             and
             unbeleevers
             will
             be
             ready
             to
             renonnce
             .
             He
             alone
             truly
             renounceth
             his
             Works
             ,
             that
             doth
             Good
             Works
             ,
             and
             yet
             when
             he
             hath
             done
             them
             ,
             puts
             no
             trust
             or
             confidence
             in
             them
             ,
             and
             seeks
             not
             to
             improve
             them
             so
             far
             as
             to
             make
             them
             meritorious
             ,
             but
             wholly
             relies
             upon
             
               Gods
               mercies
               in
               Christ
            
             ,
             appealing
             from
             the
             Law
             unto
             the
             Gospel
             .
             Nor
             is
             it
             
               every
               sort
            
             of
             Relyance
             upon
             
               Gods
               mercies
               in
               Christ
            
             ,
             but
             
               A
               faithful
            
             and
             stedfast
             relyance
             ,
             that
             can
             avail
             ;
             and
             
               no
               man
               can
               faithfully
               rely
               upon
               Christs
               merits
               ,
               but
               he
               that
               is
               faithful
               in
               doing
               his
               Fathers
               VVill.
               
            
          
           
             8.
             
             But
             is
             this
             Necessitie
             of
             good
             Works
             to
             be
             equally
             extended
             to
             all
             sorts
             of
             Good
             works
             ?
             So
             saith
             
               Saint
               James
               ,
               Chap.
            
             2.
             10
             ,
             11.
             
             
               VVhosoever
               shall
               keep
               the
               whole
               Law
               ,
               and
               yet
               offend
               in
               one
               point
               ,
               he
               is
               guiltie
               of
               all
               ;
               for
               he
               that
               said
               ,
               do
               not
               commit
               adulterie
               ,
               said
               also
               ,
               do
               not
               kill
               .
               Now
               if
               thou
               commit
               no
               adulterie
               ,
               yet
               if
               thou
               kill
               ,
               thou
               art
               become
               a
               transgressor
               of
               the
               Law.
               
            
             
               His
               meaning
               is
               ,
               That
               albeit
               we
               are
               diligent
               in
               many
               points
               of
               Gods
               service
               ,
               yet
               if
               we
               wittingly
               dispense
               with
               our
               souls
               in
               other
               parts
               of
               it
               ,
               this
               is
               an
               Argument
               that
               we
               Truly
               and
               faithfully
               observe
               no
               part
               .
               For
               ,
               if
               we
               did
               observe
               
               Any
               part
               of
               his
               Commandments
               ,
               out
               of
               Faith
               or
               sincere
               obedience
               to
               Gods
               Will
               ,
               we
               would
               observe
               ,
               as
               much
               as
               in
               us
               lies
               ,
               every
               branch
               of
               his
               Will
               revealed
               .
            
          
           
           
             For
             as
             true
             Faith
             will
             not
             admit
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Respects
             of
             Persons
             (
             which
             was
             the
             fault
             in
             the
             beginning
             of
             that
             Chapter
             taxed
             by
             
               St.
               Iames
            
             ,
             and
             gave
             occasion
             to
             the
             Maxim
             or
             principle
             in
             the
             words
             last
             cited
             )
             so
             doth
             it
             exclude
             all
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Partialitie
             to
             Gods
             Commandments
             or
             branches
             of
             His
             
             Will
             revealed
             ;
             
               If
               we
               love
               and
               prize
               one
               ,
               we
               must
               love
               and
               value
               all
               :
            
             We
             may
             not
             love
             and
             respect
             One
             and
             neglect
             another
             .
             This
             is
             the
             true
             intent
             and
             meaning
             of
             the
             Apostle
             ,
             which
             some
             (
             to
             the
             wounding
             of
             their
             brethrens
             weak
             consciences
             )
             have
             extended
             too
             far
             ,
             who
             say
             expresly
             (
             or
             at
             least
             are
             so
             defective
             in
             expressing
             themselves
             ,
             as
             they
             occasion
             others
             to
             think
             )
             
               That
               if
               a
               man
               either
               positively
               or
               more
               grievously
               transgress
               in
               breach
               of
               Gods
               
                 Negative
                 Precepts
              
               ,
               or
               often
               fail
               in
               performance
               of
               some
               
                 Positive
                 Duties
              
               commanded
               by
               him
               ,
               it
               is
               all
               one
               as
               if
               he
               had
               transgressed
               all
               Gods
               Commandments
               .
            
          
           
             This
             is
             more
             then
             can
             be
             gathered
             from
             
               St.
               James
            
             in
             this
             place
             ;
             or
             from
             
             any
             other
             part
             of
             Gods
             word
             ,
             which
             only
             condemnes
             Partialitie
             to
             Gods
             Commandments
             .
             Now
             a
             man
             may
             trespass
             oftner
             and
             more
             grievously
             against
             some
             one
             ,
             or
             more
             of
             Gods
             commandments
             (
             whether
             Negative
             or
             Affirmative
             )
             then
             he
             doth
             against
             others
             ,
             and
             yet
             do
             all
             this
             ,
             not
             out
             of
             any
             passionate
             affected
             Partialitie
             towards
             Gods
             Commandments
             ,
             or
             for
             want
             of
             uniformitie
             in
             his
             Faith
             or
             Affections
             towards
             Christ
             ;
             but
             only
             out
             of
             the
             Inequalitie
             of
             his
             own
             natural
             or
             acquired
             inclinations
             to
             some
             peculiar
             sins
             or
             vices
             in
             respect
             of
             others
             .
             Some
             men
             ,
             as
             well
             before
             Regeneration
             or
             knowledge
             of
             Christ
             ,
             as
             after
             ,
             may
             be
             naturally
             ,
             or
             out
             of
             custome
             ,
             more
             prone
             to
             wantonness
             ,
             then
             unto
             covetousness
             .
             Others
             again
             by
             natural
             disposition
             or
             bad
             custome
             ,
             may
             be
             more
             prone
             to
             covetousness
             ,
             to
             ambition
             ,
             or
             unadvised
             anger
             ,
             then
             unto
             wantonness
             .
             Others
             again
             by
             bad
             education
             may
             be
             more
             prone
             to
             rash
             oathes
             or
             causless
             swearing
             then
             to
             any
             the
             former
             vices
             .
             One
             sort
             ,
             after
             their
             regeneration
             ,
             or
             after
             they
             come
             to
             make
             Conscience
             of
             their
             wayes
             ,
             may
             offend
             more
             often
             and
             more
             grievously
             against
             the
             third
             Commandment
             ,
             then
             against
             the
             sixth
             or
             seventh
             .
             Another
             sort
             may
             offend
             more
             grievously
             against
             the
             sixth
             Commandment
             
               [
               Thou
               shalt
               not
               kill
            
             ]
             then
             against
             the
             seventh
             
               [
               Thou
               shalt
               not
               commit
               adulterie
               .
               ]
            
             A
             third
             sort
             ,
             such
             as
             are
             by
             natural
             disposition
             or
             custom
             given
             to
             wantonness
             may
             offend
             more
             grievously
             against
             the
             seventh
             Commandment
             ,
             then
             against
             the
             sixth
             .
             A
             fourth
             sort
             ,
             more
             pecularly
             prone
             to
             covetousness
             or
             ambition
             may
             offend
             more
             grievously
             and
             more
             often
             against
             the
             last
             Commandment
             
               [
               Thou
               shalt
               not
               covet
               ,
               ]
            
             then
             against
             any
             of
             the
             former
             .
             And
             yet
             none
             of
             them
             fall
             under
             that
             censure
             of
             
               Saint
               James
               ;
               Whosoever
               shall
               keep
               the
               whole
               Law
               ,
               and
               yet
               offend
               in
               one
               point
               ,
               he
               is
               guiltie
               of
               all
               .
            
             For
             they
             may
             all
             respectively
             offend
             in
             some
             one
             part
             ,
             or
             few
             points
             ,
             not
             out
             of
             any
             Partialitie
             to
             Gods
             Law
             or
             Commandments
             ,
             but
             out
             of
             the
             Inequalitie
             of
             their
             particular
             or
             peculiar
             dispositions
             to
             observe
             them
             .
          
           
             Their
             desires
             or
             endeavours
             to
             observe
             those
             duties
             ,
             which
             they
             more
             neglect
             ,
             may
             perhaps
             be
             Greater
             ,
             then
             their
             desires
             or
             endeavours
             to
             observe
             those
             ,
             wherein
             they
             are
             less
             defective
             .
             However
             this
             may
             fall
             out
             ;
             Yet
             this
             Rule
             is
             certain
             ,
             that
             ,
             
               Whosoever
               truly
               observes
               any
               or
               more
               of
               Gods
               Commandments
               out
               of
               Faith
               and
               sincere
               obedience
               to
               
                 his
                 Will
              
               ;
               as
               his
               love
               and
               zealous
               Observance
               of
               those
               commandments
               ,
               in
               whose
               practise
               
               he
               finds
               less
               difficultie
               ,
               increaseth
               ,
               his
               proneness
               to
               transgress
               the
               other
               ,
               from
               whose
               observance
               he
               is
               by
               nature
               or
               custom
               more
               averse
               ,
               will
               still
               decrease
               :
               his
               
                 Positive
                 diligence
              
               or
               care
               to
               practise
               those
               duties
               ,
               which
               are
               not
               so
               contrary
               to
               his
               natural
               inclinations
               ,
               will
               alwayes
               in
               some
               proportion
               or
               other
               raise
               
               or
               quicken
               his
               weak
               desires
               or
               inclinations
               to
               observe
               those
               duties
               ,
               which
               he
               hath
               formerly
               more
               often
               and
               more
               grievously
               neglected
               or
               opposed
               .
            
          
           
             9.
             
             But
             some
             happily
             will
             here
             demand
             why
             our
             Saviour
             in
             this
             place
             of
             St.
             Matth.
             25.
             34.
             
             &c.
             (
             seeing
             all
             
               Good
               works
            
             are
             necessarie
             unto
             Salvation
             )
             should
             instance
             only
             in
             works
             of
             one
             kind
             ,
             that
             is
             ,
             in
             
               works
               of
               Charitie
            
             towards
             others
             ,
             and
             not
             in
             works
             of
             Pietie
             and
             sanctitie
             ,
             as
             in
             fasting
             and
             
             praying
             ?
             It
             is
             an
             
               Excellent
               observation
            
             ,
             (
             and
             so
             much
             the
             more
             to
             be
             esteemed
             by
             us
             ,
             in
             that
             it
             was
             )
             made
             by
             Jansenius
             ,
             a
             learned
             Bishop
             ,
             not
             of
             Reformed
             ,
             but
             of
             the
             Romish
             Church
             ,
             that
             ,
             
               However
               fasting
               ,
               and
               other
               exercises
               of
               mortification
               ,
               be
               duties
               necessary
               in
               their
               time
               and
               place
               ,
               yet
               God
               is
               better
               pleased
               with
               us
               for
               relieving
               and
               comforting
               others
               in
               their
               affliction
            
             (
             be
             it
             affliction
             of
             body
             or
             of
             soul
             )
             
               then
               for
               afflicting
               our
               own
               souls
               and
               bodies
               :
            
             And
             as
             for
             fasting
             ,
             
               One
               good
               Use
               of
            
             it
             is
             ,
             
               To
               learn
               by
               our
               voluntarie
               want
               of
               food
               truly
               to
               pitie
               and
               comfort
               others
               ,
               which
               want
               it
               against
               their
               wills
            
             ;
             we
             then
             
               truly
               fast
            
             ,
             or
             our
             fast
             is
             then
             truly
             religious
             ,
             when
             we
             fast
             ,
             not
             for
             thrift
             or
             sparing
             ,
             or
             for
             the
             health
             of
             body
             ,
             but
             that
             what
             we
             spare
             from
             our selves
             we
             may
             bestow
             (
             not
             sparingly
             but
             cheerfully
             )
             upon
             our
             needy
             brethren
             .
             So
             the
             Prophet
             instructs
             us
             ,
             Esai
             .
             58.
             5
             ,
             6
             ,
             7.
             
             
               Is
               it
               such
               a
               fast
               ,
               that
               I
               have
               chosen
               ?
               a
               day
               for
               a
               man
               to
               afflict
               his
               soul
               ?
               is
               it
               to
               bow
               down
               his
               head
               as
               a
               bul-rush
               ,
               and
               to
               spread
               sackcloth
               and
               ashes
               under
               him
               ?
               wilt
               thou
               call
               this
               a
               fast
               ,
               an
               acceptable
               day
               to
               the
               Lord
               ?
               Is
               not
               this
               the
               fast
               ,
               that
               I
               have
               chosen
               ?
               to
               loose
               the
               bands
               of
               wickedness
               ,
               to
               undo
               the
               heavy
               burdens
               ,
               and
               to
               let
               the
               oppressed
               go
               free
               ,
               and
               that
               ye
               break
               every
               yoke
               ?
               Is
               it
               not
               to
               deal
               thy
               bread
               to
               the
               hungry
               ,
               and
               that
               thou
               bring
               the
               poor
               ,
               that
               are
               cast
               out
               ,
               to
               thy
               house
               ?
               when
               thou
               seest
               the
               naked
               ,
               that
               thou
               cover
               him
               ,
               and
               that
               thou
               hide
               not
               thy self
               from
               thine
               own
               flesh
               .
            
             Again
             ,
             Fasting
             is
             useful
             or
             expedient
             only
             at
             some
             certain
             times
             and
             seasons
             :
             
               These
               duties
            
             here
             mentioned
             Mat.
             25.
             34.
             
             &c.
             are
             at
             all
             times
             necessarie
             ,
             they
             are
             never
             out
             of
             season
             ;
             they
             are
             (
             upon
             the
             respects
             last
             mentioned
             )
             most
             seasonable
             when
             we
             Fast
             ,
             and
             yet
             in
             some
             sort
             more
             seasonable
             when
             we
             Feast
             .
             For
             feasting
             of
             our selves
             or
             of
             the
             Rich
             ,
             
               being
               unmindful
               of
               the
               poor
               and
               needy
               is
               to
               bring
               a
               curse
               upon
               our selves
               ,
               and
            
             
             
               upon
               our
               plentie
            
             :
             As
             we
             see
             it
             set
             forth
             in
             the
             parable
             of
             Lazarus
             and
             
               Dives
               .
               See
               Pro.
            
             22.
             16.
             
             Luke
             14.
             13.
             
          
           
             St.
             Austine
             observes
             ,
             that
             ,
             the
             duty
             of
             praying
             continually
             is
             not
             literally
             meant
             of
             praying
             alwayes
             with
             our
             lips
             ,
             nor
             of
             multiplying
             set
             hours
             of
             Devotion
             ;
             but
             
               Omne
               opus
               bonum
               ;
               Every
               good
               work
               is
               a
               Real
               Prayer
               ,
            
             specially
             if
             we
             consecrate
             our selves
             to
             it
             by
             prayer
             .
             The
             continuance
             of
             Good
             works
             begun
             and
             undertaken
             by
             prayer
             ,
             is
             a
             continuation
             of
             our
             prayers
             ;
             So
             that
             by
             
               Praying
               often
            
             ,
             and
             
               doing
               Good
               to
               others
               continually
            
             ,
             we
             may
             be
             said
             to
             observe
             or
             fulfill
             that
             precept
             
               Pray
               continually
            
             .
          
           
             10.
             
             As
             we
             cannot
             more
             truly
             imitate
             ,
             or
             express
             our
             Savior's
             disposition
             in
             more
             solid
             Characters
             ,
             then
             by
             the
             practise
             of
             these
             duties
             (
             for
             
               he
               went
               about
               doing
               good
               ,
               healing
               all
               that
               were
               oppressed
               )
            
             so
             are
             there
             no
             Duties
             ,
             which
             are
             so
             easie
             for
             all
             to
             imitate
             him
             in
             ,
             as
             these
             are
             :
             None
             can
             plead
             exemption
             for
             want
             of
             means
             or
             opportunity
             to
             practise
             them
             :
             For
             though
             some
             be
             so
             needy
             themselves
             ,
             that
             they
             cannot
             clothe
             the
             naked
             or
             feed
             the
             hungry
             ,
             
             yet
             may
             they
             visit
             the
             sick
             ,
             or
             resort
             to
             such
             as
             are
             in
             Prison
             .
             As
             every
             one
             in
             some
             kinde
             or
             other
             may
             be
             the
             object
             of
             his
             neighbors
             charity
             ,
             so
             may
             every
             one
             be
             either
             Instrument
             or
             Agent
             in
             the
             doing
             thereof
             .
             The
             rich
             may
             stand
             in
             need
             of
             visitation
             ,
             or
             of
             their
             Neighbors
             Prayers
             ,
             either
             for
             continuance
             or
             restauration
             of
             health
             ;
             and
             they
             cannot
             want
             other
             ,
             on
             
             whom
             to
             exercise
             their
             charity
             :
             For
             ,
             as
             our
             Saviour
             saith
             ,
             
               Pauperes
               semper
               habebitis
               vobiscum
            
             ,
             You
             shall
             always
             have
             the
             poor
             amongst
             you
             :
             And
             who
             knows
             ,
             whether
             the
             Lord
             in
             mercy
             hath
             not
             suffered
             the
             poor
             in
             these
             places
             to
             abound
             ,
             that
             the
             rich
             ,
             or
             men
             of
             competent
             means
             ,
             might
             have
             continual
             and
             daily
             occasion
             to
             practise
             these
             Duties
             here
             continually
             injoyned
             .
             We
             of
             *
             this
             place
             cannot
             want
             soil
             to
             sow
             unto
             the
             Lord
             ;
             For
             ,
             as
             the
             former
             Parable
             imports
             ,
             we
             shall
             not
             want
             occasion
             to
             put
             out
             the
             Talent
             wherewith
             God
             hath
             blest
             us
             ,
             to
             advantage
             :
             So
             Solomon
             saith
             ,
             
               He
               that
               hath
               pity
               on
               the
               poor
               ,
               lendeth
               to
               the
               Lord
               ,
               and
               look
               what
               he
               layeth
               out
               ,
               it
               shall
               be
               payed
               him
               again
               ,
            
             Pro.
             19.
             17.
             
             What
             greater
             Incouragement
             can
             any
             man
             either
             give
             or
             require
             ,
             to
             the
             performance
             of
             this
             service
             ,
             then
             that
             which
             
               Our
               Lord
               and
               Master
            
             hath
             given
             to
             all
             ,
             which
             either
             truly
             love
             him
             ,
             or
             esteem
             of
             his
             love
             ?
             What
             can
             the
             Eloquence
             of
             man
             adde
             to
             this
             Invitation
             in
             this
             place
             ?
             What
             better
             Assurance
             could
             any
             man
             require
             ,
             then
             the
             solemn
             promise
             of
             so
             powerful
             and
             gracious
             a
             Lord
             ?
             Or
             what
             greater
             Reward
             or
             Blessing
             could
             any
             man
             expect
             to
             have
             assured
             unto
             him
             ,
             then
             that
             which
             our
             Savior
             here
             assures
             us
             ?
             Whatsoever
             we
             do
             to
             the
             poor
             and
             distressed
             ,
             he
             will
             interpret
             it
             as
             done
             to
             himself
             ,
             and
             really
             so
             reward
             it
             .
          
           
             And
             with
             Reference
             to
             this
             Last
             Day
             of
             Final
             Retribution
             ,
             did
             the
             Psalmist
             say
             ,
             Psal
             .
             41.
             
             
               Blessed
               is
               the
               man
               that
               provideth
               for
               the
               sick
               and
               needy
               ,
               the
               Lord
               shall
               deliver
               him
               in
               time
               of
               trouble
               :
            
             Sickness
             ,
             Death
             ,
             and
             Judgement
             ,
             are
             Critical
             days
             of
             Trouble
             .
          
           
             But
             I
             know
             it
             will
             be
             Objected
             ,
             that
             ,
             The
             greatest
             part
             of
             the
             poor
             ,
             which
             dwell
             and
             sojourn
             amongst
             us
             ,
             are
             not
             such
             
               Little
               Ones
            
             as
             our
             Savior
             here
             
             speaks
             of
             ,
             that
             is
             ,
             not
             
               his
               Brethren
            
             :
             Men
             or
             Children
             they
             be
             ,
             which
             for
             the
             most
             part
             draw
             near
             unto
             him
             with
             their
             lips
             ,
             when
             they
             hope
             to
             receive
             an
             Alms
             through
             his
             Name
             ,
             but
             are
             far
             from
             him
             in
             their
             hearts
             ;
             more
             ready
             at
             most
             times
             ,
             and
             upon
             no
             occasion
             ,
             to
             abuse
             his
             Name
             with
             fearful
             Oathes
             ,
             then
             to
             call
             upon
             it
             in
             Prayer
             ,
             in
             Reverence
             and
             Humility
             .
             Would
             God
             the
             matter
             Objected
             were
             not
             too
             true
             !
             However
             ,
             The
             truth
             of
             it
             doth
             not
             so
             much
             excuse
             the
             Contraction
             ,
             as
             it
             doth
             exact
             the
             Extension
             of
             your
             bowels
             of
             compassion
             towards
             them
             .
          
           
             11.
             
             Seeing
             for
             them
             also
             Christ
             shed
             his
             blood
             ;
             their
             ignorance
             of
             
               Christ
               and
               his
               goodness
            
             ,
             should
             move
             us
             all
             to
             a
             deeper
             touch
             of
             Pity
             and
             Compassion
             towards
             them
             ,
             then
             sight
             of
             their
             bodily
             distress
             ,
             of
             their
             want
             or
             calamity
             can
             affect
             us
             with
             :
             And
             this
             deep
             touch
             of
             Pity
             or
             Compassion
             ,
             would
             raise
             our
             spirits
             to
             an
             higher
             point
             of
             service
             unto
             Christ
             ,
             then
             any
             relief
             or
             supply
             of
             their
             bodily
             wants
             can
             amount
             unto
             .
             You
             may
             (
             if
             you
             will
             for
             Christs
             sake
             be
             pleased
             to
             do
             it
             )
             distribute
             so
             unto
             their
             bodily
             necessities
             ,
             as
             you
             may
             lay
             a
             necessity
             upon
             their
             souls
             of
             coming
             to
             the
             ordinary
             
             knowledge
             of
             Christ
             ,
             and
             of
             Gods
             mercies
             in
             him
             towards
             man.
             You
             may
             by
             authority
             put
             the
             Precept
             of
             our
             Apostle
             in
             execution
             ;
             
               Such
               as
               will
               not
               work
               ,
               let
               them
               not
               eat
            
             ;
             or
             such
             as
             will
             not
             work
             the
             ordinary
             works
             of
             God
             ,
             that
             will
             not
             labor
             to
             be
             instructed
             in
             his
             fear
             and
             in
             his
             Laws
             ,
             let
             them
             not
             be
             partakers
             of
             your
             Bounty
             and
             Pity
             .
          
           
             To
             constrain
             the
             poor
             ,
             the
             halt
             ,
             and
             lame
             ,
             to
             enter
             into
             the
             Lords
             house
             were
             a
             matter
             easie
             ;
             if
             ,
             as
             the
             Law
             of
             God
             and
             man
             requires
             ,
             none
             were
             permitted
             to
             remain
             amongst
             us
             ,
             but
             such
             as
             were
             confined
             to
             some
             certain
             dwelling
             or
             abode
             ,
             where
             they
             might
             live
             under
             the
             inspection
             or
             cure
             ,
             as
             well
             of
             Civil
             ,
             as
             of
             Ecclesiastick
             Discipline
             .
             And
             consider
             with
             your selves
             ,
             I
             beseech
             you
             ,
             how
             either
             the
             Civil
             or
             Ecclesiastick
             Magistrate
             will
             be
             able
             to
             answer
             the
             great
             King
             at
             the
             last
             day
             ,
             through
             whose
             default
             (
             whether
             joyntly
             or
             
             severally
             )
             many
             children
             have
             been
             by
             Baptism
             received
             into
             Christs
             Church
             ,
             and
             yet
             permitted
             after
             ,
             to
             live
             such
             a
             roving
             and
             wandring
             life
             ,
             that
             no
             Tie
             can
             be
             laid
             upon
             them
             to
             give
             an
             account
             of
             their
             Faith
             or
             Christian
             conversation
             to
             any
             Church
             or
             Embassador
             of
             Christ
             .
             But
             as
             Bodies
             ,
             while
             they
             are
             in
             motion
             ,
             are
             in
             no
             place
             ,
             though
             they
             pass
             through
             many
             ;
             so
             these
             wandering
             Meteors
             are
             of
             no
             Church
             ,
             though
             they
             be
             in
             every
             Church
             .
             If
             I
             should
             in
             private
             perswade
             You
             Magistrates
             to
             seek
             some
             Redress
             of
             this
             Enormitie
             ,
             and
             blemish
             to
             the
             Government
             of
             this
             place
             ,
             I
             doubt
             I
             should
             be
             put
             off
             with
             the
             Exception
             ,
             to
             which
             I
             could
             not
             easily
             replie
             ;
             
               That
               you
               have
               better
               experience
               then
               I
               ,
               or
               others
               of
               my
               opinion
               or
               profession
               have
               ;
               And
               out
               of
               that
               experience
               see
               greater
               difficulties
               ,
               then
               we
               can
               discern
               .
            
          
           
             But
             now
             having
             express
             warrant
             from
             our
             Saviour's
             words
             ,
             and
             this
             Fair
             opportunitie
             of
             Time
             and
             Place
             ,
             You
             must
             give
             me
             leave
             to
             reply
             unto
             you
             ,
             as
             an
             ingenuous
             and
             learned
             Scholar
             once
             did
             to
             a
             
               Christian
               Emperour
            
             ,
             which
             pretended
             greater
             difficulties
             in
             a
             good
             work
             ,
             which
             he
             commended
             to
             his
             Princely
             care
             ,
             then
             you
             can
             do
             in
             this
             ;
             Yet
             a
             work
             not
             all
             together
             so
             necessary
             nor
             so
             acceptable
             unto
             God
             ,
             as
             this
             work
             would
             be
             .
             
               In
               rebus
               pijs
               aggrediendis
               nefas
               est
               considerare
               quantum
               tu
               potes
               ,
               sed
               quantum
               Deo
               fidis
               qui
               omnia
               potest
               .
               Think
               not
               ,
               when
               you
               are
               about
               works
               of
               Pietie
               ,
               so
               much
               of
               your
               own
               Abilitie
               (
               or
               weakness
               ;
               )
               but
               examine
               how
               much
               you
               relie
               and
               trust
               in
               Almightie
               God
               ,
               who
               is
               able
               to
               do
               exceeding
               abundantly
               above
               what
               we
               conceive
               or
               think
               .
            
          
        
         
           
             CHAP.
             XXXI
             .
          
           
             
               MATTH
               .
               25.
               34.
               41.
               
            
             
               Come
               ye
               Blessed
               of
               my
               Father
               —
               ,
               FOR
               I
               was
               hungry
               ,
               and
               ye
               gave
               me
               meat
               :
               I
               was
               thirstie
               ,
               —
               ,
            
             
               Go
               ye
               Cursed
               —
               ,
               FOR
               ,
               I
               was
               an
               hungred
               and
               ye
               gave
               me
               no
               meat
               ,
               I
               was
               thirstie
               ,
               —
               .
            
          
           
             
               Jansenius
               
                 his
                 observation
                 and
                 disputation
                 [
                 About
                 merit
                 ]
                 examined
                 ;
                 and
                 convinced
                 of
                 contradiction
                 to
                 it self
                 and
                 to
                 the
                 Truth
                 .
                 The
                 definition
                 of
              
               Merit
               .
               
                 The
                 State
                 of
                 the
                 Question
                 concerning
              
               Merit
               .
               
                 Increase
                 of
                 Grace
                 no
                 more
              
               Meritable
               
                 then
                 the
                 First
                 Grace
                 .
                 A
                 Promise
                 made
              
               Ex
               mero
               motu
               ,
               sine
               Ratione
               dati
               et
               accepti
               ,
               
                 cannot
                 found
                 a
                 Title
                 to
              
               Merits
               .
               
                 Such
                 are
                 All
                 Gods
                 promises
              
               ,
               Issues
               of
               Meer
               Grace
               ,
               Mercy
               and
               Bountie
               .
               
                 The
                 Romanists
                 of
                 kin
                 to
                 the
                 Pharisee
                 :
                 yet
                 indeed
                 more
                 to
                 be
                 blamed
                 then
                 He.
                 The
                 objection
                 from
                 the
                 Causal
                 Particle
                 ,
              
               FOR
               ,
               
                 made
                 and
                 answered
              
               .
            
          
           
             1.
             
             AGainst
             such
             as
             denie
             the
             merit
             of
             humane
             works
             ,
             
               Thus
               much
            
             ,
             saith
             
             Jansenius
             (
             an
             ingenuous
             and
             learned
             Bishop
             though
             a
             Papist
             )
             
               is
               diligently
               to
               be
               observed
            
             ;
             
               That
               Christ
               in
               this
               place
               deputes
               this
               Kingdom
               to
               
               the
               righteous
               FOR
               ,
               their
               works
               sake
               ;
               hereby
               giving
               us
               to
               understand
               ,
               that
               Life
               Eternal
               is
               bestowed
               upon
               them
               FOR
               their
               works
               ,
               by
               which
               the
               righteous
               Merit
               Life
               Eternal
               ,
               even
               as
               the
               wicked
               by
               their
               evil
               works
               Merit
               everlasting
               punishment
               .
            
          
           
             The
             only
             ground
             or
             reason
             of
             this
             Assertion
             is
             ;
             
               For
               that
               our
               Saviours
               Form
               of
               speech
               in
               both
               Sentences
               is
               the
               same
               ,
               and
               Causal
               in
               both
               .
               As
               he
               saith
               unto
               the
               wicked
               ,
               
                 Depart
                 from
                 me
                 ye
                 cursed
                 into
                 everlasting
                 fire
                 ;
                 FOR
                 ,
                 I
                 was
                 an
                 hungred
                 and
                 you
                 gave
                 me
                 no
                 meat
                 ,
              
               &c.
               ver
               .
               41
               ,
               42.
               
               So
               he
               saith
               unto
               the
               righteous
               ,
               or
               them
               on
               his
               Right-hand
               ,
               v.
               34.
               
               
                 Come
                 ye
                 blessed
                 of
                 my
                 Father
                 inherit
                 the
                 Kingdom
                 prepared
                 for
                 you
                 ,
                 FOR
                 ,
                 I
                 was
                 an
                 hungred
                 ,
                 and
                 you
                 gave
                 me
                 meat
                 ,
              
               &c.
               
            
          
           
             Yet
             least
             any
             man
             should
             except
             against
             him
             ,
             as
             dissenting
             from
             the
             Doctrine
             of
             Christ
             elsewhere
             delivered
             ,
             and
             from
             the
             Apostolick
             and
             Catholick
             Church
             ,
             
               By
               which
               ,
               Our
               salvation
               is
               ascribed
               to
               Gods
               Grace
               and
               mercy
            
             ;
             
               he
               adds
               
                 this
                 salve
              
               to
               the
               wound
               which
               he
               had
               made
               :
               
                 Non
                 tamen
                 Sic
                 merit
                 is
                 nostris
                 putetur
                 dari
                 vita
                 aeterna
                 ,
              
               &c.
               
               
                 Let
                 no
                 man
                 think
                 that
                 life
                 eternal
                 is
                 So
                 bestowed
                 upon
                 our
                 merits
                 ,
                 as
                 All
                 may
                 not
                 be
                 given
                 to
                 the
                 mercie
                 of
                 God
                 ,
                 from
                 which
                 we
                 have
                 our
                 good
                 works
                 or
                 merits
                 .
              
            
             
               He
               grants
               withal
               ,
               That
               the
               salvation
               of
               the
               Righteous
               depends
               upon
               Gods
               Blessing
               and
               Predestination
               ,
               upon
               which
               likewise
               their
               Good
               works
               depend
               ,
               Lest
               any
               should
               glory
               in
               himself
               ;
            
             A
             sin
             forbidden
             ,
             by
             Gods
             Prophet
             ,
             Jer.
             9.
             ver
             .
             23.
             
          
           
             That
             
               All
               then
               is
               to
               be
               attributed
               to
               Gods
               mercie
               ,
            
             that
             
               no
               man
               may
               glorie
               in
               himself
               ,
               or
               in
               his
               works
               ,
            
             is
             true
             ,
             Our
             enemies
             ,
             in
             this
             Point
             ,
             being
             Judges
             ;
             is
             confessed
             
             by
             
               our
               Adversaries
            
             ,
             even
             in
             this
             place
             ,
             from
             which
             they
             seek
             to
             establish
             Merits
             .
             And
             This
             we
             may
             conclude
             is
             
               A
               Point
               of
               Catholick
               Doctrine
            
             taught
             by
             
               Christ
               ,
               Prophets
            
             and
             Apostles
             ,
             stedfastly
             imbraced
             by
             all
             
               Reformed
               Churches
            
             ,
             and
             expresly
             (
             in
             words
             )
             acknowledged
             by
             the
             
               Romish
               Church
            
             .
             With
             
               this
               Point
            
             of
             
               Catholick
               Faith
            
             we
             mingle
             no
             Doctrine
             ,
             no
             Opinion
             ,
             which
             may
             but
             questionably
             pollute
             or
             defile
             it
             ;
             We
             avoid
             all
             occasions
             of
             incurring
             the
             least
             suspition
             of
             contradicting
             it
             ;
             and
             for
             this
             cause
             
               We
               abandon
               the
               very
               name
               of
               Merit
               ,
            
             as
             now
             it
             is
             used
             (
             or
             rather
             abused
             )
             by
             the
             Romish
             Church
             :
             Although
             in
             
               some
               Ages
            
             of
             the
             Church
             it
             were
             an
             indifferent
             and
             
               harmlesse
               Term
               ,
               Mereri
            
             importing
             no
             more
             (
             as
             was
             shewed
             ,
             Chapter
             27.
             )
             then
             ,
             
               to
               Get
            
             or
             Obtain
             .
          
           
             But
             Merit
             in
             the
             language
             of
             the
             modern
             Romish
             Church
             
               [
               Est
               actio
               ,
               cuijustum
            
             
             
               est
               ,
               ut
               aliquid
               detur
               ,
               ]
            
             is
             ,
             
               An
               action
               or
               work
               ,
               to
               which
               (
               something
               or
               )
               any
               thing
               is
               due
               ,
            
             by
             Rule
             of
             Justice
             .
             Yet
             doth
             the
             Romish
             Church
             not
             only
             Enjoyn
             the
             Use
             or
             Familiarity
             of
             this
             Name
             in
             this
             Sense
             or
             signification
             ,
             but
             Require
             the
             Assent
             of
             Faith
             unto
             the
             Reality
             Expressed
             by
             it
             .
          
           
             2.
             
             The
             Points
             then
             ,
             which
             lie
             upon
             that
             Church
             to
             prove
             (
             if
             she
             will
             acquit
             her self
             from
             polluting
             the
             holy
             Catholick
             Faith
             )
             are
             Two.
             
          
           
             The
             One
             ;
             That
             
               this
               Doctrine
               of
               meriting
               heaven
               by
               works
               doth
               not
               contradict
               the
               former
               part
               of
               Catholick
               doctrine
               acknowledged
               by
               her
               ,
            
             to
             wit
             ,
             that
             
               All
               is
               to
               be
               ascribed
               to
               the
               mercie
               of
               God
               :
            
             that
             
               no
               man
               ought
               to
               glorie
               in
               himself
               ,
               or
               in
               his
               works
               .
            
          
           
             The
             other
             ;
             That
             
               this
               Doctrine
               of
               merit
               is
               taught
               by
               the
               Holy
               Ghost
               ,
               as
               either
               by
               Christ
               himself
               ,
               by
               his
               Prophets
               ,
               or
               Apostles
            
             ;
             for
             so
             it
             must
             be
             taught
             ,
             if
             it
             be
             imposed
             as
             an
             
               Article
               of
               Faith
            
             ,
             although
             we
             could
             not
             convince
             it
             to
             contradict
             the
             Former
             ,
             or
             any
             other
             
               Article
               of
               Faith.
            
             
          
           
             First
             then
             ,
             
               of
               the
               state
               of
               the
               Question
               ,
            
             or
             Point
             of
             Difference
             betwixt
             us
             .
          
           
             Secondly
             ,
             
               Of
               the
               Refutation
               of
               their
               Opinions
               .
            
          
           
             Thirdly
             ,
             
               The
               answer
               to
               the
               Objection
            
             ,
             which
             they
             frame
             out
             of
             the
             
               Causal
               Particles
            
             in
             this
             Text
             ,
             Math.
             25.
             34
             ,
             41.
             
          
           
           
             3.
             
             That
             the
             Doctrine
             of
             Merits
             doth
             not
             contradict
             the
             Catholick
             Doctrine
             ,
             which
             ascribes
             our
             salvation
             
               wholly
               to
               the
               mercie
               of
               God
               ;
               Jansenius
            
             seeks
             to
             justifie
             by
             
               this
               One
               Reason
            
             :
             For
             that
             the
             Romish
             Church
             doth
             acknowledge
             
             those
             
               Good
               Works
            
             ,
             (
             wherein
             she
             placeth
             Merits
             )
             to
             proceed
             from
             the
             
               Mercie
               of
               God.
            
             But
             
               this
               speech
               of
               his
               [
               Habemus
               bona
               opera
               a
               miscricordia
               Dei
               :
            
             By
             or
             from
             the
             mercies
             of
             God
             we
             have
             our
             Good
             Works
             :
             ]
             is
             Indefinite
             ;
             that
             is
             ,
             It
             is
             uncertain
             how
             far
             this
             man
             himself
             ,
             or
             any
             of
             his
             profession
             ,
             do
             acknowledge
             Good
             Works
             to
             proceed
             from
             the
             Mercie
             of
             God.
             If
             he
             had
             said
             ,
             that
             
               All
               our
               Good
               Works
               are
               wholly
               from
               God
               ,
            
             this
             had
             agreed
             well
             with
             both
             branches
             of
             his
             Former
             Conclusion
             ;
             As
             First
             ,
             
               That
               All
               were
               to
               be
               given
               to
               the
               mercie
               of
               God
            
             ;
             And
             Secondly
             ,
             
               That
               no
               man
               might
               glorie
               in
               himself
               or
               in
               his
               works
               .
            
             But
             if
             his
             Speech
             had
             been
             thus
             farre
             extended
             ,
             it
             would
             have
             left
             no
             room
             for
             merits
             ;
             whereas
             the
             Doctrine
             of
             Merits
             must
             have
             place
             in
             all
             the
             writings
             ,
             that
             come
             from
             the
             Roman
             Press
             ,
             albeit
             perhaps
             the
             Writer
             himself
             had
             assigned
             them
             none
             .
             But
             if
             either
             
               All
               our
               Good
               Works
            
             be
             not
             from
             God
             ;
             or
             if
             
               All
               of
               them
            
             be
             from
             God
             
               Quoad
               Originem
            
             ,
             only
             as
             they
             are
             in
             the
             Root
             ,
             but
             not
             as
             they
             are
             in
             their
             Growth
             and
             perfection
             ;
             Then
             there
             may
             perhaps
             some
             place
             be
             left
             for
             Merit
             .
             So
             much
             of
             them
             ,
             as
             proceeds
             from
             our selves
             and
             not
             from
             God
             ,
             might
             be
             accounted
             our
             own
             ;
             but
             yet
             being
             ours
             ,
             there
             is
             no
             necessity
             ,
             that
             God
             should
             reward
             them
             with
             everlasting
             life
             .
          
           
             For
             the
             clearer
             understanding
             of
             our
             adversaries
             meaning
             ,
             and
             
               the
               State
               of
               the
               Question
            
             betwixt
             us
             and
             them
             ,
             we
             may
             consider
             ,
             First
             ,
             the
             Root
             or
             Faculty
             ;
             
             Secondly
             the
             Stemme
             or
             Habit
             of
             meritorious
             works
             .
             Thirdly
             ,
             the
             Fruit
             ,
             or
             works
             themselves
             ,
             or
             the
             exercise
             or
             practise
             ,
             of
             ,
             or
             according
             to
             ,
             their
             Habit.
             The
             Root
             or
             Facultie
             whence
             works
             truly
             good
             do
             spring
             (
             as
             most
             of
             the
             Romish
             Church
             now
             acknowledge
             )
             is
             
               Grace
               infused
            
             .
             And
             this
             Infusion
             of
             Grace
             (
             by
             which
             men
             in
             their
             Divinity
             are
             first
             justified
             )
             they
             acknowledge
             to
             be
             wholly
             from
             God.
             And
             in
             that
             they
             acknowledge
             the
             
               First
               Grace
            
             ,
             or
             
               Root
               of
               Good
               Works
            
             to
             be
             
               wholly
               from
               Gods
               mercie
            
             ,
             they
             consequently
             deny
             that
             it
             can
             be
             merited
             .
             'T
             is
             a
             Maxim
             in
             their
             modern
             Schools
             ,
             as
             we
             shewed
             before
             ,
             that
             ,
             
               Fundamentum
               meriti
               non
               cadit
               sub
               merito
               ,
               The
               Foundation
               of
               merits
               cannot
               be
               merited
               .
            
             And
             this
             
               Foundation
               of
               merits
               is
               the
               First
               Grace
               ,
            
             by
             which
             man
             is
             first
             justified
             :
             But
             after
             this
             Grace
             be
             once
             infused
             ,
             the
             Use
             of
             it
             depends
             upon
             mans
             Free-will
             :
             He
             that
             useth
             this
             Talent
             well
             ,
             or
             not
             amiss
             ,
             shall
             have
             more
             given
             him
             .
             This
             Overplus
             the
             Romish
             Church
             ascribes
             to
             the
             Merit
             of
             Works
             :
             And
             by
             the
             habitual
             and
             constant
             use
             of
             Grace
             ,
             and
             Free-will
             ,
             Life
             Eternal
             it self
             (
             by
             their
             Doctrine
             )
             may
             be
             properly
             merited
             .
             We
             acknowledge
             that
             whosoever
             doth
             not
             hide
             the
             Talent
             of
             Grace
             ,
             but
             imploys
             it
             aright
             ,
             shall
             certainly
             receive
             increase
             of
             Grace
             from
             God
             ,
             and
             be
             partaker
             of
             joy
             according
             to
             the
             measure
             of
             his
             Works
             ,
             though
             not
             For
             his
             Works
             sake
             ,
             or
             for
             his
             right
             use
             of
             Grace
             .
          
           
             4.
             
             We
             say
             the
             Increase
             of
             Grace
             is
             no
             more
             from
             any
             Works
             or
             Merits
             
             of
             Works
             ,
             then
             the
             First
             Grace
             it self
             is
             .
             The
             inheritance
             of
             Eternal
             Life
             can
             no
             more
             be
             purchased
             by
             the
             fullest
             measure
             of
             Grace
             ,
             or
             greatest
             perfection
             of
             Works
             (
             that
             in
             this
             life
             can
             be
             attained
             unto
             )
             then
             the
             First
             Grace
             can
             be
             purchased
             by
             Works
             .
             That
             the
             First
             Grace
             is
             not
             given
             for
             our
             Works
             ,
             is
             not
             procured
             by
             them
             ,
             the
             Romish
             Church
             now
             acknowledgeth
             .
          
           
             This
             beginning
             of
             
               Grace
               or
               foundation
               of
               merits
            
             they
             confesse
             that
             they
             receive
             from
             the
             sole
             blessing
             or
             Predestination
             of
             God.
             And
             so
             say
             we
             ,
             
               All
               increase
               of
               Grace
               ;
               the
               Preparation
               of
               this
               Kingdom
               for
               us
               ,
               our
               Preparation
            
             
             
               to
               be
               capable
               of
               it
               ,
               our
               admission
               into
               it
               ,
               are
               the
               Effects
               likewise
               of
               Gods
               Predestination
               ,
               and
               the
               Fruits
               of
               his
               mercy
            
             ;
             Yet
             not
             so
             ,
             as
             that
             his
             Mercie
             or
             Predestination
             doth
             impose
             any
             necessity
             upon
             the
             men
             ,
             for
             whom
             this
             Kingdom
             is
             prepared
             :
             We
             deny
             not
             a
             
               Freedom
               of
               will
            
             in
             this
             Preparation
             ,
             but
             the
             
               Merit
               of
               our
               Free-will
            
             .
             A
             
               Freedom
               of
               will
            
             we
             have
             to
             neglect
             or
             despise
             the
             ordinary
             means
             ,
             by
             which
             Grace
             is
             bestowed
             ;
             A
             Freedom
             likewise
             to
             
             hide
             or
             not
             imploy
             those
             Talents
             ,
             or
             blessings
             ,
             which
             God
             hath
             already
             bestowed
             upon
             us
             .
             If
             we
             do
             evil
             ,
             or
             imploy
             these
             Talents
             amiss
             ,
             the
             evil
             is
             wholly
             our
             own
             ,
             the
             miscarriage
             is
             wholly
             our
             own
             :
             If
             we
             do
             well
             ,
             or
             imploy
             them
             aright
             ,
             
               This
               is
               Gods
               Work
            
             ,
             and
             not
             ours
             ;
             or
             not
             so
             ours
             ,
             as
             that
             we
             may
             hence
             
               challenge
               any
               Reward
               as
               due
            
             unto
             us
             .
             No
             man
             can
             do
             well
             ,
             unless
             he
             be
             enabled
             first
             by
             God
             to
             do
             well
             ;
             and
             the
             more
             he
             is
             enabled
             by
             Gods
             Gifts
             and
             Graces
             bestowed
             upon
             him
             ,
             the
             more
             he
             is
             bound
             to
             God.
             Nor
             can
             we
             ever
             in
             this
             life
             be
             so
             thankful
             unto
             God
             for
             Gifts
             already
             received
             ,
             as
             we
             ought
             to
             be
             .
             The
             least
             increase
             of
             Grace
             after
             the
             
               First
               Grace
            
             given
             ,
             exceeds
             the
             greatest
             measure
             of
             our
             service
             or
             thankfulness
             ;
             if
             we
             could
             impartially
             esteem
             or
             rate
             them
             by
             their
             proper
             worth
             or
             weight
             .
             So
             that
             the
             more
             Grace
             we
             receive
             from
             God
             ,
             or
             the
             better
             our
             Works
             are
             ,
             the
             more
             still
             we
             are
             indebted
             to
             him
             that
             inables
             us
             to
             work
             :
             and
             as
             our
             debt
             to
             him
             increaseth
             ,
             so
             our
             Title
             ,
             to
             Merit
             any
             thing
             at
             his
             hands
             (
             questionlesse
             )
             decreaseth
             .
          
           
             To
             conclude
             then
             ;
          
           
             
               That
               which
               creates
               a
               new
               Title
               of
               bond
               or
               debt
               unto
               God
               from
               us
               ,
               cannot
               possibly
               be
               the
               Ground-title
               of
               merits
               (
               that
               is
               ,
               Of
               any
               debts
               or
               dues
               from
               God
            
             
             
               to
               us
               :
            
             )
          
           
             
               But
               Grace
            
             (
             not
             the
             First
             Grace
             only
             ,
             but
             all
             increase
             of
             Grace
             )
             
               doth
               still
               create
               or
               found
               a
               new
               Title
               of
               Debt
               from
               us
               to
               God
            
             ;
          
           
             
               Therefore
               ,
               Neither
               the
               First
               Grace
               ,
               nor
               any
               increase
               of
               Grace
               can
               be
            
             Fundamentum
             meriti
             ,
             
               any
               Foundation
               or
               Ground-title
               unto
               merits
               :
            
          
           
             But
             rather
             ,
             seeing
             Merits
             include
             a
             Debt
             or
             due
             from
             God
             to
             us
             ,
             he
             that
             most
             aboundeth
             in
             Grace
             ,
             which
             is
             the
             
               Free
               Gift
               of
               God
            
             ,
             will
             be
             most
             ready
             to
             disclaim
             all
             Merits
             .
          
           
             6.
             
             But
             if
             Works
             (
             it
             may
             be
             ,
             some
             of
             the
             Romish
             Church
             will
             say
             )
             cannot
             deserve
             Everlasting
             Life
             ,
             in
             themselves
             ,
             or
             as
             they
             are
             wrought
             by
             us
             ;
             yet
             
             may
             they
             deserve
             it
             ,
             in
             as
             much
             as
             God
             hath
             promised
             Life
             eternal
             to
             all
             that
             continue
             in
             well
             doing
             .
             But
             that
             Good
             Works
             should
             deserve
             Eternal
             Life
             ,
             Only
             upon
             supposal
             of
             Gods
             promise
             ,
             some
             of
             the
             greatest
             Scholars
             (
             I
             will
             not
             say
             of
             the
             best
             men
             amongst
             them
             )
             will
             not
             yield
             .
             But
             to
             take
             them
             at
             their
             Best
             ;
             As
             when
             they
             say
             ,
             that
             
               Good
               works
               do
               merit
               as
               much
               as
               God
               hath
               promised
               to
               Reward
               them
               with
            
             ;
             This
             is
             too
             bad
             .
             For
             to
             merit
             ,
             in
             their
             language
             ,
             is
             a
             great
             deal
             more
             then
             to
             be
             Rewarded
             ;
             it
             includes
             a
             Reward
             due
             unto
             the
             works
             wrought
             ,
             not
             meerly
             given
             out
             of
             the
             mercie
             or
             bountie
             of
             him
             that
             promiseth
             .
          
           
             The
             Rule
             is
             General
             ;
             
               Whatsoever
               any
               man
               hath
               Interest
               in
               by
               promise
               ,
               it
               must
               be
               expected
               ,
               sued
               for
               ,
               and
               accepted
               upon
               the
               same
               Terms
               ,
               that
               it
               is
               promised
            
             ;
             unlesse
             between
             the
             promise
             made
             and
             the
             performance
             of
             it
             ,
             we
             can
             oblige
             the
             party
             promising
             by
             some
             real
             service
             that
             may
             be
             profitable
             unto
             him
             more
             then
             was
             included
             in
             the
             Conditions
             to
             which
             the
             promise
             did
             tie
             us
             :
             To
             do
             more
             then
             is
             Covenanted
             and
             promised
             ,
             so
             it
             be
             behoof-ful
             for
             either
             party
             ,
             especially
             ,
             if
             it
             be
             profitable
             to
             the
             Rewarding
             party
             ,
             deserves
             a
             Reward
             in
             Equity
             ,
             though
             not
             in
             Law
             ,
             at
             his
             hands
             to
             whom
             it
             is
             behoof-ful
             .
             If
             the
             party
             ,
             which
             promiseth
             us
             a
             good
             Turn
             ,
             receive
             any
             thing
             from
             us
             in
             lieu
             or
             
             consideration
             of
             what
             he
             promiseth
             ,
             he
             is
             tyed
             in
             Law
             to
             perform
             his
             promise
             ;
             and
             is
             a
             debter
             till
             he
             perform
             it
             :
             The
             
               performance
               is
               not
               a
               meer
               courtesie
               or
               bountie
               ,
               but
               an
               Act
               of
               Commutative
               Justice
               .
            
             The
             Assuming
             of
             a
             shilling
             may
             bind
             a
             man
             to
             the
             payment
             of
             many
             pounds
             .
             Wheresoever
             there
             is
             
               Quid
               pro
               quo
            
             ,
             or
             
               Ratio
               dati
               et
               accepti
               ,
               something
               as
               well
               given
               as
               taken
            
             upon
             mutual
             promise
             ,
             there
             is
             an
             
               Act
               of
               Commutative
               Justice
            
             ;
             And
             wheresoever
             there
             is
             not
             
               Ratio
               dati
               et
               accepti
               ,
               Somewhat
               given
               as
               well
               taken
               ,
            
             there
             can
             be
             nothing
             due
             in
             Justice
             .
             From
             this
             ground
             some
             great
             Schoolmen
             in
             the
             Romish
             Church
             deny
             
               Justice
               commutative
            
             ,
             or
             that
             branch
             of
             Justice
             ,
             which
             is
             the
             Rule
             of
             all
             matters
             of
             bargain
             or
             sale
             ,
             to
             be
             properly
             in
             God
             ,
             because
             there
             cannot
             be
             
               Ratio
               dati
               et
               accepti
               ,
               any
               mutual
               giving
            
             or
             
               taking
               between
               God
               and
               his
               creatures
            
             ;
             For
             he
             gives
             us
             all
             that
             we
             have
             or
             can
             have
             ;
             we
             cannot
             possibly
             give
             him
             any
             thing
             which
             he
             hath
             not
             .
             And
             for
             this
             reason
             albeit
             he
             were
             purposed
             to
             bestow
             the
             greatest
             measure
             of
             Grace
             upon
             us
             ,
             that
             any
             creature
             is
             capable
             of
             ,
             this
             could
             not
             include
             any
             
               Grace
               of
               merit
            
             ;
             for
             still
             
               the
               more
               place
               Grace
               hath
               in
               our
               hearts
               ;
               the
               less
               room
               there
               is
               for
               Merit
               .
            
          
           
             True
             it
             is
             ;
             that
             our
             Lord
             and
             Saviour
             did
             merit
             heaven
             at
             his
             Fathers
             hands
             for
             us
             ;
             but
             the
             ground
             or
             foundation
             of
             this
             
               His
               merit
            
             ,
             was
             ,
             not
             only
             the
             fulnesse
             of
             Grace
             in
             him
             as
             man
             ,
             but
             that
             he
             being
             in
             the
             Form
             of
             God
             ,
             the
             Son
             of
             God
             ,
             equal
             to
             his
             Father
             ,
             did
             humble
             himself
             and
             become
             man
             for
             us
             ,
             and
             did
             his
             Father
             service
             as
             man
             ;
             he
             therefore
             did
             merit
             all
             graces
             for
             us
             ,
             because
             he
             was
             
               the
               Son
               of
               God
            
             ,
             not
             by
             Adoption
             ,
             or
             creation
             ,
             but
             by
             Eternal
             Generation
             .
             To
             be
             
               the
               Sons
               of
               God
            
             by
             Adoption
             ,
             or
             to
             be
             made
             his
             sons
             by
             Grace
             ,
             is
             a
             blessing
             bestowed
             on
             us
             ,
             for
             the
             which
             we
             become
             Debters
             to
             God
             the
             Father
             and
             servants
             to
             God
             the
             Son
             ;
             so
             deeply
             indebted
             to
             both
             ,
             that
             albeit
             we
             should
             do
             ten
             times
             more
             then
             we
             do
             ,
             we
             should
             still
             be
             unprofitable
             servants
             ;
             we
             could
             not
             make
             the
             least
             Recompence
             for
             that
             ,
             which
             he
             hath
             done
             for
             us
             .
          
           
             The
             manner
             of
             the
             Apostles
             Interrogation
             ,
             Rom.
             11.
             35.
             
             
               Quis
               prior
               illidedit
               ?
               who
               hath
               first
               given
               to
               him
               ?
            
             includes
             an
             
               universal
               negation
            
             ,
             No
             man
             hath
             given
             ought
             to
             God
             ;
             No
             man
             can
             give
             any
             thing
             unto
             him
             .
             And
             if
             none
             can
             give
             any
             thing
             unto
             him
             ,
             none
             can
             receive
             any
             thing
             from
             him
             by
             way
             of
             merit
             or
             valuable
             consideration
             ,
             but
             of
             meer
             mercy
             and
             free
             Bounty
             .
          
           
             7.
             
             If
             we
             would
             scan
             the
             Tenor
             of
             all
             Gods
             promises
             made
             unto
             us
             in
             Scripture
             ,
             with
             such
             accurateness
             as
             Lawyers
             do
             Tenures
             of
             Land
             ;
             we
             should
             find
             ;
             that
             he
             
               only
               promiseth
               to
               be
               merciful
               and
               bountiful
               unto
               us
            
             ;
             whether
             we
             limit
             his
             promises
             to
             the
             
               First
               Grace
            
             ,
             which
             we
             receive
             from
             him
             ,
             or
             extend
             them
             to
             
               All
               after-increase
               of
               Grace
            
             ,
             or
             to
             the
             accomplishing
             of
             all
             blessings
             promised
             in
             this
             life
             by
             our
             admission
             unto
             life
             eternal
             in
             the
             world
             to
             come
             .
             Now
             if
             
               Mercy
               and
               Bounty
               be
               the
               Compleat
               Object
               of
               all
               his
               promises
               ,
            
             then
             may
             we
             not
             expect
             performance
             or
             accomplishment
             of
             his
             promises
             as
             a
             
               Just
               recompence
               or
               merit
            
             for
             any
             service
             ,
             which
             we
             do
             him
             ,
             but
             only
             as
             the
             Fruit
             or
             effect
             of
             his
             mercy
             or
             loving
             kindness
             .
          
           
             If
             a
             loving
             earthly
             father
             should
             allot
             his
             son
             a
             liberal
             Pension
             before
             he
             could
             in
             modestie
             ask
             it
             ,
             or
             in
             discretion
             expect
             it
             ,
             and
             promise
             him
             withall
             ,
             that
             if
             he
             did
             employ
             this
             present
             years
             Pension
             well
             ,
             he
             would
             allow
             him
             more
             liberally
             for
             the
             next
             year
             following
             ;
             in
             this
             case
             ,
             how
             well
             soever
             his
             son
             did
             either
             demean
             himself
             ,
             or
             use
             his
             present
             Pension
             ;
             yet
             seeing
             the
             whole
             profit
             did
             redound
             unto
             himself
             ,
             not
             unto
             his
             father
             ;
             the
             more
             bountifully
             his
             father
             deals
             with
             him
             in
             the
             years
             following
             ,
             the
             more
             still
             he
             is
             bound
             unto
             him
             .
             An
             ingenuous
             or
             gracious
             son
             would
             not
             challenge
             the
             
             second
             or
             third
             years
             Pension
             as
             
               more
               due
            
             unto
             him
             by
             right
             or
             merit
             ,
             then
             the
             First
             ,
             albeit
             he
             had
             his
             fathers
             promise
             for
             these
             two
             years
             ,
             which
             he
             had
             not
             for
             the
             first
             :
             For
             the
             fathers
             promise
             was
             only
             to
             be
             good
             and
             bountiful
             unto
             him
             ,
             so
             he
             would
             be
             dutifully
             thankful
             for
             his
             bountie
             .
             Now
             to
             expect
             or
             challenge
             that
             by
             way
             of
             right
             and
             merit
             ,
             which
             is
             promised
             meerly
             out
             of
             favour
             or
             loving
             kindness
             ,
             and
             upon
             condition
             of
             dutiful
             demeanour
             ,
             is
             
               a
               transgression
               of
               duty
            
             ,
             an
             high
             degree
             of
             unthankfulness
             ,
             especially
             from
             a
             son
             unto
             the
             father
             .
             For
             every
             son
             by
             the
             Law
             of
             God
             and
             nature
             owes
             obedience
             and
             respect
             unto
             his
             Father
             ;
             and
             though
             there
             be
             
               no
               mutual
               bond
               of
               Obedience
            
             ,
             yet
             is
             there
             
               a
               bond
               of
               mutual
               dutie
            
             between
             an
             earthly
             father
             and
             his
             son
             ;
             at
             least
             the
             father
             as
             well
             as
             the
             son
             owes
             obedience
             unto
             Gods
             Law
             ,
             and
             Gods
             Law
             enjoyns
             every
             father
             unto
             kind
             usuage
             of
             his
             son
             ,
             so
             he
             challenge
             it
             not
             by
             way
             of
             debt
             or
             merit
             ,
             but
             in
             love
             ,
             humilitie
             ,
             or
             obedience
             .
          
           
             But
             on
             our
             heavenly
             Father
             no
             bond
             of
             Obedience
             ,
             of
             debt
             ,
             or
             dutie
             can
             be
             laid
             ;
             what
             good
             soever
             he
             doth
             unto
             us
             ,
             it
             is
             meerly
             from
             his
             
               Free
               Mercy
            
             and
             loving
             kindness
             .
             It
             was
             his
             meer
             goodness
             to
             Create
             us
             ;
             to
             give
             our
             First
             Parents
             such
             Being
             ,
             as
             once
             they
             had
             .
             This
             First
             Being
             could
             not
             be
             merited
             ,
             nor
             doth
             any
             Romanist
             affirm
             it
             could
             .
             Having
             lost
             that
             goodness
             ,
             wherein
             we
             were
             created
             ,
             it
             was
             more
             then
             
               meer
               Goodness
            
             ,
             the
             
               abundance
               of
               mercy
            
             ,
             to
             make
             us
             any
             promise
             of
             Restauration
             to
             our
             
               First
               blood
               and
               Dignitie
            
             .
             And
             after
             this
             promise
             made
             ,
             it
             is
             but
             the
             continuation
             or
             increase
             of
             the
             same
             abundant
             mercy
             to
             
               bestow
               the
               Grace
               of
               Adoption
            
             upon
             us
             ;
             and
             no
             more
             it
             is
             then
             a
             continuance
             or
             Overplus
             of
             this
             abundant
             mercy
             ,
             
               to
               increase
            
             this
             Grace
             of
             Adoption
             in
             us
             ,
             yearly
             ,
             dayly
             ,
             and
             hourly
             .
             Lastly
             to
             crown
             this
             continuance
             of
             his
             Grace
             and
             mercy
             towards
             us
             with
             an
             Everlasting
             Kingdom
             ,
             is
             but
             an
             abundant
             excess
             of
             the
             same
             mercy
             and
             loving
             kindness
             ,
             out
             of
             which
             he
             first
             promised
             the
             Grace
             of
             Adoption
             ,
             and
             dayly
             increased
             it
             .
             
               Si
               merita
               nostra
               aliquid
               facerent
               ,
               ad
               damnationem
               nostram
               veniret
               .
               Non
               venit
               ille
               ad
               inspectionem
               meritorum
               ,
               sed
               ad
               remissionem
               peccatorum
               .
               Non
               fuisti
               ,
               et
               factus
               es
               :
               Quid
               Deo
               dedisti
               ?
               malus
               fuisti
               ,
               et
               liberatus
               es
               :
               Quid
               Deo
               dedisti
               ?
               Quid
               non
               ab
               eo
               gratis
               accepisti
               ?
               merito
               et
            
             Gratia
             
               nominatur
               ,
               quia
               gratis
               datur
            
             .
          
           
             Briefly
             ,
             in
             that
             
               Gods
               Mercie
               and
               Goodnes
            
             is
             absolutely
             infinite
             ,
             it
             can
             admit
             of
             no
             External
             Motive
             or
             inducement
             ,
             either
             for
             bestowing
             the
             
               First
               Grace
            
             upon
             us
             ,
             or
             for
             increasing
             it
             ,
             or
             for
             the
             perpetuation
             of
             it
             :
             we
             may
             deserve
             or
             merit
             the
             withdrawing
             of
             his
             mercies
             from
             us
             ,
             or
             the
             decrease
             of
             his
             blessings
             ;
             but
             deserve
             or
             merit
             their
             increase
             we
             cannot
             ;
             for
             merit
             supposeth
             more
             then
             a
             motive
             or
             inducement
             ;
             it
             necessarily
             includeth
             a
             Tie
             or
             Obligement
             ;
             whereas
             no
             obligement
             or
             inducement
             can
             be
             laid
             upon
             infinite
             goodness
             ,
             whose
             continuation
             and
             increase
             is
             likewise
             successively
             infinite
             (
             without
             all
             period
             or
             restraint
             )
             unto
             all
             such
             ,
             as
             do
             not
             merit
             or
             provoke
             the
             substraction
             or
             diminution
             of
             it
             ,
          
           
             8.
             
             Difference
             in
             this
             point
             of
             merit
             between
             the
             doctrine
             of
             the
             modern
             Romish
             Church
             ,
             and
             the
             doctrine
             ,
             or
             rather
             the
             conceipt
             of
             the
             Pharisee
             ,
             I
             ,
             
             for
             my
             part
             ,
             could
             never
             conceive
             any
             ,
             save
             only
             
               secundum
               magis
               et
               minùs
               ,
               A
               difference
               of
               defect
               and
               Excess
               .
            
             The
             nature
             and
             qualitie
             of
             their
             opinions
             and
             conceipts
             is
             the
             same
             .
             The
             excess
             of
             pride
             or
             self
             conceipt
             of
             their
             own
             works
             and
             of
             their
             worth
             ,
             is
             on
             the
             Romanists
             part
             ,
             not
             on
             the
             Pharisees
             .
             The
             Pharisees
             mere
             wen
             of
             more
             strict
             life
             ,
             then
             most
             either
             of
             the
             Romish
             or
             Reformed
             Churches
             now
             living
             be
             .
             They
             abstained
             from
             many
             Enormities
             ,
             in
             which
             the
             Publicans
             with
             whom
             they
             lived
             ,
             did
             wallow
             ;
             They
             were
             zealous
             followers
             
             of
             many
             
               Good
               works
            
             ,
             which
             the
             Publicans
             did
             not
             so
             much
             as
             approve
             ,
             much
             less
             practise
             ,
             least
             of
             all
             practise
             with
             zeal
             and
             constancie
             .
             But
             were
             they
             therefore
             nearer
             to
             the
             Kingdom
             of
             heaven
             here
             promised
             ?
             or
             were
             they
             more
             justified
             by
             their
             works
             ,
             then
             the
             Publicans
             were
             ,
             which
             did
             not
             work
             ?
             The
             
               Parable
               of
               the
               Pharisee
               and
               Publican
               ,
               Luke
            
             18.
             doth
             witness
             the
             contrary
             .
             
               I
               tell
               you
            
             ,
             saith
             our
             Saviour
             ,
             verse
             14.
             
               this
               man
               went
               down
               unto
               his
               house
               rather
               justified
               then
               the
               other
               ,
            
             to
             wit
             ,
             the
             Pharisee
             .
             What
             was
             it
             then
             ,
             that
             made
             the
             Pharisee
             more
             uncapable
             of
             justification
             ,
             then
             the
             Publican
             ?
             want
             of
             works
             !
             No!
             As
             he
             alledgeth
             (
             and
             no
             man
             could
             disprove
             his
             allegation
             )
             
               He
               fasted
               twice
               in
               the
               week
               ,
               and
               gave
               Tithe
               of
               all
               ,
               that
               ever
               he
               possest
               .
            
             What
             then
             ?
             Only
             
               The
               opinion
               of
               merits
            
             ,
             or
             over-weening
             conceipt
             of
             the
             worth
             of
             these
             his
             
               Positive
               works
            
             ,
             or
             of
             his
             abstinence
             from
             grosse
             and
             mortal
             sins
             .
          
           
             But
             it
             may
             be
             ,
             he
             ascribed
             all
             this
             to
             
               His
               own
               Free-Will
            
             ,
             not
             to
             the
             favour
             and
             grace
             of
             God
             ?
             Not
             so
             !
             For
             if
             we
             compare
             him
             with
             the
             modern
             Papists
             in
             
               this
               Point
            
             ,
             we
             are
             bound
             in
             conscience
             to
             pronounce
             the
             same
             sentence
             of
             them
             ,
             that
             our
             Saviour
             did
             of
             the
             Pharisee
             and
             the
             Publican
             .
             The
             
               Pharisee
               ,
               that
               very
               Pharisee
               ,
               which
               our
               Saviour
               said
               was
               less
               justified
               then
               the
               Publican
               ,
               is
               more
               justifiable
               then
               any
               modern
               Romanist
               ,
               which
               beleeves
               the
               doctrine
               of
            
             merits
             ,
             
               as
               now
               it
               is
               taught
               ;
               or
               despiseth
               our
               Church
               ,
               as
               less
               holy
               then
               the
               Church
               of
               Rome
               ,
               for
               denying
               the
               merit
               of
               works
               .
            
             For
             even
             this
             Pharisee
             ,
             albeit
             he
             thought
             himself
             a
             great
             deal
             better
             then
             the
             Publican
             ,
             yet
             did
             he
             not
             ascribe
             this
             to
             himself
             ,
             or
             to
             his
             Free-will
             ;
             for
             so
             he
             makes
             his
             confession
             ,
             ver
             .
             11.
             
             
               God
               I
               thank
               thee
               ,
               that
               I
               am
               not
               as
               other
               men
               are
               ,
               Extortioners
               ,
               unjust
               ,
               adulterers
               ,
               or
               even
               as
               this
               Publican
               .
            
             In
             saying
             thus
             ,
             he
             did
             acknowledge
             not
             only
             his
             
               Positive
               good
               works
            
             (
             as
             fasting
             and
             paying
             tithes
             )
             but
             his
             
               Abstinence
               from
               evil
            
             ,
             as
             from
             extortion
             &c.
             to
             be
             
               from
               God
            
             :
             For
             
               he
               thanks
            
             him
             that
             he
             was
             not
             an
             extortioner
             ;
             and
             his
             solemn
             Thanks
             include
             an
             acknowledgment
             ,
             that
             it
             was
             his
             gift
             whom
             he
             thanks
             ,
             that
             he
             was
             no
             extortioner
             ,
             no
             unjust
             or
             adulterous
             person
             .
             That
             the
             Pharisee
             did
             conceive
             as
             the
             Romanist
             doth
             ,
             that
             the
             
               First
               Grace
            
             ,
             by
             which
             he
             began
             to
             be
             more
             observant
             of
             Gods
             Lawes
             ,
             then
             the
             Publicans
             ,
             or
             other
             men
             ,
             were
             ,
             was
             
               only
               from
               God
            
             ;
             and
             that
             the
             
               increase
               of
               this
               Grace
            
             ,
             or
             his
             proficiencie
             in
             good
             life
             and
             works
             was
             from
             himself
             ,
             or
             the
             effect
             of
             his
             Free-will
             ,
             this
             is
             more
             then
             can
             be
             laid
             unto
             his
             charge
             ;
             For
             he
             saith
             not
             ,
             
               God
               I
               thank
               thee
               that
               thou
               hast
               converted
               or
               reclaimed
               me
               from
               so
               sinful
               paths
               ,
               as
               this
               Publican
               walks
               in
               :
            
             To
             have
             said
             thus
             much
             ,
             and
             no
             more
             ,
             might
             have
             left
             a
             suspition
             ,
             that
             he
             did
             acknowledge
             the
             
               First
               Grace
            
             of
             his
             conversion
             to
             be
             Gods
             meer
             Gift
             ,
             not
             so
             the
             Second
             or
             
               Third
               Grace
            
             ;
             or
             the
             increase
             of
             Grace
             ,
             or
             his
             proficiencie
             in
             good
             Life
             .
             But
             now
             he
             saith
             
               [
               God
               I
               thank
               thee
               that
               I
               am
               not
               as
               other
               men
               are
               ,
               nor
               as
               this
               Publican
               ;
               ]
            
             This
             includeth
             an
             acknowledgment
             ,
             that
             all
             the
             Perfection
             ,
             whereof
             until
             this
             very
             day
             he
             deemed
             himself
             possest
             ,
             was
             
               from
               God
            
             ,
             was
             his
             
               Free
               Gift
            
             .
             So
             that
             it
             would
             be
             very
             hard
             to
             fasten
             any
             part
             of
             the
             doctrine
             of
             merits
             ,
             which
             is
             now
             stiffely
             maintained
             by
             the
             Romish
             Church
             ,
             upon
             this
             Pharisee
             .
          
           
             Seeing
             then
             he
             boasts
             of
             nothing
             ,
             which
             he
             doth
             not
             acknowledge
             that
             he
             had
             received
             from
             God
             ,
             
               wherein
               doth
               his
               pharisaical
               pride
               or
               conceit
               ,
               or
            
             (
             as
             the
             Evangelist
             stiles
             it
             )
             
               his
               Trust
               in
               himself
               ,
               consist
               ?
            
             Only
             in
             that
             
               he
               Glories
               in
               Gods
               Graces
               ,
               as
               if
               he
               had
               not
               received
               them
            
             ;
             in
             that
             he
             was
             not
             humbled
             by
             that
             Grace
             ,
             which
             by
             his
             own
             acknowledgement
             ,
             
               he
               had
               received
               from
               God
            
             ;
             therefore
             is
             he
             lesse
             justified
             then
             the
             Publican
             .
             So
             then
             
               the
               true
               End
               and
               use
               of
               all
               our
               works
               ,
               of
               all
               the
               Graces
               ,
               which
               God
               bestows
               upon
               us
               in
               this
               life
               ,
               is
               to
               teach
               us
               true
               humility
               ,
               and
               to
               work
               out
               our
               salvation
               with
               fear
               and
               trembling
            
             ;
             as
             
             men
             that
             seek
             for
             the
             Kingdom
             of
             Heaven
             ,
             not
             
               by
               Works
            
             ,
             much
             lesse
             as
             
               due
               to
               our
               works
            
             ,
             but
             by
             acknowledgement
             of
             
               Gods
               Meer
               Mercie
            
             ,
             and
             our
             own
             unworthiness
             .
          
           
             Many
             ,
             which
             in
             words
             disclaim
             the
             doctrine
             of
             Merits
             (
             as
             ,
             for
             ought
             I
             know
             ,
             this
             Pharisee
             did
             )
             may
             secretly
             trust
             in
             themselves
             ,
             or
             in
             their
             Merits
             ;
             but
             none
             which
             make
             the
             doctrine
             of
             Merits
             a
             point
             of
             Belief
             ,
             as
             the
             Romanists
             do
             ,
             but
             must
             of
             necessity
             
               trust
               in
               themselves
            
             ,
             and
             in
             their
             merits
             ,
             as
             this
             Pharisee
             did
             :
             Hence
             saith
             St.
             
               Augustine
               ;
               Vis
               excidere
               a
               gratia
               ?
               jactes
               merita
               .
               Wouldst
               thou
               fall
               from
               Grace
               ?
               Boast
               of
               thy
               merits
               .
            
          
           
             9.
             
             All
             that
             they
             have
             to
             Object
             against
             us
             from
             this
             place
             ,
             is
             from
             the
             Form
             of
             our
             Saviors
             Speech
             ,
             
               Inherit
               the
               Kingdom
               of
               God
               prepared
               for
               you
               ,
               FOR
               ,
               I
            
             
             
               was
               an
               hungred
               ,
               &c.
            
             
          
           
             The
             Form
             of
             it
             is
             Causal
             ;
             and
             it
             necessarily
             imports
             some
             Cause
             ;
             as
             either
             the
             Cause
             of
             the
             Preparation
             of
             the
             Kingdom
             ;
             or
             of
             the
             righteous
             their
             Admission
             into
             it
             .
             Otherwise
             ,
             the
             same
             form
             of
             speech
             ,
             ver
             41.
             
             
               FOR
               I
               was
               an
               hungred
               ,
               and
               you
               gave
               me
               no
               meat
               ,
            
             should
             not
             import
             the
             true
             Cause
             ,
             why
             the
             wicked
             are
             sentenced
             to
             hell
             .
             But
             the
             Protestants
             (
             say
             they
             )
             generally
             grant
             ,
             that
             this
             Particle
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             FOR
             ,
             ver
             .
             41.
             doth
             import
             ,
             that
             the
             true
             Cause
             ,
             why
             the
             wicked
             are
             condemned
             to
             hell
             ,
             is
             ,
             
               The
               Omission
               of
               these
               works
            
             :
             and
             hence
             they
             inferre
             ,
             that
             
               the
               true
               Cause
            
             ,
             why
             the
             righteous
             are
             admitted
             into
             heaven
             ,
             is
             the
             performance
             of
             those
             Works
             ,
             which
             the
             wicked
             neglected
             ;
             and
             that
             our
             Saviour
             did
             note
             out
             this
             Cause
             unto
             us
             in
             the
             manner
             of
             his
             speech
             ;
             
               Inherit
               the
               Kingdom
               prepared
               for
               you
               ,
               FOR
               ,
               I
               was
               hungry
               ,
               and
               you
               gave
               me
               meat
               ,
               I
               was
               naked
               ,
               and
               ye
               cloathed
               me
               .
            
             Hence
             saith
             Jansenius
             
             
               The
               righteous
               do
            
             merit
             
               eternal
               life
               by
               their
               Good
               works
               ,
               as
               the
               wicked
               do
               everlasting
               punishment
               by
               their
               bad
               works
               .
            
             This
             is
             his
             Note
             upon
             the
             words
             ;
             and
             the
             only
             Ground
             or
             Reason
             of
             this
             Inference
             is
             ,
             Because
             the
             Form
             of
             our
             Saviours
             Speech
             is
             
               One
               and
               the
               same
            
             in
             both
             Sentences
             ,
             as
             well
             in
             the
             
               Sentence
               of
               Life
            
             ,
             as
             in
             the
             
               Sentence
               of
               Death
            
             .
          
           
             But
             though
             the
             Phrase
             or
             manner
             of
             speech
             be
             the
             same
             ,
             will
             Jansenius
             therefore
             stand
             to
             the
             Inference
             or
             Observation
             ,
             which
             he
             makes
             upon
             them
             ,
             
             viz.
             
               That
               the
               Good
               works
               of
               the
               righteous
               are
               altogether
               as
               true
               Causes
               of
               inheriting
               the
               Kingdom
               of
               heaven
               ,
               as
               the
               bad
               works
               of
               the
               wicked
               ,
               or
               their
               Omission
               of
               good
               works
               ,
               are
               of
               their
               damnation
               to
               hell
               ?
            
          
           
             That
             this
             was
             his
             meaning
             ,
             any
             honest
             plain
             dealing
             man
             that
             should
             read
             him
             only
             upon
             those
             words
             of
             this
             Text
             ,
             would
             easily
             be
             perswaded
             ;
             howbeit
             ,
             in
             the
             Process
             or
             Sentence
             against
             the
             wicked
             ,
             ver
             .
             41.
             he
             expresly
             unsayes
             the
             most
             part
             of
             that
             ,
             which
             he
             here
             seems
             to
             say
             ;
             being
             thereto
             inforced
             by
             the
             Real
             circumstances
             of
             
               the
               Text.
            
             He
             ingeniously
             acknowledgeth
             ,
             what
             Origen
             and
             Chrysostom
             had
             observed
             before
             him
             ,
             That
             our
             Saviour
             saith
             unto
             those
             on
             his
             right
             hand
             ,
             
               Come
               ye
               blessed
               of
               my
               Father
               :
            
             but
             unto
             those
             on
             his
             left
             hand
             ,
             though
             he
             say
             ,
             
               Depart
               ye
               Cursed
            
             ,
             yet
             he
             saith
             not
             ,
             
               Ye
               cursed
               of
               my
               Father
            
             .
          
           
             This
             implyes
             ,
             as
             Jansenius
             acknowledgeth
             ,
             
               That
               God
               the
               Father
               is
               the
               Author
               and
               Donour
               of
               everlasting
               bliss
               ;
               but
               every
               one
               that
               doth
               wickedly
               ,
               is
               the
               Author
               of
               his
               own
               Wo
               ,
               or
               cursed
               estate
               .
            
             God
             then
             ,
             not
             our
             works
             ,
             is
             the
             Cause
             of
             our
             Bliss
             or
             Salvation
             :
             Mens
             evil
             works
             ,
             not
             God
             ,
             is
             the
             Cause
             of
             damnation
             .
          
           
             Again
             ,
             in
             the
             other
             Sentence
             of
             Condemnation
             ,
             our
             Saviour
             doth
             not
             say
             ,
             
               That
               the
               everlasting
               punishment
               is
               prepared
               for
               unrighteous
               men
               ,
            
             but
             
               for
               the
               Devil
               and
               his
               Angels
               .
            
          
           
           
             What
             doth
             this
             in
             the
             Judgment
             of
             Jansenius
             imply
             ?
          
           
             First
             ,
             That
             the
             condemnation
             of
             men
             is
             not
             so
             to
             be
             ascribed
             unto
             the
             Ordinance
             of
             God
             ,
             as
             mens
             salvation
             is
             :
             For
             God
             created
             no
             man
             to
             the
             end
             ,
             that
             he
             should
             perish
             ;
             but
             men
             by
             their
             Free-will
             ,
             or
             Wilfulness
             in
             sin
             ,
             do
             make
             themselves
             liable
             or
             obnoxious
             to
             those
             torments
             ,
             which
             principally
             
               were
               prepared
               for
               the
               Divel
               and
               his
               Angels
               .
            
             For
             this
             Reason
             ,
             saith
             the
             same
             
               Jansenius
               ,
               Christ
            
             doth
             not
             say
             ,
             
               that
               the
               Kingdom
               ,
               unto
               which
               he
               cals
               the
               righteous
               ,
               was
               prepared
               for
               the
               Good
               Angels
               ,
               as
               the
               fire
               is
               prepared
               for
               the
               Divel
               and
               bad
               Angels
               ,
            
             lest
             we
             should
             hence
             collect
             ,
             that
             men
             might
             by
             
               Good
               works
               deserve
               or
               merit
            
             the
             societie
             of
             Good
             Angels
             after
             the
             same
             manner
             ,
             that
             they
             do
             merit
             the
             company
             or
             fellowship
             of
             evil
             Angels
             or
             Divels
             .
             For
             ,
             as
             he
             adds
             ,
             
               The
               merits
               or
               Good
               Works
               of
               men
               do
               not
               depend
               only
               upon
               our
               Free
               will
               ,
               but
               they
               issue
               from
               the
               Grace
               and
               bountie
               of
               God
               :
            
             And
             our
             Saviour
             (
             as
             this
             Author
             concludes
             )
             in
             saying
             ,
             
               That
               this
               Kingdom
               was
               prepared
               for
               the
               righteous
               since
               ,
               or
               from
               ,
               the
               foundation
               of
               the
               world
            
             ;
             and
             in
             saying
             ,
             
               hell
               was
               not
               prepared
               for
               wicked
               men
            
             but
             
               for
               the
               Divel
               and
               his
               Angels
               ,
            
             doth
             hereby
             give
             us
             to
             understand
             ,
             That
             the
             salvation
             of
             the
             righteous
             is
             to
             be
             ascribed
             unto
             the
             
               mercie
               of
               God
            
             ,
             and
             the
             condemnation
             of
             the
             unjust
             ,
             not
             unto
             God
             ,
             but
             unto
             their
             own
             iniquity
             .
          
           
             10.
             
             But
             doth
             not
             this
             
               plainly
               contradict
            
             his
             Former
             Assertion
             upon
             the
             Text
             ,
             when
             he
             saith
             
               [
               Justi
               suis
               operibus
               merentur
               vitam
               aeternam
               ,
            
             sicut
             
               impijsuis
               operibus
               aeternum
               merentur
               supplicium
               :
               That
               the
               righteous
               deserve
               eternal
               Life
               by
               their
               works
               ,
               as
               well
               ,
               or
               after
               the
               same
               manner
               ,
               that
               the
               wicked
               by
               their
               works
               deserve
               hell
               ?
               ]
            
          
           
             All
             that
             can
             be
             said
             for
             him
             ,
             or
             for
             his
             Acquital
             from
             contradicting
             himself
             ,
             is
             ;
             that
             
               he
               put
               no
               set
               Quantity
               to
               his
               First
               Proposition
               ,
            
             but
             leaves
             it
             Indefinite
             :
             a
             fault
             common
             to
             the
             Romanists
             ,
             that
             they
             may
             have
             some
             excuse
             for
             their
             palpable
             Contradictions
             .
             To
             say
             [
             That
             Good
             Works
             deserve
             Heaven
             ,
             even
             as
             bad
             Works
             deserve
             Hell
             ]
             and
             to
             deny
             ,
             [
             That
             the
             one
             deserves
             Heaven
             as
             well
             as
             the
             other
             deserves
             Hell
             ]
             seems
             to
             imply
             a
             Contradiction
             .
             Yet
             if
             any
             man
             should
             press
             Janfenius
             too
             farre
             upon
             these
             Terms
             ,
             he
             hath
             this
             Evasion
             ;
             
               Non
               omnino
               similiter
               merentur
            
             ;
             The
             one
             doth
             not
             merit
             Heaven
             altogether
             by
             the
             same
             manner
             ,
             that
             the
             other
             doth
             merit
             Hell
             ;
             because
             mens
             Good
             Works
             or
             Merits
             do
             not
             depend
             only
             upon
             the
             Freedom
             of
             Will.
             But
             this
             favourable
             construction
             being
             permitted
             or
             allowed
             him
             ,
             yet
             to
             say
             ,
             as
             he
             doth
             ,
             That
             
               the
               best
               works
               of
               men
            
             (
             how
             much
             ,
             or
             how
             little
             soever
             they
             depend
             upon
             mans
             Free-will
             )
             do
             in
             any
             sort
             ,
             either
             in
             whole
             or
             in
             part
             ,
             
               merit
               the
               Kingdom
               of
               Heaven
            
             ,
             this
             directly
             contradicts
             his
             former
             Assertion
             ,
             that
             
               Totum
               deputandum
               est
               misericordiae
               Dei
            
             ,
             That
             all
             is
             to
             be
             imputed
             to
             the
             Mercie
             of
             God
             :
             
               Quod
               totum
               est
               a
               Deo
               ,
               non
               potest
               vel
               in
               parte
               ascribi
               meritis
               nostris
            
             ;
             That
             ,
             which
             is
             wholly
             from
             Gods
             mercie
             ,
             cannot
             so
             much
             as
             in
             part
             or
             at
             all
             be
             ascribed
             unto
             our
             merits
             .
             For
             what
             is
             the
             Reason
             why
             the
             First
             Grace
             cannot
             (
             in
             their
             doctrine
             )
             be
             Merited
             ?
             is
             it
             not
             ,
             because
             it
             is
             wholly
             from
             the
             mercy
             of
             God
             ?
             now
             if
             this
             Kingdom
             of
             heaven
             or
             mans
             salvation
             be
             wholly
             from
             the
             mercy
             of
             God
             ,
             it
             can
             no
             more
             be
             Merited
             by
             any
             increase
             of
             Grace
             or
             Good
             Works
             ,
             then
             the
             First
             Grace
             it self
             can
             be
             Merited
             .
             
          
           
             11.
             
             But
             what
             shall
             we
             punctually
             answer
             to
             the
             Grammatical
             Inference
             drawn
             from
             
               the
               form
               of
               our
               Saviours
               speech
               ;
               Inherit
               the
               Kingdom
            
             &c.
             
             
               FOR
               I
               was
               an
               hungred
               and
               you
               gave
               me
               ,
            
             &c.
             
             The
             usual
             Answer
             is
             ,
             that
             this
             Conjunction
             or
             Illative
             ,
             
               For
               ,
               Because
            
             ,
             and
             the
             like
             ,
             do
             not
             alwayes
             denote
             the
             Cause
             of
             the
             thing
             it self
             ,
             but
             sometimes
             only
             the
             Consequence
             of
             what
             is
             
             spoken
             .
             But
             seeing
             the
             Form
             of
             this
             speech
             is
             ,
             as
             Grammarians
             speak
             ,
             Causal
             ;
             to
             say
             that
             a
             Conjunction
             Causal
             doth
             not
             alwayes
             import
             some
             Cause
             ,
             were
             to
             deny
             Principles
             ,
             and
             affirm
             that
             the
             Grammar
             Rule
             were
             to
             be
             corrected
             .
             But
             admitting
             that
             this
             Conjunction
             doth
             always
             import
             some
             Cause
             ;
             it
             will
             not
             hence
             follow
             ,
             that
             it
             alwayes
             imports
             the
             Real
             Cause
             of
             the
             thing
             it self
             which
             is
             known
             ,
             But
             oftentimes
             the
             Cause
             only
             of
             our
             knowledge
             of
             it
             .
             Again
             ,
             such
             Causal
             Particles
             do
             not
             alwayes
             import
             some
             Efficacious
             Causalitie
             ,
             but
             only
             
               Causam
               sine
               qua
               non
            
             ,
             some
             necessarie
             means
             ,
             or
             condition
             ,
             without
             which
             the
             prime
             and
             principal
             Cause
             (
             especially
             if
             it
             work
             freely
             )
             doth
             not
             produce
             its
             intended
             effect
             .
          
           
             To
             give
             you
             Examples
             or
             instances
             of
             these
             Observations
             .
             If
             a
             stranger
             coming
             into
             a
             Citie
             should
             say
             ;
             surely
             yonder
             Gentleman
             is
             the
             chief
             Magistrate
             ,
             because
             the
             sword
             is
             born
             before
             him
             ;
             No
             wise
             man
             would
             hence
             collect
             ,
             that
             the
             bearing
             of
             the
             sword
             before
             him
             is
             
               The
               Cause
            
             ,
             why
             he
             is
             the
             chief
             Magistrate
             ;
             For
             ,
             his
             lawful
             Election
             ,
             
               is
               The
               Cause
            
             of
             that
             ,
             and
             that
             is
             the
             Cause
             why
             the
             sword
             is
             born
             before
             him
             .
             Yet
             may
             we
             not
             for
             this
             reason
             deny
             ,
             that
             the
             former
             speech
             doth
             necessarily
             import
             a
             Cause
             ;
             for
             ,
             the
             bearing
             of
             the
             sword
             before
             him
             is
             the
             true
             
               True
               Cause
               of
               his
               knowing
               him
            
             to
             be
             the
             chief
             magistrate
             .
             And
             in
             as
             much
             as
             we
             oftentimes
             come
             to
             know
             the
             
               Cause
               by
               the
               Effect
            
             ,
             this
             word
             ,
             For
             ,
             or
             other
             Conjunction
             Causal
             doth
             oft-times
             point
             out
             the
             Effect
             ,
             rather
             then
             the
             Cause
             of
             the
             thing
             it self
             .
             So
             it
             doth
             in
             the
             speech
             of
             our
             Saviour
             ,
             Luke
             7.
             45.
             
             
               Wherefore
               I
               say
               unto
               thee
               ,
               her
               sins
               ,
               which
               are
               many
               ,
               are
               forgiven
               ,
               for
               she
               loved
               much
               .
               However
               some
               Romanists
               ,
            
             whose
             delight
             it
             is
             to
             set
             
               Christian
               Charitie
               and
               faith
            
             at
             odds
             ;
             would
             hence
             collect
             ,
             that
             Charitie
             is
             the
             Cause
             of
             the
             forgiveness
             of
             sins
             ;
             yet
             their
             greatest
             Scholars
             acknowledge
             their
             error
             or
             oversight
             ,
             and
             ingenuously
             acknowledge
             (
             their
             understanding
             being
             convinced
             by
             the
             evidence
             of
             truth
             )
             that
             
               This
               womans
               Love
               was
               not
               the
               Cause
               ,
            
             why
             her
             sins
             were
             forgiven
             ;
             but
             ,
             that
             the
             
               Free
               forgiveness
               of
               her
               sins
            
             ,
             which
             were
             many
             ,
             was
             the
             
               True
               Cause
            
             ,
             why
             she
             loved
             so
             much
             :
             however
             her
             extraordinary
             love
             being
             testified
             in
             such
             solemn
             sort
             ,
             was
             a
             
               true
               Cause
            
             or
             reason
             ,
             by
             which
             all
             that
             saw
             her
             might
             know
             ,
             both
             ,
             that
             her
             sins
             had
             been
             many
             ,
             and
             that
             she
             had
             an
             internal
             feeling
             or
             apprehension
             of
             their
             forgiveness
             .
             And
             the
             true
             reason
             ,
             why
             the
             Pharisee
             did
             neither
             bear
             such
             love
             unto
             our
             Saviour
             ,
             nor
             exhibit
             the
             like
             signes
             of
             respect
             unto
             him
             ,
             was
             ,
             because
             he
             did
             not
             feel
             himself
             sick
             ,
             much
             lesse
             did
             he
             feel
             or
             apprehend
             the
             cure
             of
             his
             sickness
             ,
             as
             the
             woman
             did
             .
             For
             if
             he
             had
             known
             either
             the
             measure
             of
             his
             own
             sins
             ,
             or
             that
             our
             Saviour
             was
             
               the
               Physician
               of
               his
               soul
            
             ,
             he
             would
             have
             given
             better
             Testification
             of
             his
             love
             and
             respect
             unto
             him
             ,
             then
             he
             did
             by
             a
             Complemental
             Invitation
             of
             him
             .
          
           
             12.
             
             To
             instance
             again
             ;
             If
             of
             two
             parties
             equally
             suspected
             of
             Felonie
             a
             man
             admitted
             to
             hear
             their
             examination
             or
             tryal
             should
             say
             ;
             
               This
               is
               the
               thief
               ,
               For
               ,
               Two
               competent
               witnesses
               have
               given
               evidence
               against
               him
               ,
            
             no
             man
             would
             hence
             infer
             ,
             that
             the
             evidence
             ,
             given
             in
             against
             him
             by
             two
             honest
             men
             ,
             was
             the
             Cause
             why
             he
             was
             a
             thief
             ;
             and
             yet
             was
             it
             the
             
               true
               Cause
            
             ,
             why
             he
             knew
             him
             to
             be
             the
             thief
             .
          
           
             
               Every
               Revelation
               or
               authentick
               Declaration
               of
               any
               truth
               before
               unknown
               is
               the
               true
               Cause
               of
               our
               knowledge
               of
               it
               ,
               but
               not
               of
               the
               Truth
               it self
               :
            
             for
             that
             is
             the
             Cause
             why
             the
             Declaration
             or
             our
             knowledge
             of
             it
             is
             true
             .
             Now
             amongst
             such
             as
             professe
             Christ
             ,
             and
             call
             him
             Lord
             ,
             it
             is
             unknown
             to
             us
             who
             be
             the
             true
             heirs
             of
             this
             heavenly
             kingdom
             ,
             who
             be
             not
             :
             but
             in
             the
             day
             of
             Final
             Judgement
             ,
             in
             which
             all
             shall
             be
             judged
             by
             their
             works
             ,
             the
             sheep
             shall
             be
             known
             from
             the
             goats
             ;
             and
             the
             first
             certain
             knowledge
             ,
             which
             we
             shall
             have
             of
             this
             
             difference
             ,
             shall
             be
             from
             
               The
               Declarative
               sentence
               of
               the
               Judge
               ,
            
             who
             cannot
             erre
             ;
             and
             his
             Declaration
             ,
             as
             you
             see
             ,
             shall
             be
             made
             
               according
               to
               their
               works
            
             :
             The
             ones
             performance
             of
             the
             
               Good
               works
            
             ,
             here
             mentioned
             ,
             declared
             and
             testified
             by
             the
             Judge
             ,
             shall
             be
             the
             
               True
               Cause
               ,
               by
               which
               men
               and
               Angels
               shall
               know
               them
            
             to
             be
             heirs
             of
             the
             everlasting
             Kingdom
             ;
             the
             others
             Omission
             of
             the
             like
             works
             ,
             testified
             likewise
             by
             the
             same
             Judge
             ,
             shall
             be
             the
             
               true
               cause
               ,
               by
               which
               we
               shall
               know
               them
               to
               be
               altogether
               unworthy
               of
               Gods
               favour
            
             or
             mercy
             ,
             most
             worthy
             of
             everlasting
             death
             .
             We
             shall
             then
             truly
             know
             ,
             that
             the
             one
             sort
             are
             crowned
             ,
             as
             
               Saint
               Cyprian
            
             saith
             ,
             
               according
               to
               Gods
               Grace
            
             ,
             and
             that
             the
             other
             are
             condemned
             
               according
               to
               Justice
            
             :
             That
             the
             ones
             omission
             of
             
               Good
               Works
               is
               the
               true
               Cause
            
             of
             condemnation
             ,
             and
             that
             the
             others
             performance
             of
             
               Good
               works
            
             is
             not
             the
             Cause
             of
             their
             salvation
             ,
             but
             the
             Declaration
             only
             ,
             or
             a
             Testimonie
             that
             they
             are
             the
             Sons
             of
             God
             ,
             and
             that
             they
             did
             
               Good
               works
            
             by
             the
             secret
             Operation
             of
             
               the
               spirit
               of
               Grace
            
             in
             them
             .
             And
             thus
             much
             ,
             if
             you
             observe
             it
             ,
             is
             implyed
             in
             the
             Reply
             or
             Answer
             of
             them
             that
             be
             saved
             ,
             to
             their
             Judge
             ;
             
               Lord
               ,
               When
               saw
               we
               thee
               an
               hungred
               ,
            
             &
             c
             ?
             So
             farre
             they
             shall
             be
             from
             conceiting
             their
             works
             to
             be
             meritorious
             ,
             or
             worthie
             of
             eternal
             bliss
             ,
             that
             they
             shall
             be
             ready
             to
             disclaim
             them
             ,
             as
             not
             worthie
             of
             it
             ;
             ready
             to
             blame
             their
             sluggish
             backwardness
             or
             want
             of
             chearfulness
             to
             have
             done
             much
             better
             ,
             seeing
             what
             they
             did
             unto
             their
             poor
             brethren
             (
             as
             now
             they
             perceive
             )
             shall
             be
             so
             graciously
             accepted
             ;
             that
             Christ
             in
             his
             Throne
             of
             Majestie
             will
             acknowledge
             that
             he
             takes
             them
             as
             kindly
             ,
             as
             if
             they
             had
             been
             done
             unto
             himself
             .
          
           
             The
             Case
             is
             the
             same
             ,
             as
             if
             a
             Gracious
             Prince
             of
             his
             own
             free
             motion
             and
             goodness
             should
             proclaim
             a
             general
             Pardon
             to
             a
             multitude
             of
             Rebels
             ,
             Thieves
             and
             Traytors
             ,
             so
             they
             would
             accept
             of
             it
             ,
             and
             make
             their
             peace
             with
             their
             honest
             neighbors
             ,
             whom
             they
             have
             wronged
             .
             All
             of
             them
             in
             shew
             accept
             the
             Pardon
             ,
             but
             some
             of
             them
             in
             the
             Interim
             secretly
             practise
             treason
             or
             disturb
             the
             publick
             peace
             .
             If
             at
             the
             general
             Assize
             ,
             or
             at
             their
             Arraignment
             ,
             the
             Judge
             upon
             certain
             notice
             of
             their
             several
             demeanors
             ,
             should
             say
             to
             the
             one
             sort
             ,
             I
             restore
             you
             to
             your
             former
             state
             and
             dignity
             ,
             Because
             since
             the
             Proclamation
             of
             your
             Pardon
             you
             have
             demeaned
             your selves
             as
             becomes
             Loyal
             Subjects
             and
             thankful
             men
             :
             And
             to
             the
             other
             ,
             you
             I
             condemn
             to
             death
             ,
             Because
             you
             have
             abused
             your
             Soveraigns
             Clemency
             :
             No
             man
             would
             ascribe
             the
             restauration
             of
             the
             one
             unto
             their
             good
             demeanor
             ,
             in
             the
             Interim
             betwixt
             the
             getting
             of
             their
             Pardon
             and
             their
             Arraignment
             ,
             but
             unto
             the
             Princes
             Clemencie
             :
             Albeit
             the
             condemnation
             of
             the
             other
             were
             wholly
             to
             be
             ascribed
             unto
             their
             misdemeanors
             ,
             not
             unto
             any
             want
             of
             Clemencie
             in
             the
             Prince
             ,
             towards
             them
             .
             The
             good
             demeanor
             of
             the
             one
             could
             but
             be
             at
             the
             most
             ,
             
               Causasine
               qua
               non
               ,
               A
               necessary
               Condition
               ,
               without
               which
            
             the
             Princes
             Clemencie
             in
             his
             Pardon
             exprest
             ,
             could
             not
             profit
             them
             .
             And
             so
             we
             say
             of
             Good
             Works
             ;
             They
             are
             
               Causae
               sine
               quibus
               non
            
             ,
             necessary
             Conditions
             or
             
               means
               ,
               without
               which
            
             no
             man
             shall
             inherit
             the
             Kingdom
             of
             Heaven
             ;
             but
             no
             Positive
             or
             meritorious
             Causes
             of
             our
             inheritance
             in
             it
             .
          
           
             To
             conclude
             ;
             If
             any
             one
             should
             ask
             me
             ,
             
               Why
               all
               men
               that
               profess
               they
               beleive
               in
               Christ
               shall
               not
               be
               saved
               ,
            
             Albeit
             Christ
             died
             for
             All
             ;
             albeit
             the
             Pardon
             General
             be
             proclaimed
             to
             all
             ?
             The
             best
             Cause
             or
             Reason
             I
             could
             render
             ,
             would
             be
             This
             ;
             Because
             ,
             All
             ,
             that
             profess
             they
             believe
             in
             Christ
             ,
             do
             not
             
               truly
               believe
               in
               Him
            
             ;
             For
             ,
             if
             they
             did
             ,
             They
             would
             be
             careful
             to
             maintain
             Good
             Works
             ,
             and
             glorifie
             God
             by
             being
             Fruitful
             in
             them
             .
          
        
         
           The
           End
           of
           the
           Fifth
           Section
           .
        
      
       
         
         
           The
           sixth
           SECTION
           .
        
         
           
             A
             Transition
             of
             the
             Publishers
             .
          
           
             
               WE
               have
               by
               Gods
               Good
               Blessing
               ,
               dispatched
            
             The
             main
             of
             this
             Book
             ,
             
               the
               Five
               first
            
             Sections
             ;
             
               so
               many
               Commentaries
               or
               Expositions
               of
               such
               Points
               or
            
             Articles
             of
             Christian
             Faith
             ,
             
               as
               are
               most
               proper
               (
               by
               way
               of
               Dread
               and
               Terror
               )
               to
               awake
               the
            
             Conscience
             
               and
               stirre
               the
            
             Affections
             :
             
               To
               perswade
               men
               to
               reflect
               seriously
               upon
               all
               their
               Actions
               or
               Omissions
               ,
               Failings
               or
               Atchievements
               ;
               and
               to
               prepare
               themselves
               for
               that
               Account
               which
               must
               shortly
               be
               Rendred
            
             To
             God
             the
             Judge
             of
             All
             ,
             
               who
               will
               respect
               no
               Persons
               nor
               endure
               Pretences
               .
               If
               these
               have
               their
               kindly
               perfect
               work
               ,
               They
               will
               Produce
               ,
            
             Judging
             our selves
             ,
             
               to
               prevent
               the
               Judgement
               of
               the
               Lord
            
             ;
             Repentance
             ,
             and
             Restitution
             of
             all
             things
             ;
             Circumspect
             walking
             
               for
               the
               Future
            
             ,
             and
             passing
             the
             
               Remnant
               of
               our
               Pilgrimage
               here
               in
               Fear
               .
            
          
           
             
               To
               inrich
               the
               volume
               ,
               and
               to
               benefit
               the
            
             Reader
             ,
             
               I
               have
               thought
               good
               to
               annex
               this
            
             sixth
             Section
             ,
             
               which
               is
            
             A
             Collection
             of
             such
             Sermons
             of
             this
             Authors
             ,
             
               as
               I
               conceive
               likely
               to
               prove
               most
            
             effectual
             
               to
               the
               ends
               above
               mentioned
               ;
               and
               be
               most
            
             proper
             
               not
               only
               for
               this
            
             Place
             
               in
               the
               Body
               of
               His
               works
               ,
               but
               for
               these
            
             Times
             
               also
               ;
               which
               may
               perhaps
               be
               startled
               ,
               to
               see
               their
               present
               sins
               so
               flagrantly
               reproved
               many
               years
               ago
               by
               one
               who
               knew
               not
               any
               of
               their
               persons
               that
               commit
               them
               .
            
          
           
             
               Our
               great
               Author
               had
               in
               his
               Eighth
               Book
               and
               third
               Chapter
               sadly
               complained
               of
               some
               ,
               that
               made
               this
            
             Great
             Rule
             of
             Charitie
             ,
             Equitie
             and
             Justice
             ,
             
               [
               Do
               as
               you
               would
               be
               done
               unto
               ;
               ]
            
             This
             Law
             of
             nature
             and
             Precept
             of
             our
             Law-giver
             ;
             
               A
               nose
               of
               wax
               ,
               A
               verie
            
             Lesbian
             
               Leaden
               Rule
            
             .
          
           
             
               He
               had
               more
               sadly
               complained
               in
               his
               Tenth
               Book
               ,
               Chapter
            
             23.
             
             
               That
               not
               only
               the
            
             Practise
             
               of
               this
            
             Transcendent
             Rule
             
               was
               extinct
               amongst
               men
               ,
               But
               that
               the
               very
            
             Sense
             
               of
               it
               was
               (
               if
               not
               utterly
               lost
               among
               the
               Learned
               ,
            
             Casuists
             or
             Expositors
             ,
             
               yet
               )
               most
               shamefully
               decocted
               ,
               and
               Piteously
               shrunk
               up
               ,
               for
               want
               of
               improving
               and
               deducing
               it
               into
               several
               pipes
               and
               Branches
               of
               Good
               Life
               .
            
          
           
             
               Lastly
               ,
               in
               the
            
             29
             
               Chapter
               of
               this
               Book
               ,
               amongst
               other
               useful
               things
               concerning
            
             this
             Rule
             ,
             
               He
               told
               us
            
             ,
             That
             God
             would
             Judge
             the
             world
             by
             it
             .
          
           
             
               So
               then
            
             ,
             This
             next
             Discourse
             
               (
               I
               mean
               the
               three
               Sermons
               upon
               this
               Text
               )
               Comes
               not
               in
               unseasonably
               !
               And
               I
               hope
            
             the
             next
             but
             One
             
               will
               follow
            
             this
             
               as
               sutably
               as
               a
               silver
               Thred
               ,
               can
               follow
               a
               needle
               of
               Gold.
               And
               I
               shall
               endeavour
               to
               pick
               ,
               chuse
               ,
               and
               so
               place
               the
               rest
               ,
               that
            
             the
             Reader
             
               shall
               not
               deny
               their
               Consequencie
               to
               the
               five
               precedent
               Sections
               treating
               ,
            
             Of
             Christs
             Power
             ,
             to
             raise
             the
             Dead
             ,
             to
             judge
             the
             quick
             and
             dead
             ,
             and
             finally
             to
             sentence
             Both
             ,
             according
             to
             the
             things
             done
             in
             the
             Body
             be
             they
             Good
             or
             Bad.
             
               At
               which
               day
               ,
               God
               send
               this
               present
               sinful
               Generation
            
             (
             and
             amongst
             them
             my
             Soul
             )
             
               A
               Good
               deliverance
               ;
               and
               in
               order
               thereto
               ,
               a
               Timely
               unfeigned
               Repentance
               ,
               especially
               of
               their
               applauded
               and
               avowed
               transgressions
               .
               This
               for
               Jesus
               sake
               ,
               who
               is
               our
               Ransom
               ,
               would
               be
               our
               Peace
               ,
               and
               shall
               be
               our
               Judge
               .
            
          
           
             Amen
             .
          
        
         
           
           
             The
             First
             Sermon
             upon
             this
             Text.
             
          
           
             CHAP.
             XXXII
             .
          
           
             
               MATTH
               .
               7.
               12.
               
            
             
               All
               things
               ,
               Therefore
               ;
               whatsoever
               ye
               would
               that
               men
               should
               do
               unto
               you
               ,
               even
               so
               do
               ye
               unto
               them
               ,
               For
               this
               is
               the
               Law
               and
               the
               Prophets
               .
            
             
               Prov.
               xx
               .
               22.
               
            
             
               Say
               not
               thou
               ,
               I
               will
               recompence
               Evil
               ;
               Wait
               on
               the
               Lord
               and
               He
               shall
               save
               thee
               .
            
             
               Prov.
               24.
               29.
               
            
             
               Say
               not
               ,
               I
               will
               do
               to
               him
               as
               he
               hath
               done
               to
               me
               ,
               I
               will
               render
               to
               the
               man
               according
               to
               his
               work
               .
            
          
           
             
               
                 The
                 miserie
                 of
                 man
                 ,
                 of
                 the
                 wisest
                 of
                 men
                 ,
                 in
                 their
                 Pilgrimage
                 to
                 be
              
               wanderers
               
                 too
                 .
                 The
                 short
                 way
                 to
                 Happiness
                 .
                 The
                 pearl
                 of
                 the
                 Ocean
                 ,
                 The
                 Epitome
                 ,
                 Essence
                 ,
                 Spirits
                 of
                 the
                 Law
                 and
                 Prophets
              
               ;
               Do
               as
               you
               would
               be
               done
               unto
               .
               
                 The
                 Cohaerence
                 .
                 The
                 Method
                 .
                 Christ
                 advanceth
              
               This
               dictate
               of
               nature
               
                 into
                 an
                 Evangelical
                 Law
                 ;
                 Fortifies
                 it
                 ,
                 and
                 gives
                 us
                 proper
                 motives
                 to
                 practise
                 it
                 .
                 Two
                 grounds
                 of
                 Equitie
                 in
                 this
                 Law.
              
               1.
               
               Actual
               equalitie
               of
               
                 all
                 men
                 by
              
               nature
               2.
               
               
                 Possible
                 equalitie
                 of
                 all
                 men
                 in
                 Condition
                 .
              
               Exceptions
               
                 against
                 the
              
               Rule
               .
               
                 Answers
                 to
                 those
                 Exceptions
                 .
                 This
                 Rule
                 forbids
                 not
                 to
                 wage
                 or
                 invoke
                 Law
                 ,
                 so
                 it
                 be
                 done
                 with
                 Charitie
                 .
                 Whether
                 nature
                 alone
                 bind
                 us
                 to
                 do
                 good
                 to
                 our
                 enemies
                 .
                 God
                 has
                 right
                 to
                 command
                 us
                 to
                 love
                 them
                 .
              
               Plato
               
                 's
                 Good
                 Communion
                 .
                 The
                 compendious
                 way
                 to
                 do
                 our selves
                 most
                 Good
                 ,
                 is
                 to
                 do
                 as
                 much
                 good
                 as
                 we
                 can
                 to
                 others
                 .
              
               The
               Application
               .
            
          
           
             IT
             is
             ;
             whether
             you
             list
             to
             term
             it
             ,
             A
             follie
             ,
             or
             ,
             A
             Calamitie
             ,
             
             incident
             to
             all
             sorts
             of
             men
             ,
             that
             ,
             when
             they
             take
             a
             perfect
             Survey
             of
             all
             their
             former
             courses
             ,
             they
             find
             their
             wandrings
             and
             digressions
             far
             larger
             then
             their
             direct
             proceedings
             .
             The
             more
             excellent
             the
             End
             is
             whereat
             we
             aim
             ,
             the
             greater
             (
             commonly
             )
             is
             our
             Error
             ,
             the
             more
             our
             By-paths
             from
             the
             right
             way
             that
             leads
             unto
             it
             :
             Because
             ,
             
               The
               greatest
               Good
               is
            
             alwayes
             hardest
             to
             come
             by
             .
             Thus
             ,
             such
             as
             hunt
             
             most
             eagerly
             after
             the
             knowledge
             of
             Best
             matters
             (
             seeing
             the
             Best
             are
             worst
             to
             find
             )
             after
             natures
             Glass
             is
             almost
             run
             out
             ,
             and
             most
             of
             their
             spirits
             spent
             ;
             whilst
             they
             look
             back
             upon
             their
             former
             labors
             ,
             like
             weary
             Passingers
             that
             have
             wandred
             up
             and
             down
             in
             unknown
             coasts
             without
             a
             Guide
             desirous
             to
             see
             the
             way
             they
             missed
             ,
             in
             a
             Map
             ,
             when
             they
             come
             to
             their
             Journeys
             end
             ,
             begin
             to
             discern
             what
             Toyl
             and
             pains
             they
             might
             have
             saved
             ,
             had
             they
             been
             acquainted
             with
             such
             good
             Rules
             &
             directions
             at
             the
             first
             as
             now
             they
             know
             .
             Nor
             have
             we
             so
             great
             cause
             to
             be
             ashamed
             of
             our
             folly
             ,
             as
             to
             bewail
             
               The
               common
               miserie
               of
               our
               nature
               ,
            
             seeing
             the
             wisest
             among
             the
             sons
             of
             men
             either
             for
             Civil
             knowledge
             or
             speculative
             learning
             ,
             
               Solomon
               himself
            
             ,
             had
             almost
             lost
             himself
             in
             this
             Maze
             ;
             never
             finding
             any
             other
             issue
             of
             his
             Tedious
             course
             but
             only
             this
             
               [
               All
               is
               vanitie
               and
               vexition
               of
               Spirit
               :
               ]
            
             Untill
             he
             had
             almost
             come
             to
             the
             End
             of
             his
             dayes
             ;
             Then
             ,
             he
             found
             out
             
               That
               short
               compendious
               way
               of
               godly
               Life
               ,
               Eccles
               .
            
             12.
             13.
             
             
               Let
               us
               hear
               the
               End
               of
               all
               :
               Fear
            
             
             
               God
               ,
               and
               keep
               his
               Commandments
               ,
               for
               this
               is
               the
               whole
               dutie
               of
               man.
               In
               this
               is
               contained
               all
               we
               seek
               .
            
          
           
             2.
             
             Had
             Solomon
             in
             his
             yonger
             dayes
             fixed
             his
             eyes
             upon
             
               this
               Rule
            
             which
             he
             hath
             left
             us
             ,
             as
             the
             Mariner
             doth
             his
             upon
             the
             Pole
             or
             other
             Celestial
             sign
             ,
             he
             might
             have
             arrived
             in
             half
             that
             Time
             at
             that
             Haven
             which
             He
             hardly
             reached
             in
             his
             old
             Age
             ,
             after
             continual
             danger
             of
             Shipwrack
             by
             his
             wandring
             to
             and
             Fro.
             
          
           
             But
             how-so-ever
             
               This
               fear
               of
               God
            
             and
             our
             observation
             of
             his
             Commandments
             be
             the
             Readiest
             ,
             the
             safest
             ,
             and
             the
             shortest
             Cut
             ,
             that
             Solomon
             knew
             ,
             unto
             that
             
               True
               Happiness
            
             which
             all
             men
             seek
             ,
             but
             most
             seek
             amiss
             :
             yet
             these
             Commandments
             cannot
             be
             kept
             unless
             they
             be
             known
             ;
             And
             known
             they
             cannot
             be
             without
             good
             studie
             and
             industrie
             either
             in
             reading
             or
             hearing
             the
             word
             Life
             .
             The
             life
             of
             man
             is
             short
             ,
             And
             
               The
               Text
               of
               the
               Law
            
             wherein
             the
             precepts
             are
             contained
             is
             long
             :
             The
             Commentaries
             of
             the
             Prophets
             and
             sacred
             Histories
             necessarie
             for
             the
             Exposition
             thereof
             are
             voluminous
             and
             large
             :
             The
             true
             sence
             or
             meaning
             of
             either
             ,
             in
             some
             points
             not
             easie
             to
             be
             found
             out
             ,
             unless
             we
             be
             well
             instructed
             how
             to
             seek
             it
             ;
             so
             as
             what
             the
             Jesuite
             saith
             absolutely
             ,
             but
             ,
             falsly
             of
             all
             Scripture
             ,
             is
             Comparatively
             true
             of
             This
             advice
             of
             
               Solomons
               :
               It
               is
               a
               plain
               and
               easie
               way
               ,
               a
               light
               of
               mans
               life
               ,
               after
               it
               be
               once
               well
               learned
               ,
               but
               it
               is
               hard
               to
               Learn
               without
               a
               good
               Guide
               to
               directs
               us
               .
            
             Wherefore
             behold
             a
             greater
             then
             
               Solomon
               ,
               Christ
               Jesus
               himself
               directs
               us
               ,
            
             in
             One
             ,
             and
             that
             a
             very
             short
             Line
             ,
             unto
             that
             Point
             whereunto
             the
             large
             discourses
             both
             of
             
               The
               Law
            
             and
             the
             Prophets
             do
             as
             it
             were
             by
             the
             Circumference
             Lead
             us
             :
             
               Whatsoever
               ye
               would
               that
               men
               should
               do
               unto
               you
               ,
               even
               so
               do
               ye
               unto
               them
               ;
               for
               this
               is
               the
               Law
               and
               the
               Prophets
               :
            
             that
             is
             ,
             The
             Summe
             of
             the
             
               Law
               and
               the
               Prophets
               is
               contained
               in
               this
               short
               Rule
               .
            
          
           
             3.
             
             Because
             our
             Saviour
             gives
             it
             ,
             we
             may
             believe
             it
             ;
             that
             this
             is
             
               the
               best
               Epitome
            
             that
             ever
             was
             given
             of
             any
             so
             large
             a
             Work
             :
             Or
             rather
             ,
             not
             an
             Epitome
             of
             the
             Law
             and
             the
             Prophets
             ,
             but
             
               the
               whole
               Substance
            
             or
             Essence
             of
             the
             Law
             and
             the
             Prophets
             .
             Herein
             all
             their
             particular
             Admonitions
             are
             contained
             ,
             as
             Branches
             in
             their
             Root
             .
             Out
             of
             the
             practise
             of
             
               this
               Principle
            
             or
             Precept
             ,
             all
             the
             Righteousness
             which
             the
             Law
             and
             the
             Prophets
             do
             teach
             will
             sooner
             spring
             ,
             and
             flourish
             much
             better
             ,
             then
             if
             we
             should
             turn
             over
             all
             the
             Learned
             Comments
             that
             have
             been
             written
             upon
             them
             ,
             without
             the
             practise
             of
             this
             
               Compendious
               Rule
            
             .
          
           
             This
             Abridgement
             is
             a
             Document
             of
             His
             Art
             that
             could
             draw
             a
             Camel
             through
             the
             eye
             of
             a
             Needle
             ,
             that
             spake
             as
             never
             man
             spake
             .
          
           
           
             Sure
             then
             if
             any
             place
             of
             Scripture
             ,
             besides
             those
             which
             contain
             the
             very
             Foundation
             of
             Christian
             Faith
             ,
             as
             Christs
             Incarnation
             ,
             Passion
             ,
             or
             Resurrection
             ,
             be
             more
             necessary
             to
             be
             learned
             then
             other
             ,
             then
             is
             this
             most
             necessary
             and
             most
             worthy
             the
             Practise
             :
             Seeing
             all
             Doctrines
             of
             good
             Life
             ,
             of
             honest
             and
             upright
             Conversation
             are
             derived
             hence
             ,
             as
             
               particular
               Conclusions
            
             in
             Arts
             and
             Sciences
             from
             their
             Causes
             and
             Principles
             .
          
           
             4.
             
             For
             any
             Coherence
             of
             these
             words
             with
             any
             precedent
             or
             consequent
             ,
             we
             need
             not
             be
             sollicitous
             .
             It
             sufficeth
             to
             know
             ,
             
               They
               are
               a
               principal
               part
               of
               our
               Saviours
               Sermon
               upon
               the
               Mount
            
             ;
             in
             which
             He
             delivered
             the
             true
             meaning
             of
             the
             Fundamental
             Parts
             of
             the
             Law
             ,
             purging
             
               the
               Text
            
             ,
             from
             the
             corrupt
             Glosses
             of
             the
             Scribes
             and
             Pharisees
             .
             Every
             Sentence
             therein
             is
             a
             Maxim
             of
             Life
             ,
             and
             as
             it
             were
             an
             intire
             compleat
             Body
             of
             it self
             ,
             not
             a
             limb
             or
             member
             of
             any
             other
             particular
             Discourse
             .
             Every
             
               full
               Sentence
            
             of
             it
             ,
             
               This
               Main
               Rule
            
             especially
             ,
             may
             be
             anatomized
             by
             it self
             ,
             without
             unripping
             any
             other
             adjoyning
             .
             For
             which
             Reason
             ,
             some
             Learned
             have
             thought
             ,
             that
             
               St.
               Matthew
            
             was
             not
             curious
             to
             relate
             every
             sentence
             in
             that
             Rank
             and
             Order
             as
             it
             came
             from
             our
             Saviours
             Mouth
             :
             but
             set
             them
             down
             ,
             as
             any
             one
             would
             do
             all
             the
             memorable
             good
             sentences
             he
             could
             call
             to
             mind
             (
             of
             a
             good
             Discourse
             read
             or
             heard
             )
             placing
             that
             perhaps
             first
             which
             was
             spoke
             last
             ,
             or
             that
             last
             which
             was
             spoke
             in
             the
             middest
             .
          
           
             Yet
             if
             (
             as
             in
             Description
             of
             Shires
             ,
             men
             usually
             annex
             some
             parts
             of
             the
             Bordering
             Countries
             )
             any
             desire
             to
             have
             the
             Particular
             words
             or
             Speeches
             
             of
             our
             Saviour
             ,
             whereunto
             this
             Illative
             
               [
               Therefore
            
             ]
             is
             to
             be
             referred
             ;
             he
             must
             look
             back
             unto
             the
             fifth
             Chapter
             of
             this
             Gospel
             ,
             verse
             42.
             
             
               Give
               to
               him
               that
               asketh
               of
               thee
               ,
               and
               from
               him
               that
               would
               borrow
               turn
               thou
               not
               away
               .
            
             For
             so
             St.
             Luke
             (
             who
             is
             more
             observant
             of
             our
             Saviours
             method
             in
             this
             Sermon
             then
             St.
             Matthew
             )
             in
             the
             sixth
             Chapter
             of
             his
             Gospel
             ,
             verse
             30
             ,
             31.
             
             Couples
             these
             two
             Sentences
             together
             ,
             which
             St.
             Matthew
             had
             set
             so
             farre
             asunder
             .
             And
             immediately
             after
             the
             words
             of
             the
             Text
             he
             inferres
             by
             Arguments
             ,
             that
             Duty
             of
             loving
             our
             Enemies
             (
             which
             he
             had
             set
             down
             the
             precept
             for
             ,
             before
             ,
             verse
             the
             27.
             )
             though
             St.
             Matthew
             place
             both
             Duty
             and
             Arguments
             immediately
             after
             the
             Sentence
             before
             cited
             ,
             
               viz.
               [
               Give
               to
               him
               that
               asketh
               ,
            
             &c.
             ]
             So
             that
             this
             Precept
             
               [
               Whatsoever
               ye
               would
               that
               men
               should
               do
               unto
               you
               ,
            
             &c.
             ]
             as
             is
             most
             probable
             ,
             came
             in
             ,
             between
             the
             matter
             of
             that
             42
             ,
             and
             43
             ,
             verse
             of
             that
             fifth
             Chapter
             .
          
           
             And
             yet
             it
             might
             be
             repeated
             again
             in
             the
             latter
             end
             of
             that
             Sermon
             by
             our
             Saviour
             :
             At
             least
             ,
             for
             some
             special
             Use
             or
             Reason
             placed
             there
             by
             St.
             Matthew
             :
             because
             ,
             being
             the
             Foundation
             or
             Principle
             whence
             all
             other
             Duties
             of
             Good
             Life
             are
             derived
             ,
             it
             seems
             the
             Evangelist
             would
             intimate
             thus
             much
             unto
             us
             ,
             That
             of
             all
             our
             Saviours
             Sermon
             ,
             which
             contained
             the
             very
             Quintessence
             of
             the
             Law
             ,
             this
             was
             the
             sum
             ;
             And
             for
             this
             Reason
             he
             adds
             that
             Testimonie
             (
             concerning
             the
             Excellencie
             of
             this
             Rule
             )
             which
             St.
             Luke
             omits
             ,
             namely
             ,
             
               That
               in
               it
               is
               contained
               the
               Law
               and
               the
               Prophets
               .
            
          
           
             5.
             
             The
             Method
             which
             I
             purpose
             ,
             by
             Gods
             Assistance
             ,
             to
             observe
             ,
             is
             This.
             
             
          
           
             First
             ,
             To
             set
             down
             the
             Truth
             and
             Equitie
             of
             the
             Rule
             it self
             
               [
               Whatsoever
               ye
               would
               that
               men
               ,
               &c.
               ]
            
             with
             the
             Grounds
             or
             Motives
             to
             the
             practise
             thereof
             .
          
           
             Secondly
             ,
             To
             shew
             in
             what
             sense
             or
             how
             farre
             the
             Observation
             of
             it
             is
             ,
             
               The
               Fulfilling
               of
               the
               Law
               and
               the
               Prophets
               Doctrine
            
             ;
             with
             such
             Exceptions
             as
             may
             be
             brought
             against
             it
             .
          
           
           
             Thirdly
             ,
             Of
             the
             meanes
             and
             method
             of
             putting
             this
             Rule
             in
             practise
             .
          
           
             It
             was
             A
             Saying
             of
             the
             Father
             of
             Physiicans
             ,
             
               Natura
               est
               Medica
            
             ;
             let
             Physicians
             do
             what
             they
             can
             ,
             Nature
             must
             effect
             the
             Cure.
             The
             Physician
             may
             either
             strengthen
             Nature
             when
             it
             is
             Feeble
             ,
             or
             ease
             it
             from
             the
             oppression
             of
             Humors
             ;
             But
             Nature
             must
             work
             the
             Cure.
             
          
           
             This
             is
             ,
             in
             proportion
             ,
             true
             ,
             for
             matters
             of
             Moralitie
             or
             Good
             Life
             .
             
               Natura
               est
               optima
               Magistra
            
             ;
             All
             that
             the
             best
             Teachers
             can
             perform
             in
             natural
             or
             moral
             Knowledge
             ,
             is
             but
             to
             help
             or
             cherish
             those
             natural
             Notions
             or
             Seeds
             of
             Truth
             and
             Goodness
             which
             are
             ingrafted
             in
             our
             Souls
             .
             Art
             doth
             not
             infuse
             or
             pour
             in
             ,
             but
             rather
             ripen
             and
             draw
             out
             ,
             that
             which
             lay
             hid
             before
             .
             And
             it
             is
             the
             skill
             of
             every
             instructor
             to
             apply
             himself
             to
             every
             mans
             nature
             ,
             and
             to
             begin
             with
             such
             Truths
             as
             every
             one
             can
             easily
             assent
             unto
             ,
             as
             soon
             as
             he
             hears
             them
             ;
             albeit
             without
             help
             of
             a
             Teacher
             he
             could
             not
             have
             found
             them
             out
             himself
             .
             And
             yet
             the
             more
             easily
             we
             assent
             to
             any
             Truth
             ,
             the
             lesse
             we
             perceive
             how
             we
             were
             moved
             thereto
             :
             and
             the
             lesse
             we
             perceive
             it
             ,
             the
             more
             ready
             we
             are
             to
             imagin
             that
             we
             did
             more
             then
             half
             move
             our selves
             ,
             or
             that
             we
             could
             have
             found
             out
             that
             by
             our selves
             which
             we
             have
             learned
             of
             others
             .
             Whereas
             in
             truth
             there
             is
             nothing
             more
             hard
             then
             to
             speak
             to
             the
             purpose
             ,
             and
             yet
             so
             (
             in
             matters
             of
             Morality
             and
             Good
             Life
             )
             as
             every
             man
             of
             ordinary
             capacitie
             ,
             shall
             think
             ,
             upon
             the
             hearing
             of
             it
             ,
             that
             he
             could
             have
             invented
             or
             said
             the
             like
             .
          
           
             
               
                 —
                 Ut
                 sibi
                 quivis
              
            
             
               Speret
               idem
               :
               sudet
               multum
               ,
               frustraque
               laboret
            
             
               Ausus
               idem
               —
               .
            
             
               Hor.
               De
               Arte.
               P.
               
            
          
           
             This
             ,
             as
             the
             Great
             Rhetorician
             saith
             ,
             is
             the
             surest
             token
             of
             a
             perfect
             Orator
             .
          
           
             6.
             
             For
             this
             Reason
             ,
             He
             that
             knew
             what
             was
             in
             man
             ,
             better
             then
             man
             did
             what
             was
             in
             himself
             ;
             He
             that
             spake
             as
             never
             man
             spake
             ,
             and
             taught
             as
             never
             man
             taught
             ,
             doth
             ground
             his
             Doctrine
             of
             good
             Life
             and
             Manners
             upon
             such
             Evident
             Principles
             as
             his
             very
             Adversaries
             could
             not
             deny
             ,
             (
             whereunto
             any
             civil
             natural
             man
             would
             assent
             ,
             albeit
             he
             could
             not
             have
             found
             them
             out
             ;
             )
             and
             illustrates
             it
             by
             such
             plain
             and
             natural
             Similitudes
             ,
             as
             every
             man
             of
             ordinary
             capacitie
             might
             conceive
             .
             As
             here
             in
             this
             place
             ,
             This
             Rule
             it self
             
               [
               Whatsoever
               ye
               would
               ,
               &c.
               ]
            
             is
             a
             Principle
             of
             nature
             ;
             at
             least
             the
             Negative
             of
             it
             
               [
               Quod
               tibi
               fieri
               non
               vis
               alteri
               ne
               feceris
               ;
               ]
            
             is
             so
             .
          
           
             The
             Use
             or
             Consequence
             of
             the
             Rule
             (
             though
             )
             
               That
               to
               observe
               this
               should
               be
               the
               fulfilling
               of
               the
               Law
               and
               the
               Prophets
               ,
            
             none
             could
             have
             drawn
             ,
             unless
             our
             Saviour
             had
             first
             told
             us
             so
             .
             And
             yet
             the
             Deduction
             or
             derivation
             of
             all
             moral
             Precepts
             (
             as
             I
             hope
             will
             appear
             )
             is
             easie
             to
             find
             ,
             since
             he
             hath
             taught
             us
             to
             seek
             it
             .
             Seeing
             then
             ,
             He
             that
             spake
             as
             never
             man
             spake
             ,
             and
             taught
             as
             never
             man
             taught
             ,
             doth
             ground
             his
             Doctrine
             upon
             such
             Principles
             as
             were
             in
             us
             by
             nature
             ;
             I
             shall
             take
             leave
             to
             imitate
             Him
             
               (
               quantum
               ,
               Deum
               mortalis
               possum
               )
            
             and
             to
             shew
             the
             Equitie
             and
             Truth
             of
             this
             Precept
             ;
             First
             ,
             as
             it
             binds
             us
             by
             Nature
             :
             and
             Secondly
             ,
             as
             it
             binds
             us
             in
             Christianitie
             .
             Or
             First
             ,
             as
             far
             as
             the
             equitie
             of
             it
             may
             be
             gathered
             by
             natural
             Reason
             ;
             Then
             Secondly
             ,
             as
             it
             is
             set
             down
             in
             holy
             Scripture
             .
          
           
             7.
             
             That
             
               This
               is
               a
               Dictate
               of
               the
               Law
               of
               Nature
               ,
            
             is
             evident
             from
             the
             confession
             of
             the
             Heathen
             and
             meer
             natural
             men
             .
             Severus
             the
             Emperor
             ,
             albeit
             no
             Christian
             ,
             yet
             as
             some
             report
             of
             him
             ,
             did
             like
             best
             of
             the
             Christians
             for
             
             their
             good
             Life
             ,
             because
             they
             most
             practised
             this
             Rule
             .
             And
             the
             Negative
             of
             it
             ,
             
               [
               VVhat
               you
               would
               not
               have
               others
               do
               unto
               you
               ,
               do
               not
               you
               to
               them
               ,
               ]
            
             seemed
             such
             an
             excellent
             Ground
             of
             Civil
             Justice
             and
             honest
             dealing
             ,
             that
             he
             caused
             
             it
             to
             be
             written
             in
             the
             places
             of
             Civil
             Justice
             ,
             or
             Courts
             of
             Judgment
             ,
             as
             we
             do
             the
             Sentences
             of
             the
             Law
             or
             Commandments
             in
             our
             Churches
             :
             which
             he
             would
             not
             have
             done
             (
             or
             should
             have
             done
             to
             small
             purpose
             )
             unless
             he
             had
             known
             the
             Rule
             had
             been
             written
             before
             in
             every
             mans
             heart
             ,
             so
             men
             would
             look
             into
             them
             .
             And
             such
             amongst
             us
             (
             I
             am
             perswaded
             )
             as
             know
             not
             whether
             this
             sentence
             be
             in
             the
             Law
             of
             God
             or
             in
             the
             Gospel
             of
             Christ
             ,
             or
             no
             ;
             or
             such
             as
             little
             think
             whether
             it
             be
             there
             or
             no
             ,
             if
             they
             see
             one
             insult
             over
             another
             in
             distress
             ,
             deal
             hardly
             with
             a
             stranger
             ,
             or
             laugh
             at
             anothers
             miserie
             ,
             or
             the
             like
             ,
             will
             naturally
             use
             this
             or
             the
             like
             Reason
             to
             disswade
             him
             :
             
               If
               you
               were
               in
               their
               case
               you
               would
               not
               be
               well
               pleased
               with
               this
               Usage
               ;
               Do
            
             (
             in
             Gods
             name
             )
             
               as
               you
               would
               be
               done
               unto
               .
            
             The
             force
             of
             which
             and
             other
             like
             Reasons
             is
             grounded
             upon
             this
             Rule
             or
             Principle
             of
             Nature
             .
             Nor
             is
             there
             any
             man
             that
             hath
             (
             as
             we
             say
             )
             
               any
               good
               nature
               in
               him
            
             ,
             albeit
             ignorant
             in
             most
             points
             of
             Religion
             ,
             but
             will
             in
             his
             sober
             mood
             be
             much
             moved
             with
             such
             Reproofs
             ;
             and
             however
             he
             may
             seem
             little
             to
             be
             affected
             with
             them
             whilst
             he
             is
             in
             the
             heat
             of
             passion
             ,
             yet
             his
             own
             Conscience
             ,
             after
             his
             passion
             ceaseth
             ,
             will
             secretly
             condemn
             him
             for
             so
             doing
             .
          
           
             8.
             
             
               The
               Grounds
               of
               Equitie
               in
               this
               Rule
               are
               two
            
             (
             though
             the
             one
             be
             subordinate
             to
             the
             other
             .
             )
          
           
             First
             ,
             
               The
               Actual
               aequality
               of
               Nature
               in
               all
               men
               :
            
             For
             though
             there
             be
             difference
             or
             distinction
             of
             men
             by
             place
             ,
             pre-eminence
             ,
             or
             dignitie
             ;
             yet
             in
             
             Nature
             all
             men
             are
             equal
             ,
             all
             alike
             subject
             to
             corruption
             and
             Calamitie
             .
          
           
             Secondly
             ,
             
               The
               possible
               equalitie
               of
               condition
               amongst
               all
               men
               .
            
             For
             seeing
             the
             Best
             men
             are
             but
             men
             ,
             what
             is
             one
             mans
             Case
             may
             be
             anothers
             ,
             because
             
               his
               Nature
            
             ,
             much
             more
             
               his
               Estate
            
             or
             Condition
             is
             subject
             to
             change
             .
             
               No
               Prince
            
             was
             ever
             so
             firmly
             established
             in
             his
             Throne
             ,
             but
             might
             be
             pulled
             down
             thence
             to
             lie
             with
             Beggars
             in
             the
             Dust
             .
             Antient
             Times
             yielding
             more
             frequent
             examples
             of
             the
             Circumrotation
             of
             this
             Sphaere
             or
             Wheel
             of
             mutabilitie
             ,
             their
             observations
             to
             this
             purpose
             were
             Rife
             .
             
               Quod
               cuiquam
               contigit
               ,
               cuivis
               potest
               .
            
             Whatsoever
             hath
             befaln
             any
             man
             ,
             good
             or
             bad
             ,
             might
             befal
             any
             one
             of
             all
             .
          
           
             
               Et
               subito
               est
            
             Irus
             ,
             
               qui
               modo
            
             Croesus
             erat
             .
          
           
             One
             turn
             (
             as
             the
             Heathens
             would
             have
             said
             )
             of
             Fortunes
             Wheel
             might
             raise
             up
             Beggars
             or
             Servants
             to
             the
             Throne
             ,
             and
             bring
             down
             Monarchs
             to
             the
             Dust
             .
          
           
             From
             this
             
               Actual
               Equalitie
               of
               all
               men
               by
               Nature
               ,
            
             and
             this
             
               Possible
               Equalitie
               of
               all
               men
               in
               Condition
               ,
            
             was
             it
             ,
             that
             even
             among
             the
             Heathen
             he
             was
             thought
             inhumane
             ,
             no
             natural
             man
             but
             a
             Monster
             ,
             that
             would
             not
             be
             affected
             with
             anothers
             extraordinary
             misery
             .
          
           
             
               The
               Former
               of
               these
               two
            
             (
             in
             natures
             not
             extreamly
             depraved
             )
             doth
             work
             a
             Sympathie
             or
             Fellow
             feeling
             of
             others
             miserie
             ;
             and
             
               the
               Latter
            
             ,
             that
             is
             ,
             Possibilitie
             of
             suffering
             the
             like
             ,
             doth
             work
             Fear
             of
             doing
             the
             evil
             intended
             ,
             or
             Penitencie
             after
             it
             be
             done
             .
             Likeness
             or
             Identity
             of
             nature
             causeth
             Sympathy
             or
             Fellow-feeling
             in
             bruit
             Beasts
             :
             if
             one
             pant
             for
             Grief
             ,
             others
             of
             the
             same
             kind
             will
             be
             affected
             with
             it
             .
             Ignorant
             and
             simple
             men
             do
             many
             things
             by
             instinct
             of
             nature
             ;
             whereof
             Philosophers
             only
             know
             the
             Reason
             .
             And
             even
             in
             such
             as
             did
             not
             expresly
             know
             this
             Rule
             ,
             Nature
             her self
             
             did
             oft-times
             work
             and
             shew
             by
             the
             Effects
             ,
             that
             it
             was
             hidden
             in
             their
             hearts
             .
          
           
             Thus
             Cyrus
             ,
             when
             he
             had
             condemned
             Croesus
             his
             conquered
             Enemy
             to
             be
             burnt
             ,
             only
             calling
             to
             mind
             ,
             what
             a
             Potent
             Prince
             he
             had
             sately
             been
             ,
             and
             as
             
             unlikely
             to
             have
             come
             to
             that
             end
             as
             himself
             was
             before
             the
             victorie
             gotten
             ,
             was
             afraid
             (
             as
             the
             Historian
             notes
             )
             least
             some
             like
             plague
             might
             have
             come
             upon
             himself
             ,
             and
             so
             pitying
             himself
             rather
             then
             the
             other
             ,
             he
             recalled
             the
             Sentence
             .
          
           
             From
             the
             same
             Reason
             did
             that
             
               noble
               Roman
            
             weep
             amain
             ,
             when
             he
             saw
             Carthage
             the
             Enemie
             Citie
             of
             Rome
             set
             on
             fire
             ,
             though
             by
             the
             Senates
             Decree
             :
             as
             
             if
             he
             could
             have
             wished
             that
             her
             flames
             might
             have
             been
             quenched
             with
             his
             and
             other
             Romans
             Tears
             .
             The
             present
             Calamitie
             of
             that
             late
             famous
             and
             mightie
             Citie
             ,
             put
             him
             in
             mind
             ,
             That
             Rome
             her self
             ,
             though
             then
             sitting
             as
             a
             Queen
             that
             knew
             no
             sorrow
             ,
             might
             one
             day
             be
             as
             bright
             with
             fire
             as
             for
             the
             present
             she
             was
             with
             Glory
             .
             Yet
             was
             the
             difference
             betwixt
             Cyrus
             and
             
             Croesus's
             estate
             as
             great
             ,
             betwixt
             Rome
             and
             Carthage
             greater
             ,
             then
             can
             ordinarily
             be
             found
             between
             man
             and
             man.
             Cyrus
             was
             Conqueror
             ,
             and
             had
             gotten
             the
             strength
             of
             a
             mighty
             Kingdom
             to
             his
             former
             by
             his
             Enemies
             Fall.
             And
             Rome
             had
             never
             the
             like
             occasion
             to
             be
             secure
             as
             she
             had
             by
             Carthages
             destruction
             ,
             which
             standing
             would
             never
             suffer
             her
             to
             be
             quiet
             ,
             being
             the
             only
             City
             of
             all
             the
             world
             that
             was
             able
             to
             give
             Her
             check
             .
          
           
             Thus
             ,
             could
             we
             but
             consider
             ,
             That
             ,
             
               whosoever
               we
               be
               ,
               we
               be
               but
               men
               ;
               whatsoever
               our
               estate
               be
               ,
               it
               is
               but
               Humane
               ,
            
             subject
             to
             chance
             and
             obnoxious
             to
             change
             ;
             Nature
             would
             tell
             us
             ,
             that
             whatsoever
             is
             evil
             whilest
             done
             unto
             us
             ,
             is
             evil
             also
             to
             be
             done
             to
             others
             :
             And
             seeing
             there
             is
             no
             evil
             which
             we
             can
             do
             to
             others
             ,
             but
             the
             like
             may
             be
             done
             unto
             us
             ,
             we
             should
             be
             as
             unwilling
             to
             do
             any
             evil
             at
             all
             to
             others
             ,
             as
             we
             are
             to
             have
             any
             done
             to
             us
             .
             For
             Nature
             it self
             doth
             (
             as
             it
             were
             of
             course
             )
             suggest
             a
             fear
             of
             being
             done
             to
             ,
             as
             men
             have
             done
             to
             others
             .
             Hence
             springs
             that
             
               Negative
               precept
               .
               Quod
               tibi
               fieri
               non
               vis
               alteri
               ne
               feceris
               .
            
          
           
             Again
             ,
             whatsoever
             is
             good
             whilst
             it
             is
             done
             to
             us
             ,
             the
             same
             is
             Good
             whilest
             done
             to
             others
             in
             like
             case
             ;
             nay
             ,
             as
             good
             to
             them
             as
             unto
             us
             .
             And
             seeing
             
               All
               Good
               is
               to
               be
               desired
               ,
            
             we
             should
             be
             as
             desirous
             to
             
               do
               good
            
             to
             others
             as
             to
             
               have
               good
               done
            
             to
             our selves
             .
             Yea
             ,
             seeing
             ,
             according
             to
             the
             mind
             of
             Christ
             ,
             
               Beatius
               est
               Dare
               quam
               accipere
               ,
               Acts
            
             20.
             36.
             
               to
               do
               good
            
             is
             better
             then
             
               to
               have
               good
               done
            
             to
             us
             ,
             (
             as
             every
             action
             is
             better
             then
             Passion
             )
             we
             should
             therefore
             be
             more
             desirous
             of
             that
             .
             And
             hence
             riseth
             the
             Affirmative
             Precept
             ,
             
               Do
               as
               you
               would
               be
               done
               to
               .
            
          
           
             Even
             the
             Heathen
             knew
             ,
             that
             ,
             
               it
               was
               better
               to
               give
               then
               to
               take
               .
            
          
           
             Quas
             dederis
             solas
             semper
             habebis
             opes
             :
          
           
             It
             was
             more
             to
             have
             a
             Conscience
             fraught
             with
             the
             memory
             of
             Good
             Turns
             done
             ,
             or
             benefits
             bestowed
             on
             others
             ,
             then
             to
             have
             store
             of
             possessions
             or
             goods
             ,
             and
             yet
             therewith
             to
             do
             little
             or
             no
             good
             .
          
           
             9.
             
             Yet
             are
             not
             these
             
               Two
               Rules
            
             so
             plain
             and
             evident
             unto
             natural
             Reason
             ;
             but
             natural
             passion
             and
             self-love
             will
             find
             exceptions
             against
             
             them
             .
          
           
             There
             is
             no
             man
             will
             deny
             that
             
               these
               Rules
            
             were
             very
             Good
             in
             the
             old
             World
             or
             Golden
             Age
             :
             or
             that
             they
             be
             Good
             now
             if
             all
             men
             would
             be
             content
             to
             observe
             them
             alike
             .
             But
             he
             shall
             be
             sure
             to
             live
             by
             the
             losse
             that
             resolves
             to
             do
             better
             to
             any
             others
             ,
             then
             it
             is
             likely
             any
             will
             do
             to
             him
             .
             Nay
             ,
             
             many
             in
             their
             heat
             of
             discontent
             at
             others
             bad
             usage
             of
             them
             ,
             will
             not
             stick
             quite
             to
             invert
             
               this
               Rule
            
             ,
             and
             think
             that
             it
             is
             just
             and
             right
             ,
             at
             least
             no
             wrong
             ,
             to
             use
             others
             as
             they
             have
             been
             used
             themselves
             .
             (
             Thus
             I
             have
             known
             some
             use
             more
             severity
             towards
             their
             inferiors
             ,
             then
             did
             well
             agree
             with
             their
             natural
             disposition
             ,
             only
             ,
             because
             they
             had
             been
             severely
             used
             by
             others
             whilest
             they
             were
             inferiors
             .
             )
             And
             this
             they
             think
             not
             amisse
             ,
             so
             they
             do
             it
             with
             no
             ill
             mind
             ,
             but
             only
             because
             they
             would
             not
             be
             the
             
               onely
               men
            
             that
             should
             be
             noted
             and
             marked
             as
             fit
             to
             suffer
             abuse
             and
             wrongs
             whilst
             their
             equals
             go
             Scot-free
             .
             Thus
             sundry
             shut
             up
             from
             others
             by
             reason
             of
             infection
             have
             sought
             to
             infect
             others
             ,
             only
             because
             they
             would
             have
             companions
             in
             their
             miseries
             ,
             albeit
             it
             was
             not
             Man
             ,
             but
             God
             that
             brought
             that
             Bodily
             Evil
             upon
             them
             .
             And
             thus
             many
             rude
             and
             barbarous
             Beggars
             (
             being
             denied
             harbor
             or
             relief
             of
             such
             as
             might
             afford
             it
             them
             )
             through
             a
             conceit
             of
             their
             own
             forlorn
             estate
             ,
             will
             seek
             to
             make
             others
             as
             poor
             ,
             or
             more
             miserable
             then
             themselves
             ,
             only
             that
             they
             may
             have
             some
             to
             be
             their
             equals
             or
             inferiors
             .
          
           
             The
             like
             suggestions
             of
             evil
             and
             wrong
             in
             some
             degree
             or
             other
             ,
             will
             every
             mans
             Passions
             present
             unto
             his
             thoughts
             :
             yet
             who
             so
             is
             but
             naturally
             wise
             ,
             either
             will
             not
             hear
             them
             ,
             or
             (
             if
             this
             be
             too
             hard
             to
             put
             them
             off
             ,
             because
             passion
             is
             so
             familiar
             and
             intimate
             with
             the
             soul
             )
             will
             not
             give
             sentence
             untill
             he
             have
             heard
             Reason
             speak
             ,
             which
             would
             oppose
             him
             Thus.
             
          
           
             10.
             
             When
             thou
             wast
             hardly
             and
             despightfully
             used
             by
             others
             (
             suppose
             
             abused
             in
             person
             ,
             disgraced
             in
             speech
             ,
             or
             indamaged
             in
             Goods
             ,
             &c.
             )
             did
             they
             well
             or
             ill
             that
             so
             did
             use
             thee
             ?
             If
             well
             ,
             why
             wast
             thou
             moved
             therewith
             ?
             Why
             dost
             thou
             complain
             ?
             Or
             rather
             why
             wouldst
             thou
             not
             be
             so
             well
             used
             again
             ?
             If
             evil
             they
             did
             ,
             why
             seekest
             thou
             then
             to
             imitate
             them
             in
             the
             evil
             which
             thou
             hatest
             ?
             for
             if
             it
             were
             evil
             in
             them
             whilst
             it
             was
             done
             to
             thee
             ,
             then
             will
             it
             be
             evil
             in
             thee
             whilst
             thou
             dost
             the
             like
             to
             others
             :
             Yea
             ,
             perhaps
             much
             worse
             in
             thee
             ,
             because
             ,
             thou
             having
             suffered
             the
             like
             wrong
             before
             ,
             thou
             better
             knows
             what
             an
             heynous
             Fact
             it
             is
             to
             do
             the
             like
             .
             For
             none
             knows
             ,
             none
             possibly
             can
             know
             ,
             so
             well
             what
             a
             greivous
             sin
             oppression
             is
             ,
             as
             he
             that
             hath
             been
             violently
             oppressed
             by
             others
             .
             None
             can
             so
             distinctly
             perceive
             what
             an
             odious
             offence
             slander
             ,
             defamation
             or
             scurrilitie
             is
             ,
             as
             he
             that
             hath
             been
             scourged
             by
             scurrilous
             Tongues
             ,
             or
             wronged
             in
             his
             good
             Name
             by
             false
             accusers
             ,
             sly
             informers
             ,
             or
             envious
             whisperers
             .
             Generally
             ,
             the
             nature
             and
             qualitie
             of
             all
             evil
             that
             happens
             to
             one
             man
             from
             another
             ,
             is
             much
             better
             known
             by
             suffering
             then
             by
             doing
             it
             .
             For
             he
             that
             does
             it
             first
             ,
             perhaps
             scarce
             knows
             well
             what
             he
             doth
             ;
             he
             sees
             the
             nature
             of
             it
             but
             (
             as
             it
             were
             )
             afarre
             off
             ;
             But
             he
             that
             suffers
             it
             feels
             it
             ,
             at
             hand
             ,
             and
             knows
             it
             by
             experience
             .
          
           
             Now
             the
             greater
             we
             know
             any
             evil
             to
             be
             ,
             and
             the
             more
             feeling
             touch
             we
             have
             of
             the
             nature
             and
             quality
             of
             it
             ,
             the
             more
             grievous
             is
             our
             sin
             if
             we
             practise
             the
             like
             .
             Wherefore
             he
             that
             hath
             been
             most
             hardly
             dealt
             withall
             ,
             sins
             most
             ,
             if
             he
             deal
             so
             with
             others
             ;
             for
             he
             doth
             that
             to
             others
             which
             he
             is
             most
             unwilling
             should
             be
             done
             unto
             himself
             :
             because
             he
             best
             knows
             the
             smart
             of
             the
             
             evil
             ,
             and
             according
             to
             his
             unwillingness
             of
             having
             the
             like
             done
             to
             himself
             will
             the
             smart
             of
             the
             sting
             of
             Conscience
             be
             for
             doing
             so
             to
             others
             .
          
           
             Some
             perhaps
             ,
             or
             some
             mans
             Passions
             would
             here
             Reply
             ;
             
               These
               reasons
               hold
               true
               ,
               if
               we
               should
               so
               use
               them
               that
               never
               did
               us
               wrong
               ,
               as
               others
               have
               wrongfully
               used
               us
               ;
               but
               if
               the
               partie
               that
               used
               us
               ill
               come
               in
               our
               way
               ,
               we
               do
               him
               but
               right
               ,
               if
               we
               use
               him
               just
               so
               as
               he
               hath
               used
               us
               :
               For
               Justice
               it self
               consists
               in
               Equalitie
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               if
               we
               pay
               him
               but
               in
               the
               same
               measure
               that
               he
               did
               mete
               to
               us
               ,
               he
               is
               justly
               dealt
               withal
               .
            
          
           
           
             It
             s
             true
             indeed
             !
             he
             is
             but
             justly
             dealt
             withall
             ;
             because
             he
             is
             but
             done
             to
             as
             he
             had
             done
             to
             others
             .
             So
             a
             thief
             or
             murderer
             is
             but
             justly
             dealt
             withall
             if
             he
             be
             hanged
             :
             yet
             if
             every
             man
             that
             hath
             his
             goods
             stoln
             should
             do
             this
             which
             is
             but
             right
             unto
             a
             Thief
             ;
             or
             if
             every
             man
             that
             hath
             his
             friend
             or
             brother
             slain
             should
             but
             do
             that
             which
             
               is
               due
            
             and
             should
             be
             done
             unto
             a
             murderer
             ,
             not
             expecting
             the
             Judges
             sentence
             ,
             both
             might
             do
             themselves
             great
             wrong
             in
             doing
             that
             which
             was
             but
             right
             and
             due
             to
             the
             offenders
             respectively
             .
             And
             so
             shall
             every
             one
             wrong
             his
             own
             soul
             and
             conscience
             ,
             that
             will
             prevent
             him
             in
             his
             judgements
             to
             whom
             vengeance
             belongeth
             (
             by
             taking
             Revenge
             into
             his
             own
             hands
             )
             and
             not
             expect
             his
             good
             leasure
             ,
             by
             lawful
             and
             publick
             means
             .
          
           
             The
             Law
             of
             nature
             is
             ,
             
               Do
               As
               thou
               wouldst
               be
               done
               to
               :
            
             not
             
               As
               thou
               hast
               been
               done
               to
               ,
               against
               thy
               will.
            
             For
             what-soever
             was
             evil
             in
             another
             whilst
             done
             to
             thee
             ,
             is
             evil
             in
             thee
             whilst
             thou
             dost
             the
             same
             to
             him
             .
             Thy
             fact
             is
             as
             his
             fact
             :
             and
             thy
             sin
             as
             his
             sin
             ;
             The
             evil
             is
             one
             and
             the
             same
             .
             Only
             thou
             maist
             alledge
             ,
             that
             he
             was
             more
             prone
             to
             do
             the
             same
             evil
             ,
             because
             he
             did
             it
             without
             Provocation
             ,
             and
             thou
             dost
             it
             provoked
             :
             that
             is
             as
             much
             as
             to
             say
             ,
             he
             hath
             overcome
             thee
             in
             evil
             ,
             but
             thou
             also
             art
             overcome
             of
             evil
             ,
             the
             evil
             hath
             overcome
             that
             which
             is
             good
             in
             Thee
             ,
             Thy
             passion
             overbears
             thy
             Reason
             and
             Judgement
             :
             which
             is
             such
             an
             offence
             against
             the
             Law
             of
             nature
             ,
             as
             it
             would
             be
             against
             the
             Law
             of
             this
             Land
             ,
             if
             a
             Tumultuous
             multitude
             should
             take
             the
             Lawes
             (
             as
             we
             say
             )
             into
             their
             own
             hand
             and
             execute
             malefactors
             without
             the
             Judges
             or
             Magistrates
             consent
             .
          
           
             11.
             
             
               What
               then
            
             (
             will
             some
             say
             )
             
               shall
               I
               pocket
               up
               every
               wrong
               ?
               shall
            
             I
             
               make
               myself
               a
               But
               or
               mark
               for
               all
               to
               shoot
               at
               ?
               shall
               I
               prostitute
               my
               person
               to
               abuse
               ,
               my
               good
               name
               to
               slander
               ,
               my
               goods
               to
               spoil
               without
               redresse
               ?
            
             God
             forbid
             !
             For
             vengeance
             is
             Gods
             and
             he
             will
             repay
             ;
             and
             he
             hath
             Powers
             on
             earth
             which
             
             bear
             not
             the
             sword
             in
             vain
             .
             If
             it
             be
             an
             open
             injury
             ,
             by
             whose
             example
             if
             it
             should
             go
             unpunished
             ,
             others
             might
             be
             imboldened
             to
             do
             the
             like
             ,
             and
             if
             the
             present
             offendant
             might
             thereby
             grow
             insolent
             or
             retchless
             ,
             likely
             to
             do
             the
             like
             again
             to
             others
             as
             well
             as
             to
             thee
             ,
             Thou
             dost
             no
             way
             Transgresse
             ,
             rather
             
               Two
               ways
            
             observe
             
               This
               Rule
               of
               natures
               Law
            
             ,
             if
             thou
             solicit
             his
             chastisement
             at
             the
             
               Lawful
               Magistrates
            
             hand
             .
             First
             ,
             Thou
             shalt
             teach
             the
             offender
             
               the
               practise
               of
               this
               Rule
            
             ,
             which
             ,
             before
             ,
             he
             knew
             not
             or
             neglected
             ,
             though
             bound
             thereto
             as
             well
             as
             Thou
             .
             For
             ,
             when
             the
             Magistrate
             shall
             inflict
             upon
             him
             such
             punishment
             as
             shall
             be
             more
             grievous
             to
             him
             then
             the
             wrong
             that
             he
             did
             was
             to
             thee
             ,
             he
             will
             be
             as
             careful
             to
             avoid
             the
             doing
             as
             thou
             art
             to
             avoid
             the
             suffering
             of
             the
             same
             or
             like
             injurie
             .
             This
             is
             
               The
               Rule
               of
               Publick
               punishments
            
             ,
             That
             they
             should
             alwayes
             be
             such
             as
             the
             party
             offending
             would
             be
             as
             unwilling
             to
             suffer
             ,
             as
             the
             party
             offended
             is
             to
             endure
             the
             wrong
             .
             Secondly
             ,
             seeing
             all
             men
             naturally
             desire
             securitie
             from
             danger
             ,
             losse
             ,
             or
             disquietness
             ,
             and
             for
             this
             End
             wish
             that
             all
             private
             Disturbers
             of
             Publick
             Peace
             might
             either
             be
             amended
             or
             cut
             off
             ;
             Thou
             shalt
             do
             to
             others
             (
             whom
             thou
             hast
             more
             reason
             to
             respect
             then
             the
             party
             offending
             )
             as
             thou
             wouldst
             desire
             they
             should
             do
             for
             thee
             in
             the
             like
             case
             ;
             if
             thou
             seek
             for
             justice
             at
             the
             publick
             Magistrates
             
             hand
             ,
             whose
             Dutie
             it
             is
             to
             provide
             for
             all
             mens
             securitie
             and
             Peace
             .
             Yea
             ,
             though
             perhaps
             thou
             do
             to
             this
             man
             offending
             ,
             as
             thou
             wouldst
             not
             be
             done
             to
             in
             like
             case
             ,
             yet
             shalt
             thou
             do
             to
             a
             great
             many
             others
             〈◊〉
             all
             honest
             men
             ,
             as
             thou
             wouldst
             that
             they
             should
             do
             to
             thee
             in
             the
             like
             Case
             .
          
           
             Thou
             canst
             not
             but
             consider
             that
             other
             mens
             cases
             may
             be
             thine
             own
             ,
             and
             couldst
             be
             willing
             ,
             that
             if
             they
             had
             the
             like
             occasion
             of
             complaint
             ,
             and
             could
             make
             legal
             proof
             of
             wrong
             done
             ,
             they
             should
             prosecute
             their
             cause
             
             for
             thine
             and
             others
             securitie
             from
             the
             like
             .
             For
             these
             Ends
             and
             purposes
             to
             prosecute
             any
             injurie
             done
             by
             any
             private
             person
             before
             a
             Publick
             Magistrate
             ,
             or
             wrongs
             done
             by
             an
             inferior
             Magistrate
             before
             his
             
               lawful
               Superior
            
             ,
             is
             but
             just
             and
             right
             ,
             a
             Dutie
             whereunto
             we
             are
             bound
             by
             the
             law
             of
             nature
             ,
             if
             the
             party
             offending
             be
             insolent
             and
             stub
             born
             ,
             likely
             to
             hold
             on
             his
             wonted
             course
             ,
             unlesse
             restrained
             by
             the
             Magistrate
             .
             But
             if
             the
             offence
             be
             private
             betwixt
             thee
             and
             thy
             neighbour
             ,
             not
             likely
             to
             redound
             to
             any
             further
             publick
             Harm
             ;
             if
             it
             was
             an
             offence
             of
             infirmitie
             ,
             or
             proceeded
             from
             some
             natural
             unruly
             passion
             ,
             for
             which
             he
             is
             afterwards
             heartily
             sorie
             ;
             then
             thou
             art
             bound
             in
             conscience
             to
             remit
             it
             .
             For
             if
             thou
             considerest
             thine
             own
             infirmities
             ,
             thou
             canst
             not
             but
             find
             thy self
             obnoxious
             to
             like
             passions
             ,
             and
             that
             thou
             maist
             at
             one
             Time
             or
             other
             be
             as
             far
             overseen
             ,
             and
             yet
             couldest
             wish
             in
             thine
             hart
             that
             such
             thine
             escapes
             or
             oversights
             should
             not
             be
             prosecuted
             to
             the
             uttermost
             ,
             but
             rather
             be
             pardoned
             upon
             submission
             or
             penitencie
             .
             And
             experience
             doth
             
             teach
             us
             ,
             that
             such
             as
             are
             too
             rigid
             or
             austere
             censurers
             of
             other
             mens
             infirmities
             ,
             do
             oft-times
             fall
             into
             the
             like
             or
             worse
             themselves
             ;
             even
             into
             such
             as
             they
             are
             otherwise
             least
             inclined
             unto
             (
             but
             ,
             in
             that
             they
             are
             men
             ,
             the
             sons
             of
             sinful
             Adam
             ,
             they
             are
             in
             some
             degree
             or
             other
             inclined
             unto
             any
             evil
             ;
             )
             And
             therefore
             whilst
             they
             prosecute
             such
             as
             upon
             infirmitie
             or
             Passion
             fall
             into
             some
             Enormous
             crime
             ,
             as
             if
             they
             were
             not
             men
             but
             monsters
             or
             Noxious
             creatures
             of
             another
             kind
             ,
             their
             judgement
             is
             just
             ,
             if
             they
             themselves
             fall
             into
             the
             like
             ,
             that
             they
             may
             know
             themselves
             to
             be
             
               but
               men
            
             ,
             not
             altogether
             free
             from
             passion
             and
             infirmities
             .
             
               Vide
               interpretes
               in
            
             7.
             
               cap.
               St.
               Matthaei
               .
               v.
            
             1.
             
             See
             
               Plinies
               epist
               .
               lib.
            
             9.
             epist
             .
             12.
             
          
           
             12.
             
             
               Thus
               far
            
             natural
             Reason
             may
             lead
             us
             in
             our
             sober
             thoughts
             ,
             
               That
               we
               should
               not
               do
               any
               harm
               to
               others
               because
               we
               would
               not
               have
               any
               other
               do
               harm
               to
               us
            
             ;
             or
             that
             we
             should
             forbear
             to
             prosecute
             the
             infirmities
             of
             others
             ,
             because
             we
             would
             have
             others
             bear
             with
             our
             own
             .
             But
             yet
             if
             we
             consult
             
               nature
               alone
            
             ,
             it
             
             may
             seem
             doubtful
             ,
             
               whether
               a
               man
               be
               bound
               by
               her
               Lawes
               to
               do
               good
               unto
               his
               enemie
            
             ;
             as
             to
             relieve
             him
             in
             distresse
             ,
             to
             defend
             him
             in
             danger
             or
             the
             like
             :
             This
             
               Rule
               of
               nature
            
             may
             seem
             not
             to
             bind
             men
             hereunto
             .
             For
             many
             men
             oft-times
             would
             chuse
             to
             suffer
             great
             losse
             rather
             then
             to
             be
             beholden
             to
             their
             enemie
             :
             sometimes
             rather
             to
             starve
             for
             hunger
             ,
             then
             to
             be
             upbraided
             with
             his
             Benevolence
             :
             or
             to
             incur
             evident
             danger
             of
             Death
             ,
             rather
             ,
             then
             it
             should
             be
             said
             ,
             
               That
               his
               deadly
               enemie
               had
               preserved
               his
               life
               .
            
             He
             that
             is
             thus
             minded
             (
             the
             salvage
             and
             Giant-like
             spirit
             would
             say
             
               Bravely
               minded
            
             )
             may
             in
             the
             Jollitie
             of
             his
             resolution
             think
             himself
             no
             way
             bound
             to
             do
             his
             enemie
             any
             good
             ,
             of
             whom
             he
             lookes
             for
             none
             ;
             nay
             ,
             of
             whom
             he
             would
             receive
             none
             ,
             though
             it
             should
             be
             thrust
             upon
             him
             .
             Yet
             natural
             Reason
             and
             conscience
             (
             so
             this
             man
             would
             hear
             them
             speak
             and
             abide
             their
             censure
             )
             would
             condemn
             him
             ,
             if
             he
             refused
             to
             do
             good
             unto
             his
             enemie
             .
             
               The
               Rule
            
             is
             mis-applyed
             by
             Passion
             :
             for
             nature
             and
             Reason
             bid
             us
             ,
             
               That
               we
               should
               do
               that
               to
               every
               man
               which
               we
               would
               have
               any
               man
               do
               for
               us
            
             ;
             not
             to
             do
             that
             to
             this
             or
             that
             man
             which
             we
             expect
             from
             them
             alone
             .
             Now
             ,
             there
             is
             no
             man
             so
             wilfull
             ,
             unless
             he
             be
             witlesse
             also
             ,
             but
             would
             be
             relieved
             in
             distresse
             ,
             delivered
             from
             danger
             ,
             and
             warranted
             from
             losse
             ,
             albeit
             not
             by
             this
             or
             that
             man
             whom
             he
             disliketh
             ,
             yet
             by
             some
             one
             or
             other
             whom
             he
             likes
             better
             .
             Wherefore
             ,
             seeing
             Reason
             teacheth
             us
             ,
             
               That
               to
               do
               good
               to
               others
               ,
            
             as
             they
             are
             men
             ,
             
               is
               good
               it
               in
               self
            
             ,
             it
             teacheth
             us
             (
             so
             we
             would
             learn
             of
             it
             )
             to
             good
             unto
             whomsoever
             .
             For
             why
             should
             enmitie
             (
             or
             our
             enemy
             )
             hinder
             us
             from
             doing
             that
             which
             our
             consciences
             approve
             for
             good
             .
             If
             thy
             enemie
             be
             of
             that
             strange
             temper
             above
             described
             ,
             and
             one
             that
             would
             scorn
             to
             be
             beholden
             to
             thee
             ;
             steal
             thy
             good
             in
             upon
             him
             ,
             and
             do
             
             him
             good
             so
             as
             that
             he
             shall
             not
             know
             from
             whom
             it
             came
             .
             Thou
             art
             bound
             to
             minister
             comfort
             to
             him
             ,
             as
             a
             compassionate
             and
             cunning
             Physician
             doth
             Physick
             to
             a
             melancholick
             or
             distempered
             patient
             .
             But
             thou
             wilt
             say
             ,
             so
             I
             
               shall
               lose
               all
               my
               thanks
               for
               all
               my
               pains
               and
               cost
               .
            
             I
             answer
             by
             asking
             Thee
             ,
             is
             the
             honour
             (
             or
             thanks
             )
             that
             cometh
             from
             God
             alone
             ,
             of
             no
             value
             ?
             The
             Heathen
             could
             say
             to
             his
             friend
             
               We
               are
               each
               to
               other
               Theatrum
               satis
               amplum
               a
            
             Theater
             sufficiently
             large
             for
             matter
             of
             content
             and
             contemplation
             .
             By
             doing
             So
             thou
             shalt
             be
             sure
             to
             gain
             
               The
               Testimonie
               of
               a
               good
            
             Conscience
             .
             And
             herein
             thou
             maist
             justly
             triumph
             over
             thine
             enemie
             ,
             in
             that
             thou
             art
             better
             aminded
             towards
             him
             ,
             then
             thou
             couldst
             expect
             that
             he
             would
             be
             towards
             thee
             .
             These
             are
             the
             best
             terms
             of
             comparison
             that
             thou
             canst
             stand
             upon
             with
             thine
             enemy
             ,
             if
             thou
             canst
             truly
             ,
             say
             ,
             
               That
               thou
               art
               A
               better
               man
               then
               he
               :
            
             and
             if
             ,
             
               the
               mind
               be
               the
               man
            
             then
             he
             is
             truly
             and
             properly
             said
             to
             be
             
               The
               better
               man
            
             ,
             that
             
               is
               better
               aminded
               towards
               all
               men
               ,
               in
               as
               much
               as
               they
               are
               men
               .
            
             This
             is
             the
             perfection
             and
             goodness
             of
             men
             as
             they
             are
             
               Civil
               and
               natural
            
             men
             :
             and
             this
             is
             that
             
               Law
               of
               nature
            
             ,
             which
             
               St.
               Paul
            
             saith
             ,
             Rom.
             2.
             14.
             15.
             was
             written
             in
             the
             Gentiles
             hearts
             .
             
               For
               when
               the
               Gentiles
               which
               have
               not
               the
               law
               ,
            
             that
             is
             ,
             not
             the
             written
             Law
             of
             God
             ,
             
               do
               by
               nature
               the
               things
            
             of
             the
             law
             (
             or
             contained
             in
             the
             Law
             )
             
               these
               having
               not
               the
               Law
               are
               a
               law
               unto
               themselves
               :
               which
               shew
            
             the
             effects
             of
             
               the
               Law
               written
               in
               their
               hearts
               ,
               their
               consciences
               alwayes
               bearing
               witness
               ,
               and
               their
               thoughts
               accusing
               one
               another
               or
               else
               excusing
               .
            
          
           
             13.
             
             But
             however
             the
             Heathen
             had
             this
             
               Fundamental
               Law
            
             of
             nature
             ,
             
               This
               Root
               of
               Righteousness
            
             (
             as
             without
             offence
             I
             hope
             I
             may
             term
             it
             ,
             because
             it
             was
             a
             
               Relique
               of
               Gods
               image
            
             in
             them
             )
             with
             many
             branches
             of
             it
             ,
             ingrafted
             in
             their
             hearts
             ;
             yet
             ,
             as
             their
             consciences
             might
             acquit
             them
             for
             performing
             many
             particular
             duties
             which
             it
             injoyned
             ,
             so
             might
             they
             accuse
             them
             for
             negligence
             in
             more
             .
          
           
             For
             neither
             did
             they
             practise
             so
             much
             as
             they
             knew
             to
             be
             good
             ,
             nor
             did
             they
             know
             all
             that
             to
             be
             good
             which
             
               This
               Rule
            
             might
             have
             taught
             them
             to
             be
             such
             .
             And
             albeit
             ,
             the
             better
             sort
             of
             them
             will
             rise
             up
             in
             Judgement
             against
             us
             ,
             and
             may
             condemn
             even
             the
             best
             sort
             of
             Christians
             (
             as
             the
             world
             counts
             them
             )
             now
             living
             ;
             Yet
             most
             of
             them
             we
             may
             suppose
             (
             especially
             in
             later
             times
             )
             were
             as
             negligent
             hearers
             of
             
               natures
               Lore
            
             ,
             as
             we
             are
             of
             the
             Doctrine
             of
             Grace
             .
             God
             ,
             as
             the
             Apostle
             saith
             ,
             Rom.
             1.
             had
             
               given
               some
               of
               them
               over
               to
               a
               Reprobate
               sense
               ,
            
             That
             seeing
             they
             would
             not
             practise
             what
             they
             knew
             for
             good
             ,
             they
             should
             not
             know
             Good
             from
             Bad.
             And
             as
             the
             learned
             observe
             ,
             when
             mankind
             had
             like
             Retchless
             unthrifts
             corrupted
             their
             wayes
             ,
             and
             like
             ungratefull
             Tenants
             to
             their
             Landlord
             ,
             Or
             undutiful
             subjects
             to
             their
             Prince
             ,
             had
             cancelled
             the
             Original
             instruments
             of
             their
             inheritance
             ,
             Or
             copie
             of
             that
             Law
             by
             which
             they
             were
             to
             be
             tried
             ,
             dayly
             defacing
             and
             blotting
             it
             by
             their
             foul
             transgressions
             and
             stain
             of
             sins
             :
             it
             pleased
             
               The
               Lord
            
             in
             mercie
             ,
             to
             renew
             it
             once
             again
             in
             visible
             and
             material
             Characters
             ingraven
             in
             stone
             ,
             adding
             to
             it
             the
             commentaries
             of
             Prophets
             and
             other
             Holy
             men
             ,
             that
             so
             his
             people
             might
             once
             again
             copie
             out
             that
             Covenant
             whose
             Original
             they
             had
             lost
             :
             (
             the
             written
             law
             being
             but
             as
             the
             sampler
             or
             drawn
             work
             which
             was
             to
             have
             been
             wrought
             out
             by
             the
             law
             of
             nature
             ;
             )
             and
             imprint
             it
             again
             in
             their
             harts
             by
             meditation
             and
             practise
             .
             Yet
             once
             again
             the
             people
             of
             the
             Jewes
             (
             unto
             whom
             this
             written
             Law
             was
             committed
             )
             did
             by
             their
             false
             interpretations
             and
             Hypocritical
             glosses
             corrupt
             the
             true
             sence
             and
             meaning
             of
             
               Gods
               Law
            
             ,
             as
             the
             nations
             before
             had
             defaced
             
               the
               Law
               of
               nature
            
             by
             their
             foolish
             imaginations
             and
             conceited
             self-love
             .
             Nevertheless
             ,
             as
             sin
             did
             abound
             in
             man
             ,
             so
             did
             Gods
             grace
             and
             favour
             superabound
             .
             For
             ,
             when
             hoth
             
               the
               Law
               of
               nature
            
             
             was
             almost
             wholly
             lost
             among
             the
             Gentiles
             (
             drown'd
             in
             Gentilisme
             ,
             as
             the
             Latin
             tongue
             is
             in
             the
             Italian
             )
             and
             the
             Jews
             (
             who
             should
             have
             allured
             others
             by
             their
             good
             example
             and
             continual
             prosperitic
             (
             had
             they
             continued
             faithful
             in
             observing
             it
             )
             to
             observe
             the
             
               written
               Law
               of
               God
               ,
            
             )
             had
             quite
             corrupted
             it
             :
             God
             sent
             his
             
               Only
               Son
            
             in
             the
             
               nature
               of
               man
            
             and
             
               Form
               of
               a
               Servant
            
             ,
             by
             infusion
             of
             Grace
             into
             mens
             hearts
             ,
             to
             revive
             the
             dead
             Root
             of
             
               Natures
               Law
            
             ,
             when
             it
             was
             almost
             perished
             ;
             and
             also
             to
             purifie
             and
             cleanse
             
               Gods
               written
               Law
            
             ,
             from
             the
             false
             interpretations
             of
             the
             Scribes
             and
             Pharisees
             ,
             which
             he
             performs
             in
             this
             seventh
             Chapter
             and
             in
             the
             two
             precedent
             .
             So
             our
             Saviour
             saith
             ,
             Chap.
             5.
             v.
             17.
             
             
               Think
               not
               that
               I
               am
               come
               to
               destroy
            
             (
             or
             dissolve
             )
             
               the
               Law
               or
               the
               Prophets
               ;
               I
               am
               not
               come
               to
               destroy
               them
               ,
               but
               to
               fulfil
               them
               .
            
          
           
             But
             how
             did
             Christ
             come
             to
             fulfil
             the
             Law
             ?
             Only
             by
             his
             own
             Righteousness
             
             and
             example
             ?
          
           
             No
             ,
             not
             so
             only
             ;
             but
             
               by
               proposing
               unto
               us
               the
               true
               sense
               and
               meaning
               of
               the
               moral
               Law
               :
            
             which
             ,
             all
             that
             were
             to
             be
             his
             followers
             ,
             were
             to
             fulfil
             in
             a
             more
             spiritual
             and
             better
             manner
             then
             either
             the
             best
             of
             the
             Heathens
             ,
             or
             the
             most
             strict
             Sect
             of
             the
             Jews
             of
             that
             time
             ,
             did
             .
             For
             they
             had
             abrogated
             the
             force
             and
             sense
             of
             sundry
             Commandements
             ,
             and
             stood
             more
             upon
             the
             letter
             then
             the
             meaning
             of
             the
             Law.
             Wherefore
             he
             adds
             ,
             verse
             20.
             
             
               I
               say
               unto
               you
               ,
               except
               your
               righteousnesse
               exceed
               the
               righteousnesse
               of
               the
               Scribes
               and
               Pharisees
               ,
               ye
               shall
               in
               no
               wise
               enter
               into
               the
               Kingdom
               of
               Heaven
               .
            
             It
             is
             evident
             then
             ,
             from
             our
             Saviours
             words
             ,
             that
             both
             the
             righteousnesse
             commanded
             in
             the
             
               moral
               Law
            
             ,
             and
             in
             the
             Prophets
             ,
             must
             be
             fulfilled
             
               in
               better
               measure
               by
               Christians
            
             then
             it
             was
             either
             by
             the
             Scribes
             or
             the
             Pharisees
             ;
             and
             that
             the
             best
             and
             most
             easie
             way
             of
             fulfilling
             both
             the
             Law
             and
             the
             Prophets
             is
             the
             practising
             of
             this
             Rule
             ,
             
               Whatsoever
               ye
               would
               that
               men
               should
               do
               unto
               you
               ,
               do
               ye
               so
               unto
               them
               ,
               For
               this
               is
               the
               Law
               and
               the
               Prophets
               .
            
          
           
             14.
             
             Let
             us
             see
             then
             what
             we
             have
             more
             from
             
               His
               Doctrine
            
             then
             from
             Nature
             for
             the
             
               Right
               Practise
            
             of
             this
             
               Royallest
               Rule
            
             .
             By
             
               Christs
               Doctrine
            
             we
             have
             both
             the
             Grounds
             of
             the
             former
             Precept
             (
             which
             Nature
             afforded
             us
             )
             better
             fortified
             and
             confirmed
             unto
             us
             ;
             And
             also
             have
             Motives
             or
             inducements
             ,
             which
             may
             sway
             Reason
             against
             Passion
             to
             the
             practise
             of
             the
             same
             Rule
             ,
             more
             certain
             and
             infinitely
             greater
             then
             the
             Heathen
             or
             meer
             natural
             man
             had
             any
             .
             (
             I
             must
             request
             you
             to
             call
             to
             mind
             what
             was
             said
             before
             ;
             *
             That
             the
             Ground
             of
             this
             Precept
             ,
             was
             ,
             
               The
               Equalitie
               of
               all
               men
               by
               nature
               .
               )
            
             The
             Heathen
             knew
             this
             full
             well
             ,
             
               That
               all
               men
               were
               of
               one
               kind
               ,
               all
               mortal
               ,
               all
               capable
               of
               Reason
               ,
               and
               consequently
               of
               right
               and
               wrong
               .
            
             And
             from
             this
             knowledge
             ,
             even
             such
             among
             them
             as
             held
             no
             Creation
             ,
             no
             dependence
             of
             man
             upon
             the
             Divine
             Power
             ,
             did
             often
             shew
             commendable
             effects
             of
             this
             Law
             written
             in
             their
             hearts
             in
             sundry
             duties
             of
             Good
             neighborhood
             (
             as
             we
             speak
             )
             and
             civil
             kindnesses
             :
             As
             for
             any
             Affinity
             or
             Bonds
             of
             society
             between
             man
             and
             man
             ,
             at
             least
             between
             men
             of
             divers
             Countries
             ,
             more
             then
             is
             between
             beasts
             of
             the
             same
             kind
             ,
             most
             of
             them
             acknowledged
             none
             ;
             nor
             did
             they
             acknowledge
             as
             much
             affinity
             betwixt
             Creatures
             of
             any
             kind
             as
             we
             do
             that
             acknowledge
             all
             things
             to
             have
             one
             Creator
             .
             Herein
             then
             is
             
               Our
               Equalitie
            
             and
             Affinity
             greater
             ,
             that
             we
             all
             acknowledge
             one
             God
             for
             our
             Father
             ,
             who
             is
             in
             a
             more
             peculiar
             sort
             the
             Creator
             of
             every
             man
             ,
             then
             of
             any
             other
             corruptible
             Creature
             .
          
           
             Again
             ,
             All
             we
             Christians
             acknowledge
             One
             Christ
             for
             our
             Head
             ,
             of
             whose
             Body
             we
             are
             Members
             ;
             hence
             ariseth
             another
             
               Peculiar
               Equalitie
            
             ,
             from
             the
             equal
             price
             of
             our
             Redemption
             which
             was
             all
             one
             for
             the
             Rich
             and
             Poor
             ,
             for
             the
             Little
             and
             Mighty
             Ones
             of
             the
             Earth
             .
             This
             God
             pre-figured
             in
             the
             Law
             ,
             
             Exod.
             30.
             verse
             11
             ,
             12
             ,
             15.
             
             
               Afterwards
               the
               Lord
               spake
               unto
            
             Moses
             :
             
               When
               thou
               takest
               the
               sum
               of
               the
               Children
               of
               Israel
               after
               their
               number
               ,
               then
               they
               shall
               give
               every
               man
               a
               Redemption
               of
               his
               life
               unto
               the
               Lord
               ,
               when
               thou
               tellest
               them
               ,
               that
               there
               be
               no
               plague
               among
               them
               when
               thou
               countest
               them
               .
               The
               Rich
               shall
               not
               passe
               ,
               and
               the
               poor
               shall
               not
               diminish
               from
               half
               a
               shekel
               ,
               when
               ye
               shall
               give
               an
               Offering
               unto
               the
               Lord
               for
               the
               Redemption
               of
               your
               Lives
               .
            
          
           
             From
             
               this
               strict
               Dependencie
            
             of
             all
             men
             upon
             one
             and
             the
             same
             Creator
             ,
             and
             this
             Equality
             and
             Brother-hood
             which
             we
             have
             in
             one
             Father
             ,
             doth
             our
             Saviour
             
               Christ
               ,
               Luke
            
             6
             v.
             36.
             draw
             that
             precept
             
               Of
               loving
               our
               Enemies
            
             :
             which
             he
             makes
             as
             it
             were
             an
             
               Essential
               property
            
             of
             all
             such
             as
             truly
             acknowledge
             One
             God.
             Not
             that
             all
             men
             were
             not
             bound
             thereto
             ,
             and
             might
             have
             known
             so
             much
             by
             nature
             ,
             but
             that
             it
             was
             a
             greater
             shame
             and
             more
             praeposterous
             sin
             ,
             in
             such
             as
             did
             acknowledge
             
               One
               God
            
             ,
             not
             to
             perform
             that
             Duty
             .
             The
             Consciences
             of
             the
             Gentiles
             ,
             as
             
               St.
               Paul
            
             saith
             ,
             might
             
               secretly
               accuse
               them
            
             :
             But
             the
             Others
             words
             and
             speeches
             did
             bear
             
               open
               Testimony
            
             against
             them
             ,
             if
             they
             neglected
             so
             to
             do
             ;
             so
             saith
             our
             
               Saviour
               Christ
            
             immediately
             upon
             the
             words
             of
             the
             Text
             ,
             
               —
               For
               if
               you
               love
               them
               which
               love
               you
               ,
               what
               thank
               shall
               you
               have
               ?
               for
               even
               the
               sinners
               love
               those
               that
               love
               them
               .
               —
            
             
               And
               if
               you
               do
               good
               for
               them
               which
               do
               good
               for
               you
               ,
               what
               thank
               shall
               ye
               have
               ?
               for
               even
               the
               sinners
               do
               the
               same
               .
               And
               if
               you
               lend
               to
               them
               of
               whom
               you
               hope
               to
               receive
               ,
               what
               thank
               shall
               ye
               have
               ?
               for
               even
               the
               sinners
               lend
               to
               sinners
               ,
               to
               receive
               the
               like
               .
               Wherefore
               love
               ye
               your
               enemies
               ,
               and
               do
               good
               ,
               and
               lend
               looking
               for
               nothing
               again
               ,
               and
               your
               reward
               shall
               be
               great
               ,
               and
               ye
               shall
               be
               the
               children
               of
               the
               most
               High
               :
               for
               he
               is
               kind
               to
               the
               unkind
               and
               to
               the
               evil
               .
            
          
           
             15.
             
             This
             further
             confirms
             what
             out
             of
             the
             principles
             of
             Nature
             was
             formerly
             gathered
             ,
             to
             wit
             ,
             that
             where
             it
             is
             said
             ,
             
               Whatsoever
               you
               would
               that
               men
               should
               do
               unto
               you
               ,
               do
               ye
               so
               unto
               them
               :
            
             The
             meaning
             is
             not
             ,
             
               
                 What
                 ye
                 would
                 have
              
               this
               or
               that
               
                 man
                 do
                 unto
                 you
                 ,
                 do
                 ye
                 so
                 unto
              
               the
               same
               man
               ;
               but
               rather
               thus
               ,
               
                 Whatsoever
                 ye
                 would
                 that
              
               any
               man
               
                 should
                 do
                 unto
                 you
                 ,
                 do
                 ye
                 the
                 like
                 in
                 like
                 case
              
               to
               every
               man
               ,
               
                 in
                 that
                 he
                 is
                 man
              
               ,
               in
               that
               he
               is
               your
               fellow
               Creature
               ,
               in
               that
               he
               is
               the
               Son
               of
               your
               heavenly
               Father
               ,
               be
               he
               otherwise
               friend
               ,
               or
               foe
               .
            
             Yet
             further
             ,
             we
             may
             ;
             nay
             we
             must
             inlarge
             this
             Precept
             ,
             if
             we
             will
             have
             the
             full
             meaning
             of
             it
             ,
             Thus.
             
             
               Whatsoever
               ye
               would
               should
               be
               done
               unto
               you
               ,
               whether
               by
               Man
               ,
               by
               Angel
               (
               or
               any
               other
               of
               Gods
               ministring
               Spirits
               or
               procurer
               of
               mankinds
               good
               )
               or
               by
               God
               himself
               ,
               That
               do
               
                 to
                 every
                 man
              
               because
               every
               man
               that
               God
               to
               his
               Father
               ,
               who
               as
               He
               hath
               a
               care
               and
               providence
               over
               all
               ,
               so
               is
               it
               his
               will
               that
               every
               Creature
               under
               him
               ,
               all
               men
               especially
               that
               call
               him
               Father
               ,
               should
               be
               his
               Ministers
               in
               procuring
               and
               furthering
               any
               others
               good
               ,
               of
               whom
               this
               our
               heavenly
               Father
               vouchsafes
               to
               take
               care
               and
               charge
               .
            
          
           
             A
             lively
             Emblem
             of
             this
             Duty
             we
             have
             in
             the
             Ravens
             feeding
             of
             Eliah
             ,
             being
             destitute
             of
             all
             ordinary
             means
             of
             Food
             ;
             If
             we
             consider
             the
             nature
             of
             this
             Bird
             ,
             none
             more
             Ravenous
             ,
             none
             more
             Greedy
             of
             the
             Prey
             then
             it
             :
             yet
             because
             
               the
               Lord
               feeds
               the
               young
               Ravens
               ,
               when
               they
               call
               upon
               him
               ,
            
             being
             otherwise
             destitute
             of
             ordinary
             relief
             from
             their
             Dams
             or
             old
             Ones
             (
             as
             both
             Aristotle
             and
             Plinie
             observe
             ;
             and
             the
             Psalmist
             alludes
             to
             it
             in
             that
             speech
             )
             Therefore
             ,
             the
             Lord
             commanded
             them
             to
             afford
             the
             like
             help
             to
             Elias
             being
             forsaken
             or
             rather
             persecuted
             by
             the
             King
             and
             his
             Officers
             ,
             who
             should
             have
             yielded
             him
             house
             and
             harbour
             ;
             and
             from
             their
             example
             we
             should
             learn
             the
             practise
             ,
             
               to
               do
               for
               others
               ,
               as
               either
               the
               Lord
               hath
               done
               ,
            
             or
             ,
             we
             expect
             he
             should
             
               do
               for
               us
            
             .
          
           
             Thus
             much
             I
             say
             is
             fully
             and
             directly
             included
             in
             our
             Saviours
             Deductions
             
             and
             Conclusions
             drawn
             from
             this
             Principal
             Rule
             ,
             albeit
             so
             much
             be
             not
             fully
             exprest
             in
             his
             words
             ;
             especially
             if
             we
             observe
             the
             Greek
             phrase
             only
             :
             But
             the
             language
             (
             whose
             manner
             of
             Dialect
             the
             Evangelists
             retain
             though
             writing
             in
             the
             Greek
             Tongue
             )
             will
             very
             well
             bear
             ,
             and
             our
             Saviours
             words
             Luke
             6.
             36.
             verse
             enforce
             as
             much
             ,
             
               Be
               ye
               therefore
               merciful
               as
               your
               H.
               Father
               is
               merciful
               :
            
             and
             in
             the
             6.
             of
             Matth.
             v.
             14.
             
             He
             tels
             us
             ,
             that
             if
             we
             look
             for
             mercie
             at
             Gods
             hand
             ,
             we
             must
             shew
             mercie
             
               unto
               men
            
             ;
             not
             to
             our
             friends
             or
             brethren
             by
             kindred
             or
             Nation
             ,
             
               but
               unto
               men
            
             .
             The
             place
             is
             so
             much
             the
             more
             worth
             our
             observation
             ,
             because
             he
             adds
             no
             Exposition
             or
             Comment
             to
             any
             one
             Petition
             in
             all
             the
             Lords
             Prayer
             ,
             save
             only
             that
             He
             gives
             this
             Note
             upon
             that
             
               [
               And
               forgive
               us
               our
               trespasses
               as
               we
               forgive
               them
               that
               trespass
               against
               us
               ;
               ]
            
             his
             Note
             is
             this
             ,
             
               If
               ye
               forgive
               men
               their
               Trespasses
               ,
               your
               Heavenly
               Father
               will
               also
               forgive
               you
               ;
               —
               But
               if
               you
               do
               not
               forgive
               men
               their
               Trespasses
               ,
               no
               more
               will
               your
               Heavenly
               Father
               forgive
               you
               your
               Trespasses
               .
            
             Wherefore
             ,
             as
             we
             desire
             God
             to
             forgive
             us
             our
             Trespasses
             ,
             though
             we
             have
             been
             his
             Enemies
             ,
             so
             must
             we
             be
             ready
             to
             forgive
             our
             Enemies
             :
             and
             as
             we
             desire
             all
             good
             of
             him
             ;
             so
             must
             we
             be
             ready
             not
             only
             to
             forgive
             ,
             but
             even
             to
             do
             any
             good
             to
             our
             enemies
             .
             If
             he
             be
             our
             enemie
             deservedly
             ,
             we
             should
             therefore
             do
             him
             good
             that
             we
             might
             make
             amends
             for
             the
             occasion
             offered
             :
             if
             our
             Enemy
             he
             be
             without
             any
             just
             occasion
             given
             by
             us
             ,
             we
             should
             consider
             ,
             that
             this
             voluntary
             Enmity
             in
             him
             is
             the
             work
             of
             Satan
             ,
             but
             he
             Himself
             ,
             
               as
               man
            
             ,
             is
             our
             fellow
             Creature
             ,
             the
             workmanship
             of
             Gods
             own
             hand
             ;
             
               God
               made
               him
               man
            
             ,
             but
             the
             Divel
             made
             him
             an
             Enemy
             :
             And
             we
             should
             seek
             by
             all
             meanes
             possible
             to
             dissolve
             the
             works
             of
             Satan
             ,
             and
             to
             repair
             the
             handy
             work
             of
             God
             :
             that
             is
             ,
             we
             should
             love
             his
             person
             ,
             and
             seek
             to
             reform
             his
             vice
             ;
             we
             should
             overcome
             his
             evil
             with
             our
             good-will
             to
             him
             :
             if
             he
             be
             hungry
             we
             should
             give
             him
             meat
             ;
             if
             thirstie
             ,
             drink
             ;
             as
             the
             Apostle
             commands
             .
             In
             sum
             ,
             we
             must
             feed
             Him
             ,
             but
             
             seek
             to
             starve
             
               his
               Humor
            
             ,
             by
             substracting
             all
             occasions
             of
             exasperating
             his
             mind
             ,
             and
             seeking
             occasions
             to
             do
             him
             good
             ;
             so
             ,
             the
             heat
             of
             his
             malice
             having
             nothing
             to
             work
             upon
             ,
             will
             by
             little
             and
             little
             ,
             die
             ,
             as
             fire
             goes
             out
             when
             the
             fewel
             fails
             .
          
           
             16.
             
             For
             a
             Friends
             sake
             that
             has
             indeared
             us
             to
             him
             for
             many
             ,
             of
             whom
             we
             yet
             expect
             more
             kindnesses
             ,
             we
             think
             it
             good
             manners
             to
             tolerate
             many
             things
             ,
             which
             otherwise
             we
             would
             not
             .
             And
             shall
             not
             Christian
             Faith
             and
             true
             Religion
             teach
             us
             much
             more
             to
             remit
             all
             for
             Gods
             sake
             ,
             of
             whom
             we
             have
             received
             our selves
             ,
             our
             very
             bodies
             and
             souls
             and
             all
             that
             we
             have
             ?
             of
             whom
             we
             yet
             expect
             much
             more
             then
             we
             have
             received
             ,
             even
             everlasting
             life
             and
             immortal
             bodies
             to
             be
             crowned
             with
             Glory
             ?
             What
             if
             our
             Enemies
             have
             sought
             to
             take
             away
             this
             miserable
             and
             mortal
             life
             ?
             God
             freely
             gave
             it
             us
             ,
             who
             likewise
             at
             his
             pleasure
             may
             justly
             challenge
             it
             .
             And
             if
             we
             cannot
             justly
             complain
             if
             he
             should
             take
             it
             from
             us
             ,
             is
             it
             an
             hard
             Precept
             that
             he
             wills
             us
             not
             to
             revenge
             ,
             yea
             not
             to
             complain
             by
             way
             of
             revenge
             ,
             of
             such
             as
             would
             but
             could
             not
             take
             it
             from
             us
             ?
          
           
             The
             Lord
             may
             as
             justly
             command
             us
             to
             forbear
             all
             desire
             of
             revenge
             ,
             all
             complaint
             of
             such
             as
             would
             take
             away
             our
             Life
             ,
             as
             he
             himself
             can
             take
             it
             .
          
           
             That
             they
             would
             so
             have
             done
             ,
             was
             their
             own
             ,
             That
             they
             could
             not
             do
             so
             unto
             us
             ,
             is
             the
             Lords
             doing
             ,
             to
             whom
             we
             owe
             all
             thankfulness
             for
             preserving
             it
             ,
             and
             this
             may
             be
             the
             best
             occasion
             of
             shewing
             our
             thankfulness
             ,
             if
             we
             for
             his
             sake
             forgive
             such
             as
             sought
             to
             take
             away
             our
             Lives
             .
             Nay
             if
             we
             would
             but
             examine
             
               this
               Precept
            
             by
             
               exact
               Reason
            
             (
             passion
             set
             aside
             )
             in
             as
             much
             as
             God
             hath
             freely
             given
             us
             life
             ,
             he
             might
             most
             Justly
             command
             us
             not
             to
             murmur
             against
             
             such
             as
             should
             take
             it
             from
             us
             .
             For
             who
             can
             appoint
             him
             his
             Time
             ?
             or
             who
             can
             refuse
             any
             for
             his
             Executioner
             whom
             the
             Supream
             Judge
             of
             Heaven
             and
             Earth
             shall
             permit
             ?
             But
             in
             as
             much
             as
             God
             hath
             preserved
             our
             lives
             which
             our
             Enemies
             sought
             ,
             he
             may
             justly
             command
             ,
             and
             we
             must
             obey
             him
             ,
             so
             commanding
             ,
             to
             do
             any
             good
             unto
             them
             that
             sought
             our
             evil
             .
             God
             is
             a
             a
             more
             
               Absolute
               Lord
            
             over
             the
             lives
             of
             Kings
             and
             Princes
             then
             they
             are
             over
             their
             Lands
             or
             goods
             ;
             he
             hath
             a
             more
             absolute
             interest
             in
             all
             mens
             actions
             and
             affections
             then
             any
             man
             hath
             in
             his
             own
             goods
             or
             fruits
             of
             his
             ground
             .
             Now
             what
             Lord
             or
             Master
             is
             there
             that
             would
             indure
             such
             a
             servant
             as
             would
             not
             bestow
             his
             goods
             or
             benevolence
             on
             whomsoever
             it
             pleased
             him
             to
             appoint
             ,
             albeit
             he
             were
             his
             servants
             enemie
             ?
             If
             this
             we
             refuse
             ,
             and
             yet
             acknowledge
             our selves
             to
             be
             Gods
             servants
             ,
             may
             not
             God
             justly
             say
             unto
             us
             ?
             
               Ex
               tuo
               ipsius
               ore
               judicaberis
            
             .
             If
             any
             refuse
             to
             set
             his
             affections
             on
             whomsoever
             God
             shall
             appoint
             him
             ,
             to
             employ
             his
             actions
             for
             whose
             good
             it
             pleaseth
             him
             ,
             albeit
             he
             be
             our
             open
             enemie
             .
             How
             much
             more
             ought
             we
             to
             do
             it
             if
             we
             consider
             the
             Hope
             of
             reward
             in
             the
             life
             to
             come
             ?
          
           
             17.
             
             Thus
             you
             see
             
               The
               First
               ground
               of
               this
               precept
            
             drawn
             from
             
               The
               equalitie
               of
               all
               men
               by
               nature
               ,
            
             improved
             ,
             and
             fortified
             by
             the
             Doctrine
             of
             Faith
             ,
             that
             is
             ,
             by
             
               The
               acknowledgement
               of
               One
               Father
               and
               Creator
               ,
            
             and
             yet
             may
             it
             be
             further
             confirmed
             ,
             if
             we
             consider
             
               what
               Affinitie
            
             ,
             nay
             
               what
               Consanguinitie
            
             we
             all
             have
             
               in
               Christ
            
             ,
             and
             ,
             
               what
               he
               hath
               done
               for
               us
               .
            
          
           
             
               We
               are
            
             (
             saith
             the
             Apostle
             ,
             if
             we
             be
             Christs
             )
             
               flesh
               of
               his
               Flesh
               ,
               and
               bone
               of
               his
               Bone.
            
             Our
             conjunction
             with
             him
             (
             if
             we
             be
             or
             would
             be
             conjoyned
             with
             Him
             )
             although
             it
             be
             spiritual
             and
             mystical
             ,
             yet
             is
             it
             a
             True
             ,
             a
             real
             and
             lively
             conjunction
             .
             He
             is
             a
             True
             and
             lively
             Head
             ;
             we
             are
             true
             and
             lively
             members
             of
             him
             ,
             and
             one
             of
             another
             :
             And
             must
             have
             as
             true
             a
             fellow
             feeling
             one
             of
             anothers
             harms
             or
             sorrows
             ,
             as
             one
             part
             of
             our
             own
             body
             hath
             of
             the
             pain
             of
             another
             .
             No
             body
             Politick
             ever
             on
             earth
             ,
             not
             the
             most
             united
             in
             place
             ,
             in
             Lawes
             ,
             customes
             or
             any
             other
             Bond
             of
             Civil
             Societie
             whatsoever
             ,
             had
             ,
             or
             can
             have
             the
             like
             union
             ,
             or
             so
             near
             conjunction
             ,
             as
             all
             that
             are
             members
             of
             Christs
             mystical
             Bodie
             truly
             have
             ;
             as
             all
             that
             professe
             themselves
             members
             thereof
             should
             in
             practise
             testifie
             that
             they
             have
             :
             otherwise
             ,
             
               as
               the
               Lawyers
               say
               ,
               Protestatio
               non
               valet
               contra
               factum
               .
            
             It
             is
             in
             vain
             to
             professe
             thou
             art
             a
             Christian
             ,
             in
             vain
             to
             protest
             thou
             art
             a
             true
             professor
             or
             Protestant
             ,
             if
             thy
             deeds
             and
             resolution
             ,
             if
             thy
             practice
             do
             not
             seal
             the
             truth
             of
             thy
             profession
             or
             Protestation
             :
             for
             not
             doing
             this
             (
             as
             the
             
               Apostle
               saith
            
             )
             thou
             shalt
             confesse
             Christ
             and
             Christianitie
             with
             thy
             lips
             ,
             but
             deny
             both
             Him
             and
             it
             ,
             in
             thy
             deeds
             and
             in
             thy
             practise
             :
             and
             so
             thou
             shalt
             be
             judged
             ,
             not
             according
             to
             thy
             sayings
             ,
             but
             according
             to
             thy
             works
             and
             resolution
             ,
             or
             omissions
             of
             working
             .
          
           
             Would
             you
             know
             then
             what
             some
             of
             the
             Heathen
             have
             thought
             of
             the
             duties
             of
             every
             member
             in
             a
             body
             Politick
             ?
             Plato
             in
             his
             fifth
             Book
             ,
             
               De
               Republica
            
             ,
             hath
             a
             comparison
             to
             this
             purpose
             .
             If
             a
             man
             receive
             a
             wound
             in
             any
             part
             ,
             as
             in
             his
             foot
             or
             hand
             ;
             or
             have
             but
             some
             pain
             or
             grief
             in
             his
             finger
             ,
             we
             will
             not
             say
             ,
             
               That
               his
               hand
               or
               foot
               is
               wounded
               ,
               or
               that
               his
               finger
               feels
               pain
            
             ;
             But
             ,
             
               The
               man
               himself
               hath
               suffered
               a
               wound
               in
               his
               hand
               or
               foot
            
             ;
             That
             
               he
               himself
               hath
               a
               great
               pain
            
             ;
             &c.
             
             For
             albeit
             the
             pain
             or
             grief
             spring
             first
             from
             this
             or
             
               that
               part
            
             ,
             yet
             it
             overflowes
             and
             affects
             the
             whole
             bodie
             ;
             The
             branches
             of
             it
             spread
             throughout
             all
             parts
             :
             and
             every
             part
             is
             worse
             because
             one
             part
             is
             so
             ill
             .
             Yea
             every
             part
             forbears
             its
             natural
             function
             or
             recreation
             in
             some
             measure
             ,
             for
             the
             ease
             of
             this
             ;
             The
             head
             wants
             its
             sleep
             ,
             other
             parts
             their
             rest
             ,
             by
             reason
             of
             the
             spirits
             recourse
             thither
             ,
             as
             so
             many
             comforters
             sent
             from
             them
             
             to
             visit
             their
             sick
             friend
             or
             fellow
             member
             .
             In
             like
             manner
             Plato
             thought
             it
             meet
             ,
             that
             in
             every
             City
             or
             Common-weal
             ,
             as
             often
             as
             any
             good
             or
             harm
             did
             happen
             to
             any
             Citizen
             or
             Free
             denizon
             thereof
             ,
             it
             should
             not
             be
             counted
             that
             mans
             good
             or
             harm
             only
             ,
             but
             the
             good
             or
             harm
             of
             the
             whole
             City
             ;
             and
             every
             member
             thereof
             should
             be
             alike
             affected
             .
             If
             this
             the
             Heathens
             by
             meer
             light
             of
             nature
             could
             discern
             to
             be
             the
             dutie
             of
             the
             meer
             natural
             man
             ,
             what
             tongue
             of
             man
             or
             Angel
             can
             expresse
             in
             Terms
             befitting
             so
             high
             A
             mysterie
             ,
             
               what
               Brotherhood
               ,
               what
               fellowship
               ,
               what
               Sympathie
               ,
            
             and
             what
             affection
             should
             be
             between
             the
             members
             of
             Christs
             Body
             ?
             for
             no
             society
             like
             this
             ;
             no
             fellowship
             like
             to
             that
             in
             Him.
             This
             union
             exceeds
             all
             other
             much
             more
             then
             the
             union
             of
             one
             part
             of
             our
             heart
             with
             another
             doth
             the
             union
             of
             the
             heart
             with
             the
             foot
             .
             Doubtless
             our
             Saviour
             spake
             according
             to
             the
             duty
             ,
             if
             not
             according
             to
             the
             custome
             of
             honest
             hartie
             neighbours
             ,
             in
             the
             good
             old
             world
             ,
             in
             the
             Parable
             of
             the
             lost
             sheep
             and
             Groat
             ?
             His
             rejoycing
             for
             the
             recoverie
             of
             his
             strayed
             sheep
             ,
             was
             not
             his
             alone
             but
             his
             neighbours
             also
             :
             Her
             sorrow
             for
             losse
             of
             her
             money
             ,
             was
             not
             only
             hers
             but
             her
             Gossips
             ,
             as
             after
             the
             finding
             it
             ,
             her
             joy
             was
             theirs
             too
             .
          
           
             It
             is
             worth
             the
             consideration
             ,
             and
             I
             beseech
             you
             to
             consider
             ;
             what
             a
             madness
             it
             would
             seem
             to
             a
             wise
             man
             ,
             if
             because
             the
             finger
             did
             ake
             or
             pain
             him
             ,
             a
             mans
             head
             or
             heart
             and
             inward
             thoughts
             should
             presently
             resolve
             to
             cut
             it
             off
             ,
             or
             vex
             it
             more
             because
             it
             did
             vex
             them
             .
             Yet
             such
             is
             our
             malice
             and
             madness
             ,
             if
             ,
             because
             our
             brother
             or
             fellow
             member
             in
             Christ
             (
             so
             we
             must
             account
             all
             that
             Communicate
             with
             us
             in
             the
             same
             Sacraments
             )
             doth
             vex
             or
             torment
             us
             ,
             we
             should
             therefore
             resolve
             to
             vex
             and
             torment
             him
             again
             .
             This
             is
             A
             Symptome
             of
             such
             hellish
             Phrenzie
             as
             the
             Poet
             describes
             ;
          
           
             Ipse
             suos
             Artus
             lacero
             divellere
             morsu
             Certat
             .
          
           
             As
             monstrous
             and
             pitifull
             a
             Spectacle
             to
             the
             eyes
             of
             Faith
             ,
             as
             it
             would
             be
             to
             the
             eyes
             of
             the
             Body
             to
             see
             ,
             as
             we
             have
             heard
             of
             some
             (
             hanged
             quick
             in
             irons
             )
             ready
             to
             starve
             for
             hunger
             ,
             and
             destitute
             of
             hopes
             of
             other
             food
             ,
             to
             eat
             the
             flesh
             of
             their
             armes
             to
             satisfie
             their
             gnawing
             entrals
             .
             So
             monstrous
             is
             their
             sin
             ,
             so
             miserable
             their
             estate
             ,
             that
             to
             satiate
             their
             revengeful
             minds
             ,
             or
             to
             wreck
             their
             imbred
             spite
             ,
             do
             harm
             ,
             vex
             or
             torment
             their
             Fellow-members
             in
             Christ
             .
             
               If
               you
               bite
               and
               devour
               one
               another
               ,
            
             (
             saith
             the
             Apostle
             ,
             Gal.
             5.
             16.
             
             )
             
               see
               that
               ye
               be
               not
               not
               consumed
               one
               of
               another
               .
            
             
               His
               meaning
               is
               ;
               Whosoever
               doth
               vex
               or
               harm
               his
               brother
               ,
               shall
               feel
               the
               smart
               of
               it
               himself
               one
               time
               or
               other
               ,
               as
               certainly
               as
               the
               heart
               or
               soul
               that
               wounds
               or
               cuts
               an
               outward
               member
               shall
               feel
               the
               smart
               or
               want
               of
               it
               .
            
             And
             again
             ,
             that
             whosoever
             yeelds
             any
             comfort
             to
             his
             distressed
             or
             comfortless
             brother
             ,
             shall
             as
             certainly
             be
             partaker
             of
             the
             good
             he
             does
             to
             him
             ,
             as
             the
             heart
             ,
             which
             directs
             or
             the
             hand
             which
             applies
             the
             medicine
             to
             any
             ill
             affected
             part
             ,
             shall
             find
             ease
             and
             rest
             by
             the
             mitigation
             of
             the
             sickly
             members
             pain
             .
          
           
             18.
             
             Would
             you
             then
             know
             the
             most
             certain
             compendious
             way
             to
             do
             your selves
             most
             good
             ?
             seek
             as
             far
             as
             in
             you
             lies
             to
             do
             good
             to
             all
             other
             men
             :
             seek
             not
             your
             own
             good
             so
             much
             as
             the
             good
             of
             others
             ;
             or
             rather
             seek
             your
             own
             good
             especially
             by
             the
             means
             of
             doing
             good
             to
             others
             .
             Consider
             ,
             that
             there
             is
             
               a
               great
               reward
            
             promised
             to
             such
             as
             do
             good
             to
             others
             ;
             but
             there
             is
             no
             promise
             made
             for
             doing
             good
             to
             our selves
             .
             If
             we
             seek
             to
             inrich
             our selves
             or
             advance
             our
             estate
             ,
             we
             have
             our
             reward
             if
             we
             obtain
             riches
             or
             advancement
             :
             but
             if
             we
             relieve
             those
             that
             be
             in
             necessitie
             ;
             if
             we
             assist
             or
             direct
             into
             good
             wayes
             ,
             those
             ,
             that
             for
             want
             of
             means
             may
             be
             tempted
             to
             ill
             courses
             ,
             To
             this
             double
             good
             work
             (
             which
             both
             relieves
             the
             Body
             and
             rescues
             the
             soul
             )
             There
             is
             appointed
             a
             great
             reward
             .
             There
             is
             a
             reward
             promised
             
             to
             such
             as
             relieve
             the
             poor
             ;
             none
             to
             such
             as
             inrich
             themselves
             .
             There
             is
             a
             reward
             promised
             to
             such
             as
             comfort
             the
             broken
             hearted
             ,
             none
             to
             such
             as
             solace
             themselves
             with
             mirth
             and
             passe
             their
             Time
             in
             pleasures
             .
             There
             is
             a
             reward
             for
             those
             that
             raise
             Up
             them
             that
             fall
             ,
             none
             to
             them
             that
             being
             in
             competent
             estate
             ,
             seek
             to
             advance
             themselves
             .
             If
             such
             as
             seek
             riches
             get
             riches
             ;
             if
             such
             as
             seek
             advancement
             get
             advancement
             ,
             verily
             they
             have
             their
             full
             reward
             :
             But
             if
             they
             get
             or
             seek
             it
             to
             the
             prejudice
             of
             their
             poor
             brethren
             ,
             their
             sin
             is
             grievous
             ;
             And
             our
             
               Saviour
               Christ
               pronounceth
               A
               wo
            
             unto
             them
             ,
             Luke
             6.
             24.
             
             
               Wo
               unto
               you
               that
               are
               rich
               for
               you
               have
               received
               your
               consolation
               .
            
             Is
             this
             the
             condition
             of
             all
             such
             as
             be
             rich
             ?
             no
             ;
             but
             of
             such
             rich
             ones
             as
             regard
             not
             (
             understand
             not
             )
             the
             poor
             .
             Of
             such
             as
             seek
             to
             enrich
             themselves
             more
             then
             to
             relieve
             others
             .
             
               Wo
               be
               to
               you
               that
               be
               full
               ,
            
             to
             wit
             ,
             when
             others
             are
             hungry
             and
             you
             give
             them
             not
             to
             eat
             .
             
               Wo
               unto
               you
               that
               laugh
            
             ,
             to
             wit
             ,
             in
             time
             of
             Publick
             calamitie
             and
             wo
             ,
             when
             you
             should
             mourn
             with
             your
             brethren
             that
             do
             mourn
             ;
             for
             thus
             not
             doing
             unto
             them
             as
             you
             would
             be
             done
             unto
             in
             the
             like
             case
             ,
             God
             shall
             do
             that
             to
             you
             which
             you
             would
             not
             ,
             and
             give
             them
             their
             hearts
             desire
             :
             God
             will
             turn
             their
             mourning
             into
             joy
             ,
             and
             your
             laughter
             into
             tears
             .
          
           
             
               A
               False
               Balance
            
             ,
             saith
             
               Solomon
               ,
               is
               abomination
               to
               the
               Lord
               ,
               but
               a
               perfect
               weight
               pleaseth
               Him.
               Pro.
            
             11.
             1.
             
             Now
             to
             be
             more
             desirous
             to
             do
             good
             to
             our selves
             then
             to
             others
             ,
             is
             as
             it
             were
             to
             buy
             with
             a
             greater
             measure
             and
             sell
             with
             a
             less
             :
             For
             even
             this
             practise
             were
             no
             cousenage
             in
             Hucksters
             and
             marketters
             ,
             unless
             the
             Balance
             of
             their
             hearts
             and
             minds
             were
             unequally
             set
             before
             ,
             that
             is
             ,
             unless
             the
             measure
             of
             their
             desire
             of
             private
             gain
             were
             greater
             then
             their
             desire
             of
             doing
             good
             to
             others
             .
          
           
             
               
                 
                   This
                   is
                   the
                   point
                   wherein
                   their
                   own
                   Beam
                   differs
                   from
                   ,
                   or
                   disagrees
                   with
                   Gods
                   Balance
                   hung
                   up
                   in
                   their
                   consciences
                   ,
                
                 
                   
                     Love
                     thy
                     neighbour
                     as
                     thy self
                  
                   .
                
              
               
                 
                   
                     Do
                     as
                     you
                     would
                     be
                     done
                     unto
                     .
                  
                
              
            
          
           
             God
             that
             tryeth
             the
             very
             heart
             and
             reines
             doth
             weigh
             all
             our
             secret
             thoughts
             more
             exactly
             and
             curiously
             then
             we
             would
             weigh
             Gold
             :
             and
             by
             how
             much
             we
             are
             more
             desirous
             to
             
               receive
               good
            
             from
             others
             then
             to
             do
             
               Them
               Good
            
             so
             much
             more
             shall
             we
             want
             of
             our
             hearts
             desire
             .
          
           
             This
             is
             the
             second
             point
             wherein
             the
             Doctrine
             of
             Grace
             exceeds
             the
             Law
             of
             nature
             .
          
           
             The
             Heathen
             had
             a
             surmise
             or
             fear
             that
             some
             like
             evil
             might
             befall
             them
             as
             they
             had
             done
             to
             others
             ;
             yet
             was
             not
             their
             expectation
             of
             punishment
             so
             certain
             ,
             but
             they
             thought
             it
             might
             be
             ,
             and
             often
             was
             ,
             prevented
             with
             policie
             ;
             or
             if
             they
             escaped
             unpunished
             in
             this
             life
             ,
             they
             thought
             themselves
             safe
             enough
             :
             whereas
             we
             certainly
             know
             and
             believe
             that
             God
             will
             certainly
             bring
             all
             to
             equalitie
             :
             and
             it
             shall
             go
             worst
             with
             them
             that
             go
             unpunished
             in
             this
             life
             :
             for
             usually
             his
             punishments
             in
             this
             life
             bring
             men
             as
             it
             were
             to
             a
             composition
             with
             their
             adversaries
             ,
             both
             teaching
             them
             to
             do
             as
             they
             would
             be
             done
             unto
             ,
             and
             to
             repent
             for
             the
             wrongs
             they
             have
             committed
             :
             but
             such
             as
             passe
             this
             life
             unpunished
             and
             impenitent
             are
             arrested
             at
             their
             first
             entry
             into
             the
             other
             ,
             they
             fall
             immediately
             into
             the
             Jaylors
             hands
             from
             whence
             there
             is
             no
             Redemption
             .
          
           
             19.
             
             Thus
             much
             of
             the
             
               First
               Point
            
             (
             according
             to
             the
             method
             proposed
             §
             .
             5.
             )
             that
             is
             ,
             
               Of
               the
               equitie
               of
               the
               Precept
               ,
            
             and
             
               of
               the
               Grounds
            
             or
             
               motives
               which
               might
               incite
               us
               to
               the
               performance
               of
               it
               ,
            
             either
             drawn
             from
             the
             
               Law
               of
               Nature
            
             ,
             or
             from
             the
             
               Law
               of
               Grace
            
             ,
             the
             Holy
             Gospel
             .
          
           
             Of
             the
             
               Second
               Point
            
             (
             that
             is
             ,
             In
             what
             sense
             
               The
               Observation
               of
               it
               is
               the
               fulfilling
               the
               Law
               and
               Prophets
               ,
            
             or
             ,
             How
             
               The
               Command
               it self
               contains
               the
               Summe
               of
               the
               Law
               and
               Prophets
               ;
               )
            
             afterward
             .
          
           
           
             
               Here
               only
               for
               
                 A
                 Ground
                 to
                 Application
              
               ,
               I
               take
               it
               as
               granted
               ,
               That
               
                 natural
                 Reason
              
               and
               the
               
                 written
                 Law
              
               teach
               every
               man
               what
               is
               good
               for
               himself
               and
               whereon
               to
               set
               his
               desires
               .
            
             And
             this
             Rule
             of
             Nature
             and
             Precept
             of
             
             our
             Saviour
             binds
             every
             man
             to
             further
             his
             Neighbor
             or
             Fellow
             Creature
             in
             all
             such
             desires
             ,
             that
             is
             ,
             
               Generally
               in
               all
               desires
            
             which
             pertain
             either
             unto
             the
             necessary
             supplies
             or
             comforts
             of
             this
             life
             ,
             or
             to
             the
             hopes
             and
             means
             of
             attaining
             the
             life
             to
             come
             .
          
           
             Unto
             what
             part
             of
             
               the
               Affirmative
               Precept
            
             ,
             it
             is
             most
             requisite
             I
             should
             exhort
             you
             ;
             or
             from
             what
             part
             of
             the
             Negative
             I
             should
             disswade
             you
             ,
             I
             cannot
             tell
             :
             because
             I
             am
             ignorant
             in
             what
             part
             of
             the
             one
             you
             are
             defective
             ,
             or
             in
             what
             part
             of
             the
             other
             you
             most
             exceed
             .
             
               In
               both
               (
               no
               doubt
               )
               we
               all
               offend
               :
            
             both
             ,
             In
             not
             doing
             to
             others
             (
             in
             sundry
             cases
             )
             as
             we
             desire
             it
             should
             be
             done
             to
             us
             ;
             and
             also
             ,
             in
             doing
             that
             to
             others
             which
             we
             would
             not
             have
             them
             do
             to
             us
             .
          
           
             
               Two
               especial
               Breaches
            
             of
             this
             Law
             of
             Nature
             I
             have
             observed
             (
             so
             farre
             as
             my
             experience
             reacheth
             )
             and
             have
             heard
             noted
             by
             others
             to
             be
             almost
             general
             through
             out
             the
             Land.
             
          
           
             
               The
               one
            
             ,
             in
             not
             affording
             our
             distressed
             brethren
             that
             comfort
             for
             the
             support
             of
             this
             life
             ,
             which
             in
             their
             case
             we
             would
             desire
             .
          
           
             
               The
               other
            
             ,
             in
             procuring
             their
             undoing
             or
             grievous
             loss
             by
             our
             greedy
             desires
             of
             enlarging
             our
             own
             estates
             ,
             advancing
             our selves
             ,
             or
             increasing
             our
             wealth
             and
             commoditie
             .
          
           
             For
             
               the
               First
            
             ,
             None
             of
             us
             can
             be
             ignorant
             ,
             how
             in
             ofttimes
             ,
             
               Sometimes
               the
               Famin
               ,
               oft-times
            
             ,
             nay
             
               alwayes
               for
               this
               seven
               or
               eight
               years
               past
               ,
               the
               Plague
            
             of
             Pestilence
             hath
             raged
             one
             where
             or
             other
             ,
             throughout
             the
             Land.
             The
             grievousness
             of
             that
             Maladie
             albeit
             we
             know
             not
             fully
             ,
             yet
             that
             we
             know
             it
             in
             some
             sort
             ,
             and
             esteem
             of
             it
             as
             a
             grievous
             maladie
             ,
             
               A
               Plague
               indeed
               sent
               from
               God
               ,
            
             our
             fear
             of
             it
             when
             it
             is
             near
             unto
             us
             doth
             sufficiently
             witness
             :
             and
             from
             the
             measure
             of
             our
             own
             fear
             or
             care
             to
             avoid
             it
             ,
             we
             may
             gather
             how
             desirous
             we
             would
             be
             of
             any
             comfort
             ,
             if
             it
             should
             seize
             upon
             us
             :
             Of
             
               any
               comfort
            
             I
             say
             ,
             either
             bodily
             to
             case
             the
             pain
             by
             Lenitives
             ,
             or
             to
             prevent
             the
             last
             danger
             of
             it
             by
             Physick
             and
             good
             Diet.
             Or
             if
             in
             these
             we
             could
             have
             no
             Hope
             ,
             the
             less
             we
             had
             in
             them
             ,
             the
             more
             desirous
             would
             we
             be
             of
             spiritual
             comfort
             under
             the
             wings
             of
             the
             Almighty
             .
             The
             less
             help
             ,
             Art
             ,
             or
             Nature
             ,
             or
             men
             themselves
             could
             afford
             us
             ,
             the
             more
             earnestly
             would
             we
             desire
             hearty
             prayers
             for
             succor
             and
             comfort
             from
             the
             Almightie
             .
             It
             would
             much
             strengthen
             our
             Faith
             and
             Hope
             ,
             to
             know
             that
             others
             did
             joyn
             with
             us
             in
             fervent
             prayers
             for
             mercie
             ;
             and
             it
             would
             much
             lessen
             our
             bodily
             grief
             and
             discontent
             of
             mind
             ,
             to
             know
             that
             they
             did
             bear
             a
             part
             with
             us
             :
             it
             would
             abate
             our
             sorrow
             to
             know
             that
             they
             did
             abate
             their
             wonted
             mirth
             and
             jollitie
             as
             in
             compassion
             to
             us
             .
             The
             Saying
             is
             most
             true
             ;
          
           
             Solamen
             miseris
             socios
             habuisse
             doloris
             :
          
           
             But
             the
             solace
             is
             most
             comfortable
             ,
             when
             men
             do
             willingly
             and
             not
             by
             constraint
             share
             with
             us
             in
             our
             miserie
             :
             for
             then
             they
             take
             as
             it
             were
             part
             of
             our
             burthen
             from
             us
             ,
             and
             put
             it
             upon
             their
             own
             shoulders
             :
             So
             as
             that
             which
             is
             most
             heavie
             and
             grievous
             whilst
             it
             is
             only
             laid
             upon
             one
             or
             some
             few
             ,
             becomes
             very
             light
             and
             easie
             when
             it
             is
             divided
             and
             laid
             upon
             many
             willing
             to
             communicate
             in
             the
             burden
             .
          
           
             These
             and
             many
             like
             ,
             but
             more
             effectual
             Arguments
             ,
             all
             of
             us
             could
             plead
             for
             our selves
             ,
             if
             we
             were
             in
             this
             or
             any
             other
             kind
             of
             miserie
             .
             But
             who
             is
             he
             
             of
             a
             thousand
             that
             would
             lay
             half
             of
             this
             to
             heart
             when
             sorrow
             lies
             heaviest
             upon
             his
             poor
             distressed
             brethren
             ?
             I
             know
             not
             how
             men
             in
             this
             place
             are
             affected
             ;
             but
             elsewhere
             for
             the
             most
             part
             ,
             if
             they
             be
             so
             mindful
             of
             their
             distressed
             brethren
             ,
             as
             to
             relieve
             their
             wants
             and
             furnish
             them
             with
             the
             necessaries
             of
             this
             life
             ,
             they
             think
             it
             almost
             a
             work
             of
             super-erogation
             :
             and
             if
             they
             should
             not
             be
             commended
             for
             it
             at
             first
             ,
             they
             would
             be
             more
             slack
             to
             do
             the
             like
             again
             .
          
           
             But
             that
             they
             should
             afflict
             or
             pinch
             themselves
             for
             others
             penurie
             ;
             That
             they
             should
             abate
             their
             ordinary
             mirth
             for
             others
             sorrow
             ,
             is
             an
             ungrateful
             Doctrine
             ,
             almost
             a
             Point
             of
             Puritanism
             .
             Or
             if
             some
             be
             thus
             well
             minded
             towards
             their
             neighbors
             or
             allyes
             they
             think
             they
             have
             sufficiently
             discharged
             their
             dutie
             :
             They
             think
             this
             Precept
             of
             our
             Saviour
             extends
             it self
             no
             further
             then
             the
             Statutes
             of
             the
             Land
             ,
             binding
             them
             to
             do
             good
             (
             such
             good
             as
             they
             would
             have
             done
             to
             them
             )
             only
             to
             the
             men
             of
             their
             own
             or
             the
             next
             Parish
             .
             As
             for
             the
             miseries
             of
             such
             as
             are
             afarre
             off
             ,
             the
             sound
             of
             them
             enters
             not
             into
             their
             ears
             ;
             their
             sighs
             and
             groans
             move
             not
             their
             hearts
             .
          
           
             If
             we
             should
             tell
             the
             people
             of
             one
             Shire
             or
             Countrie
             ,
             That
             they
             ought
             to
             mourn
             and
             lament
             ,
             to
             fast
             and
             pray
             for
             the
             afflictions
             of
             others
             some
             forty
             miles
             off
             ,
             or
             in
             the
             utmost
             confines
             of
             another
             Countrie
             in
             this
             Realm
             ,
             They
             would
             be
             ready
             (
             I
             am
             afraid
             )
             to
             laugh
             at
             our
             folly
             ,
             and
             count
             us
             as
             uncivil
             as
             any
             voluntary
             disturbes
             of
             their
             sports
             .
             But
             here
             I
             trust
             I
             may
             be
             bold
             to
             say
             as
             much
             as
             the
             Lord
             hath
             said
             ,
             whose
             word
             requires
             ,
             at
             least
             as
             much
             ,
             I
             think
             much
             more
             then
             I
             have
             done
             .
          
           
             20.
             
             Consider
             (
             I
             beseech
             you
             )
             What
             was
             their
             sin
             to
             whom
             Amos
             pronounceth
             the
             dreadful
             
               Wo
               ;
               Amos.
            
             6.
             1.
             
             
               Wo
               to
               them
               that
               are
               at
               ease
               in
               Sion
               !
            
             Why
             ?
             What
             harm
             was
             there
             in
             this
             ?
             May
             not
             men
             take
             their
             ease
             ?
             Yea
             ,
             when
             the
             Times
             so
             permit
             .
             But
             now
             their
             
               Brethren
               of
               Samaria
            
             were
             disquieted
             by
             their
             Enemies
             ;
             ease
             ,
             which
             before
             was
             good
             ,
             was
             now
             unseasonable
             and
             preposterous
             ,
             because
             not
             consorting
             with
             their
             Brethrens
             Estate
             .
          
           
             
               They
               lie
               upon
               Beds
               of
               Ivorie
               and
               stretch
               themselves
               upon
               their
               Beds
               ,
               and
               eat
               the
               Lambs
               out
               of
               the
               Flock
               ,
               and
               Calves
               out
               of
               the
               Stall
               .
            
             What
             of
             all
             this
             ?
             Doth
             any
             man
             keep
             a
             Flock
             ,
             and
             eats
             not
             of
             the
             milk
             thereof
             ?
             Doth
             any
             man
             plant
             a
             Vineyard
             and
             not
             eat
             of
             the
             Fruit
             thereof
             ?
             Yea
             ,
             of
             all
             or
             any
             the
             increase
             thereof
             at
             his
             pleasure
             ?
             Yet
             is
             not
             all
             kind
             of
             eating
             (
             of
             moderate
             eating
             )
             fit
             for
             every
             season
             ,
             There
             is
             a
             Time
             as
             well
             of
             Fasting
             as
             of
             eating
             
             and
             Feasting
             .
             Herein
             then
             was
             their
             sin
             ,
             that
             they
             did
             not
             sympathize
             with
             their
             brethren
             ,
             who
             were
             either
             pined
             for
             hunger
             or
             fed
             with
             the
             bread
             of
             Affliction
             .
          
           
             
               They
               sing
            
             (
             saith
             the
             Prophet
             )
             
               unto
               the
               sound
               of
               the
               Viol
               ;
               they
               invent
               to
               themselves
               Instruments
               of
               Musick
               like
               David
               .
            
             Why
             ?
             Could
             they
             have
             followed
             a
             better
             Example
             ?
             Not
             if
             they
             had
             followed
             it
             aright
             :
             for
             Davids
             Musick
             was
             invented
             to
             praise
             the
             Lord.
             And
             Yet
             (
             as
             the
             Sons
             or
             Daughters
             of
             Sion
             might
             have
             replied
             )
             
               partly
               to
               delight
               himself
               and
               his
               friends
               .
            
             It
             may
             be
             so
             !
             Where
             is
             the
             point
             of
             difference
             then
             ?
             
               There
               is
               a
               Time
               to
               be
               sad
               ,
            
             saith
             Solomon
             ,
             and
             
               a
               Time
               to
               be
               merrie
               ;
               a
               Time
               to
               weep
               and
               a
               Time
               to
               laugh
               .
            
             Every
             thing
             hath
             its
             
               appointed
               Time
            
             ,
             and
             every
             thing
             out
             of
             his
             Time
             is
             preposterous
             and
             evil
             .
             If
             David
             did
             solace
             himself
             with
             pleasant
             mirth
             ,
             it
             was
             because
             prosperitie
             flourished
             in
             those
             Times
             ;
             he
             did
             not
             use
             it
             when
             news
             was
             brought
             him
             of
             Saul
             and
             Jonathans
             Death
             ,
             nor
             when
             the
             Angel
             of
             the
             Lord
             had
             smitten
             his
             people
             with
             the
             Plague
             of
             Pestilence
             .
             Those
             against
             whom
             Amos
             speaks
             did
             sin
             ,
             in
             that
             they
             had
             their
             
             
             pleasant
             musick
             whilst
             their
             brethrens
             miseries
             did
             call
             them
             to
             the
             house
             of
             mourning
             .
             These
             had
             their
             delightful
             Ditties
             ,
             whilst
             their
             brethren
             were
             ready
             to
             sing
             the
             Lords
             Song
             in
             a
             strange
             Land.
             
          
           
             This
             was
             it
             that
             did
             so
             displease
             the
             Lord
             ,
             that
             they
             were
             so
             desirous
             
             to
             please
             themselves
             with
             these
             or
             any
             other
             delights
             ,
             whilst
             his
             heavy
             wrath
             was
             upon
             their
             neighbor
             Countries
             .
             
               They
               drink
               VVine
               in
               Bowls
               and
               annoint
               themselves
               with
               the
               choice
               Ointments
               ,
               but
               no
               man
               is
               sorry
               for
               the
               afflictions
               of
               Joseph
               .
            
             This
             was
             a
             grievous
             sin
             in
             Judah
             ,
             that
             they
             were
             not
             sorry
             for
             the
             affliction
             of
             Israel
             ,
             that
             is
             ,
             of
             the
             
               ten
               Tribes
            
             .
             It
             was
             a
             grievous
             sin
             in
             the
             Princes
             and
             Nobles
             ,
             that
             they
             did
             not
             mourn
             and
             lament
             for
             the
             miseries
             of
             the
             mean
             and
             common
             People
             .
             
               Therefore
               ,
               saith
               the
               Lord
               ,
               now
               shall
               they
               go
               Captive
               with
               the
               first
               that
               go
               captive
               ,
               and
               the
               sorrow
               of
               them
               that
               stretch
               themselves
               is
               at
               hand
               .
            
             So
             certain
             it
             is
             ,
             That
             God
             will
             make
             their
             miserie
             greatest
             ,
             that
             will
             not
             equalize
             themselves
             in
             publick
             Calamities
             to
             their
             Brethren
             .
          
        
         
           
             The
             Second
             Sermon
             upon
             this
             Text.
             
          
           
             CHAP.
             XXXIII
             .
          
           
             
               MATTH
               .
               7.
               12.
               
            
             
               Therefore
               ,
               all
               things
               whatsoever
               ye
               would
               that
               men
               should
               do
               unto
               you
               ,
               do
               ye
               even
               so
               unto
               them
               ;
               For
               this
               is
               the
               Law
               and
               the
               Prophets
               .
            
          
           
             
               The
               Second
               General
               
                 (
                 according
                 to
                 the
              
               Method
               
                 proposed
                 ,
                 Chapt.
              
               32.
               
               Sect.
               5.
               )
               handled
               .
               
                 This
                 Precept
              
               [
               Do
               as
               ye
               would
               be
               done
               to
               :
               ]
               
                 more
                 then
                 Aequivalent
                 to
                 that
              
               [
               Love
               thy
               neighbor
               as
               thy self
               :
               ]
               
                 For
                 by
              
               Good
               Analogie
               
                 it
                 is
                 Applicable
                 to
                 all
                 the
                 Duties
                 of
                 the
                 first
                 Table
                 which
                 we
                 owe
                 to
                 God
                 for
                 our
                 very
                 Being
                 and
                 all
                 his
                 other
                 Blessings
                 in
                 all
                 kinds
                 bestowed
                 on
                 us
                 .
                 Our
              
               desires
               to
               receive
               
                 Good
                 things
                 from
                 God
                 ,
                 ought
                 to
                 be
                 the
                 measure
                 of
                 our
              
               Readiness
               to
               return
               obedience
               to
               his
               will
               ,
               
                 and
                 all
                 other
                 duties
                 of
                 dependents
                 upon
                 his
                 Grace
                 and
                 Goodness
                 .
                 God
                 ,
                 in
                 giving
              
               Isaac
               ,
               
                 did
                 what
              
               Abraham
               
                 desired
                 :
                 And
              
               Abraham
               
                 in
                 offering
              
               Isaac
               
                 did
                 what
                 God
                 desired
                 .
                 Two
                 Objections
                 made
                 and
                 answered
                 .
              
               1.
               
               That
               This
               Rule
               
                 may
                 seem
                 to
                 establish
                 the
                 Old
              
               Pythagorean
               
                 Error
                 of
                 Retaliation
                 ,
                 and
                 the
                 new
                 One
                 of
              
               Paritie
               in
               Estates
               .
               2.
               
               
                 That
                 the
                 Magistrate
                 in
                 punishing
                 offendors
                 (
                 it
                 seems
                 )
                 in
                 some
                 Case
                 must
                 of
                 necessitie
                 either
                 violate
                 this
              
               Rule
               
                 or
                 some
                 other
              
               .
            
          
           
           
             THat
             
               this
               Precept
               [
               Do
               as
               ye
               would
               be
               done
               to
               ]
            
             doth
             contain
             as
             much
             as
             that
             Other
             
               [
               Thou
               shalt
               love
               thy
               neighbor
               as
               thy self
               ]
            
             is
             evident
             to
             every
             man
             at
             the
             first
             sight
             .
             For
             ,
             that
             we
             desire
             either
             to
             have
             
             any
             good
             or
             no
             evil
             ,
             done
             unto
             us
             ,
             it
             is
             from
             the
             love
             we
             bear
             unto
             our selves
             .
             And
             if
             we
             could
             be
             ,
             as
             desirous
             to
             do
             all
             good
             ,
             and
             as
             unwilling
             to
             do
             any
             evil
             unto
             others
             ,
             as
             we
             are
             to
             have
             the
             one
             done
             ,
             the
             other
             not
             done
             ,
             to
             our selves
             ;
             our
             love
             to
             Others
             ,
             and
             Our selves
             would
             be
             equal
             .
             And
             if
             we
             love
             others
             (
             or
             our
             neighbours
             )
             as
             our selves
             ,
             then
             we
             have
             fulfilled
             the
             Law.
             So
             
               St.
               Paul
            
             saith
             ,
             Rom.
             13.
             8.
             
             
               Owe
               nothing
               to
               any
               man
               ,
               but
               to
               love
               one
               another
               ,
               for
               he
               that
               loveth
               another
               hath
               fulfilled
               the
               Law
               ;
               for
               this
               ,
               Thou
               shalt
               not
               commit
               adultery
               .
               Thou
               shalt
               not
               kill
               .
               Thou
               shalt
               not
               steal
               .
               Thou
               shalt
               not
               bear
               false
               witnesse
               .
               Thou
               shalt
               not
               covet
               .
               And
               if
               there
               be
               any
               other
               Commandment
               ,
               it
               is
               briefly
               comprehended
               in
               this
               saying
               ,
               even
               in
               this
               ,
               Thou
               shalt
               love
               thy
               neighbor
               as
               thy self
               .
            
          
           
             But
             here
             ariseth
             a
             Question
             ,
             concerning
             the
             extent
             of
             these
             words
             
               [
               If
               there
               be
               any
               other
               Commandment
               .
               ]
            
          
           
             The
             Frame
             or
             Form
             of
             Speech
             is
             Universal
             ,
             and
             may
             seem
             to
             import
             thus
             much
             ,
             
               If
               there
               be
               any
               other
               Commandment
               whatsoever
               .
            
             Notwithstanding
             the
             best
             Interpreters
             usually
             restrain
             it
             thus
             ,
             
               If
               there
               be
               any
               Commandment
               of
               the
               second
               Table
               ,
               it
               is
               comprehended
               in
               this
               short
               saying
               ,
               Thou
               shalt
               love
               thy
               neighbor
               as
               thy self
               :
            
             Whereas
             
               St.
               Paul
            
             had
             here
             reckoned
             up
             all
             the
             Commandments
             of
             the
             Second
             Table
             ,
             save
             
               only
               one
            
             (
             which
             indeed
             is
             rather
             the
             
               Medius
               Terminus
            
             or
             coupling
             of
             the
             First
             and
             Second
             Table
             ,
             as
             much
             belonging
             to
             the
             one
             as
             to
             the
             other
             )
             that
             is
             ,
             
               Honour
               thy
               Father
               and
               thy
               Mother
               .
            
          
           
             More
             fitly
             might
             the
             same
             words
             be
             restrained
             thus
             ;
             
               
                 If
                 there
                 be
                 any
                 other
                 commandment
                 ,
                 whether
                 one
                 of
                 those
                 Ten
                 mentioned
                 ,
                 Exod.
              
               20.
               
                 or
                 elswhere
                 in
                 the
                 Law
              
               which
               concerns
               the
               duty
               of
               man
               to
               man
               ,
               
                 be
                 it
                 one
                 ,
                 or
                 be
                 they
                 more
                 ,
                 they
                 be
                 contained
                 in
                 This
                 saying
                 ,
                 Love
                 thy
                 neighbour
                 as
                 thy self
                 .
              
            
             But
             as
             for
             our
             duty
             towards
             God
             ,
             or
             those
             four
             Commandments
             of
             the
             First
             Table
             ;
             they
             may
             seem
             no
             way
             comprehended
             in
             the
             former
             Saying
             ;
             and
             this
             restraint
             may
             ,
             it
             seems
             ,
             be
             gathered
             from
             our
             Saviours
             Doctrine
             ,
             Matth.
             22.
             ver
             .
             37.
             
             For
             being
             asked
             
               which
               was
               the
               greatest
               Commandment
               in
               the
               Law
               ?
            
             He
             answered
             ,
             
               Thou
               shalt
               Love
               the
               Lord
               thy
               God
               with
               all
               thine
               Heart
               ,
               with
               all
               thy
               soul
               ,
               and
               with
               all
               thy
               mind
               ;
               This
               is
               the
               first
               and
               great
               Commandment
               :
            
             As
             if
             he
             had
             said
             ,
             
               This
               is
               that
               Commandment
               which
               contains
               in
               it
               most
               of
               the
               Rest
               ;
               or
               all
               that
               concern
               our
               duty
               towards
               God
               ;
               But
               there
               is
               
                 A
                 second
                 like
                 unto
                 it
              
               ,
               Thou
               shalt
               love
               thy
               neighbour
               as
               thy self
               ,
               
                 and
                 on
                 these
                 two
                 commandments
                 hang
                 the
                 whole
                 Law
                 and
                 the
                 Prophets
              
               ;
               Hence
               as
               some
               collect
               ,
               our
               Saviour
               in
               my
               Text
               ,
               saith
               not
               ,
               
                 This
                 is
                 the
              
               whole
               
                 Law
                 and
                 the
                 Prophets
              
               ;
            
             But
             ,
             
               This
               is
               the
               Law
               and
               the
               Prophets
               :
            
             because
             
               This
               precept
            
             ,
             to
             their
             seeming
             ,
             is
             but
             equivalent
             unto
             
               That
               ,
               Thou
               shalt
               love
               thy
               neighbour
               as
               thy self
            
             ;
             which
             is
             but
             One
             and
             the
             
               lesse
               of
               the
               Two
            
             ,
             on
             which
             hangeth
             the
             
               whole
               Law
               and
               the
               Prophets
            
             ?
          
           
             2.
             
             Yet
             may
             it
             be
             further
             Questioned
             ,
             
               In
               what
               sense
               These
               Commandments
               are
               said
               to
               be
               Two
               ?
            
             as
             whether
             they
             be
             ,
             as
             we
             say
             ,
             
               Primò
               diversa
            
             ;
             as
             distinct
             as
             the
             Commandments
             of
             Murther
             and
             Theft
             ;
             neither
             of
             which
             is
             any
             way
             included
             in
             the
             other
             ,
             or
             dependent
             upon
             it
             :
             Or
             whether
             they
             be
             only
             so
             distinguished
             as
             the
             
               Old
               Testament
            
             and
             the
             New
             ;
             that
             is
             ,
             as
             is
             said
             ,
             
               Novum
               Testamentum
               velatum
               est
               in
               veteri
               ,
               et
               vetus
               Revelatum
               in
               Novo
               :
            
             The
             New
             Testament
             is
             in
             the
             Old
             ,
             but
             invailed
             ;
             and
             the
             Old
             ,
             revealed
             in
             the
             New
             :
             so
             we
             may
             say
             ,
             That
             ,
             the
             first
             and
             great
             Commandment
             ,
             Of
             loving
             God
             withall
             our
             heart
             ,
             and
             all
             our
             soul
             ,
             is
             implicitly
             contained
             in
             the
             second
             ,
             of
             loving
             our
             neighbours
             
             as
             our selves
             :
             and
             the
             second
             again
             expressly
             or
             impulsively
             contained
             in
             the
             former
             .
          
           
             Thus
             much
             is
             certain
             that
             no
             man
             loves
             his
             neighbour
             aright
             ,
             unless
             he
             love
             him
             for
             Gods
             sake
             whom
             He
             loves
             above
             all
             and
             whose
             love
             commands
             all
             other
             love
             .
             In
             this
             sence
             saith
             
               St.
               James
               ,
               whosoever
               shall
               keep
               the
               whole
               law
               besides
               ,
               and
               fail
               in
               one
               Commandment
            
             (
             that
             is
             wittingly
             and
             willingly
             ;
             or
             if
             he
             would
             grant
             himself
             an
             Indulgence
             or
             dispensation
             of
             breaking
             that
             one
             )
             
               He
               is
               guiltie
               of
               all
            
             .
             Why
             of
             all
             ?
             
               St.
               James
            
             adds
             ;
             
               He
               that
               said
               thou
               shalt
               not
               commit
               Adulterie
               ,
               said
               also
               ,
               thou
               shalt
               not
               kill
               .
            
             His
             meaning
             is
             ,
             
               He
               that
               gave
               one
               commandment
               gave
               all
               :
            
             and
             therefore
             ,
             he
             that
             breakes
             one
             willingly
             and
             wittingly
             ,
             keepes
             none
             truly
             and
             sincerely
             ;
             because
             He
             observes
             them
             not
             ,
             in
             as
             much
             
               as
               God
               commanded
               them
            
             to
             be
             kept
             ,
             for
             then
             He
             would
             be
             desirous
             to
             observe
             all
             alike
             :
             or
             if
             he
             shew
             divers
             effects
             of
             love
             unto
             his
             neighbour
             ,
             these
             proceed
             not
             from
             the
             love
             of
             God
             ,
             for
             that
             would
             command
             all
             his
             Affections
             ,
             and
             every
             effect
             of
             love
             as
             well
             as
             One.
             He
             can
             expect
             no
             reward
             of
             God
             as
             the
             fruit
             of
             such
             love
             ,
             because
             it
             is
             not
             throughly
             rooted
             in
             the
             entire
             and
             sincere
             Love
             of
             God.
             So
             that
             their
             Reasons
             ,
             who
             restrain
             
               this
               precept
            
             only
             to
             the
             
               second
               Table
            
             ,
             admit
             a
             double
             exception
             .
          
           
             First
             ,
             It
             is
             not
             proved
             by
             them
             ,
             that
             
               This
               Precept
            
             is
             adaequate
             ,
             or
             only
             but
             aequivalent
             to
             that
             ,
             
               Love
               thy
               neighbour
               as
               thy self
            
             .
          
           
             Secondly
             ,
             If
             it
             were
             ,
             yet
             the
             fulfiling
             of
             This
             might
             be
             Interpretativè
             the
             fulfilling
             of
             the
             Law
             ,
             seeing
             no
             man
             can
             love
             his
             neighbour
             ,
             but
             he
             must
             love
             God
             above
             all
             .
          
           
             3.
             
             It
             is
             as
             true
             again
             that
             no
             man
             can
             love
             God
             ,
             unless
             he
             love
             his
             brother
             also
             ;
             so
             saith
             
               St.
               John
            
             ,
             1.
             
             
               Epist
               .
               ch
            
             .
             4.
             ver
             .
             20.
             
             If
             any
             man
             say
             
               He
               loves
               God
               and
               hate
               his
               brother
               ,
               he
               is
               a
               lyar
               ;
               for
               how
               can
               he
               that
               loveth
               not
               his
               brother
               whom
               he
               hath
               seen
               ,
               love
               God
               whom
               he
               hath
               not
               seen
               ?
            
             So
             that
             our
             love
             to
             God
             must
             be
             the
             motive
             or
             incitement
             for
             us
             to
             love
             our
             neighbour
             :
             and
             yet
             the
             same
             love
             of
             God
             must
             be
             
               perfected
               and
               made
               compleat
            
             in
             us
             by
             practising
             love
             for
             his
             sake
             upon
             our
             neighbours
             .
             So
             saith
             
               St.
               John
            
             ,
             verse
             11.
             
             
               If
               God
               so
               loved
            
             
             
               us
               ,
               we
               ought
               also
               to
               love
               one
               another
               ;
               no
               man
               hath
               seen
               God
               at
               any
               time
               .
            
             As
             if
             he
             had
             said
             ,
             
               We
               cannot
               direct
               our
               love
               immediatly
               to
               God
               himself
               ,
               because
               He
               dwelleth
               in
               light
               that
               none
               can
               attain
               unto
               ;
               but
               our
               love
               must
               be
               bestowed
               upon
               our
               neighbours
               ,
               that
               is
               ,
               upon
               men
               ,
               in
               whom
               His
               Image
               shineth
               ,
               and
               loving
               them
               in
               Him
               and
               for
               His
               sake
               ,
               we
               love
               him
               more
               then
               them
               :
               and
               this
               is
               it
               which
               
                 S.
                 John
              
               saith
               in
               the
               same
               place
               ,
               
                 If
                 we
                 love
                 one
                 another
                 God
                 dwelleth
                 in
                 us
                 and
                 his
                 love
                 is
                 perfect
                 in
                 us
                 .
              
            
             And
             in
             like
             sort
             ,
             when
             we
             do
             to
             men
             as
             we
             desire
             they
             should
             do
             unto
             us
             (
             because
             this
             is
             a
             Duty
             acceptable
             to
             God
             ,
             and
             proceeds
             from
             the
             love
             we
             bear
             to
             him
             )
             we
             do
             not
             only
             perform
             our
             duty
             towards
             men
             ,
             but
             also
             our
             duty
             towards
             God.
             So
             that
             
               This
               Rule
            
             rightly
             practised
             ,
             is
             the
             whole
             Law
             and
             the
             Prophets
             ,
             and
             in
             effect
             equivalent
             to
             those
             Two
             Commandments
             ,
             
               Love
               God
               above
               all
            
             ;
             and
             thy
             neighbour
             as
             thy self
             :
             as
             appears
             out
             of
             the
             former
             Collections
             .
             But
             is
             more
             evident
             ,
             if
             we
             observe
             the
             
               Former
               Extent
            
             or
             exposition
             of
             it
             ,
             which
             was
             thus
             
               —
               Whatsoever
               ye
               would
               should
               be
               done
               unto
               you
               ,
               either
               by
               God
               or
               man
               ,
            
             That
             
               do
               to
               all
               men
               as
               they
               are
               your
               fellow
               creatures
               ,
               for
               your
               Creators
               sake
               .
            
             Or
             if
             we
             would
             further
             search
             out
             the
             exact
             Temper
             and
             constitution
             of
             mind
             whereat
             this
             precept
             aims
             ,
             it
             consists
             (
             as
             I
             may
             so
             speak
             in
             Aequilibrio
             :
             )
             
               in
               the
               aequipoise
               of
               our
               desires
               of
               doing
               and
               receiving
               good
               ,
            
             whether
             the
             Good
             be
             to
             be
             directed
             immediately
             unto
             God
             or
             to
             our
             neighbours
             for
             his
             sake
             .
             That
             is
             ,
             we
             should
             be
             
               as
               ready
            
             to
             glorifie
             Gods
             name
             both
             secretly
             ,
             with
             our
             hearts
             ,
             and
             by
             
             outward
             profession
             and
             practise
             of
             good
             Deeds
             ,
             
               as
               we
               are
               desirous
               to
               receive
            
             any
             blessing
             or
             benefit
             from
             him
             .
          
           
             And
             thus
             it
             is
             evident
             that
             the
             exact
             performance
             of
             this
             Precept
             would
             be
             the
             
               exact
               fulfilling
               of
               the
               Law
               and
               Prophets
            
             ;
             that
             the
             performance
             of
             every
             part
             of
             this
             duty
             sincerely
             ,
             in
             some
             ,
             though
             not
             in
             
               perfect
               measure
            
             ,
             is
             in
             like
             sort
             ,
             the
             fulfilling
             of
             the
             Law
             ,
             
               Quoad
               perfectionem
               vel
               integritatem
            
             
             partium
             ,
             as
             the
             Schools
             say
             ,
             though
             not
             
               quoad
               perfectionem
               Graduum
            
             :
             that
             is
             ,
             observing
             this
             Rule
             (
             as
             it
             hath
             been
             expounded
             )
             we
             shall
             observe
             
               every
               Commandment
               or
               part
            
             of
             the
             Law
             ,
             though
             none
             of
             them
             in
             that
             
               perfect
               and
               exact
               measure
            
             which
             we
             should
             ;
             but
             performing
             
               the
               former
            
             ,
             the
             Blood
             of
             Christ
             Jesus
             shall
             cleanse
             us
             from
             all
             our
             guilt
             of
             sin
             whereto
             we
             are
             liable
             ,
             if
             God
             should
             enter
             into
             judgment
             with
             us
             for
             not
             performing
             of
             
               the
               later
            
             .
             Thus
             you
             have
             seen
             how
             this
             precept
             doth
             directly
             concern
             both
             the
             
               First
               and
               Second
               Table
            
             .
          
           
             4.
             
             Yet
             further
             !
             That
             even
             that
             love
             and
             duty
             which
             we
             owe
             unto
             our
             neighbors
             doth
             Collaterally
             likewise
             respect
             every
             Preceept
             of
             the
             First
             Table
             :
             for
             we
             are
             bound
             by
             this
             love
             we
             owe
             one
             to
             another
             ,
             every
             one
             according
             to
             his
             calling
             ,
             opportunity
             and
             ability
             ,
             to
             instruct
             another
             in
             the
             knowledge
             of
             every
             precept
             ,
             whether
             of
             the
             First
             or
             Second
             Table
             ,
             or
             any
             other
             part
             of
             the
             Law
             ,
             and
             to
             incite
             one
             another
             to
             the
             performance
             of
             the
             same
             ,
             and
             to
             dehort
             from
             their
             Breach
             or
             Transgression
             .
             So
             saith
             the
             Lord
             ,
             Levit.
             19.
             v.
             17.
             
             
               Thou
               shalt
               not
               hate
               thy
               brother
               in
               thy
               heart
               ,
               but
               thou
               shalt
               plainly
               rebuke
               thy
               neighbor
               and
               suffer
               him
               not
               to
               sin
               ,
            
             not
             to
             transgress
             any
             of
             Gods
             Commandments
             whatsoever
             .
          
           
             The
             sum
             of
             all
             is
             this
             .
             The
             Law
             of
             Nature
             ,
             and
             the
             Law
             of
             God
             ,
             teach
             every
             man
             to
             know
             what
             is
             good
             for
             himself
             ;
             and
             thereupon
             to
             fix
             his
             desires
             :
             and
             this
             Rule
             of
             Nature
             ,
             whose
             practise
             is
             here
             enjoyned
             by
             our
             Saviour
             ,
             binds
             every
             man
             to
             be
             as
             willing
             to
             further
             his
             Neighbor
             or
             Fellow-Creature
             in
             pursuit
             of
             any
             lawful
             good
             ,
             as
             he
             is
             desirous
             of
             the
             same
             himself
             ;
             whether
             these
             desires
             be
             of
             things
             pertaining
             to
             this
             life
             ,
             or
             to
             the
             hopes
             and
             means
             of
             obtaining
             the
             life
             to
             come
             .
             
          
           
             Yet
             against
             this
             Precept
             it
             may
             be
             Objected
             ,
             That
             it
             may
             seem
             to
             establish
             the
             
               Pythagorean
               Retaliation
            
             ,
             which
             was
             such
             an
             error
             in
             Philosophy
             ,
             as
             the
             present
             error
             of
             the
             Anabaptists
             is
             in
             Religion
             .
             Both
             of
             them
             tending
             to
             an
             
               Equalitie
               of
               all
               sorts
               of
               men
               .
            
             So
             may
             
               this
               Rule
            
             seem
             at
             first
             sight
             to
             make
             
               all
               men
               Equal
            
             .
             For
             if
             every
             man
             must
             do
             to
             others
             as
             he
             would
             be
             done
             unto
             ;
             Then
             ,
             most
             the
             Master
             perform
             the
             like
             duties
             to
             the
             servant
             as
             he
             expects
             from
             him
             ;
             so
             must
             the
             Prince
             unto
             his
             Subjects
             ,
             the
             Magistrate
             to
             such
             as
             are
             under
             him
             ;
             the
             Father
             to
             the
             Son
             ,
             &c.
             
          
           
             There
             be
             some
             common
             Grounds
             which
             will
             serve
             to
             Answer
             other
             Objections
             which
             may
             be
             made
             ;
          
           
             As
             first
             ,
             What-ever
             ye
             
               would
               &c.
            
             must
             be
             understood
             of
             a
             
               Regulated
               Will
               ,
               A
               Will
            
             not
             tainted
             with
             any
             inordinate
             self-love
             or
             sinful
             desires
             .
          
           
             Secondly
             ,
             It
             must
             be
             interpreted
             with
             
               A
               Salvo
            
             to
             all
             Gods
             other
             Commandments
             ,
             They
             must
             stand
             as
             God
             has
             set
             them
             ,
             reconciled
             to
             one
             another
             ,
             and
             not
             be
             set
             at
             variance
             by
             our
             exorbitant
             
               willes
               or
            
             affections
             .
          
           
             Thirdly
             ,
             It
             must
             not
             be
             extended
             to
             the
             dissolving
             of
             Order
             ,
             and
             disparagement
             of
             Dignities
             or
             Powers
             ordained
             by
             God.
             
          
           
             But
             this
             Objection
             may
             have
             its
             proper
             Solution
             
               two
               wayes
            
             .
          
           
             First
             ,
             The
             meaning
             of
             the
             Precept
             is
             not
             ,
             that
             we
             should
             do
             
               the
               self
               same
               to
               every
               man
               in
               every
               estate
               ,
            
             which
             we
             expect
             he
             should
             do
             
               to
               us
               ,
               living
               in
               that
            
             
             
               estate
               wherein
               we
               are
            
             ;
             For
             seeing
             there
             is
             an
             
               Inequality
               of
               Estates
            
             ,
             there
             must
             
             be
             also
             an
             Inequality
             or
             diversity
             
               of
               Duties
            
             belonging
             to
             those
             several
             Estates
             .
          
           
             The
             meaning
             then
             is
             thus
             ,
             
               Whatsoever
               you
               could
               wish
               that
               men
               should
               do
               unto
               you
               ,
               supposing
               you
               were
               in
               the
               same
               estate
               they
               are
               in
               ,
               that
               you
               must
               do
               to
               them
               now
               they
               are
               in
               that
               estate
               .
            
             Thus
             the
             
               Greatest
               Monarch
            
             on
             earth
             ,
             in
             as
             much
             as
             He
             is
             but
             man
             ,
             and
             might
             have
             been
             or
             may
             be
             yet
             subject
             to
             anothers
             pleasure
             ,
             must
             stoop
             to
             this
             consideration
             ,
             
               what
               usage
               he
               would
               expect
               of
               his
               Prince
               if
               he
               himself
               were
               a
               Subject
            
             ;
             and
             he
             must
             afford
             the
             self
             fame
             to
             them
             .
             So
             must
             the
             Father
             likewise
             consider
             what
             usage
             he
             did
             expect
             of
             his
             Parents
             ,
             and
             the
             like
             he
             must
             afford
             unto
             his
             children
             .
             So
             likewise
             must
             every
             Inferiour
             seriously
             consider
             with
             himself
             ,
             what
             respect
             he
             would
             desire
             of
             his
             Inferiours
             were
             he
             in
             place
             of
             Authoritie
             ,
             and
             the
             self
             same
             he
             must
             afford
             unto
             such
             as
             are
             his
             lawful
             Magistrates
             ;
             Otherwise
             (
             besides
             the
             evil
             of
             confusion
             )
             if
             either
             Superiour
             or
             inferiour
             use
             other
             loss
             respectively
             or
             more
             contemptuously
             ,
             then
             they
             would
             be
             content
             withall
             ,
             themselves
             ,
             the
             Righteous
             Judge
             will
             reduce
             all
             to
             equality
             .
             Thus
             
               St.
               Paul
            
             teacheth
             ,
             Colos
             .
             3.
             ver
             .
             20.
             
             Children
             (
             saith
             he
             )
             
               obey
               your
               parents
               in
               all
               things
               for
               that
               is
               well-pleasing
               to
               the
               Lord
               :
            
             and
             verse
             21.
             
             
               Fathers
               provoke
               not
               your
               children
               to
               anger
               .
            
             And
             concerning
             servants
             he
             saith
             more
             expressly
             ,
             Eph.
             6.
             v.
             5.
             
             
               Servants
               be
               obedient
               unto
               them
               that
               are
               your
               masters
               according
               to
               the
               flesh
               ;
               not
               with
               eye-service
               as
               men
               pleasers
               ,
               but
               as
               the
               servants
               of
               Christ
               ,
               doing
               the
               will
               of
               God
               from
               the
               heart
               :
               and
               ye
               masters
            
             (
             as
             it
             followes
             in
             the
             9.
             verse
             )
             
               do
               the
               same
               things
               unto
               them
               ,
               putting
               away
               threatning
               ,
               and
               know
               that
               your
               master
               also
               is
               in
               Heaven
               ,
               neither
               is
               there
               respect
               of
               persons
               with
               him
               .
            
             If
             either
             servants
             would
             use
             their
             masters
             otherwise
             then
             they
             would
             be
             used
             if
             they
             were
             masters
             ,
             or
             masters
             Use
             their
             servants
             otherwise
             then
             they
             would
             be
             Used
             if
             they
             were
             such
             ,
             God
             will
             bring
             a
             more
             miserable
             servitude
             on
             the
             One
             and
             continue
             it
             on
             the
             other
             .
          
           
             From
             these
             places
             of
             
               St.
               Paul
            
             ,
             we
             may
             likewise
             frame
             a
             
               Second
               Answer
            
             to
             to
             the
             former
             Objection
             ,
             Thus.
             If
             we
             compare
             men
             in
             their
             several
             estates
             wherein
             they
             live
             ,
             wherein
             they
             are
             ,
             not
             wherein
             they
             may
             be
             ,
             then
             this
             mutual
             Duty
             of
             
               doing
               as
               we
               would
               be
               done
               unto
            
             must
             not
             be
             paid
             (
             as
             we
             say
             )
             
               in
               Kind
            
             ,
             but
             in
             Proportion
             .
          
           
             
               The
               Rule
               is
               this
               ;
               seeing
               all
               men
               delight
               in
               comfort
               and
               contentation
               of
               mind
               ,
               &
               only
               that
               is
               such
               which
               is
               truly
               good
               in
               respect
               of
               the
               party
               which
               desires
               it
               ,
               every
               man
               should
               be
               desirous
               to
               do
               that
               good
               to
               others
               which
               is
               best
               befitting
               his
               estate
               wherein
               he
               may
               take
               true
               comfort
               and
               best
               content
               .
            
             Seing
             great
             personages
             take
             great
             comfort
             in
             honour
             and
             serviceable
             respects
             ,
             inferiours
             should
             with
             a
             good
             mind
             give
             Honor
             to
             whom
             Honor
             is
             due
             ;
             and
             they
             should
             be
             as
             ready
             ,
             though
             not
             to
             Honor
             their
             inferiours
             ,
             yet
             to
             afford
             them
             that
             wherein
             they
             have
             more
             delght
             ,
             as
             in
             relieving
             the
             poor
             and
             needy
             by
             Hospitalitie
             ;
             in
             countenancing
             others
             of
             competent
             estate
             in
             their
             commendable
             courses
             ;
             in
             protecting
             them
             from
             wrong
             ;
             or
             (
             in
             a
             word
             )
             according
             to
             the
             Exigence
             of
             their
             several
             states
             or
             occasions
             .
          
           
             6.
             
             Again
             it
             may
             be
             objected
             ,
             That
             
               this
               Rule
            
             however
             we
             interpret
             it
             ;
             must
             be
             violated
             by
             the
             Publick
             Magistrate
             in
             inflicting
             punishment
             upon
             Offenders
             .
             
             For
             many
             a
             man
             that
             hath
             deserved
             Death
             according
             to
             Positive
             Laws
             ,
             will
             naturally
             ,
             and
             that
             I
             think
             without
             offence
             ,
             be
             most
             desirous
             of
             life
             ,
             and
             would
             make
             earnest
             suit
             for
             his
             release
             .
          
           
             The
             Question
             is
             ,
             
               Whether
               the
               publick
               Magistrate
               in
               this
               Case
               should
               do
               as
               he
               would
               be
               done
               unto
               if
               he
               were
               in
               the
               like
               Case
               .
            
             For
             it
             may
             seem
             ,
             that
             either
             he
             must
             transgress
             the
             Positive
             Laws
             to
             which
             he
             is
             sworn
             ;
             or
             violate
             this
             Law
             
             
               of
               Nature
            
             which
             is
             more
             sacred
             then
             any
             Positive
             Law.
             
          
           
             The
             Answer
             is
             easie
             ,
             from
             that
             which
             hath
             been
             said
             before
             .
             No
             publick
             Officer
             is
             here
             to
             propose
             unto
             himself
             this
             one
             man
             or
             Malefactors
             Case
             ,
             but
             rather
             the
             Common-wealths
             ,
             or
             such
             in
             it
             as
             deserve
             better
             ,
             and
             yet
             might
             be
             further
             endangered
             ,
             by
             Malefactors
             escaping
             unpunished
             ;
             if
             his
             Case
             were
             theirs
             ,
             he
             would
             be
             desirous
             to
             have
             the
             Law
             executed
             ,
             and
             therefore
             must
             afford
             them
             this
             their
             just
             desire
             ,
             if
             it
             be
             in
             his
             power
             ,
             otherwise
             such
             pity
             finds
             oft-times
             at
             Gods
             hands
             the
             reward
             of
             Cruelty
             .
          
           
             
               A
               notable
               Example
            
             whereof
             we
             have
             in
             
               Alexander
               de
               Medices
            
             ,
             the
             first
             of
             that
             Family
             that
             took
             upon
             him
             to
             be
             the
             
               Prince
               of
               Florence
            
             ,
             but
             not
             so
             willing
             to
             execute
             Justice
             as
             to
             usurp
             Authority
             .
             He
             ,
             contrary
             to
             his
             Country
             Laws
             ,
             granted
             pardon
             to
             a
             Murtherer
             at
             one
             of
             his
             neer
             Kinsmens
             Request
             ,
             who
             afterwards
             willing
             to
             purchase
             Fame
             by
             freeing
             his
             Country
             from
             his
             Kinsmans
             
               Duke
               Alexanders
            
             Tyranny
             ,
             used
             the
             former
             Malefactors
             help
             in
             killing
             the
             Duke
             which
             had
             given
             him
             life
             at
             his
             request
             .
          
           
             7.
             
             But
             to
             return
             to
             that
             we
             were
             upon
             ,
             when
             these
             Objections
             crossed
             our
             way
             :
             God
             weighs
             our
             secret
             thoughts
             more
             exactly
             then
             we
             can
             do
             bodies
             gross
             and
             sensible
             .
             As
             the
             Balance
             is
             just
             in
             our
             sight
             ,
             when
             both
             ends
             are
             even
             ,
             and
             both
             alike
             apt
             to
             be
             aequally
             moved
             with
             equal
             weights
             ;
             so
             
             are
             our
             thoughts
             in
             Gods
             sight
             ,
             just
             ,
             when
             we
             are
             as
             
               apt
               to
               do
               good
               ,
               as
               ready
               to
               receive
               it
               .
            
          
           
             We
             may
             desire
             or
             receive
             good
             either
             from
             men
             or
             from
             God
             ,
             and
             we
             may
             return
             good
             respectively
             to
             both
             ;
             kindnesses
             (
             as
             we
             say
             in
             kind
             )
             to
             men
             ;
             Duties
             of
             obedience
             ,
             praise
             ,
             and
             thanks
             &c.
             unto
             God.
             To
             men
             we
             may
             repay
             good
             either
             for
             their
             own
             sakes
             ,
             or
             because
             we
             would
             desire
             good
             from
             them
             in
             like
             case
             ;
             or
             else
             ,
             because
             we
             expect
             good
             from
             God.
             The
             equalitie
             of
             our
             conditions
             as
             men
             ,
             as
             fellow-creatures
             ,
             or
             brethren
             in
             Christ
             ,
             bindes
             us
             to
             afford
             the
             same
             measure
             of
             good
             to
             others
             ;
             not
             which
             they
             have
             measured
             to
             us
             ,
             but
             as
             we
             desire
             they
             should
             do
             to
             us
             if
             we
             were
             in
             their
             case
             .
             
               Every
               man
               knows
               his
               own
               desires
               ,
               and
               therefore
               cannot
               he
               ignorant
               what
               he
               should
               do
               .
            
             If
             they
             have
             dealt
             ill
             with
             us
             ,
             we
             may
             not
             in
             any
             case
             deal
             so
             with
             them
             ;
             for
             we
             were
             unwilling
             to
             receive
             ill
             ,
             and
             therefore
             should
             be
             as
             unwilling
             to
             repay
             it
             ;
             and
             the
             rather
             ,
             for
             fear
             God
             do
             to
             us
             as
             we
             do
             to
             them
             ;
             Because
             in
             so
             doing
             we
             took
             his
             office
             into
             our
             hands
             .
             If
             they
             have
             done
             us
             any
             good
             ,
             we
             are
             more
             strictly
             bound
             to
             repay
             them
             in
             larger
             measure
             then
             we
             received
             it
             ;
             because
             we
             were
             prevented
             by
             them
             :
             As
             in
             a
             Balance
             even
             set
             ,
             the
             Rebound
             doth
             alwayes
             exceed
             the
             first
             sway
             or
             motion
             ;
             so
             in
             repaying
             such
             good
             to
             our
             brethren
             ,
             as
             God
             hath
             graciously
             dealt
             to
             us
             ,
             we
             should
             exceed
             the
             former
             proportion
             ;
             because
             we
             are
             bound
             to
             distribute
             to
             their
             necessities
             ,
             so
             is
             not
             He
             to
             ours
             .
             And
             alwayes
             the
             freer
             the
             Gift
             is
             ,
             the
             greater
             should
             the
             receivers
             thankfulness
             be
             .
          
           
             This
             was
             that
             which
             aggravated
             the
             unthankful
             servants
             offence
             ,
             that
             seeing
             his
             master
             had
             freely
             forgiven
             him
             ,
             yet
             he
             would
             not
             forgive
             his
             fellow
             servant
             .
             
               (
               Mat.
            
             18.
             23.
             )
             We
             are
             in
             many
             respects
             bound
             most
             strictly
             ,
             to
             render
             unto
             God
             himself
             according
             to
             his
             reward
             .
             (
             It
             was
             Hezekiahs
             sin
             that
             he
             did
             not
             so
             .
             2
             Chro.
             32.
             24
             ,
             )
             First
             ,
             because
             he
             hath
             prevented
             us
             with
             his
             blessings
             ;
             he
             gave
             us
             Being
             before
             we
             could
             desire
             it
             ;
             and
             with
             it
             He
             gave
             us
             a
             desire
             of
             continuing
             it
             .
             Secondly
             ,
             he
             gave
             it
             Us
             of
             his
             meer
             freewill
             and
             abundant
             kindness
             :
             And
             therefore
             in
             all
             equitie
             we
             are
             bound
             ,
             First
             to
             render
             what
             possibly
             we
             can
             
               unto
               Him
            
             ,
             and
             that
             with
             greater
             alacritie
             and
             cheerfulness
             then
             unto
             man
             for
             his
             sake
             ;
             as
             Reason
             teacheth
             us
             ,
             to
             perform
             our
             personal
             duties
             and
             services
             to
             our
             Parents
             ,
             Patrons
             ,
             and
             Benefactors
             with
             greater
             care
             
             and
             forwardness
             ,
             then
             such
             offices
             as
             for
             their
             sakes
             we
             owe
             to
             their
             Followers
             or
             Favorites
             .
             Hence
             may
             we
             descry
             the
             equitie
             of
             those
             
               two
               main
               Commandments
            
             on
             which
             the
             whole
             Law
             and
             Prophets
             depend
             :
             
               [
               Love
               God
               above
               all
               ;
               and
               thy
               neighbor
               as
               thy self
               .
               ]
            
             All
             the
             services
             of
             worship
             ,
             of
             praise
             ,
             thankfulness
             or
             the
             like
             ,
             which
             we
             return
             immediately
             to
             God
             himself
             ,
             belong
             unto
             the
             
               First
               Table
            
             .
             All
             the
             duties
             we
             perform
             to
             men
             ,
             either
             because
             we
             have
             received
             ,
             or
             could
             desire
             like
             kindness
             from
             them
             ;
             or
             because
             we
             expect
             some
             greater
             matters
             from
             God
             ,
             belong
             unto
             the
             second
             Table
             .
             It
             remains
             we
             see
             how
             this
             Rule
             doth
             direct
             our
             thoughts
             for
             the
             true
             practice
             of
             every
             particular
             Commandment
             :
             
               What
               I
               omitt
               ,
               your
               own
               meditation
               may
               easily
               supply
               .
            
          
           
             8.
             
             None
             of
             us
             (
             as
             in
             charity
             I
             presume
             )
             is
             so
             ignorant
             of
             God
             or
             his
             Goodness
             ,
             but
             often
             prayes
             that
             he
             would
             continue
             his
             blessings
             of
             life
             and
             health
             unto
             us
             :
             desiring
             withall
             ,
             that
             he
             would
             do
             some
             other
             good
             unto
             us
             ,
             which
             yet
             we
             want
             ,
             Could
             we
             in
             the
             next
             place
             take
             a
             perfect
             measure
             of
             our
             own
             desires
             of
             what
             we
             want
             ,
             whilst
             they
             are
             fresh
             ,
             and
             at
             the
             height
             ,
             and
             withall
             duly
             weigh
             
               those
               Blessings
            
             of
             life
             and
             health
             ,
             considering
             the
             full
             and
             sole
             dependence
             they
             have
             on
             the
             good-wil
             and
             pleasure
             of
             our
             God
             ;
             the
             strength
             of
             the
             one
             and
             weight
             of
             the
             other
             ,
             could
             not
             but
             impell
             and
             sway
             our
             minds
             to
             performance
             of
             such
             duties
             towards
             God
             ,
             as
             his
             Law
             and
             
               this
               Rule
            
             of
             Reason
             require
             .
             These
             are
             good
             Beginnings
             of
             such
             performances
             ,
             as
             this
             Rule
             requires
             .
             But
             here
             we
             usually
             commit
             a
             double
             oversight
             .
             
          
           
             First
             ,
             We
             do
             not
             weigh
             blessings
             received
             as
             duly
             and
             truly
             as
             we
             should
             .
             For
             who
             is
             he
             ,
             that
             truly
             considers
             what
             life
             is
             ,
             till
             he
             come
             in
             danger
             of
             death
             ?
             Or
             how
             pleasant
             health
             is
             ,
             till
             he
             be
             pained
             with
             some
             grievous
             sickness
             ,
             wound
             ,
             or
             other
             maladie
             ?
             Or
             if
             we
             come
             by
             such
             occasions
             duly
             to
             esteem
             of
             life
             and
             health
             ,
             or
             other
             blessings
             already
             injoyed
             ;
             or
             to
             take
             a
             true
             measure
             of
             our
             desires
             of
             what
             we
             want
             ,
             whilst
             they
             are
             fresh
             and
             at
             the
             height
             ;
             yet
             either
             we
             apprehend
             not
             ,
             or
             we
             consider
             not
             ,
             what
             absolute
             and
             intire
             dependance
             the
             beginning
             or
             continuance
             of
             benefits
             received
             ,
             or
             the
             compleating
             of
             others
             desired
             ,
             have
             on
             the
             good-will
             and
             pleasure
             of
             our
             God.
             We
             think
             we
             are
             in
             part
             beholden
             to
             our
             Parents
             for
             our
             Life
             ,
             to
             our
             Physician
             ,
             to
             our
             strength
             of
             nature
             or
             good
             diet
             ,
             for
             recovery
             of
             health
             ;
             to
             our
             own
             wit
             or
             friends
             for
             obtaining
             such
             things
             as
             we
             desire
             .
             These
             or
             like
             conceits
             arising
             from
             ignorance
             of
             Gods
             providence
             ,
             or
             want
             of
             faith
             in
             his
             Goodness
             ,
             are
             as
             so
             many
             props
             or
             stayes
             that
             hinder
             the
             weight
             of
             
               his
               best
               Blessings
            
             ,
             or
             the
             strength
             of
             
               our
               desires
            
             of
             further
             good
             ,
             to
             have
             their
             
               full
               shock
            
             upon
             our
             souls
             and
             minds
             .
             Otherwise
             ,
             the
             true
             consideration
             or
             feeling
             of
             their
             dependence
             on
             Gods
             will
             and
             pleasure
             ,
             would
             sway
             and
             impel
             us
             ,
             to
             do
             our
             duty
             to
             him
             with
             the
             same
             alacritie
             we
             desire
             good
             from
             him
             ;
             to
             love
             him
             with
             all
             our
             heart
             ,
             with
             all
             our
             souls
             ,
             with
             all
             our
             strength
             :
             yea
             ,
             we
             would
             
             be
             as
             desirous
             to
             do
             his
             will
             and
             pleasure
             ,
             as
             we
             are
             to
             obtain
             the
             things
             that
             please
             us
             :
             as
             unwilling
             any
             way
             to
             displease
             him
             ,
             as
             we
             are
             to
             forgo
             any
             thing
             we
             have
             from
             him
             .
             As
             willing
             to
             consecrate
             our
             lives
             and
             actions
             to
             his
             service
             ,
             as
             we
             are
             to
             injoy
             life
             and
             use
             of
             limbs
             .
          
           
             If
             a
             Land-lord
             should
             command
             his
             
               Tenant
               at
               will
            
             to
             do
             him
             such
             a
             business
             ,
             perhaps
             to
             go
             some
             
               errand
               of
               importance
            
             for
             him
             ,
             or
             else
             he
             should
             go
             without
             his
             Tenement
             ;
             but
             promise
             him
             a
             better
             if
             he
             did
             it
             faithfully
             ;
             The
             sweetness
             ,
             as
             well
             of
             what
             he
             injoyed
             ,
             as
             of
             the
             Reward
             he
             looked
             for
             ,
             would
             disperse
             it self
             throughout
             his
             thoughts
             ,
             and
             season
             his
             labour
             with
             chearfulness
             ,
             and
             make
             all
             his
             very
             pains
             sweet
             unto
             him
             .
             But
             if
             he
             had
             lately
             received
             an
             
               Estate
               for
               Lives
            
             ,
             and
             could
             not
             hope
             for
             any
             further
             good
             shortly
             to
             
             come
             from
             him
             ;
             although
             perhaps
             he
             would
             do
             what
             his
             Lord
             bad
             him
             ,
             least
             he
             should
             be
             upbraided
             with
             unthankfulness
             ;
             Yet
             his
             service
             would
             but
             be
             faint
             and
             cold
             in
             respect
             of
             the
             former
             ;
             like
             his
             that
             wrought
             (
             as
             we
             say
             )
             
               for
               the
               dead
               Horse
            
             .
          
           
             This
             may
             serve
             to
             set
             forth
             the
             difference
             betwixt
             the
             faithful
             or
             true
             believers
             ,
             and
             the
             unfaithful
             or
             unbelievers
             heart
             in
             the
             performance
             of
             
               this
               great
               Commandment
            
             .
          
           
             The
             unbeliever
             ,
             although
             he
             acknowledge
             in
             some
             sort
             ,
             That
             he
             received
             all
             he
             hath
             ,
             and
             must
             expect
             all
             he
             hopes
             for
             from
             God
             ;
             and
             in
             this
             respect
             must
             do
             what
             God
             commands
             :
             yet
             ,
             if
             at
             any
             time
             he
             do
             his
             Will
             ,
             it
             is
             without
             all
             Devotion
             or
             Chearfulness
             :
             partly
             ,
             because
             he
             thinks
             the
             Blessings
             he
             looks
             for
             ,
             must
             be
             gotten
             by
             his
             own
             indeavor
             ;
             and
             such
             as
             he
             hath
             ,
             have
             been
             improved
             by
             his
             own
             good
             husbandrie
             ;
             nor
             doth
             he
             fear
             that
             the
             Lord
             should
             dispossess
             him
             of
             life
             or
             health
             ,
             but
             there
             will
             be
             time
             enough
             to
             gain
             or
             renue
             his
             Favour
             ,
             before
             
               his
               Lease
            
             (
             as
             he
             takes
             it
             )
             of
             life
             ,
             of
             health
             and
             prosperitie
             be
             run
             out
             .
          
           
             The
             faithful
             man
             stedfastly
             believes
             and
             knows
             that
             God
             is
             the
             Lord
             and
             giver
             of
             life
             ;
             that
             he
             kils
             and
             makes
             alive
             ,
             that
             he
             wounds
             and
             alone
             makes
             whole
             ;
             that
             we
             have
             no
             hold
             of
             either
             ,
             but
             only
             during
             the
             Term
             of
             his
             Will
             and
             Pleasure
             :
             he
             firmly
             believes
             all
             the
             threatnings
             of
             his
             Law
             ;
             as
             ,
             that
             either
             God
             will
             punish
             sinners
             with
             sudden
             and
             unexpected
             death
             ,
             saying
             unto
             them
             as
             he
             did
             unto
             the
             rich
             man
             in
             the
             Gospel
             ,
             
               Thou
               Fool
               !
               this
               night
               shall
               thy
               soul
               be
               taken
               from
               thee
               :
            
             or
             else
             suffers
             them
             to
             injoy
             life
             ,
             and
             health
             ,
             and
             other
             Blessings
             to
             their
             greater
             condemnation
             .
             He
             believes
             likewise
             all
             his
             promises
             to
             the
             righteous
             ;
             to
             such
             as
             do
             his
             will.
             Whence
             ,
             as
             well
             the
             Goodness
             of
             all
             the
             Blessings
             he
             injoyes
             (
             life
             ,
             health
             ,
             wealth
             ,
             and
             estate
             )
             as
             of
             those
             which
             he
             hopes
             for
             ,
             whether
             in
             this
             life
             ,
             or
             in
             the
             life
             to
             come
             ,
             do
             as
             it
             were
             provoke
             a
             desire
             in
             him
             of
             worshipping
             God
             and
             doing
             his
             will
             ,
             equal
             at
             least
             to
             his
             desire
             of
             either
             having
             present
             blessings
             continued
             ,
             or
             greater
             bestowed
             upon
             him
             .
             His
             joy
             in
             praysing
             God
             and
             keeping
             his
             Laws
             ,
             is
             greater
             then
             in
             the
             injoying
             of
             life
             ,
             of
             his
             soul
             ,
             his
             strength
             ,
             or
             other
             endowments
             .
             His
             life
             is
             good
             to
             him
             because
             it
             is
             from
             God
             ;
             His
             soul
             is
             good
             because
             
             he
             knows
             (
             and
             as
             it
             were
             feels
             )
             it
             to
             be
             created
             by
             God
             :
             his
             health
             seems
             good
             ,
             because
             it
             springs
             from
             him
             who
             is
             
               The
               Fountain
               of
               Salvation
            
             .
             He
             loves
             these
             because
             they
             are
             good
             ;
             But
             he
             loves
             God
             above
             all
             ,
             because
             he
             is
             better
             then
             all
             ,
             even
             then
             the
             best
             of
             all
             his
             Blessings
             .
             These
             are
             only
             Good
             ,
             because
             they
             are
             seasoned
             with
             a
             spice
             or
             savor
             of
             Gods
             Goodness
             .
          
           
             Now
             as
             it
             recreates
             an
             hungry
             man
             to
             smell
             meat
             ,
             but
             much
             more
             to
             tast
             it
             ;
             so
             is
             it
             a
             matter
             to
             be
             more
             desired
             ,
             to
             
               tast
               the
               Goodness
               of
               God
            
             (
             as
             the
             Psalmist
             speaks
             )
             then
             to
             enjoy
             the
             sweet
             Savor
             or
             Fragrance
             of
             him
             in
             his
             Creatures
             .
             And
             we
             best
             tast
             the
             Goodness
             of
             God
             ,
             by
             doing
             His
             Will
             and
             pleasure
             ;
             as
             our
             Saviour
             saith
             ,
             John
             4.
             34.
             
             
               My
               meat
               is
               to
               do
               the
               will
               of
               him
               that
               sent
               me
               ,
               and
               to
               finish
               his
               work
               .
            
          
           
             As
             we
             de
             desire
             our
             Spirit
             at
             the
             hour
             of
             death
             should
             return
             to
             God
             ,
             not
             only
             because
             he
             
               gave
               it
            
             ,
             but
             because
             also
             he
             is
             our
             Blisse
             ;
             so
             even
             in
             this
             life
             ,
             the
             sweetest
             joy
             that
             can
             be
             found
             ,
             is
             ,
             when
             we
             are
             lifted
             up
             in
             Spirit
             to
             behold
             and
             tast
             the
             Goodness
             of
             God
             ;
             when
             we
             can
             say
             ,
             with
             the
             Blessed
             Virgin
             ,
             
               My
               soul
               doth
               magnifie
               the
               Lord.
            
             We
             should
             never
             desire
             Him
             to
             do
             us
             any
             Good
             ,
             but
             with
             an
             
               instant
               Return
            
             of
             a
             more
             earnest
             desire
             ,
             to
             be
             inabled
             to
             do
             what
             he
             would
             have
             us
             do
             ;
             to
             love
             him
             above
             all
             ,
             and
             all
             other
             things
             for
             his
             
             sake
             .
          
           
             Having
             our
             thoughts
             and
             desires
             thus
             composed
             ,
             although
             we
             have
             not
             the
             
             particular
             things
             we
             desire
             ,
             yet
             shall
             we
             have
             
               our
               Hearts
               desire
            
             :
             because
             we
             delight
             in
             the
             Lord
             ,
             who
             alone
             can
             satisfie
             our
             hearts
             ,
             otherwise
             unsatiable
             .
             Whereas
             the
             wicked
             ,
             albeit
             he
             get
             possession
             of
             what
             he
             most
             desired
             ,
             yet
             hath
             he
             not
             his
             hearts
             desire
             :
             because
             the
             desire
             of
             it
             was
             (
             like
             a
             good
             arm
             ,
             as
             we
             say
             ,
             cast
             aw●●
             ;
             being
             )
             set
             upon
             a
             wrong
             Object
             ,
             not
             on
             the
             goodness
             of
             his
             God
             ,
             nor
             on
             his
             blessings
             for
             his
             sake
             ,
             but
             for
             themselves
             .
             
               He
               setteth
               his
               eyes
               upon
               that
               which
               is
               nothing
               (
               Prov.
            
             23.
             5.
             
             )
             and
             so
             cannot
             satisfie
             .
             This
             gives
             witness
             to
             the
             truth
             of
             what
             the
             Psalmist
             saith
             .
             Psal
             .
             37.
             16.
             
             
               A
               small
               thing
               that
               the
               righteous
               hath
               is
               better
               then
               great
               riches
               of
               the
               ungodly
               .
            
             
             To
             the
             godly
             ,
             The
             loving
             kindness
             of
             the
             Lord
             is
             better
             (
             not
             only
             then
             all
             the
             means
             of
             life
             ,
             but
             )
             then
             life
             it self
             :
             his
             soul
             is
             satisfied
             as
             it
             were
             which
             marrow
             and
             fatness
             ,
             and
             his
             mouth
             praiseth
             God
             with
             joyful
             lips
             .
          
           
             As
             
               Saint
               John
            
             saith
             ,
             
               we
               cannot
               love
               God
               whom
               we
               have
               not
               seen
               ,
               unlesse
               we
               love
               our
               brother
               whom
               we
               have
               seen
            
             ;
             So
             neither
             can
             we
             delight
             in
             God
             who
             is
             a
             Spirit
             ,
             unless
             we
             first
             delight
             (
             purely
             ,
             and
             aright
             )
             in
             his
             blessings
             ,
             which
             are
             sensible
             and
             agreeable
             to
             nature
             ;
             For
             ,
             it
             is
             true
             in
             this
             sense
             ,
             
               First
               is
               that
               which
               is
               natural
               and
               then
               that
               which
               is
               spiritual
               .
            
             And
             the
             more
             we
             delight
             in
             them
             ;
             so
             we
             duly
             consider
             
               they
               are
               his
               blessings
            
             ,
             and
             that
             as
             well
             the
             continuance
             of
             them
             ,
             as
             of
             our
             abilitie
             to
             delight
             in
             them
             ,
             depends
             upon
             His
             pleasure
             ;
             the
             more
             still
             we
             delight
             in
             Him.
             
          
           
             10.
             
             It
             is
             an
             excellent
             Rule
             which
             Solomon
             hath
             given
             in
             this
             case
             .
             
               Remember
               thy
               Creator
               in
               the
               dayes
               of
               thy
               youth
               ,
               while
               the
               evil
               dayes
               come
               not
               ,
               nor
               the
               years
               approach
               ,
               wherein
               thou
               shalt
               say
               ,
               I
               have
               no
               pleasure
               in
               them
               .
               Eccles
               .
            
             12.
             1.
             
             
             To
             
               be
               a
               Creator
            
             ,
             in
             Solomons
             Language
             ,
             imports
             as
             much
             ,
             as
             to
             be
             the
             maker
             of
             our
             Bodies
             and
             souls
             ,
             the
             Sole
             giver
             of
             all
             things
             wherein
             we
             can
             delight
             ,
             and
             sole
             Author
             of
             all
             the
             abilities
             and
             faculties
             which
             make
             us
             apt
             to
             take
             delight
             therein
             ;
             sole
             disposer
             of
             all
             opportunities
             that
             bring
             about
             the
             matters
             wherein
             we
             most
             delight
             .
             And
             ,
             
               To
               remember
               our
               Creator
            
             ,
             in
             his
             Language
             also
             is
             ,
             diligently
             and
             continually
             to
             ponder
             these
             things
             ,
             and
             to
             be
             affected
             or
             moved
             with
             them
             according
             to
             their
             weight
             and
             importance
             .
             But
             why
             doth
             he
             charge
             us
             
               to
               remember
               God
               ,
               in
               the
               dayes
               of
               our
               youth
               ?
            
             Because
             in
             that
             age
             we
             are
             apt
             to
             take
             greatest
             delight
             in
             our selves
             ,
             or
             any
             thing
             truly
             delightfull
             ;
             our
             spirits
             being
             then
             most
             fresh
             and
             lively
             ;
             so
             that
             the
             measure
             of
             our
             delight
             ,
             whether
             in
             our selves
             ,
             or
             in
             things
             without
             us
             ,
             being
             then
             truly
             taken
             ,
             would
             impell
             us
             to
             a
             equal
             delight
             in
             Him
             that
             was
             Author
             and
             Creator
             of
             Both
             ,
             and
             to
             correspondent
             Gratulation
             :
             whereas
             deferring
             of
             this
             Remembrance
             or
             notice
             of
             our
             Creator
             till
             old
             age
             come
             upon
             us
             ,
             wherein
             life
             growes
             to
             be
             a
             burden
             ,
             and
             the
             wonted
             delights
             of
             life
             either
             irksom
             or
             insipid
             (
             unpleasant
             or
             without
             all
             tast
             or
             rellish
             )
             our
             thankfulness
             for
             them
             will
             be
             but
             faint
             ;
             our
             gratulation
             worthless
             ,
             our
             devotion
             cold
             and
             lumpish
             .
          
           
             The
             former
             due
             estimate
             of
             our
             Creators
             goodness
             being
             planted
             in
             youth
             ,
             our
             delight
             in
             him
             would
             grow
             as
             our
             bodily
             abilities
             for
             all
             natural
             performances
             did
             decay
             ;
             we
             might
             truely
             say
             with
             the
             Apostle
             ,
             
               when
               I
               am
               weak
               then
               I
               am
               strong
               :
            
             and
             with
             the
             Psalmist
             ,
             
               They
               shall
               bring
               forth
               more
               fruit
               in
               their
               Age
               ,
            
             &c.
             
          
           
             11.
             
             Thus
             it
             was
             with
             Abraham
             ;
             he
             had
             feared
             God
             in
             his
             youth
             ,
             and
             obeyed
             him
             in
             his
             Mature
             age
             ;
             and
             though
             he
             obtained
             a
             son
             by
             miraculous
             means
             in
             his
             old
             age
             :
             yet
             was
             he
             not
             more
             joyful
             at
             his
             Birth
             and
             growth
             ,
             then
             ready
             to
             give
             him
             Again
             to
             God
             in
             his
             best
             age
             .
             He
             did
             unto
             God
             ,
             in
             this
             particular
             ,
             as
             God
             had
             done
             to
             him
             ;
             nay
             he
             did
             as
             he
             desired
             God
             should
             do
             to
             him
             :
             and
             God
             did
             to
             him
             above
             what
             he
             could
             desire
             ,
             because
             he
             was
             so
             
             Ready
             to
             do
             what
             God
             commanded
             him
             :
             He
             took
             and
             offered
             Isaac
             his
             son
             ,
             his
             only
             son
             ,
             in
             whom
             both
             he
             and
             all
             the
             nations
             of
             the
             earth
             ,
             as
             he
             hoped
             ,
             should
             be
             blessed
             ;
             and
             God
             in
             lieu
             of
             this
             his
             obedience
             and
             thankfulness
             ,
             promiseth
             ,
             and
             in
             the
             fulness
             of
             Time
             sendeth
             ,
             
               his
               only
               son
               in
               whom
               he
               was
               well
               pleased
               ,
            
             to
             assume
             
               Abrahams
               seed
            
             ,
             and
             to
             offer
             himself
             in
             sacrifice
             for
             the
             sins
             of
             the
             world
             ;
             a
             sacrifice
             for
             a
             blessing
             to
             all
             mankind
             .
             Thus
             ,
             if
             we
             shew
             our selves
             truly
             thankful
             for
             blessings
             past
             ,
             God
             gives
             us
             ,
             over
             and
             above
             what
             we
             could
             desire
             :
             do
             we
             but
             what
             he
             would
             have
             done
             by
             us
             ,
             he
             doth
             more
             then
             we
             could
             wish
             should
             be
             done
             for
             us
             .
          
           
             As
             he
             offered
             Isaac
             his
             only
             Son
             whom
             he
             loved
             in
             hope
             to
             receive
             him
             again
             in
             a
             Joyful
             Resurrection
             ,
             so
             must
             we
             offer
             our
             dearest
             affections
             ,
             our
             chief
             desires
             ;
             yea
             our
             bodies
             and
             souls
             in
             sacrifice
             to
             him
             ,
             in
             hope
             to
             receive
             them
             glorified
             and
             crowned
             with
             immortalitie
             in
             the
             life
             to
             come
             :
             This
             is
             to
             love
             God
             with
             all
             our
             heart
             ,
             withall
             our
             soul
             ,
             and
             with
             all
             our
             strength
             .
          
           
             There
             should
             be
             
               the
               same
               mind
               in
               us
               which
               was
               in
               Christ
               Jesus
               .
            
             He
             laid
             down
             his
             life
             for
             us
             ,
             and
             we
             should
             be
             willing
             
               to
               lay
               down
               ours
               for
               our
               Brethren
               ,
            
             which
             is
             the
             chief
             and
             most
             Transcendent
             part
             of
             the
             second
             Table
             :
             but
             much
             more
             should
             we
             be
             willing
             to
             offer
             our
             lives
             ,
             or
             consecrate
             our selves
             to
             his
             honor
             and
             service
             ;
             to
             offer
             our selves
             in
             sacrifice
             to
             him
             when
             he
             requires
             ,
             not
             only
             in
             remembrance
             of
             what
             he
             hath
             done
             for
             us
             ,
             which
             we
             would
             not
             for
             ten
             thousand
             lives
             but
             he
             had
             done
             ,
             but
             in
             respect
             of
             
               Future
               Hopes
            
             ,
             which
             ,
             it
             were
             better
             we
             had
             never
             been
             ,
             then
             they
             should
             not
             be
             accomplished
             .
          
           
             We
             look
             he
             should
             in
             the
             last
             day
             acquit
             us
             from
             the
             accusations
             of
             Satan
             the
             great
             Accuser
             ;
             and
             in
             the
             mean
             time
             give
             Testimonie
             of
             us
             ,
             as
             his
             faithful
             servants
             ,
             to
             his
             Father
             .
             The
             dutie
             which
             we
             owe
             to
             Him
             ,
             is
             ,
             in
             this
             life
             to
             be
             witnesses
             of
             the
             truth
             he
             taught
             :
             to
             testifie
             unto
             the
             world
             ,
             
               that
               he
               hath
               appeared
            
             ,
             by
             our
             lives
             and
             conversations
             answerable
             to
             His
             ;
             by
             our
             
             readiness
             to
             suffer
             povertie
             ,
             exile
             ,
             disagrace
             ,
             or
             ignominious
             death
             for
             defence
             of
             His
             Lawes
             :
             to
             fear
             him
             whether
             in
             life
             or
             death
             .
          
           
             12.
             
             To
             every
             thing
             we
             can
             desire
             of
             God
             ,
             there
             is
             
               A
               semblable
               Dutie
            
             to
             be
             performed
             by
             us
             ;
             without
             whose
             performance
             we
             cannot
             pray
             to
             Him
             
               in
               Faith.
            
             To
             
               pray
               in
               Faith
            
             ,
             is
             ,
             
               to
               be
               so
               surely
               perswaded
               of
               Gods
               Benignitie
               ,
            
             as
             to
             be
             
             ready
             to
             render
             up
             all
             that
             he
             requires
             of
             us
             ;
             to
             abstain
             from
             those
             things
             which
             we
             know
             to
             be
             offensive
             to
             him
             ;
             especially
             ,
             from
             such
             as
             have
             any
             particular
             repugnance
             to
             that
             we
             seek
             .
             If
             we
             expect
             God
             should
             provide
             for
             us
             as
             for
             his
             children
             ,
             we
             must
             honor
             and
             reverence
             Him
             as
             an
             
               Almighty
               and
               everlasting
               Father
            
             .
             If
             we
             desire
             he
             should
             protect
             us
             ,
             we
             must
             fear
             him
             as
             our
             
               Greatest
               Lord.
               A
               son
               honoureth
               his
               Father
               and
               a
               servant
               his
               master
               :
               If
               I
               then
               be
               a
               Father
               where
               is
               my
               Honor
               ?
               and
               if
               I
               be
               a
               master
               where
               is
               my
               fear
               ?
               saith
               the
               Lord
               of
               Hosts
               unto
               you
               .
               Mal.
            
             1.
             6.
             
             
               If
               ye
               offer
               the
               blind
               for
               sacrifice
               is
               it
               not
               evil
               ?
               and
               if
               ye
               offer
               the
               lame
               and
               sick
               is
               it
               not
               evil
               ?
               offer
               it
               now
               unto
               thy
               Prince
               ;
               will
               he
               be
               content
               with
               thee
               ,
               or
               accept
               thy
               person
               ?
               saith
               the
               Lord
               of
               Hostes
               :
               and
               now
               I
               pray
               you
               pray
               before
               God
               that
               he
               may
               have
               mercy
               upon
               us
               :
            
             This
             hath
             
               been
               by
               your
               means
               ,
               will
               he
               regard
               your
               persons
               ?
               saith
               the
               Lord
               of
               Hosts
               .
            
             No!
             they
             did
             not
             
               pray
               in
               Faith
            
             ?
             For
             
               so
               to
               pray
               ,
               presupposeth
               a
               fidelitie
               in
               the
               discharge
               of
               duties
               appointed
               for
               their
               calling
               .
            
             
          
           
             God
             for
             his
             part
             never
             changeth
             .
             
               I
               am
               the
               Lord
               ,
               I
               change
               not
               ,
               Mal.
            
             3.
             6.
             
             As
             if
             he
             had
             said
             ,
             
               This
               is
               my
               nature
               and
               essence
               ,
               to
               be
               immutable
               ,
            
             And
             therefore
             ,
             
               Ye
               Sons
               of
               Jacob
               are
               not
               consumed
               .
            
             For
             so
             they
             had
             been
             ,
             unless
             his
             mercies
             had
             continued
             the
             same
             ;
             But
             to
             do
             them
             that
             good
             they
             desired
             ,
             or
             to
             deal
             
             as
             graciously
             with
             them
             as
             he
             had
             done
             with
             their
             fathers
             ,
             he
             could
             not
             (
             if
             with
             Reverence
             I
             may
             so
             speak
             )
             because
             of
             their
             infidelitie
             or
             unbelief
             (
             for
             which
             cause
             the
             Evangelist
             saith
             ,
             Christ
             could
             not
             work
             many
             miracles
             amongst
             His
             Countrymen
             ,
             Matth.
             13.
             58.
             )
             
               From
               the
               dayes
               of
               your
               Fathers
               you
               are
               gone
               away
               from
               mine
               Ordinances
               ,
               and
               have
               not
               kept
               them
               .
            
          
           
             Now
             there
             must
             needs
             have
             been
             a
             Change
             in
             God
             if
             he
             had
             dealt
             as
             bountifully
             with
             this
             back-sliding
             Generation
             as
             with
             their
             Godly
             Predecessors
             that
             had
             been
             sted
             fast
             in
             his
             Covenant
             .
             But
             let
             them
             be
             as
             their
             fathers
             were
             ,
             and
             He
             will
             be
             to
             them
             as
             he
             was
             to
             their
             Fathers
             ;
             For
             he
             is
             no
             accepter
             of
             persons
             ,
             but
             rewardeth
             every
             one
             according
             to
             his
             works
             .
             Wherefore
             he
             saith
             ;
             
               Return
               unto
               me
               and
               I
               will
               return
               unto
               you
               ,
            
             ver
             .
             7.
             
             But
             they
             were
             so
             far
             from
             returning
             ,
             that
             they
             would
             scarce
             acknowledge
             their
             sin
             .
             For
             
               they
               said
               ,
               wherein
               shall
               we
               return
               ?
            
             They
             should
             have
             done
             unto
             their
             God
             accordingly
             as
             they
             desired
             he
             should
             do
             to
             them
             .
             They
             desired
             
               the
               Lord
            
             should
             blesse
             them
             as
             Moses
             had
             spoken
             ,
             
               In
               the
               City
               and
               in
               the
               field
               ;
               in
               the
               fruit
               of
               their
               bodies
               and
               in
               the
               fruit
               of
               their
               grounds
               ;
               in
               the
               fruit
               of
               their
               cattel
               ,
               and
               in
               the
               increase
               of
               their
               kine
               ,
               and
               in
               the
               flocks
               of
               their
               sheep
               ,
               Deut.
            
             28.
             4.
             
             But
             God
             at
             this
             time
             had
             done
             to
             them
             (
             in
             some
             fort
             )
             as
             they
             had
             done
             to
             him
             .
             
               They
               had
               robbed
               him
               in
               tithes
               and
               offrings
               ,
            
             ver
             .
             8.
             
             
               Therefore
               were
               they
               oursed
               with
               a
               curse
               ,
            
             ver
             .
             9.
             
             Notwithstanding
             ,
             if
             they
             would
             deal
             better
             with
             him
             ,
             he
             assures
             them
             he
             will
             deal
             better
             with
             them
             .
             
               Bring
               ye
               all
               the
               Tithes
               into
               the
               Storehouse
               ,
               that
               there
               may
               be
               meat
               in
               mine
               house
               ,
               and
               prove
               me
               herewith
               ,
               saith
               the
               Lord
               of
               Hostes
               if
               I
               will
               not
               open
               the
               windows
               of
               Heaven
               unto
               you
               ,
               and
               pour
               you
               out
               a
               Blessing
               without
               measure
               :
            
             And
             
               I
               will
               rebuke
               the
               Devourer
               for
               your
               sakes
               ,
               and
               he
               shall
               not
               devour
               the
               fruit
               of
               your
               ground
               ;
               neither
               shall
               the
               Vine
               be
               barren
               in
               the
               field
               ,
               saith
               the
               Lord
               of
               Hosts
               .
               And
               all
               Nations
               shall
               call
               you
               blessed
               ,
               saith
               the
               Lord
               of
               Hosts
               .
            
          
           
             As
             he
             that
             had
             wrong'd
             his
             brother
             was
             the
             forwarder
             to
             repine
             against
             Moses
             ,
             so
             
               the
               words
            
             of
             such
             in
             this
             people
             ,
             as
             had
             most
             robbed
             and
             spoiled
             God
             ,
             
               were
               most
               stout
               against
               him
            
             .
             They
             said
             ,
             
               It
               was
               in
               vain
               to
               serve
               God.
            
             And
             
               what
               profit
               is
               it
               that
               we
               have
               kept
               his
               Commandments
               ?
            
             And
             
               that
               we
               have
               walked
               humbly
               before
               the
               Lord
               of
               Hosts
               ?
               Therefore
               they
               accounted
               the
               proud
               blessed
               even
               they
               that
               work
               wickednesse
               are
               set
               up
               ;
               and
               they
               that
               tempt
               God
               ,
               yea
               they
               ,
               are
               delivered
               .
            
             It
             is
             not
             likely
             that
             they
             would
             thus
             speak
             
               with
               their
               mouthes
            
             ,
             for
             so
             they
             should
             have
             had
             no
             occasion
             to
             demand
             as
             they
             did
             .
             V.
             13.
             
             
               What
               have
               we
               spoken
               against
               thee
               ?
            
             But
             ,
             that
             they
             thought
             in
             their
             hearts
             ,
             
               That
               God
               did
               not
               respect
               them
               according
               to
               their
               deserts
               ,
            
             or
             that
             his
             Bounty
             had
             not
             been
             so
             great
             to
             them
             as
             to
             their
             Fathers
             .
             If
             they
             said
             not
             ,
             they
             thought
             with
             
               Gideon
               ,
               Ah
               my
               Lord
               !
               if
               the
               Lord
               be
               with
               us
               ,
               why
               then
               is
               all
               this
               come
               upon
               us
               ?
               and
               where
               be
               his
               miracles
               which
               our
               Fathers
               have
               told
               us
               ?
               and
               said
               ,
               did
               not
               the
               Lord
               bring
               us
               out
               of
               Egypt
               ?
               But
               now
               the
               Lord
               hath
               forsaken
               us
               and
               delivered
               us
               into
               the
               hand
               of
               the
               Medianites
               .
            
          
           
             He
             thought
             this
             Change
             was
             in
             God
             ,
             not
             in
             himself
             ,
             or
             in
             his
             Countrymen
             .
             As
             most
             men
             at
             this
             day
             think
             ,
             that
             God
             is
             not
             as
             ready
             to
             hear
             our
             prayers
             as
             he
             was
             to
             hear
             the
             Israelites
             ,
             or
             the
             Fathers
             in
             the
             primitive
             Church
             .
             When
             as
             the
             reason
             why
             he
             hears
             them
             not
             ,
             is
             ,
             because
             we
             are
             not
             so
             ready
             to
             do
             
               His
               will.
            
             If
             we
             perform
             any
             obedience
             to
             his
             Laws
             ,
             it
             is
             ,
             for
             the
             most
             part
             ,
             such
             as
             those
             murmurers
             did
             :
             we
             offer
             unto
             him
             either
             the
             vile
             ,
             or
             the
             lame
             ,
             or
             else
             but
             half
             that
             which
             is
             due
             :
             and
             yet
             perswade
             our selves
             we
             deal
             bountifully
             with
             him
             too
             .
             In
             Fine
             ,
             we
             do
             so
             much
             as
             serves
             to
             ground
             a
             Pharisaical
             conceit
             of
             our selves
             ,
             not
             so
             much
             ,
             or
             not
             so
             sincerely
             ,
             as
             may
             induce
             
               Our
               God
               ,
               who
               knows
               our
               hearts
               ,
            
             to
             think
             well
             of
             us
             ;
             We
             do
             not
             so
             to
             him
             as
             we
             desire
             he
             should
             do
             to
             us
             ;
             for
             we
             desire
             that
             he
             should
             bless
             us
             above
             
             the
             ordinary
             means
             of
             humane
             forecast
             or
             procurement
             ,
             but
             we
             adventure
             not
             any
             practice
             injoyned
             by
             him
             further
             then
             we
             see
             good
             probabilitie
             for
             ;
             whereas
             ,
             the
             Honour
             and
             Glory
             we
             owe
             unto
             Him
             ,
             as
             our
             Father
             and
             our
             King
             ,
             as
             the
             Lord
             our
             God
             ,
             is
             
               to
               hope
               above
               hope
            
             ,
             to
             rely
             upon
             his
             providence
             that
             prospereth
             beyond
             all
             possibilitie
             of
             good
             speed
             that
             we
             know
             ,
             can
             foresee
             or
             imagine
             .
             
               He
               that
               will
               save
               his
               life
               ,
            
             as
             our
             Saviour
             saith
             ,
             
               must
               resolve
               to
               lose
               it
            
             .
             That
             is
             (
             according
             to
             the
             equitie
             of
             
               this
               Rule
            
             )
             whosoever
             desires
             God
             to
             bestow
             upon
             him
             that
             immortal
             and
             farre
             better
             Life
             ,
             must
             be
             in
             heart
             and
             mind
             resolved
             to
             resign
             this
             mortal
             life
             into
             his
             hand
             ,
             whensoever
             he
             shall
             demand
             it
             .
             Oft-times
             we
             come
             to
             lose
             this
             mortal
             life
             it self
             ,
             by
             too
             much
             chariness
             or
             intemperate
             desires
             to
             keep
             it
             .
             Such
             as
             fear
             death
             more
             then
             
             Gods
             displeasure
             ,
             oft-times
             incurre
             both
             ;
             when
             as
             he
             that
             neglects
             all
             care
             of
             life
             ,
             by
             Gods
             extraordinary
             mercie
             and
             care
             hath
             his
             life
             given
             him
             for
             a
             prey
             .
             As
             it
             is
             said
             to
             Baruch
             ,
             *
             Jer.
             45.
             5.
             
             Or
             as
             it
             is
             promised
             by
             God
             in
             the
             fore-cited
             third
             of
             Malachi
             ,
             ver
             .
             16.
             
             
               Then
               spake
               they
               that
               feared
               the
               Lord
               every
               one
               to
               his
               neighbor
            
             (
             to
             wit
             ,
             to
             honour
             the
             Lord
             as
             he
             required
             )
             
               and
               the
               Lord
               hearkened
               and
               heard
               it
               ,
               and
               a
               book
               of
               Remembrance
               was
               written
               before
               him
               ,
               for
               them
               that
               feared
               the
               Lord
               ,
               and
               that
               thought
               upon
               his
               Name
               :
               And
               they
               shall
               be
               to
               me
               ,
               saith
               the
               Lord
               of
               Hosts
               ,
               in
               that
               day
               that
               I
               shall
               do
               this
               ,
               for
               a
               Flock
               ,
               and
               I
               will
               spare
               them
               as
               a
               man
               spareth
               his
               own
               son
               that
               serveth
               him
               .
               Then
               shall
               you
               return
               and
               discern
               betwixt
               the
               righteous
               and
               the
               wicked
               ,
               betwixt
               him
               that
               serveth
               God
               and
               him
               that
               serveth
               him
               not
               .
            
          
           
             13.
             
             By
             the
             equitie
             of
             the
             
               same
               Rule
            
             we
             gather
             ,
             that
             he
             which
             desires
             God
             should
             bless
             him
             with
             extraordinary
             riches
             (
             that
             is
             ,
             send
             him
             such
             riches
             as
             shall
             be
             a
             Blessing
             unto
             him
             ,
             for
             to
             many
             they
             are
             a
             curse
             )
             must
             resolve
             ,
             as
             Solomon
             speaks
             ,
             
               to
               cast
               his
               bread
               upon
               the
               waters
               ,
            
             to
             be
             open
             ,
             so
             more
             open-handed
             to
             the
             poor
             ,
             then
             he
             can
             see
             any
             probability
             in
             humane
             reason
             how
             it
             should
             hold
             out
             ,
             referring
             the
             issue
             to
             God
             ,
             who
             will
             blesse
             us
             over
             and
             above
             that
             we
             can
             desire
             or
             can
             procure
             by
             ordinary
             care
             ,
             so
             we
             in
             sinceritie
             of
             heart
             ,
             not
             out
             of
             vain
             ostentation
             ,
             be
             liberal
             and
             bountiful
             over
             and
             above
             the
             Rate
             of
             our
             ordinary
             means
             .
          
           
             If
             we
             desire
             God
             should
             send
             down
             a
             secret
             blessing
             upon
             our
             store
             ,
             we
             should
             do
             alms
             so
             secret
             that
             the
             left
             hand
             should
             not
             know
             what
             the
             right
             hand
             gave
             .
             He
             that
             will
             honour
             the
             Lord
             with
             his
             substance
             ,
             shall
             have
             his
             Barns
             filled
             with
             abundance
             ,
             Prov.
             3.
             9.
             
             And
             the
             reason
             why
             many
             a
             poor
             mans
             store
             is
             not
             extraordinarily
             increased
             ,
             as
             the
             Sareptan
             Widdows
             was
             ,
             is
             ,
             because
             ,
             out
             of
             their
             penurie
             they
             do
             not
             minister
             to
             others
             that
             are
             in
             greater
             necessity
             then
             themselves
             ;
             especially
             to
             such
             as
             are
             dear
             in
             Gods
             sight
             ,
             as
             his
             Prophets
             or
             Messengers
             .
             We
             may
             not
             perhaps
             desire
             that
             God
             should
             work
             such
             a
             miracle
             in
             our
             dayes
             ,
             
               For
               the
               manner
            
             ,
             but
             he
             can
             and
             will
             give
             as
             extraordinary
             increase
             by
             meanes
             ordinarie
             ,
             though
             not
             usual
             :
             For
             his
             promise
             is
             still
             the
             same
             ,
             
               First
               seek
               the
               Kingdom
               of
               Heaven
               and
               the
               righteousnesse
               thereof
               ,
               and
               all
               those
               things
               ,
            
             which
             the
             world
             cares
             for
             ,
             
               shall
               be
               added
               unto
               you
            
             .
          
           
             God
             blesseth
             not
             us
             Ministers
             with
             such
             store
             of
             temporal
             things
             as
             we
             desire
             ,
             because
             we
             minister
             not
             spiritual
             things
             to
             you
             in
             such
             measure
             as
             he
             commands
             :
             And
             God
             blesseth
             not
             you
             with
             such
             store
             of
             spiritual
             instruction
             as
             you
             do
             or
             should
             desire
             ,
             because
             you
             are
             backward
             in
             ministring
             temporal
             things
             to
             Gods
             Honour
             .
          
           
             To
             conclude
             ,
             as
             we
             must
             be
             perfect
             as
             God
             is
             perfect
             (
             though
             not
             
               so
               perfect
            
             as
             he
             is
             perfect
             )
             so
             must
             we
             do
             to
             him
             as
             we
             desire
             he
             should
             do
             to
             us
             ,
             though
             not
             in
             the
             same
             measure
             .
          
           
           
             If
             we
             desire
             Glorie
             &
             Immortalitie
             of
             him
             ,
             
               which
               is
               the
               participation
               of
               his
               Divine
               Nature
               ,
            
             we
             must
             first
             be
             holy
             ,
             as
             He
             is
             holy
             .
             If
             we
             seek
             for
             bodily
             health
             ,
             we
             must
             use
             temperance
             and
             abstinence
             in
             our
             Diet.
             
          
           
             You
             need
             not
             fear
             as
             if
             this
             Doctrine
             came
             near
             Poperie
             .
             
               That
               we
               must
               do
               that
               which
               is
               Good
               ,
               ere
               we
               obtain
               that
               which
               we
               desire
               of
               God
               ,
            
             is
             the
             Doctrine
             of
             
               Our
               Church
            
             ,
             in
             the
             Collect
             appointed
             for
             the
             fourteenth
             Sunday
             after
             Trinitie
             .
          
           
             
               ALmighty
               and
               everlasting
               God
               ,
               Give
               unto
               us
               the
               increase
               of
            
             Faith
             ,
             Hope
             ,
             and
             Charity
             :
             
               And
               that
               we
               may
               obtain
               that
               which
               thou
               dost
            
             promise
             ,
             
               make
               us
               to
            
             love
             
               that
               which
               thou
               dost
            
             command
             :
             
               (
               especially
               make
               us
               to
               love
               the
               Great
               Commandments
               of
               loving
               Thee
               ,
               O
               Lord
               ,
               above
               all
               ,
               with
               all
               our
               hearts
               ,
               with
               all
               our
               souls
               ,
               with
               all
               our
               strength
               ;
               and
               our
               neighbours
               as
               our selves
               :
               )
               Through
               Jesus
               Christ
               our
               Lord.
               Amen
               .
            
          
        
         
           
             The
             Third
             Sermon
             upon
             this
             Text.
             
          
           
             CHAP.
             XXXIV
             .
          
           
             
               MATTH
               .
               7.
               12.
               
            
             
               Therefore
               ,
               all
               things
               whatsoever
               ye
               would
               that
               men
               should
               do
               unto
               you
               ,
               do
               ye
               even
               so
               unto
               them
               ,
               &c.
               
            
          
           
             
               
                 The
                 Impediments
                 that
                 obstruct
                 the
                 Practise
                 of
                 this
                 Dutie
                 ,
                 of
              
               Doing
               to
               others
               as
               we
               would
               have
               done
               to
               our selves
               ,
               
                 are
                 chiefly
                 Two
              
               1.
               
               Hopes
               and
               desires
               
                 of
                 attaining
                 better
                 estates
                 then
                 we
                 at
                 present
                 have
                 .
              
               2.
               
               Fears
               
                 of
                 falling
                 into
                 worse
                 .
                 Two
                 readie
                 Wayes
                 to
              
               the
               Dutie
               .
               1.
               
               
                 To
                 wean
                 our
                 soules
                 into
                 an
              
               Indifferencie
               ,
               
                 or
                 vindicate
                 them
                 into
                 a
              
               Libertie
               
                 in
                 respect
                 of
                 all
                 Objects
              
               .
               2.
               
               
                 To
                 keep
                 in
                 mind
                 alwayes
                 a
                 perfect
                 Character
                 of
                 our
                 own
                 Afflictions
                 and
                 Releases
                 or
                 Comforts
                 .
              
               Two
               Inconveniences
               
                 arising
                 from
                 accersite
                 greatness
                 or
                 prosperity
                 .
              
               1.
               
               
                 It
                 makes
                 men
                 defective
                 in
                 performing
                 the
              
               Affirmative
               part
               of
               this
               Dutie
               .
               2.
               
               
                 It
                 makes
                 them
                 perform
                 some
                 part
                 of
                 the
              
               Affirmative
               
                 with
                 the
                 violation
                 of
                 the
              
               Negative
               part
               
                 thereof
                 .
                 A
                 Fallacie
                 discovered
                 .
                 An
                 useful
                 general
                 Rule
                 .
              
            
          
           
           
             1.
             
             THe
             
               Third
               Point
            
             proposed
             
               (
               Chapter
            
             32.
             
             §
             .
             5.
             )
             was
             ,
             
               concerning
               the
               best
               means
               and
               method
               of
               putting
               this
               Rule
               in
               Practise
               .
            
             And
             we
             shall
             the
             sooner
             find
             out
             These
             ,
             if
             we
             can
             discover
             those
             Impediments
             which
             usually
             either
             disable
             or
             detain
             men
             from
             
               doing
               to
               others
               as
               they
               would
               be
               done
               unto
               themselves
               .
            
          
           
             The
             Original
             and
             principal
             Impediment
             of
             this
             practise
             ,
             is
             ,
             because
             we
             cannot
             ,
             or
             
               will
               not
               ,
               or
               do
               not
               ,
            
             sufficiently
             and
             impartially
             propose
             others
             mens
             Cases
             as
             our
             own
             .
             And
             this
             fals
             out
             oft-times
             ,
             because
             we
             are
             ignorant
             what
             our
             own
             desires
             would
             be
             in
             many
             Cases
             ;
             and
             therefore
             having
             
               no
               Rule
            
             within
             our selves
             we
             cannot
             practise
             This
             to
             the
             behoof
             of
             others
             .
             It
             is
             seen
             by
             experience
             that
             such
             as
             have
             the
             fresh
             prints
             or
             bleeding
             scarres
             of
             any
             calamitie
             upon
             themselves
             ,
             will
             be
             most
             compassionate
             to
             others
             suffering
             the
             like
             .
             The
             Reason
             is
             ,
             These
             men
             cannot
             but
             propose
             other
             mens
             afflictions
             as
             their
             own
             ;
             They
             know
             well
             what
             they
             themselves
             have
             desired
             to
             be
             done
             unto
             them
             in
             like
             calamitie
             :
             and
             according
             to
             the
             full
             measure
             of
             their
             own
             desires
             ,
             ariseth
             an
             Alacritie
             and
             readiness
             to
             relieve
             others
             .
             The
             sight
             or
             notification
             of
             others
             mens
             miseries
             ,
             casts
             them
             as
             it
             were
             by
             a
             Relapse
             into
             a
             Fit
             of
             their
             Own
             :
             so
             ,
             as
             they
             are
             afflicted
             whilst
             others
             are
             tormented
             ,
             and
             for
             this
             Reason
             are
             drawn
             by
             Sympathie
             to
             do
             to
             others
             ,
             as
             it
             hath
             been
             ,
             or
             as
             they
             desired
             it
             should
             have
             been
             ,
             done
             to
             them
             ;
             to
             bring
             themselves
             out
             of
             their
             present
             pain
             .
          
           
             Thus
             far
             nature
             doth
             lead
             us
             without
             any
             actual
             Intention
             of
             mind
             ,
             or
             consideration
             of
             performing
             this
             dutie
             as
             injoyned
             us
             either
             by
             the
             Law
             of
             Nature
             or
             of
             Grace
             .
             And
             if
             we
             would
             ,
             as
             they
             say
             ,
             but
             
               let
               nature
               work
            
             ,
             it
             would
             teach
             us
             more
             particulars
             of
             every
             kinde
             ,
             and
             how
             to
             propose
             every
             mans
             Case
             (
             of
             like
             nature
             )
             as
             our
             own
             .
             But
             such
             is
             our
             natural
             folly
             ,
             that
             we
             learn
             not
             many
             of
             these
             lessons
             ;
             but
             only
             such
             as
             experience
             teacheth
             us
             .
             Herein
             then
             is
             the
             difference
             between
             the
             foolish
             ,
             and
             men
             spiritually
             wise
             .
             Experience
             in
             the
             one
             sets
             nature
             a
             working
             .
             In
             the
             other
             ,
             Reason
             ,
             assisted
             by
             Grace
             ,
             from
             one
             or
             two
             experiments
             drawes
             general
             Rules
             .
          
           
             2.
             
             The
             impediments
             which
             hinder
             us
             either
             in
             taking
             a
             true
             estimate
             of
             our
             desires
             ,
             or
             performing
             that
             to
             others
             which
             we
             our selves
             would
             desire
             ,
             are
             these
             .
             
               Our
               eager
               Desires
               either
               of
               being
               in
               better
               estate
               then
               we
               are
            
             ;
             or
             
               our
               Fears
               of
               being
               in
               worse
               .
            
             These
             are
             such
             sowre
             door-keepers
             as
             will
             not
             suffer
             any
             other
             mens
             desires
             or
             notifications
             of
             their
             miseries
             to
             enter
             into
             our
             souls
             ,
             or
             to
             make
             any
             impression
             upon
             them
             .
             If
             our
             souls
             or
             affections
             were
             neither
             inclined
             much
             
               this
               way
            
             nor
             
               that
               way
            
             ,
             but
             stood
             
               at
               the
               Push
            
             ,
             The
             bare
             sight
             of
             any
             others
             affection
             whether
             joyful
             or
             sad
             would
             possesse
             us
             with
             the
             like
             .
             But
             whilst
             our
             souls
             are
             fast
             tyed
             and
             led
             captive
             by
             some
             one
             desire
             or
             other
             unto
             some
             one
             Object
             or
             other
             (
             as
             commoditie
             ,
             pleasure
             ,
             honour
             ,
             advancement
             or
             the
             like
             ,
             )
             they
             cannot
             easily
             be
             drawn
             any
             other
             way
             .
             Yea
             oft-times
             the
             proposal
             of
             others
             miseries
             ,
             makes
             souls
             so
             affected
             ,
             cleek
             the
             faster
             hold
             ;
             because
             they
             apprehend
             ,
             that
             to
             relieve
             or
             supply
             those
             ,
             would
             (
             in
             such
             proportion
             )
             lessen
             and
             weaken
             the
             means
             of
             effecting
             what
             they
             desire
             and
             have
             purposed
             to
             effect
             .
             Thus
             if
             one
             that
             hath
             set
             his
             soul
             on
             riches
             see
             his
             brother
             pinched
             with
             want
             and
             penurie
             ,
             he
             streight
             imagines
             ,
             that
             povertie
             is
             the
             mother
             of
             miserie
             ,
             and
             the
             more
             he
             gives
             ,
             the
             nearer
             he
             shall
             bring
             himself
             to
             povertie
             ;
             and
             this
             incires
             his
             desire
             both
             of
             increasing
             and
             retaining
             what
             he
             hath
             already
             got
             ,
             that
             so
             he
             may
             be
             the
             better
             fenced
             against
             povertie
             ,
             which
             he
             fears
             coming
             upon
             him
             as
             an
             armed
             man.
             If
             he
             should
             part
             but
             with
             a
             peny
             ,
             or
             some
             small
             tribute
             ,
             he
             thinks
             himself
             quite
             undone
             ,
             
               crying
               like
               the
               miser
               in
            
             Horace
             ,
             
               Quod
               si
               comminuas
               vilem
               redigatur
               ad
               assem
               .
            
          
           
           
             So
             likewise
             the
             ambitious
             man
             if
             he
             see
             one
             crushed
             or
             kept
             down
             for
             want
             of
             means
             ,
             he
             is
             not
             so
             much
             affected
             with
             his
             Case
             ,
             as
             seekes
             to
             prevent
             (
             if
             it
             were
             possible
             all
             possibilitie
             of
             )
             the
             like
             in
             himself
             ,
             and
             so
             seeking
             ,
             hales
             all
             to
             himself
             ,
             never
             considering
             by
             whose
             wants
             his
             increase
             of
             honor
             shall
             arise
             .
             If
             unto
             these
             you
             oppose
             one
             that
             relies
             upon
             Gods
             providence
             ,
             and
             seekes
             to
             content
             himself
             with
             what
             is
             present
             ,
             rather
             then
             to
             intertain
             great
             hopes
             for
             the
             future
             ;
             or
             one
             that
             thinks
             not
             ,
             how
             much
             better
             estate
             then
             he
             many
             others
             have
             ,
             but
             thanks
             God
             it
             is
             so
             well
             with
             him
             ,
             and
             knows
             it
             may
             be
             worse
             ;
             his
             mind
             is
             easily
             moved
             to
             a
             fellow-feeling
             of
             others
             calamitie
             ,
             because
             it
             is
             not
             fastened
             to
             contrarie
             hopes
             ,
             but
             stands
             rather
             in
             suspense
             and
             more
             inclinable
             to
             expect
             a
             meaner
             ,
             then
             to
             hope
             for
             a
             better
             estate
             .
          
           
             3.
             
             The
             
               best
               Method
            
             therefore
             for
             right
             practizing
             of
             
               This
               Rule
            
             will
             be
             ,
             
             
               To
               keep
               our
               souls
               as
               clear
               as
               the
               apple
               of
               our
               eye
            
             ;
             to
             view
             all
             estates
             ,
             but
             not
             to
             be
             dazelled
             with
             the
             glorie
             of
             any
             :
             To
             Frame
             our
             hearts
             so
             as
             they
             may
             take
             impression
             from
             any
             other
             mans
             estate
             ,
             good
             or
             bad
             ,
             but
             not
             to
             suffer
             the
             desire
             of
             any
             to
             incorporate
             in
             them
             .
             For
             as
             ,
             when
             the
             colour
             of
             any
             object
             is
             inherent
             in
             the
             sight
             ,
             it
             hinders
             the
             impression
             of
             all
             others
             ;
             so
             the
             desire
             of
             any
             sensible
             Good
             ,
             if
             it
             be
             incorporate
             in
             our
             hearts
             ,
             will
             hinder
             us
             in
             the
             Estimate
             of
             far
             better
             ,
             and
             make
             us
             unapt
             to
             Sympathize
             with
             our
             Brethren
             .
             
               I
               may
               do
               all
               things
            
             (
             saith
             
               St.
               Paul
               )
               but
               I
               will
               not
               be
               brought
               under
               the
               power
               of
               any
               thing
            
             ;
             that
             is
             ,
             he
             would
             so
             love
             all
             sensible
             good
             ,
             as
             upon
             occasion
             to
             be
             content
             to
             hate
             it
             ;
             he
             would
             not
             fasten
             his
             desires
             upon
             it
             ,
             for
             so
             it
             should
             command
             him
             ,
             not
             he
             use
             it
             .
             He
             knew
             to
             use
             the
             world
             as
             if
             he
             used
             it
             not
             ,
             he
             knew
             how
             to
             abound
             and
             how
             to
             want
             .
             The
             former
             Resolution
             was
             the
             Root
             of
             those
             branches
             of
             
               this
               Dutie
               ;
               who
               is
               weak
               and
               I
               am
               not
               weak
               ?
               who
               is
               offended
               and
               I
               burn
               not
               ?
            
             His
             preserving
             himself
             free
             ,
             was
             that
             w
             ch
             made
             him
             as
             apt
             to
             take
             the
             impressions
             of
             others
             affections
             ,
             as
             the
             eye
             is
             to
             take
             the
             shapes
             of
             visibles
             .
             Hence
             was
             it
             that
             he
             could
             
               become
               all
               unto
               all
            
             ,
             being
             not
             in
             subjection
             to
             any
             thing
             :
             
               Et
               mihi
               res
               ,
               non
               me
               rebus
               submittere
               Conor
               .
            
             But
             we
             who
             have
             not
             attained
             to
             this
             libertie
             of
             mind
             ,
             nor
             can
             altogether
             cast
             off
             this
             yoke
             of
             servitude
             ,
             but
             have
             our
             souls
             as
             it
             were
             overcharged
             with
             many
             unnecessarie
             delights
             and
             worldly
             desires
             ,
             had
             so
             much
             the
             more
             need
             of
             counterpoizes
             to
             bring
             them
             back
             to
             their
             Aequilibrium
             ,
             to
             such
             a
             state
             of
             Indifferencie
             as
             may
             easily
             be
             inclined
             to
             compassion
             .
          
           
             4.
             
             There
             is
             no
             man
             I
             think
             of
             riper
             years
             but
             hath
             tasted
             afflictions
             at
             one
             time
             or
             other
             of
             divers
             kindes
             ;
             and
             hath
             been
             acquainted
             with
             comforts
             
             of
             as
             many
             .
             The
             true
             Character
             of
             both
             should
             be
             throughly
             imprinted
             in
             our
             minds
             whilst
             they
             are
             fresh
             ;
             and
             dayly
             renewed
             by
             meditation
             or
             proposal
             of
             the
             same
             or
             like
             .
             If
             we
             could
             truly
             take
             and
             so
             retain
             the
             true
             measure
             and
             estimate
             either
             of
             our
             grief
             in
             calamitie
             or
             comfort
             upon
             Release
             ,
             These
             would
             serve
             us
             as
             so
             many
             Keyes
             or
             tunes
             of
             songs
             gotten
             by
             heart
             ,
             so
             as
             we
             should
             no
             sooner
             hear
             another
             sound
             the
             like
             Note
             but
             presently
             we
             should
             consort
             with
             him
             :
             and
             if
             his
             case
             were
             mournful
             we
             should
             ease
             him
             by
             participation
             of
             his
             sorrow
             ,
             &
             seek
             remedy
             for
             it
             as
             if
             it
             were
             our
             own
             .
             He
             that
             never
             had
             experience
             of
             calamitie
             ,
             his
             miserie
             is
             the
             greater
             ;
             and
             he
             should
             do
             well
             to
             make
             it
             the
             less
             ,
             
               by
               going
               to
               the
               House
               of
               mourning
               .
            
             Meditation
             will
             work
             whatsoever
             Experience
             doth
             .
             
               Gutta
               cavat
               Lapidem
               &c.
            
             Others
             tears
             ,
             would
             we
             be
             much
             conversant
             among
             the
             mourners
             ,
             would
             pierce
             at
             length
             even
             hearts
             of
             stone
             .
          
           
           
             The
             
               Former
               method
            
             was
             that
             which
             the
             Lord
             himself
             so
             oft
             inculcates
             to
             the
             
               Israelites
               ,
               Remember
               that
               ye
               were
               strangers
               ,
            
             &c.
             
             He
             expected
             that
             the
             remembrance
             hereof
             should
             make
             them
             like
             affected
             to
             strangers
             ,
             and
             apt
             to
             mourn
             with
             them
             as
             they
             had
             done
             for
             themselves
             ,
             and
             to
             afford
             strangers
             such
             comforts
             as
             he
             had
             afforded
             them
             .
          
           
             This
             Precept
             was
             five
             or
             six
             times
             at
             the
             least
             repeated
             to
             them
             .
             And
             not
             only
             they
             that
             had
             lived
             in
             a
             strange
             Land
             ,
             the
             Land
             of
             Aegypt
             ,
             but
             their
             posterity
             were
             bound
             to
             celebrate
             for
             ever
             the
             memorial
             of
             their
             fore-fathers
             estate
             .
             For
             this
             Reason
             whilst
             they
             reaped
             Gods
             benefits
             in
             the
             Land
             of
             Promise
             ,
             they
             were
             to
             leave
             somewhat
             for
             the
             poor
             and
             for
             the
             stranger
             ,
             as
             it
             is
             expresly
             commanded
             four
             several
             times
             ,
             Lev.
             19.
             9.
             and
             23.
             22.
             
             &
             25.
             3.
             &
             
          
           
             All
             which
             Laws
             are
             not
             so
             farre
             yet
             abolished
             ,
             but
             that
             we
             may
             ,
             upon
             our
             deliverance
             from
             any
             grief
             ,
             misery
             ,
             or
             destruction
             ,
             consecrate
             some
             part
             of
             our
             goods
             ,
             endeavours
             ,
             or
             imployments
             ,
             to
             comfort
             such
             as
             are
             any
             where
             visited
             with
             the
             like
             ,
             and
             by
             the
             solemnitie
             of
             such
             Acts
             to
             renew
             the
             decaying
             memory
             of
             Gods
             mercies
             towards
             us
             :
             So
             doing
             ,
             God
             will
             remember
             us
             with
             like
             mercies
             again
             .
             But
             if
             we
             suffer
             his
             mercie
             to
             slip
             out
             of
             our
             minds
             ,
             by
             neglecting
             our
             brethren
             standing
             in
             need
             of
             such
             comfort
             ,
             we
             shall
             cry
             and
             not
             be
             heard
             ,
             when
             calamitie
             shall
             come
             upon
             us
             ,
             like
             the
             unclean
             spirit
             with
             more
             then
             thrice
             doubled
             force
             .
          
           
             Surely
             ,
             either
             This
             ,
             or
             some
             practise
             Aequivalent
             to
             this
             ;
             is
             as
             necessarie
             to
             us
             as
             to
             the
             Israelites
             .
             For
             we
             are
             all
             subject
             to
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whereof
             the
             Lord
             so
             often
             fore-warned
             Israel
             .
             Even
             such
             as
             seem
             most
             upright
             ,
             when
             
             once
             they
             wax
             fat
             ,
             spurn
             with
             the
             heel
             ,
             and
             cast
             the
             memories
             of
             their
             miseries
             and
             Gods
             former
             mercies
             behind
             their
             Backs
             .
             
               Thou
               art
               fat
               ,
               thou
               art
               grosse
               ,
               thou
               art
               laden
               with
               fatness
               ,
            
             saith
             God
             to
             
               Israel
               ,
               Deut.
            
             32.
             15.
             
             
               Therefore
               he
               forsook
               God
               that
               made
               him
               ,
               and
               regarded
               not
               the
               strong
               God
               of
               his
               salvation
               .
            
             Yet
             did
             
               the
               Lord
            
             look
             that
             Israel
             should
             have
             proved
             upright
             .
          
           
             What
             was
             the
             reason
             that
             he
             waxed
             thus
             full
             and
             fat
             ?
          
           
             Only
             because
             he
             did
             not
             use
             that
             Exercise
             which
             God
             appointed
             to
             keep
             him
             under
             ,
             and
             his
             heart
             from
             being
             lifted
             up
             .
             Deut.
             8.
             11.
             
             
               Take
               heed
            
             ,
             saith
             the
             Lord
             ,
             
               least
               when
               thou
               hast
               eaten
               and
               filled
               thy self
               ,
               and
               hast
               built
               goodly
               houses
               and
               dwelt
               therein
               ,
               and
               thy
               beasts
               and
               thy
               sheep
               are
               increased
               ,
               and
               thy
               silver
               and
               thy
               gold
               is
               multiplied
               ;
               and
               all
               that
               thou
               hast
               is
               increased
               ;
               then
               thy
               heart
               be
               lifted
               up
               ,
               and
               thou
               forget
               the
               Lord
               thy
               God
               which
               brought
               thee
               out
               of
               the
               Land
               of
               Egypt
               ;
               out
               of
               the
               house
               of
               Bondage
               .
            
          
           
             The
             daily
             and
             lively
             Representation
             or
             Recognition
             of
             this
             their
             estate
             should
             have
             been
             as
             usual
             to
             them
             as
             their
             meat
             and
             drink
             ;
             yea
             ,
             as
             it
             were
             ,
             their
             thanksgiving
             before
             and
             after
             meales
             .
             Their
             visitation
             of
             others
             with
             mercie
             
             and
             kindness
             ,
             should
             have
             been
             as
             a
             perpetual
             Homage
             for
             their
             Redemption
             .
             These
             practises
             would
             have
             kept
             the
             Childrens
             minds
             at
             the
             same
             equable
             temper
             which
             their
             fathers
             were
             at
             ,
             upon
             their
             first
             deliverance
             .
             And
             least
             any
             man
             should
             think
             this
             people
             to
             have
             been
             by
             nature
             more
             gross
             ,
             and
             so
             more
             subject
             to
             this
             disease
             ,
             then
             we
             our selves
             are
             ,
             let
             us
             consider
             how
             easily
             all
             conceit
             of
             former
             calamitie
             will
             slip
             out
             of
             our
             minds
             without
             such
             
               solemn
               Recognition
            
             of
             it
             .
          
           
             5.
             
             The
             nature
             of
             any
             Good
             is
             better
             perceived
             ,
             
               Carendo
               quam
               fruendo
            
             .
             And
             for
             this
             reason
             men
             in
             adversitie
             can
             too
             well
             remember
             former
             prosperitie
             .
             Thus
             the
             Israelites
             were
             no
             sooner
             hungrie
             in
             the
             wilderness
             ,
             but
             fall
             a
             longing
             after
             the
             flesh-pots
             of
             
               Egypt
               .
               Extremitie
               of
               want
               adds
               so
               many
               degrees
               of
               Goodness
               to
               things
               indifferent
               or
               scarce
               tolerable
               in
               their
               kind
               !
            
             What
             would
             their
             murmurings
             have
             been
             ?
             Or
             how
             ill
             would
             they
             have
             brooked
             
             this
             exchange
             ,
             if
             they
             had
             been
             fed
             with
             delicates
             from
             
             Pharaoh's
             Table
             ?
             But
             the
             nature
             of
             any
             evil
             is
             never
             thoroughly
             known
             but
             Patiendo
             .
             And
             for
             this
             cause
             ,
             fulness
             or
             prosperity
             expels
             the
             conceit
             of
             want
             ,
             as
             grosser
             bodies
             do
             
             air
             out
             of
             such
             places
             as
             they
             are
             infused
             into
             :
             Unless
             there
             be
             a
             vicissitude
             or
             change
             ,
             if
             not
             laid
             upon
             us
             by
             
               the
               Almighty
            
             ,
             yet
             voluntarily
             undertaken
             ;
             by
             renouncing
             the
             use
             of
             what
             we
             might
             injoy
             ,
             or
             by
             using
             prosperity
             as
             if
             we
             used
             it
             not
             :
             and
             sometime
             in
             our
             greatest
             prosperity
             by
             visiting
             the
             House
             of
             Mourning
             ,
             and
             taking
             or
             renewing
             acquaintance
             with
             the
             Children
             of
             Affliction
             .
             
               Blessed
               is
               the
               Rich
            
             ,
             saith
             the
             Son
             of
             
               Sirach
               ,
               which
               is
               found
               without
               blemish
               ,
               and
               hath
               not
               gone
               after
               Gold
               ,
               which
               hath
               been
               tried
               thereby
               and
               found
               perfect
               ,
               &c.
            
             Ecclus.
             31.
             8
             ,
             &c.
             
          
           
             Thus
             prosperity
             obliterates
             all
             former
             print
             or
             mark
             of
             adversitie
             ,
             even
             in
             such
             as
             desire
             no
             greater
             things
             then
             at
             present
             they
             enjoy
             ;
             that
             they
             cannot
             do
             to
             others
             in
             adversitie
             ,
             as
             they
             would
             be
             done
             unto
             .
             Because
             they
             know
             not
             what
             the
             measure
             of
             their
             own
             desires
             would
             be
             .
             What
             men
             do
             not
             actually
             apprehend
             as
             evil
             ,
             or
             are
             not
             touched
             with
             ,
             they
             cannot
             have
             any
             desire
             to
             redress
             in
             themselves
             ,
             much
             lesse
             can
             they
             relieve
             or
             comfort
             such
             ,
             of
             whose
             miseries
             they
             have
             no
             sense
             ,
             or
             
               intelligent
               consideration
            
             .
             
          
           
             For
             these
             Reasons
             and
             others
             formerly
             mentioned
             ,
             those
             men
             are
             more
             unapt
             ,
             or
             more
             averse
             from
             Commiseration
             ,
             that
             are
             still
             in
             chase
             or
             pursuit
             of
             greater
             wealth
             ,
             honour
             ,
             or
             preferment
             .
             The
             putting
             on
             of
             a
             better
             Estate
             puts
             away
             all
             memorie
             of
             their
             own
             former
             ;
             and
             all
             respect
             to
             other
             mens
             present
             miseries
             :
             For
             when
             hopes
             are
             spedd
             and
             delightes
             strong
             ,
             the
             good
             obtained
             puts
             ,
             as
             it
             were
             ,
             a
             new
             tincture
             or
             die
             upon
             the
             mind
             .
          
           
             That
             these
             are
             the
             natural
             effects
             of
             such
             as
             long
             after
             growth
             and
             promotion
             ,
             might
             easily
             be
             proved
             by
             Induction
             ,
             if
             the
             enumeration
             of
             particulars
             ,
             which
             these
             our
             Times
             have
             afforded
             ,
             were
             safe
             .
             It
             fares
             so
             with
             such
             men
             in
             the
             exchange
             of
             fortunes
             or
             estates
             ,
             as
             it
             doth
             in
             change
             of
             Diet.
             Such
             as
             find
             good
             rellish
             in
             coursest
             fare
             (
             whilst
             they
             be
             in
             strait
             condition
             )
             used
             to
             a
             better
             ,
             without
             intermission
             ,
             though
             but
             for
             some
             short
             space
             ,
             have
             no
             tast
             at
             all
             of
             the
             former
             .
             And
             afterward
             used
             to
             a
             more
             fine
             and
             curious
             Table
             ,
             begin
             to
             loath
             or
             not
             to
             like
             that
             which
             wrought
             out
             the
             Rellish
             of
             the
             first
             ;
             and
             so
             on
             by
             degrees
             until
             they
             come
             to
             that
             pass
             ,
             that
             they
             can
             rellish
             nought
             but
             dainties
             .
             So
             is
             it
             with
             many
             in
             our
             dayes
             ;
             who
             in
             their
             younger
             years
             could
             
             for
             the
             affinity
             of
             their
             fortunes
             have
             sympathized
             with
             the
             poorest
             soul
             that
             goes
             from
             door
             to
             door
             ;
             These
             a
             little
             promoted
             ,
             
               know
               not
               what
               the
               petitions
               of
               the
               poor
               ,
               mean
            
             ;
             they
             are
             strangers
             to
             their
             very
             language
             :
             They
             cannot
             conceive
             what
             their
             own
             desires
             would
             be
             in
             such
             an
             estate
             .
             The
             supposal
             of
             such
             mens
             cases
             for
             their
             own
             ,
             is
             
               A
               Supposition
               of
               impossibilitie
            
             .
             Advanced
             yet
             a
             little
             higher
             ,
             they
             forget
             what
             they
             late
             have
             been
             ;
             and
             are
             now
             further
             from
             taking
             notice
             of
             any
             inferior
             ,
             living
             in
             that
             Rank
             from
             which
             they
             lately
             rose
             ,
             though
             their
             
               ingenuous
               Brother
            
             ,
             perhaps
             their
             better
             every
             way
             (
             unless
             we
             value
             them
             as
             men
             do
             Sheep
             or
             Oxen
             ,
             by
             the
             price
             of
             money
             which
             they
             are
             worth
             )
             then
             they
             were
             at
             their
             first
             Rise
             ,
             from
             renewing
             acquaintance
             with
             the
             meanest
             .
          
           
             6.
             
             The
             Inconveniences
             arising
             from
             this
             kind
             of
             prosperity
             be
             
             Two.
             
          
           
             First
             ,
             It
             causeth
             a
             
               great
               Defect
            
             in
             the
             performance
             of
             the
             Affirmative
             part
             of
             this
             Precept
             
               [
               Do
               as
               you
               would
               be
               done
               to
               .
               ]
            
             They
             cannot
             perform
             it
             
               in
               Christian
               sort
            
             ;
             that
             is
             ,
             with
             inward
             alacritie
             or
             cheerfulness
             ;
             but
             only
             outwardly
             and
             for
             fashion
             sake
             ,
             unless
             it
             be
             to
             persons
             of
             their
             own
             Rank
             ,
             whose
             evils
             and
             calamities
             they
             can
             apprehend
             as
             their
             own
             .
          
           
           
             Secondly
             ,
             which
             is
             the
             worst
             of
             evils
             that
             can
             be
             imagined
             ;
             whilst
             they
             perform
             some
             Branches
             of
             the
             
               Affirmative
               Precept
            
             ,
             that
             is
             ,
             whilst
             they
             seek
             to
             pleasure
             others
             in
             their
             eagre
             desires
             of
             preferment
             ,
             or
             such
             things
             wherein
             they
             would
             be
             pleasured
             again
             ,
             they
             bring
             a
             necessity
             upon
             themselves
             of
             transgressing
             
               the
               Negative
               part
               of
               this
               Precept
               ,
            
             that
             is
             ,
             
               Of
               doing
               that
               to
               others
               which
               they
               would
               not
               have
               done
               unto
               themselves
               ,
               if
               they
               were
               in
               their
               Case
               .
            
             I
             am
             perswaded
             ,
             That
             the
             miseries
             which
             fall
             upon
             the
             inferior
             sorts
             of
             men
             ,
             by
             the
             mutual
             desires
             of
             great
             men
             to
             do
             one
             to
             another
             ,
             as
             they
             would
             be
             done
             unto
             ;
             (
             that
             is
             ,
             by
             pleasuring
             one
             another
             in
             their
             suites
             of
             honour
             ,
             preferment
             ,
             or
             inlarging
             their
             estates
             ;
             )
             are
             more
             then
             all
             that
             God
             doth
             otherwise
             lay
             upon
             them
             in
             this
             life
             .
             Many
             thousands
             whom
             God
             never
             cursed
             ,
             are
             by
             these
             meanes
             forced
             to
             seek
             their
             bread
             in
             stony
             places
             .
             And
             is
             it
             possible
             that
             any
             man
             can
             perswade
             himself
             ?
             that
             if
             he
             were
             in
             such
             poor
             mens
             Cases
             he
             should
             be
             well
             pleased
             with
             their
             dealings
             ,
             who
             seek
             to
             enlarge
             their
             superfluities
             by
             the
             certain
             diminishing
             of
             other
             mens
             necessaries
             for
             life
             ?
             And
             yet
             who
             is
             he
             almost
             that
             thinks
             he
             doth
             not
             observe
             
               this
               Precept
            
             well
             enough
             ,
             if
             he
             be
             willing
             to
             do
             another
             man
             
               as
               good
               a
               Turn
            
             as
             he
             expects
             from
             him
             ,
             although
             he
             know
             not
             to
             whose
             harm
             it
             may
             redound
             ?
             If
             no
             determinate
             person
             ,
             for
             the
             present
             feel
             the
             smart
             ,
             they
             think
             Conscience
             hath
             no
             cause
             to
             cry
             .
             As
             if
             
               God
               Almighty
            
             did
             not
             see
             as
             well
             what
             evil
             will
             hereafter
             insue
             as
             what
             is
             present
             ;
             and
             did
             not
             punish
             immoderate
             desires
             which
             necessarily
             bring
             on
             with
             them
             publick
             Calamities
             ,
             as
             well
             as
             outragious
             but
             private
             Facts
             .
          
           
             7.
             
             With
             this
             Fallacie
             ,
             
               A
               Dicto
               secundum
               quid
               ad
               Simpliciter
               ,
            
             we
             usually
             deceive
             our selves
             in
             the
             performance
             of
             
               this
               Dutie
            
             .
             We
             think
             it
             sufficient
             ,
             to
             do
             as
             we
             have
             been
             done
             unto
             ,
             or
             if
             we
             do
             to
             some
             one
             or
             few
             as
             we
             expect
             
             from
             them
             ,
             or
             as
             we
             could
             desire
             to
             be
             done
             unto
             if
             their
             Case
             were
             ours
             .
             Whereas
             ,
             we
             should
             examin
             it
             ,
             not
             from
             our
             affection
             to
             This
             or
             That
             man
             ,
             but
             by
             our
             
               Indifferencie
               of
               receiving
               and
               Returning
            
             good
             towards
             All.
             Oft-times
             to
             do
             one
             man
             good
             may
             be
             conjoyned
             with
             some
             others
             harm
             whom
             we
             have
             more
             reason
             to
             respect
             .
             And
             here
             we
             may
             quickly
             mistake
             in
             the
             proposal
             of
             their
             Exigence
             as
             our
             own
             .
             
               If
               you
               fulfil
               the
               Royal
               Law
               according
               to
               the
               Scripture
               ,
               which
               saith
               ,
               Thou
               shalt
               love
               thy
               neighbor
               as
               thy self
               ,
               ye
               do
               well
               ,
            
             saith
             
               St.
               James
            
             .
             Chap.
             2.
             4.
             
             
               But
               if
               ye
               regard
               persons
               ,
               ye
               commit
               sin
               ,
               and
               are
               rebuked
               of
               the
               Law
               as
               Transgressors
               .
            
             The
             Apostles
             Discourse
             in
             that
             place
             ,
             inferres
             as
             much
             as
             I
             have
             said
             .
             And
             his
             meaning
             is
             ,
             that
             which
             
               our
               Saviour
            
             had
             taught
             in
             the
             Parable
             of
             the
             Samaritan
             :
             That
             
               every
               man
            
             ,
             as
             man
             ,
             
               is
               our
               neighbor
            
             ;
             and
             therefore
             
               this
               Dutie
            
             of
             loving
             others
             as
             our selves
             ;
             and
             doing
             as
             we
             would
             be
             done
             unto
             ,
             was
             to
             be
             performed
             to
             all
             alike
             ,
             
               without
               respect
               of
               persons
            
             ;
             For
             that
             which
             we
             are
             to
             respect
             ,
             is
             ,
             
               the
               Exigence
               of
               their
               estate
            
             .
             So
             much
             is
             
               Formally
               and
               Essentially
            
             included
             in
             
               the
               Dutie
               it self
            
             .
             Not
             that
             we
             may
             not
             be
             more
             ready
             to
             do
             good
             to
             one
             man
             then
             to
             another
             ,
             for
             this
             we
             may
             do
             without
             respect
             of
             Persons
             .
             Do
             good
             to
             all
             ,
             but
             
               especially
               to
               such
               as
               are
               of
               the
               Houshold
               of
               Faith.
            
             The
             Object
             of
             
               this
               Dutie
            
             is
             man
             ,
             
               as
               man
            
             ,
             in
             his
             lawful
             desires
             .
             Our
             love
             then
             or
             readiness
             of
             doing
             good
             must
             be
             increased
             ,
             according
             to
             the
             just
             exigencies
             of
             their
             desires
             ;
             where
             
               These
               are
               equal
            
             ,
             our
             desire
             of
             doing
             good
             may
             be
             augmented
             according
             to
             particular
             respects
             of
             nearness
             ,
             &c.
             as
             ,
             
               To
               a
               Christian
               before
               a
               Turk
               ,
            
             to
             an
             
               English
               man
            
             before
             another
             .
             For
             if
             we
             must
             love
             others
             as
             our selves
             we
             must
             be
             most
             ready
             to
             respect
             that
             in
             others
             which
             we
             
               (
               in
               a
               Regular
               Way
            
             )
             desire
             should
             be
             most
             respected
             in
             our selves
             .
          
           
           
             Now
             (
             next
             to
             eternal
             happiness
             )
             life
             and
             the
             necessities
             thereof
             we
             most
             respect
             .
             And
             if
             we
             stand
             in
             danger
             of
             losing
             the
             one
             ,
             or
             suffer
             want
             of
             the
             other
             ,
             we
             desire
             that
             
               those
               main
               Chances
            
             (
             as
             we
             say
             )
             may
             be
             secured
             before
             we
             begin
             to
             hunt
             after
             pleasures
             or
             superfluities
             .
             If
             then
             we
             must
             
               Do
               to
               all
               men
            
             as
             we
             would
             be
             done
             unto
             ,
             without
             respect
             of
             persons
             ,
             that
             is
             ,
             excluding
             none
             ;
             we
             must
             first
             releive
             the
             necessities
             of
             such
             as
             want
             ,
             and
             tender
             the
             life
             of
             such
             as
             are
             in
             sickness
             or
             danger
             ;
             and
             then
             if
             occasion
             require
             ,
             we
             may
             require
             or
             deserve
             kindnesses
             in
             matters
             of
             innocuous
             pleasure
             ,
             as
             in
             feasting
             ,
             sporting
             ,
             furthering
             mens
             advancements
             ,
             or
             the
             like
             .
             Otherwise
             ,
             to
             respect
             the
             pleasuring
             of
             a
             
               Dear
               Friend
               in
               these
            
             ,
             before
             
               the
               Releif
               of
               an
               Enemies
               necessities
            
             is
             preposterous
             and
             a
             breach
             of
             the
             Law
             ,
             Because
             it
             is
             
               to
               have
               respect
            
             of
             persons
             .
          
           
             8.
             
             The
             
               Rule
               is
               General
            
             in
             all
             
               Christian
               duties
               .
               Our
               affections
               must
               be
               directed
               to
               the
               Adaequate
               Object
            
             (
             as
             we
             term
             it
             )
             
               and
               set
               ,
               not
               more
               upon
               one
               part
               then
               another
               ,
               but
               upon
               every
               essential
               part
               alike
               .
            
             Or
             ,
             if
             any
             increase
             of
             affection
             
             or
             liking
             be
             to
             be
             made
             ,
             it
             should
             alwayes
             proceed
             from
             the
             increase
             of
             
               some
               Exigence
               essentialy
               included
            
             in
             the
             right
             Motive
             or
             Ground
             of
             our
             affection
             ,
             or
             from
             some
             
               Actual
               Intention
               of
               that
               Qualitie
            
             or
             Propertie
             in
             some
             part
             of
             the
             Object
             which
             is
             the
             
               Modus
               Considerandi
            
             ,
             or
             ,
             which
             is
             the
             allurement
             or
             Term
             of
             our
             desires
             or
             affections
             .
             Otherwise
             setting
             our
             affections
             more
             upon
             one
             part
             than
             upon
             another
             ,
             
               for
               some
               Extrinsecal
               or
               Accidental
               Reasons
            
             not
             included
             (
             as
             we
             say
             )
             
               in
               modo
               Considerandi
            
             ,
             in
             the
             
               Formal
               Reason
            
             or
             property
             of
             the
             Object
             ,
             the
             observing
             of
             our
             duty
             in
             that
             part
             ,
             doth
             usually
             inforce
             a
             Defalcation
             or
             breach
             of
             it
             in
             some
             other
             ;
             just
             as
             uneven
             and
             irregular
             zeal
             to
             one
             or
             some
             few
             Commandments
             doth
             alwayes
             produce
             a
             dispensing
             with
             or
             neglect
             of
             the
             rest
             .
             
          
           
             Ense
             Thyestaeo
             poenas
             exegit
             Orestes
             .
          
           
             Orestes
             ,
             in
             seeking
             to
             Revenge
             his
             Fathers
             unnatural
             violent
             Death
             ,
             did
             no
             otherwise
             then
             he
             himself
             would
             have
             given
             the
             Son
             of
             his
             Body
             in
             charge
             ,
             if
             he
             had
             lyen
             upon
             his
             Death-bed
             .
             But
             yet
             he
             ought
             this
             honour
             to
             his
             cruel
             and
             adulterous
             Mother
             ,
             to
             have
             let
             her
             die
             at
             least
             by
             some
             others
             Hands
             ;
             not
             to
             have
             imbrued
             his
             own
             in
             her
             blood
             ;
             not
             to
             have
             taken
             life
             from
             that
             body
             from
             which
             he
             received
             life
             .
             The
             Poets
             Censure
             of
             his
             Fact
             is
             accute
             .
          
           
             
               Mixtum
               cum
               pietate
               nefas
               ,
               dubitandaque
               Caedis
            
             
               Gloria
               maternae
               laudem
               cum
               crimine
               pensat
               .
            
          
           
             
               A
               righteous
               man
            
             ,
             saith
             
               Solomon
               is
               merciful
               to
               his
               beast
               ;
               but
               the
               mercies
               of
               the
               wicked
               are
               cruel
               .
            
          
           
             Pity
             upon
             dumb
             beasts
             is
             commanded
             in
             the
             Law
             (
             especially
             to
             such
             as
             do
             man
             service
             :
             )
             And
             he
             that
             is
             merciful
             unto
             them
             upon
             a
             true
             respect
             ,
             in
             as
             much
             as
             they
             are
             partakers
             with
             us
             of
             Life
             and
             sense
             ,
             and
             communicate
             with
             us
             in
             our
             more
             general
             nature
             ,
             will
             be
             more
             merciful
             unto
             man
             his
             fellow-creature
             ;
             but
             much
             more
             unto
             his
             brother
             in
             Christ
             ;
             most
             of
             all
             to
             his
             fellow
             members
             in
             any
             civil
             and
             Christian
             Societie
             :
             For
             all
             these
             are
             included
             essentially
             in
             the
             Object
             of
             
               this
               dutie
            
             ,
             of
             loving
             our
             neighbor
             as
             our selves
             .
             These
             are
             nearer
             bonds
             of
             brotherhood
             and
             neigborhood
             :
             and
             the
             more
             such
             bonds
             we
             have
             ,
             the
             more
             we
             are
             Neighbors
             .
          
           
           
             9.
             
             The
             modern
             Turks
             are
             very
             observant
             of
             this
             
               Rule
               of
               Solomon
            
             in
             one
             part
             ,
             for
             no
             man
             was
             ever
             more
             merciful
             to
             his
             beast
             then
             they
             are
             to
             some
             domestick
             creatures
             ;
             but
             not
             upon
             such
             motives
             ,
             or
             considerations
             as
             are
             directly
             contained
             in
             the
             complete
             Object
             of
             true
             pitie
             and
             mercie
             :
             
             for
             they
             are
             so
             folishly
             affectionate
             to
             Doggs
             ,
             that
             for
             a
             small
             harm
             done
             to
             them
             ,
             they
             will
             not
             stick
             to
             kill
             an
             honest
             man
             :
             such
             crueltie
             is
             in
             their
             mercy
             :
             It
             may
             justly
             be
             denominated
             from
             the
             Object
             ,
             A
             dogged
             pitie
             .
          
           
             These
             Rules
             or
             Caveats
             (
             Beloved
             in
             our
             Lord
             )
             First
             ,
             Of
             respecting
             the
             Exigencies
             of
             mens
             lawful
             desires
             ;
             Secondly
             ,
             Of
             not
             doing
             to
             some
             one
             man
             as
             we
             would
             have
             done
             to
             us
             without
             consideration
             what
             may
             befall
             another
             which
             we
             would
             not
             have
             befall
             us
             ;
             This
             again
             ,
             Of
             doing
             according
             to
             the
             
               Essential
               grounds
            
             or
             motives
             of
             performing
             this
             dutie
             :
             As
             they
             concern
             all
             (
             for
             inlarging
             the
             affections
             ,
             and
             directing
             any
             Readiness
             to
             do
             good
             to
             others
             )
             so
             do
             they
             
               most
               of
               all
            
             concern
             such
             as
             have
             the
             oversight
             of
             our
             souls
             ;
             such
             as
             are
             put
             in
             trust
             with
             the
             dispensation
             of
             the
             good
             things
             belonging
             thereto
             ,
             amongst
             such
             as
             have
             a
             common
             right
             to
             them
             .
             They
             especially
             should
             have
             a
             care
             that
             they
             do
             not
             more
             affect
             One
             then
             another
             ,
             in
             bestowing
             of
             any
             publick
             Favours
             ,
             but
             according
             to
             the
             Exigence
             of
             their
             estates
             ,
             or
             according
             to
             their
             obedience
             and
             performance
             of
             the
             publick
             constitutions
             by
             which
             they
             live
             .
             As
             this
             concerns
             all
             such
             Societies
             ,
             so
             most
             
             of
             all
             ,
             Societies
             of
             Students
             .
             For
             such
             as
             are
             given
             to
             Attick
             studies
             ,
             are
             usually
             subject
             to
             Attick
             affections
             ;
             
               Qui
               vult
               ingenio
               cedere
               rarus
               erit
               .
            
             Every
             excesse
             of
             favours
             in
             such
             Cases
             ,
             is
             a
             Testimonie
             of
             excesse
             of
             worth
             ,
             in
             those
             things
             wherein
             they
             can
             hardliest
             brook
             comparisons
             .
             Hence
             ,
          
           
             
               —
               Manet
               alta
               mente
               repostum
            
             
               Judicium
               Paridis
               spretaeque
               injuria
               formae
               .
            
          
           
             As
             the
             wound
             is
             deep
             and
             grievous
             ,
             so
             is
             it
             very
             dangerous
             in
             such
             as
             live
             daily
             together
             in
             one
             house
             ,
             and
             meet
             at
             one
             dish
             :
             for
             living
             apart
             the
             wound
             might
             quickly
             close
             ,
             and
             heal
             without
             a
             skar
             ;
             whilst
             the
             sight
             of
             his
             Aemulus
             or
             competitor
             ,
             doth
             rub
             and
             grate
             upon
             his
             sore
             ,
             and
             causeth
             such
             bitter
             Exulcerations
             ,
             as
             oft
             bewray
             their
             inward
             grief
             or
             disdaign
             in
             outward
             gestures
             :
             yea
             oft-times
             I
             am
             affraid
             have
             caused
             His
             wounds
             to
             bleed
             a
             fresh
             by
             whose
             stripes
             we
             were
             healed
             ,
             and
             by
             whose
             blood
             which
             was
             shed
             for
             us
             we
             hope
             to
             be
             cleansed
             .
          
           
             Those
             persons
             who
             are
             of
             this
             disposiition
             must
             needs
             be
             intreated
             to
             study
             
               moderation
               of
               Desires
            
             ;
             and
             to
             think
             of
             others
             better
             then
             their selves
             ,
             at
             least
             of
             such
             as
             are
             in
             place
             before
             them
             .
             And
             
               you
               that
               are
               in
               place
               of
               Authoritie
               ,
            
             unto
             whose
             care
             and
             trust
             the
             dispensation
             of
             the
             good
             things
             of
             
               this
               place
            
             are
             left
             ,
             let
             me
             in
             the
             Bowels
             of
             Christ
             Jesus
             beseech
             you
             (
             even
             as
             you
             will
             answer
             it
             at
             the
             last
             day
             )
             
               not
               to
               have
               the
               Faith
               of
               our
               glorious
               Lord
               Jesus
               Christ
               in
               respect
               of
               persons
               .
            
             I
             speack
             chiefly
             to
             the
             sons
             of
             Levi
             :
             Let
             me
             beseech
             you
             (
             for
             a
             Close
             )
             to
             remember
             what
             was
             our
             father
             Levi
             his
             praise
             ;
             or
             rather
             what
             the
             Commendation
             of
             his
             
               Function
               in
               the
               Abstract
            
             ;
             what
             was
             the
             Foundation
             of
             his
             Peace
             ;
             the
             Ground
             of
             Gods
             Covenant
             of
             mercy
             and
             long
             life
             with
             him
             ;
             was
             it
             not
             this
             ?
             as
             Moses
             tels
             us
             ,
             Deut.
             33.
             9.
             
             
               He
               said
               unto
               his
               father
               and
               to
               his
               mother
               ,
            
             I
             have
             not
             seen
             him
             ;
             
               neither
               knew
               he
               his
               brethren
               ,
               nor
               acknowledged
               his
               own
               children
               :
               for
               they
               observed
               thy
               word
               O
               Lord
               and
               kept
               thy
               Covenant
               .
            
          
           
             
               They
               shall
               teach
            
             Jacob
             
               thy
               Judgements
               and
            
             Israel
             
               thy
               Law.
               They
               shall
               put
            
             
             
               incense
               before
               thy
               face
               and
               the
               Burnt-offering
               upon
               thine
               Altar
               .
            
          
           
             
               Lord
               !
               Let
               thine
               Urim
               and
               thy
               Thummim
               be
               still
               with
               thine
               Holy
               one
               .
               Blesse
            
             O
             Lord
             
               his
               substance
               ,
               and
               accept
               the
               work
               of
               his
               hands
               :
            
             smite
             through
             the
             Loines
             of
             them
             
               that
               rise
               against
               him
               and
               of
               them
               that
               hate
               him
               that
               they
               rise
               not
               again
               .
            
          
           
             Amen
             .
          
        
         
           
             The
             Former
             Sermon
             upon
             this
             Text.
             
          
           
             CHAP.
             XXXV
             .
          
           
             
               JEREM.
               45.
               v.
               2.
               
            
             
               Thus
               saith
               the
               Lord
               —
               unto
               thee
               O
               Baruch
               ,
            
             
               Verse
               3.
               
               
                 Thou
                 didst
                 say
                 ,
                 wo
                 is
                 me
                 now
                 !
                 for
                 the
                 Lord
                 hath
                 added
                 grief
                 to
                 my
                 sorrow
                 :
                 I
                 fainted
                 in
                 my
                 sighing
                 and
                 find
                 no
                 rest
                 .
              
            
             
               Verse
               4.
               
               
                 Thus
                 shalt
                 thou
                 say
                 unto
                 him
                 —
                 ,
                 Behold
                 that
                 which
                 I
                 have
                 built
                 will
                 I
                 break
                 down
                 ,
                 and
                 that
                 which
                 I
                 have
                 planted
                 will
                 I
                 pluck
                 up
                 ,
                 even
                 this
                 whole
                 Land.
                 
              
            
             
               Verse
               5.
               
               
                 And
                 seekest
                 Thou
                 great
                 things
                 for
                 thy self
                 !
                 seek
                 them
                 not
                 :
                 For
                 behold
                 I
                 will
                 bring
                 evil
                 upon
                 all
                 Flesh
                 ,
                 saith
                 the
                 Lord
                 :
                 But
                 thy
                 life
                 will
                 I
                 give
                 unto
                 thee
                 for
                 a
                 prey
                 in
                 all
                 places
                 whither
                 thou
                 goest
                 .
              
            
          
           
             
               Little
               and
               Great
               ,
               
                 Termes
                 of
                 Relation
                 .
                 Two
              
               Doctrines
               .
               One
               Corollarie
               .
               
                 Times
                 and
                 occasions
                 alter
                 the
                 nature
                 of
                 Things
                 otherwise
                 Lawful
                 .
                 Good
                 men
                 should
                 take
                 the
                 help
                 of
                 The
              
               Antiperistasis
               
                 of
                 bad
                 times
                 to
                 make
                 themselves
                 Better
                 .
              
               Sympathy
               
                 with
                 others
                 in
                 miserie
                 ,
                 injoyned
                 in
                 Scripture
                 ;
                 practised
                 by
                 Heathens
                 :
                 Argia
                 ,
                 and
                 Portia
                 .
                 The
              
               Corollarie
               
                 proved
                 by
                 Instance
                 ,
                 and
                 That
                 made
                 the
              
               Application
               
                 of
                 the
              
               Former
               doctrine
               .
            
          
           
             1.
             
             IT
             is
             as
             true
             in
             matter
             of
             desire
             ,
             as
             in
             materials
             subject
             to
             sight
             ,
             or
             other
             bodily
             sense
             ;
             
               Magnum
               aut
               parvum
               non
               dicitur
               ,
               nisi
               cum
               respectu
               .
            
             The
             different
             bounds
             of
             Great
             and
             Little
             cannot
             be
             determined
             but
             by
             their
             
             References
             ;
             The
             least
             body
             that
             is
             ,
             is
             not
             little
             in
             respect
             of
             the
             several
             parts
             ,
             whereinto
             it
             may
             be
             divided
             .
             No
             Part
             can
             be
             said
             Great
             ,
             in
             respect
             of
             
               the
               whole
            
             ,
             whence
             it
             is
             taken
             .
             Of
             the
             largest
             Country
             in
             Europe
             we
             may
             say
             ;
             
               Quota
               pars
               terrarum
            
             ?
             Little
             England
             is
             a
             competent
             style
             for
             our
             native
             Country
             compared
             with
             
               France
               ,
               Spain
            
             ,
             or
             Germanie
             .
             And
             yet
             Armorica
             with
             reference
             to
             England
             is
             truly
             instiled
             Little
             Britain
             .
             Within
             the
             lesse
             of
             these
             two
             Provinces
             ,
             it
             would
             be
             matter
             of
             no
             long
             search
             to
             find
             Huge
             Mole-hils
             ,
             and
             such
             petty
             hils
             as
             cannot
             deserve
             the
             name
             of
             Mountains
             .
          
           
           
             And
             in
             the
             Revolutions
             of
             times
             ,
             the
             exigence
             of
             some
             peculiar
             seasons
             may
             truly
             argue
             Extraordinary
             favours
             in
             ordinarie
             Gifts
             ;
             large
             bounties
             in
             small
             Donatives
             :
             yea
             great
             excess
             as
             well
             in
             the
             matter
             as
             in
             the
             manner
             of
             such
             desires
             ,
             as
             at
             other
             times
             would
             come
             short
             of
             mediocritie
             .
          
           
             For
             a
             man
             descended
             ,
             and
             qualified
             so
             well
             as
             Baruch
             (
             to
             whom
             this
             message
             was
             here
             directed
             )
             to
             set
             up
             his
             staff
             at
             a
             Levites
             lodging
             door
             ,
             resolved
             to
             live
             contented
             with
             a
             poor
             bed
             ,
             a
             stool
             ,
             and
             a
             Candlestick
             in
             a
             corner
             of
             some
             Country
             village
             ;
             may
             with
             Reference
             to
             modern
             Practises
             seem
             to
             argue
             rather
             great
             moderation
             of
             desires
             ,
             then
             any
             immoderate
             desire
             of
             great
             matters
             .
             But
             such
             are
             the
             streights
             ,
             whereinto
             Jerusalem
             ,
             and
             Juda
             his
             native
             Country
             ,
             now
             are
             brought
             ;
             That
             to
             use
             the
             whole
             Latitude
             of
             his
             lawful
             wonted
             liberties
             ,
             were
             to
             transgress
             the
             bounds
             of
             Religious
             discretion
             ;
             yea
             ,
             to
             outrage
             in
             licentiousness
             .
             So
             heavie
             were
             the
             burthens
             ,
             which
             the
             Lord
             had
             laid
             upon
             the
             mothers
             neck
             ,
             that
             for
             her
             best
             born
             sons
             not
             to
             stoop
             at
             her
             dejection
             ,
             bewrayes
             in
             them
             a
             stubborn
             spirit
             of
             untimely
             ambition
             .
          
           
             2.
             
             The
             least
             quantitie
             of
             food
             that
             could
             be
             assigned
             ,
             was
             more
             then
             this
             people
             might
             lawfully
             take
             during
             the
             time
             of
             their
             solemn
             fasts
             .
             And
             the
             
             meanest
             external
             contentments
             ,
             which
             Baruch
             at
             this
             instant
             could
             affect
             ,
             must
             needs
             be
             deemed
             
               A
               great
               matter
            
             ,
             because
             too
             much
             in
             these
             dayes
             of
             publick
             sorrow
             and
             discomfort
             .
             All
             he
             sought
             for
             ,
             was
             to
             be
             freed
             from
             the
             danger
             ,
             disgrace
             ,
             and
             scorn
             of
             
               Great
               Ones
            
             ,
             in
             whom
             he
             saw
             matter
             ,
             store
             ,
             of
             Just
             reproof
             ,
             but
             little
             hope
             of
             amendment
             .
             And
             who
             will
             be
             forward
             to
             procure
             his
             own
             harm
             ,
             by
             free
             speeches
             ,
             without
             probabilitie
             of
             doing
             others
             good
             ?
             Baruch
             had
             once
             adventured
             to
             read
             all
             the
             
               Woes
               of
            
             this
             Prophecie
             in
             a
             solemn
             assembly
             of
             all
             sorts
             ;
             A
             task
             ,
             which
             with
             fair
             pretence
             of
             conscience
             might
             easily
             have
             been
             avoided
             by
             him
             ;
             
               If
               reading
               the
               word
               of
               God
            
             (
             as
             he
             found
             it
             penned
             by
             others
             )
             
               might
               in
               no
               Case
               go
               for
               preaching
               .
            
             Unless
             the
             Lord
             had
             hid
             them
             ;
             he
             for
             reading
             ,
             and
             Jeremy
             for
             indicting
             ;
             
             had
             been
             used
             ,
             perhaps
             ,
             as
             the
             Roll
             was
             ,
             wherein
             this
             burthen
             was
             written
             .
             Now
             the
             Roll
             ,
             Jehoiakim
             King
             of
             Judah
             did
             cut
             with
             his
             penknife
             ,
             and
             after
             cast
             it
             into
             the
             fire
             till
             it
             was
             consumed
             .
             Jeremie
             36.
             23.
             
             But
             though
             the
             paper
             were
             subject
             to
             the
             flame
             ;
             as
             Christs
             body
             (
             to
             use
             Theodorets
             application
             of
             this
             Type
             )
             was
             unto
             death
             :
             yet
             the
             word
             of
             the
             Lord
             endures
             for
             ever
             .
             And
             this
             is
             the
             word
             of
             the
             Lord
             ,
             which
             came
             to
             Ieremie
             ,
             and
             which
             Baruch
             was
             to
             preach
             (
             after
             the
             King
             had
             burnt
             the
             Roll
             and
             the
             words
             ,
             which
             Baruch
             wrote
             at
             the
             mouth
             of
             
               Jeremie
               :
               )
               Take
               again
               another
               roll
               ,
               and
               write
               in
               it
               all
               the
               former
               words
               ,
               that
               were
               in
               the
               first
               roll
               ,
               which
               Iehoiakim
               the
               King
               of
               Iudah
               burnt
               .
            
          
           
             
               And
               thou
               shalt
               say
               to
               Jehoiakim
               the
               King
               of
               Judah
               ;
               Thus
               saith
               the
               Lord
               ;
               Thou
               hast
               burnt
               this
               roll
               ,
               saying
               :
               why
               hast
               thou
               written
               therein
               saying
               ,
               that
               the
               King
               of
               Babel
               shall
               certainly
               come
               ;
               and
               destroy
               this
               land
               and
               shall
               take
               thence
               both
               man
               and
               beast
               ?
               &c.
               
            
          
           
             3.
             
             
             Baruch's
             late
             persecution
             ,
             and
             hard
             escape
             (
             for
             being
             the
             imprisond
             prophets
             
             hand
             and
             mouth
             ,
             in
             notifying
             the
             Contents
             of
             the
             former
             Rolles
             unto
             Prince
             and
             People
             )
             might
             well
             make
             him
             shrink
             at
             writing
             or
             preaching
             this
             latter
             (
             being
             purposely
             replenished
             with
             the
             addition
             of
             many
             like
             words
             to
             the
             former
             )
             because
             more
             personally
             directed
             to
             Jehoiakim
             .
          
           
             Out
             of
             the
             abundance
             either
             of
             grief
             and
             sorrow
             during
             the
             time
             of
             his
             Latitation
             from
             the
             Kings
             Inquisitors
             ,
             or
             out
             of
             present
             fear
             least
             the
             Tyrants
             rage
             might
             be
             inlarged
             against
             him
             for
             undertaking
             this
             second
             Charge
             imposed
             upon
             him
             by
             Jeremy
             ;
             or
             (
             as
             it
             is
             likely
             )
             upon
             both
             occasions
             ,
             did
             he
             utter
             those
             Complaints
             registred
             in
             the
             third
             verse
             of
             this
             Chapter
             .
             
               Wo
               is
            
             
             
               me
               now
               !
               for
               the
               Lord
               hath
               laid
               sorrow
               unto
               my
               sorrow
               :
               I
               fainted
               in
               my
               mourning
               ,
               and
               I
               can
               find
               no
               rest
               .
            
          
           
             But
             why
             should
             it
             grieve
             him
             not
             to
             find
             ,
             what
             the
             Lord
             had
             commanded
             him
             not
             to
             seek
             ?
             for
             this
             is
             the
             Tenor
             of
             the
             message
             ,
             which
             Jeremy
             was
             to
             deliver
             unto
             him
             :
             
               The
               Lord
               saith
               thus
               .
               Behold
               that
               ,
               which
               I
               have
               built
               ,
               will
               I
               destroy
               :
               and
               that
               which
               I
               have
               planted
               ,
               will
               I
               pluck
               up
               ,
               even
               this
               whole
               Land.
               And
               seekest
               thou
               great
               things
               for
               thy self
               ?
               Seek
               them
               not
               ,
               &c.
               
            
          
           
             4.
             
             The
             sum
             of
             what
             I
             principally
             have
             ,
             or
             would
             have
             ,
             observed
             out
             of
             the
             words
             of
             this
             Text
             ,
             may
             be
             comprised
             in
             these
             Two
             Propositions
             .
             
          
           
             1.
             
             
               The
               desire
               of
               a
               faithful
               man
               ,
               specially
               of
               a
               publick
               Minister
               ,
               must
               alwayes
               be
               suited
               to
               the
               condition
               of
               the
               times
               wherein
               ,
               and
               of
               the
               parties
               with
               whom
               he
               lives
               .
            
          
           
             2.
             
             
               In
               times
               of
               publick
               calamitie
               ,
               or
               desolation
               ,
               the
               bare
               Donative
               of
               life
               and
               libertie
               is
               a
               priviledge
               more
               to
               be
               esteemed
               ,
               then
               the
               prerogative
               of
               Princes
               .
            
             Or
             in
             other
             Terms
             ,
             thus
             .
             
               Exemption
               from
               general
               plagues
               ,
               is
               more
               then
               a
               full
               recompense
               for
               all
               the
               grievances
               ,
               which
               attend
               our
               ministerial
               charge
               ,
               or
               service
               in
               denouncing
               them
               .
            
          
           
             Unto
             the
             Former
             ,
             (
             the
             truth
             of
             whose
             Doctrine
             must
             be
             the
             principal
             subject
             
             of
             my
             present
             meditations
             )
             I
             shall
             add
             or
             annex
             this
             Useful
             Corollarie
             .
             
               As
               the
               intemperate
               desire
               of
               myrth
               ,
               of
               pleasure
               ,
               or
               preferment
               ,
               in
               the
               dayes
               of
               publick
               Calamitie
               is
               in
               every
               private
               man
               preposterous
               :
               So
               where
               the
               humor
               is
               general
               ,
               it
               is
               the
               usual
               Symptom
               of
               a
               forlorn
               or
               dying
               state
               ,
               or
               fearful
               sign
               that
               God
               hath
               forsaken
               the
               land
               ,
               and
               people
               wherein
               it
               raigneth
               .
               Seekest
               thou
               great
               things
               for
               thy self
               ?
               Seek
               them
               not
               ,
               &c.
               
            
          
           
             What
             were
             the
             great
             things
             which
             Baruch
             sought
             ?
             Excessive
             pleasure
             ,
             wealth
             or
             honour
             ?
             Any
             positive
             delight
             more
             then
             ordinary
             ,
             or
             solace
             greater
             ,
             then
             could
             agree
             with
             his
             calling
             ?
             Any
             exemption
             from
             tax
             ,
             or
             trouble
             common
             to
             all
             ?
             The
             principal
             ,
             if
             not
             the
             only
             fault
             ,
             for
             which
             he
             was
             taxed
             by
             
               the
               Prophet
            
             ,
             was
             ,
             
               his
               untimely
               desire
               of
               ordinary
               ease
               ,
               of
               freedom
               from
               extraordinary
               and
               thankless
               pains
               in
               service
               distastful
               to
               the
               present
               State
               ,
               and
               therefore
               dangerous
               .
            
          
           
             Did
             ever
             the
             austerest
             Founder
             of
             most
             superstitious
             strict
             Orders
             ,
             tie
             their
             Followers
             to
             a
             more
             rigid
             Rule
             then
             Baruch
             here
             is
             bound
             unto
             ?
             The
             Predicant
             or
             begging
             Frier
             may
             interpret
             his
             ministerial
             Commission
             in
             the
             strictest
             sense
             ;
             He
             does
             not
             ride
             ,
             but
             go
             as
             bare
             footed
             as
             he
             was
             born
             ,
             to
             Preach
             the
             Gospel
             unto
             every
             Creature
             under
             heaven
             (
             unto
             stocks
             and
             stones
             ,
             as
             St.
             Francis
             his
             Father
             ,
             they
             say
             ,
             hath
             fondly
             taught
             him
             .
             )
             But
             unto
             which
             of
             them
             was
             it
             by
             Rule
             of
             Founder
             enjoyned
             ?
             Or
             what
             monkish
             Votary
             did
             ever
             voluntarily
             undertake
             to
             proclaim
             Romes
             final
             desolation
             in
             
               St.
               Peters
               Church
            
             in
             the
             year
             of
             Jubily
             ?
             Or
             menace
             downfal
             to
             red
             Hats
             ,
             and
             the
             triple
             Crown
             in
             the
             Consistory
             ?
             Yet
             all
             together
             such
             ,
             no
             easier
             was
             the
             task
             which
             Jeremy
             had
             enjoyned
             Baruch
             .
          
           
             Was
             
               this
               Injunction
            
             then
             given
             him
             by
             way
             of
             Counsel
             ,
             or
             necessary
             Precept
             ?
             Did
             he
             super-erogate
             ought
             in
             undertaking
             ?
             Or
             had
             he
             not
             grievously
             sinned
             in
             refusing
             this
             necessary
             (
             but
             hard
             and
             dangerous
             )
             service
             ?
             Surely
             a
             Necessity
             (
             not
             from
             the
             General
             Law
             ,
             but
             from
             the
             particular
             Circumstances
             of
             the
             time
             )
             was
             laid
             upon
             him
             ,
             and
             a
             Woe
             had
             followed
             it
             ,
             if
             he
             had
             not
             read
             the
             Prophet
             Jeremies
             Prophecie
             .
             The
             Scholar
             was
             not
             greater
             then
             
             his
             Master
             ,
             nor
             his
             liberty
             more
             ;
             Both
             their
             liberties
             were
             alike
             great
             ,
             yet
             both
             subordinate
             ,
             both
             subject
             to
             the
             diversitie
             of
             times
             and
             seasons
             .
             Both
             were
             free
             in
             their
             persons
             ,
             both
             free
             in
             their
             actions
             ,
             and
             choise
             of
             life
             :
             yet
             
             both
             absolutely
             bound
             to
             walk
             as
             they
             were
             called
             .
          
           
             5.
             
             Had
             not
             Jeremy
             as
             good
             authority
             as
             Isaiah
             and
             his
             fellow
             Prophets
             had
             ,
             to
             have
             taken
             a
             Wife
             of
             the
             Daughters
             of
             his
             people
             ?
             Doubtless
             the
             Law
             was
             one
             to
             Both
             ,
             and
             Matrimony
             alike
             lawful
             to
             Both
             ;
             
               What
               then
            
             did
             restrain
             Jeremy
             of
             that
             liberty
             ,
             which
             Isaiah
             used
             ?
             Nothing
             but
             instant
             necessitie
             (
             which
             knows
             no
             Law
             )
             could
             make
             the
             use
             of
             the
             Law
             ,
             unlawful
             to
             him
             ;
             because
             most
             unexpedient
             for
             the
             present
             .
             So
             the
             Lord
             had
             said
             ,
             Jerem.
             16.
             9.
             
             
               Behold
               I
               will
               cause
               to
               cease
               out
               of
               this
               place
               in
               your
               eyes
               ,
               even
               in
               your
               dayes
               ,
               the
               voice
               of
               mirth
               ,
               and
               the
               voyce
               of
               gladness
               ;
               the
               voyce
               of
               the
               Bridegroom
               and
               the
               voyce
               of
               the
               Bride
               .
            
             And
             seeing
             the
             Lord
             at
             this
             time
             had
             determined
             not
             to
             pipe
             unto
             this
             people
             ;
             Ieremy
             had
             greatly
             offended
             ,
             if
             he
             had
             been
             taken
             in
             their
             marriage
             Dances
             .
             He
             knew
             
               Children
               were
               an
               heritage
               ,
               which
               cometh
               from
               the
               Lord
               ;
               that
               the
               fruit
               of
               the
               womb
               was
               his
               reward
               ;
               and
               that
               in
               the
               multitude
               of
               sons
               was
               store
               of
               blessings
            
             ;
             Marriage
             he
             knew
             to
             be
             honorable
             amongst
             all
             ,
             but
             at
             this
             time
             unseasonable
             for
             him
             .
             Good
             seed
             is
             well
             sown
             when
             it
             is
             likely
             the
             Crop
             may
             stand
             ,
             and
             prosper
             .
             He
             planteth
             well
             ,
             that
             plants
             in
             hope
             to
             reap
             the
             fruits
             of
             his
             own
             Labours
             .
             But
             who
             sowes
             wheat
             ,
             unto
             the
             winter
             floods
             ?
             or
             plants
             a
             vineyard
             for
             his
             fuel
             ?
             why
             then
             should
             Jeremy
             at
             this
             time
             become
             an
             Husband
             to
             beget
             Sons
             unto
             the
             sword
             ?
             Or
             take
             a
             Wife
             to
             bring
             forth
             Daughters
             to
             destruction
             ?
             To
             this
             purpose
             the
             Lord
             had
             inhibited
             Jeremy
             in
             particular
             ;
             (
             But
             
               the
               Reason
               of
               the
               inhibition
               in
               like
               times
               is
               perpetually
               General
               :
               )
               Yhou
               shalt
               not
               take
               thee
               a
               VVife
               ,
               nor
               have
               Sons
               nor
               Daughters
               in
               this
               place
               ,
               For
               thus
               saith
               the
               Lord
               concerning
               the
               Sons
               and
               concerning
               the
               Daughters
               that
               are
               born
               in
               this
               place
               ,
               and
               concerning
               their
               Mothers
               ,
               that
               bear
               them
               ,
               and
               concerning
               their
               fathers
               that
               beget
               them
               in
               this
               Land.
               They
               shall
               die
               of
               grievous
               deathes
               and
               diseases
               ,
               they
               shall
               not
               be
               lamented
               ;
               neither
               shall
               they
               be
               buried
               ;
               but
               they
               shall
               be
               as
               dung
               upon
               the
               earth
               ;
               and
               they
               shall
               be
               consumed
               by
               the
               sword
               ,
               and
               by
               famine
               ,
               and
               their
               carcases
               shall
               be
               meat
               for
               the
               fowls
               of
               heaven
               ,
               and
               for
               the
               beasts
               of
               the
               earth
               ,
               Ier.
            
             16.
             1.
             
             The
             Prophets
             and
             sweet
             singers
             of
             Ierusalem
             and
             Iudah
             ,
             had
             sometimes
             brought
             them
             such
             joyful
             Ambassages
             of
             their
             espousals
             unto
             their
             God
             :
             Their
             Princes
             and
             people
             ,
             had
             formerly
             known
             such
             happy
             dayes
             ,
             of
             joy
             ,
             securitie
             ,
             and
             peace
             ,
             that
             for
             Ieremy
             and
             Baruch
             to
             have
             then
             affected
             this
             rigid
             course
             of
             life
             ,
             which
             now
             they
             follow
             ,
             would
             have
             been
             but
             as
             the
             taking
             up
             of
             a
             sad
             or
             doleful
             Madrigall
             at
             a
             marriage
             feast
             ,
             or
             as
             the
             acting
             of
             some
             ominous
             direful
             Tragedy
             upon
             a
             Coronation
             day
             .
             But
             seeing
             the
             glory
             is
             now
             departing
             from
             Israel
             ,
             the
             Bridegroom
             leaving
             their
             coasts
             ,
             &
             their
             mother
             ,
             whom
             the
             Lord
             had
             once
             betrothed
             unto
             himself
             in
             surest
             bonds
             of
             dearest
             love
             ,
             stands
             liable
             to
             the
             sentence
             of
             final
             divorce
             ;
             The
             Children
             of
             the
             Bride-chamber
             (
             specially
             Ieremiah
             and
             Baruch
             )
             must
             betake
             themselves
             to
             fasting
             ,
             prayer
             ,
             and
             mourning
             .
             Now
             to
             have
             used
             their
             wonted
             solace
             ,
             mirth
             ,
             or
             feasting
             ,
             would
             have
             been
             all
             one
             ,
             as
             if
             the
             one
             had
             piped
             ,
             the
             other
             had
             danced
             (
             a
             wanton
             Jigge
             or
             Corranto
             )
             in
             the
             Solemnities
             of
             their
             mothers
             Funerals
             ;
             or
             as
             if
             they
             had
             marcht
             together
             in
             a
             morisce-dance
             over
             their
             fathers
             Grave
             .
             
          
           
             6.
             
             Had
             that
             
               late
               Fugitive
            
             ,
             or
             other
             his
             Fellow
             Postillers
             ,
             learned
             thus
             to
             distinguish
             times
             and
             seasons
             :
             The
             supposed
             difference
             between
             Precepts
             necessary
             to
             all
             ,
             and
             Evangelical
             Counsels
             peculiar
             to
             such
             as
             aim
             at
             Extraordinary
             perfection
             ;
             would
             clearly
             appear
             to
             be
             but
             a
             Dream
             or
             imagination
             ,
             which
             hath
             no
             root
             but
             ignorance
             .
             Their
             error
             perhaps
             may
             thus
             be
             rectified
             ,
             if
             to
             discover
             the
             Original
             thereof
             ,
             be
             enough
             to
             rectifie
             it
             .
          
           
             Many
             
               Divine
               Precepts
            
             there
             be
             ,
             from
             whose
             absolute
             and
             
               soveraign
               Necessitie
            
             ,
             
             no
             powers
             on
             earth
             can
             plead
             exemption
             :
             and
             yet
             the
             practises
             enjoyned
             by
             them
             are
             
               neither
               necessary
               to
               all
               ,
               nor
               expedient
               for
               any
               ,
               at
               sometimes
               or
               in
               some
               places
               :
            
             Because
             the
             Precepts
             themselves
             may
             be
             Disjunctive
             ,
             or
             opposite
             branches
             of
             some
             more
             General
             Mandate
             .
             It
             will
             not
             follow
             ,
             This
             or
             
               That
               man
            
             in
             former
             Ages
             hath
             done
             many
             Good
             works
             pleasant
             ,
             and
             acceptable
             unto
             God
             ,
             such
             as
             not
             the
             godliest
             man
             living
             is
             bound
             at
             this
             time
             to
             do
             ,
             Ergo
             he
             did
             supererogate
             in
             doing
             them
             ,
             that
             is
             ,
             in
             
               plain
               English
            
             ,
             he
             did
             
               more
               then
               he
               was
               bound
               to
               do
               .
            
             For
             though
             
               (
               rebus
               sic
               stantibus
            
             )
             no
             man
             be
             bound
             :
             yet
             every
             man
             (
             say
             we
             )
             stands
             bound
             
               by
               the
               Eternal
               ,
               and
               unchangeable
               Law
               of
               God
               to
               do
               the
               like
               :
               as
               often
               as
               the
               same
               external
               occasions
               shall
               be
               offered
            
             ;
             or
             the
             like
             internal
             suggestions
             be
             made
             unto
             him
             by
             
               The
               signes
               of
               the
               Times
            
             ,
             or
             disposition
             of
             Gods
             providence
             .
             But
             here
             ,
             By
             the
             
               Eternal
               Law
               of
               God
            
             we
             are
             not
             bound
             to
             understand
             only
             the
             
               Ten
               Commandments
            
             :
             The
             Decalogue
             (
             if
             without
             offence
             ,
             Gods
             Words
             may
             be
             so
             compared
             )
             contains
             only
             the
             
               Praedicamental
               Rules
            
             ,
             or
             Precepts
             of
             the
             eternal
             Law.
             Other
             divine
             precepts
             there
             be
             more
             Transcendental
             ,
             which
             have
             the
             same
             Use
             in
             matters
             of
             Christian
             practise
             or
             true
             Observation
             of
             the
             ten
             Commandments
             ,
             as
             
               General
               maxims
            
             have
             in
             particular
             Sciences
             .
             Such
             a
             Precept
             in
             respect
             of
             the
             second
             Table
             is
             that
             ;
             
               Love
               thy
               neighbor
               as
               thy self
            
             .
             By
             this
             precept
             ,
             every
             man
             stands
             necessarily
             bound
             to
             perform
             
               more
               then
               ordinary
               Charitie
            
             toward
             his
             neighbour
             ,
             as
             often
             as
             his
             neighbours
             occasions
             to
             use
             his
             charitable
             help
             are
             
               more
               then
               ordinary
            
             .
          
           
             The
             same
             Use
             in
             respect
             of
             
               both
               the
               Tables
            
             hath
             that
             other
             Precept
             ;
             
               Whatsoever
               ye
               would
               have
               done
               to
               you
               ,
               so
               do
               ye
               to
               others
               .
            
             Most
             General
             likewise
             and
             most
             indispensable
             are
             these
             Two
             mandates
             :
             
               Let
               every
               man
               walk
               as
               he
               is
               called
               .
               Time
               must
               be
               redeemed
               ,
               when
               dayes
               are
               evil
               .
            
             And
             seeing
             the
             inhabitants
             of
             every
             Country
             stand
             bound
             Jointly
             and
             severally
             to
             glorifie
             God
             by
             due
             observation
             of
             his
             Commandments
             :
             
               The
               more
               licentiously
               others
               violate
               any
            
             
             
               one
               ,
               or
               more
               negative
               precepts
               :
               his
               Children
               alwayes
               know
               themselves
               tyed
               in
               conscience
               to
               so
               much
               more
               strickt
               observance
               of
               the
               contrary
               Affirmatives
               ,
               which
               are
               alwayes
               understood
               in
               the
               Negative
               .
            
             The
             measure
             of
             their
             sobrietie
             ,
             and
             devotion
             must
             be
             taken
             from
             others
             excess
             in
             Luxury
             and
             prophaneness
             .
          
           
             Briefly
             ;
             the
             prohibitions
             ,
             or
             injunctions
             expresly
             contained
             in
             the
             Decalogue
             ,
             or
             others
             parts
             of
             the
             
               moral
               Law
            
             ,
             describe
             the
             
               General
               bounds
            
             or
             limits
             ,
             without
             which
             we
             may
             not
             ,
             within
             which
             we
             must
             ,
             continually
             walk
             .
             Our
             observation
             of
             Gods
             Providence
             and
             
               signes
               of
               the
               times
            
             will
             best
             direct
             us
             to
             such
             particulars
             within
             those
             Limits
             ,
             as
             are
             most
             expedient
             for
             the
             present
             .
             The
             several
             exigence
             of
             every
             season
             ,
             and
             the
             necessitie
             and
             conditions
             of
             the
             parties
             with
             whom
             we
             live
             ,
             will
             notifie
             the
             definite
             measure
             or
             exact
             quantitie
             of
             such
             good
             offices
             ,
             or
             performances
             ,
             as
             the
             eternal
             Law
             requireth
             of
             us
             .
          
           
             To
             be
             well
             instructed
             what
             is
             most
             fitting
             for
             the
             season
             ,
             every
             man
             must
             ask
             counsel
             of
             his
             own
             heart
             ;
             but
             after
             his
             heart
             ,
             examined
             by
             the
             Rules
             of
             the
             eternal
             Law
             ,
             hath
             informed
             him
             what
             is
             fit
             and
             expedient
             ,
             it
             is
             no
             matter
             of
             Counsel
             ,
             but
             of
             necessary
             Precept
             to
             do
             it
             ;
             and
             that
             in
             such
             measure
             ,
             
               as
               the
               Exigence
               of
               time
               ,
               of
               place
               ;
               and
               persons
               require
            
             ;
             Albeit
             others
             ,
             which
             have
             not
             had
             the
             like
             occasions
             to
             consult
             their
             own
             hearts
             ,
             be
             not
             bound
             to
             do
             the
             like
             .
             And
             some
             (
             it
             may
             be
             )
             of
             better
             Note
             ,
             then
             is
             fitting
             for
             us
             to
             censure
             nominatim
             have
             been
             induced
             to
             mistake
             such
             necessary
             performances
             ,
             as
             are
             not
             usually
             undertaken
             without
             precedent
             consultation
             of
             mens
             own
             hearts
             ,
             for
             matter
             of
             Counsel
             ,
             not
             of
             Precept
             .
          
           
           
             7.
             
             Subordinate
             to
             those
             general
             Precepts
             ,
             
               [
               Do
               as
               ye
               would
               be
               done
               unto
               :
               Let
               every
               man
               walk
               as
               he
               is
               called
               :
               ]
            
             are
             these
             disjunctive
             Precepts
             of
             the
             Apostle
             ,
             Rom.
             12.
             15.
             
             
               Rejoyce
               with
               them
               that
               rejoyce
               ,
               and
               weep
               with
               them
               that
               weep
               .
            
             Both
             these
             precepts
             are
             necessarie
             ,
             both
             
               most
               necessary
            
             in
             their
             time
             ,
             and
             place
             ;
             neither
             necessary
             at
             all
             times
             and
             in
             all
             places
             ,
             for
             they
             are
             incompatible
             .
             Hence
             saith
             
               Solomon
               Eccles
            
             .
             3.
             4.
             
             
               There
               is
               a
               time
               to
               weep
               and
               a
               time
               to
               laugh
               ;
               a
               time
               to
               mourn
               and
               a
               time
               to
               dance
            
             ;
             So
             then
             weeping
             and
             laughing
             ,
             mourning
             and
             dancing
             ,
             are
             both
             in
             their
             several
             turns
             ,
             or
             seasons
             expedient
             ;
             but
             
               weeping
               and
               mourning
               most
               suitable
               to
               the
               occasions
               of
               most
               times
               ,
               and
               more
               expedient
               for
               most
               persons
               .
            
             For
             
               it
               is
               better
               to
               go
               into
               the
               house
               of
               mourning
               ,
               then
               into
               the
               house
               of
               Mirth
               .
            
             Men
             seldom
             mourn
             without
             just
             occasions
             ,
             and
             few
             men
             ,
             but
             often
             have
             just
             occasions
             to
             mourn
             :
             But
             many
             laugh
             when
             they
             have
             just
             cause
             to
             lament
             ;
             And
             to
             consort
             with
             such
             in
             this
             their
             follie
             ,
             were
             extream
             impietie
             ;
             especially
             in
             such
             as
             Ieremy
             and
             Baruch
             were
             ;
             in
             all
             that
             are
             Overseers
             ,
             or
             Watchmen
             over
             Gods
             flock
             ;
             This
             made
             the
             Prophet
             
               Jeremy
               ,
               Chap.
            
             9.
             1.
             to
             wish
             ,
             
               O
               that
               mine
               head
               were
               full
               of
               water
               ,
               and
               mine
               eyes
               fountains
               of
               tears
               ,
               that
               I
               might
               weep
               day
               and
               night
               for
               the
               slain
               of
               the
               daughter
               of
               my
               people
               .
            
          
           
             Thus
             wished
             Ieremy
             even
             whilst
             Jerusalem
             went
             mad
             in
             mirth
             and
             Jollity
             ,
             whilst
             her
             children
             were
             bold
             and
             audacious
             to
             hold
             on
             more
             then
             an
             
               ordinary
               Pace
            
             in
             their
             wonted
             courses
             from
             evil
             to
             worse
             ;
             because
             they
             were
             blind
             and
             ignorant
             ,
             and
             would
             not
             see
             
               the
               day
               of
               their
               visitation
               drawing
               on
               .
            
             To
             men
             therefore
             endued
             with
             reason
             (
             more
             especially
             to
             Christian
             men
             ;
             amongst
             them
             ,
             most
             especially
             to
             the
             Preacher
             and
             Pastor
             ,
             who
             have
             Christ
             Jesus
             and
             the
             Prophets
             for
             their
             pattern
             )
             the
             Precept
             is
             all
             one
             ;
             
               To
               mourn
               with
               them
               that
               mourn
               ,
               and
               to
               mourn
               for
               them
               ,
               whose
               Case
               is
               mournful
               ,
            
             Though
             haply
             not
             so
             apprehended
             by
             them
             ;
             such
             as
             Jerusalems
             Case
             was
             ,
             when
             our
             Saviour
             beheld
             it
             and
             wept
             ,
             saying
             ;
             
               O
               that
               thou
               hadst
               known
               at
               the
               least
               in
               this
               thy
               day
               ,
               those
               things
               ,
               which
               belong
               unto
               thy
               peace
               ,
               but
               now
               are
               they
               hid
               from
               thine
               eyes
               .
            
             &c.
             Luke
             the
             19.
             42.
             
             As
             also
             at
             this
             time
             ,
             when
             this
             message
             came
             to
             Baruch
             .
          
           
             8.
             
             So
             natural
             is
             this
             precept
             of
             the
             Apostle
             ;
             
               weep
               with
               them
               that
               weep
            
             ;
             that
             even
             bruit
             beasts
             ,
             to
             whom
             God
             hath
             given
             neither
             speech
             nor
             Language
             ,
             nor
             understanding
             to
             perceive
             the
             words
             of
             the
             wise
             ,
             or
             the
             exhortation
             of
             the
             eloquent
             ,
             are
             yet
             so
             intelligent
             ,
             so
             apprehensive
             of
             the
             vocal
             signes
             or
             
             significations
             of
             grief
             uttered
             from
             others
             of
             their
             own
             kind
             ;
             that
             they
             may
             well
             seem
             to
             bear
             the
             Emblem
             of
             
               St.
               Pauls
            
             Practise
             ingraven
             in
             their
             nature
             :
             
               Who
               is
               weak
            
             (
             saith
             the
             blessed
             Apostle
             2
             Corinth
             .
             2.
             29.
             
             )
             
               and
               I
               am
               not
               weak
               ?
               who
               is
               offended
               and
               I
               burn
               not
               ?
            
             For
             what
             beast
             of
             the
             field
             shall
             groan
             and
             others
             of
             the
             same
             kind
             are
             not
             upon
             the
             hearing
             ,
             like
             affected
             ?
             which
             of
             them
             panteth
             for
             pain
             or
             want
             of
             breath
             ;
             and
             others
             at
             this
             spectacle
             stand
             not
             amazed
             either
             bereft
             of
             all
             motion
             ,
             or
             else
             tortured
             with
             like
             ?
             He
             that
             Created
             all
             things
             ,
             in
             number
             ,
             weight
             ,
             and
             due
             proportion
             ,
             hath
             mutually
             framed
             their
             hearts
             to
             others
             groanes
             ,
             and
             sighes
             ,
             as
             a
             stringed
             instrument
             to
             a
             
               voice
               Unison
            
             .
             So
             doubtless
             were
             our
             hearts
             set
             in
             our
             first
             Creation
             ,
             All
             in
             just
             proportion
             to
             their
             maker
             ;
             our
             voices
             were
             consonant
             to
             his
             word
             ,
             our
             affections
             conformable
             to
             his
             will
             ,
             all
             Unisons
             amongst
             themselves
             .
             Untill
             the
             Rector
             of
             this
             Quire
             ,
             that
             should
             have
             taken
             up
             this
             everlasting
             song
             ,
             did
             strain
             too
             high
             ;
             polluting
             our
             nature
             ,
             and
             corrupting
             our
             instruments
             of
             breath
             (
             ordained
             only
             to
             have
             sounded
             out
             praises
             to
             our
             God
             )
             by
             eating
             of
             that
             poisonous
             apple
             .
             Since
             which
             time
             the
             best
             of
             our
             voices
             have
             been
             harsh
             and
             unpleasant
             in
             their
             makers
             ears
             ;
             And
             besides
             the
             harshness
             
             of
             every
             one
             in
             particular
             ;
             we
             have
             alwayes
             sung
             out
             of
             tune
             ,
             perpetually
             Jarring
             among
             our selves
             ;
             whilst
             one
             hath
             sung
             ,
             another
             cryed
             ;
             whilst
             one
             mourns
             another
             pipes
             ,
             or
             dances
             for
             Joy.
             Yet
             doth
             the
             mutual
             bond
             of
             our
             affections
             remain
             still
             greater
             ,
             then
             any
             bond
             amongst
             beasts
             ;
             we
             have
             this
             consort
             set
             out
             unto
             us
             in
             Gods
             written
             word
             ;
             
               Whatsoever
               ye
               would
               that
               men
               should
               do
               unto
               you
               even
               so
               do
               ye
               unto
               them
            
             ;
             for
             this
             is
             the
             effect
             of
             Gods
             Law
             ,
             each
             
             part
             of
             which
             we
             are
             bound
             to
             obey
             ;
             This
             is
             the
             sum
             of
             the
             Prophets
             writings
             ;
             each
             period
             whereof
             we
             are
             bound
             to
             believe
             .
             What
             musick
             can
             be
             more
             pleasant
             to
             a
             pensive
             heart
             ;
             then
             to
             have
             others
             bear
             a
             full
             consort
             with
             him
             in
             grief
             ?
             Herein
             then
             ,
             we
             do
             not
             only
             omit
             A
             Precept
             of
             Christ
             ,
             but
             directly
             violate
             Gods
             eternal
             Law
             ,
             yea
             the
             very
             Prime
             Fundamental
             Law
             of
             nature
             ,
             in
             that
             we
             do
             not
             Sympathize
             with
             others
             ,
             in
             such
             sort
             as
             we
             desire
             they
             should
             do
             with
             us
             in
             like
             distresse
             ;
             in
             that
             we
             minister
             not
             comfort
             to
             others
             with
             as
             great
             alacritie
             ,
             and
             delight
             ,
             as
             we
             desire
             to
             receive
             it
             from
             them
             .
             Nature
             teacheth
             ,
             and
             Gods
             Law
             commands
             ,
             
               to
               mourn
               with
               them
               that
               mourn
            
             ;
             and
             the
             Necessitie
             of
             such
             as
             mourn
             ,
             and
             the
             true
             unpartial
             
               estimate
               of
               our
               own
               desires
            
             of
             comfort
             in
             like
             Case
             ,
             will
             give
             us
             the
             exact
             measure
             of
             our
             mourning
             .
          
           
             Our
             mourning
             is
             then
             truly
             harmonical
             ,
             when
             it
             is
             for
             the
             
               Qualitie
               ,
               sincere
            
             ,
             and
             for
             the
             Quantitie
             ,
             rightly
             proportiond
             unto
             the
             present
             necessitie
             of
             times
             ,
             places
             ,
             or
             persons
             .
             And
             on
             the
             contrary
             ,
             then
             we
             walk
             (
             as
             the
             Scripture
             speaks
             )
             with
             a
             heart
             and
             a
             heart
             ,
             and
             use
             a
             deceitful
             ballance
             ,
             when
             our
             hearts
             are
             open
             to
             receive
             comfort
             or
             benefit
             from
             others
             ,
             and
             shut
             or
             straitned
             ,
             to
             return
             the
             like
             ;
             or
             when
             we
             receive
             any
             of
             these
             from
             God
             or
             man
             with
             our
             whole
             heart
             ,
             and
             either
             repay
             to
             the
             same
             parties
             from
             whom
             we
             had
             them
             ,
             or
             distribute
             them
             to
             others
             ,
             with
             a
             faint
             or
             fained
             heart
             ,
             without
             
             such
             delight
             or
             joy
             in
             doing
             them
             good
             ,
             as
             we
             take
             in
             having
             good
             done
             unto
             us
             .
             This
             
               Eternal
               Rule
               of
               Equitie
            
             was
             Transcendent
             ,
             unto
             that
             
               particular
               strict
               Command
            
             ,
             so
             often
             inculcated
             to
             the
             Israelites
             when
             they
             came
             into
             the
             good
             Land
             of
             Promise
             :
             viz.
             
               Not
               to
               forget
               the
               stranger
               that
               lived
               amongst
               them
               .
            
          
           
             The
             positive
             precept
             aimed
             at
             through
             this
             negative
             ,
             as
             the
             End
             ,
             or
             scope
             ,
             was
             the
             
               Cheerful
               relief
               of
               the
               poor
               stranger
            
             ;
             and
             the
             immediate
             Means
             unto
             this
             End
             ,
             was
             alway
             to
             remember
             that
             they
             themselves
             had
             been
             strangers
             in
             the
             Land
             of
             Egypt
             ;
             Now
             to
             remember
             
               that
               they
               themselves
               had
               been
               strangers
            
             is
             (
             in
             the
             language
             of
             the
             holy
             Spirit
             )
             
               still
               to
               retain
               the
               perfect
               estimate
               of
               their
               former
               grief
               ,
               whilst
               they
               were
               strangers
               :
            
             to
             be
             able
             continually
             to
             sound
             the
             depth
             of
             their
             own
             misery
             ,
             that
             it
             might
             serve
             as
             a
             Key
             to
             tune
             their
             hearts
             in
             just
             and
             full
             consort
             to
             the
             miserable
             .
             They
             did
             then
             truely
             remember
             the
             strangers
             ,
             that
             were
             within
             their
             gates
             ,
             when
             they
             sorrowed
             in
             the
             same
             manner
             for
             them
             ,
             as
             they
             had
             done
             for
             themselves
             :
             when
             the
             delight
             and
             joy
             that
             they
             had
             taken
             in
             their
             own
             deliverance
             from
             servitude
             and
             thraldom
             ,
             was
             made
             the
             measure
             of
             their
             delight
             ,
             and
             joy
             ,
             in
             freeing
             others
             from
             the
             yoke
             of
             servitude
             ,
             in
             relieving
             the
             poor
             distressed
             stranger
             that
             sojourned
             with
             them
             .
             
               True
               compassion
               is
               but
               a
               fellow
               feeling
               of
               others
               miseries
               :
            
             And
             
               then
               only
               are
               we
               truly
               compassionate
               when
               their
               miseries
               are
               made
               ours
               :
            
             when
             (
             as
             the
             Apostle
             saith
             )
             we
             are
             weakened
             at
             their
             weakness
             ,
             and
             burn
             at
             their
             offence
             ,
             or
             grievance
             .
             Once
             thus
             affected
             ,
             in
             easing
             them
             ,
             we
             ease
             our selves
             ;
             their
             comfort
             becomes
             our
             comfort
             :
             whence
             ariseth
             our
             cheerfulness
             and
             sinceritie
             in
             doing
             good
             ;
             for
             now
             we
             do
             unto
             them
             as
             we
             desire
             they
             should
             do
             unto
             us
             :
             Yea
             ,
             even
             as
             we
             would
             do
             unto
             our selves
             ;
             seeing
             the
             only
             way
             to
             case
             our selves
             of
             this
             present
             grief
             ,
             which
             is
             by
             Sympathie
             in
             us
             ,
             is
             by
             curing
             the
             
             Protopathie
             in
             them
             .
             This
             is
             equitie
             and
             righteousness
             in
             the
             sight
             of
             God
             ,
             when
             we
             afford
             comfort
             unto
             others
             ,
             according
             to
             the
             same
             measure
             we
             our selves
             would
             receive
             it
             from
             others
             :
             or
             when
             we
             distribute
             Gods
             benefits
             with
             the
             like
             Joy
             to
             our
             fellow
             servants
             ,
             as
             we
             receive
             them
             from
             him
             :
             Delight
             in
             receiving
             and
             delight
             in
             doing
             good
             ,
             ought
             to
             be
             so
             fully
             reciprocal
             in
             nature
             and
             quantitie
             ,
             that
             they
             should
             differ
             but
             as
             
               via
               Thebis
               Athenas
            
             ,
             and
             
               Athenis
               ,
               Thebas
            
             ;
             or
             as
             two
             times
             three
             ,
             and
             three
             times
             two
             .
             This
             is
             (
             as
             the
             wise
             man
             speaks
             )
             truly
             to
             
               keep
               the
               heart
            
             ,
             when
             we
             keep
             it
             still
             in
             this
             Aequilibrio
             ,
             not
             more
             inclined
             to
             accept
             ,
             then
             to
             afford
             a
             blessing
             ;
             not
             more
             prone
             to
             rejoyce
             at
             our
             own
             good
             ,
             then
             to
             sorrow
             at
             others
             harms
             ;
             Not
             more
             apt
             to
             be
             elevated
             with
             our
             own
             promotion
             ,
             then
             to
             be
             depressed
             by
             others
             undeserved
             dejection
             ,
             or
             discomfort
             .
             And
             albeit
             we
             were
             able
             to
             frame
             the
             whole
             course
             of
             our
             lives
             fully
             parallel
             to
             this
             streight
             Rule
             ;
             yet
             should
             we
             still
             remain
             unprofitable
             servants
             and
             altogether
             unable
             to
             supererogate
             .
             All
             actual
             ,
             or
             purposed
             swerving
             whether
             directly
             or
             indirectly
             from
             this
             Level
             ,
             is
             a
             declining
             to
             hypocrisie
             .
             He
             that
             cannot
             contract
             his
             ordinary
             libertie
             in
             the
             use
             of
             things
             pleasant
             or
             profitable
             for
             this
             life
             ,
             according
             to
             the
             Exigence
             or
             Aboading
             of
             the
             instant
             season
             ,
             or
             doth
             not
             labour
             so
             to
             frame
             and
             settle
             the
             habitual
             bent
             of
             his
             affections
             ,
             as
             they
             may
             be
             alike
             free
             and
             apt
             to
             be
             moved
             with
             sad
             occurences
             ,
             as
             with
             occasions
             of
             joy
             :
             such
             a
             man
             may
             happily
             often
             joy
             in
             his
             courses
             ,
             but
             his
             rejoycing
             cannot
             
             be
             in
             the
             Lord
             ;
             his
             laughter
             is
             madness
             ,
             his
             choicest
             recreation
             ,
             folly
             ;
             dissimulation
             harboureth
             in
             his
             heart
             ,
             mischief
             is
             companion
             of
             his
             thoughts
             ;
             the
             issue
             of
             his
             untimely
             mirth
             ,
             is
             grief
             and
             sorrow
             everlasting
             .
          
           
             9.
             
             But
             here
             I
             know
             it
             will
             be
             replied
             ,
             that
             this
             constitution
             of
             mind
             is
             in
             these
             latter
             times
             more
             rare
             ,
             then
             absolute
             Complexion
             in
             mens
             bodies
             ,
             or
             mixture
             
               ad
               pondus
            
             in
             bodies
             natural
             .
             The
             Replication
             perhaps
             is
             true
             ,
             but
             true
             especially
             for
             this
             reason
             ,
             that
             every
             man
             
               seeks
               great
               things
            
             ,
             greater
             then
             Baruch
             here
             did
             ,
             for
             himself
             ;
             And
             hearts
             stretched
             by
             desires
             unseasonably
             superfluous
             or
             exorbitant
             ,
             to
             an
             higher
             strain
             ,
             then
             is
             fitting
             ,
             can
             hold
             no
             consort
             with
             their
             humbled
             brethrens
             affections
             ;
             They
             can
             neither
             be
             brought
             to
             any
             true
             Consonancie
             with
             the
             times
             wherein
             they
             live
             ,
             nor
             with
             their
             own
             Callings
             .
          
           
             Howbeit
             we
             require
             not
             such
             an
             exact
             or
             absolute
             temper
             of
             mans
             heart
             as
             our
             Creator
             framed
             in
             our
             first
             Parents
             .
             That
             was
             the
             Patern
             ,
             by
             which
             we
             must
             direct
             our
             practise
             ;
             If
             our
             intention
             to
             imitate
             this
             patern
             ,
             be
             sincere
             ;
             And
             our
             indeavors
             to
             accomplish
             our
             intentions
             industrious
             and
             entire
             ;
             whatsoever
             is
             wanting
             to
             our
             abilitie
             ,
             The
             super-excellencie
             of
             Christs
             righteousness
             ,
             and
             merits
             (
             far
             exceeding
             our
             first
             Parents
             worth
             )
             shall
             abundantly
             supplie
             in
             us
             ,
             which
             were
             first
             the
             natural
             Sons
             of
             Adam
             ,
             then
             degenerate
             Sons
             of
             the
             living
             God
             ,
             now
             regenerate
             by
             Grace
             ,
             and
             adopted
             Sons
             in
             Christ
             .
             But
             the
             experience
             of
             others
             temper
             in
             former
             times
             (
             though
             Adams
             Children
             as
             now
             we
             are
             ,
             or
             once
             were
             )
             bewrayes
             the
             Complexion
             of
             our
             Age
             to
             be
             deeply
             tainted
             with
             hypocrisie
             .
             For
             this
             I
             have
             found
             (
             and
             every
             one
             may
             find
             without
             curious
             search
             )
             that
             the
             very
             sight
             ,
             remembrance
             ,
             or
             rehearsal
             of
             others
             miseries
             united
             by
             the
             bond
             of
             Common
             dutie
             ,
             hath
             brought
             the
             minds
             of
             such
             ,
             as
             have
             bent
             their
             ears
             to
             natures
             discipline
             ,
             or
             been
             well
             instructed
             in
             Civilitie
             ,
             unto
             a
             perfect
             sympathie
             ,
             with
             as
             great
             facilitie
             ,
             as
             men
             tune
             their
             voices
             to
             others
             pleasant
             songs
             ,
             or
             fashion
             their
             bodily
             motions
             to
             others
             musick
             .
          
           
             
               Apathie
               or
               want
               of
               Fellow-feeling
            
             (
             to
             speak
             indifferently
             )
             
               is
               no
               natural
               propertie
            
             ,
             
             
               of
               the
               meer
               natural
               ,
               or
               unregenerate
               man
               ;
               but
               rather
               a
               symptom
               of
               a
               gracelesse
               mind
               ,
               obdurate
               with
               self-pleasing
               humors
               and
               desires
               :
            
             Of
             hearts
             truly
             
             mollified
             ,
             with
             a
             mutual
             touch
             (
             though
             but
             of
             moral
             or
             civil
             Love
             )
             one
             takes
             the
             impression
             of
             anothers
             woe
             or
             grief
             ,
             as
             easily
             as
             softened
             wax
             does
             the
             seal
             .
          
           
             Thus
             the
             fresh
             memory
             of
             the
             Camp
             ,
             the
             consideration
             of
             the
             Ark
             of
             God
             ,
             and
             Israels
             and
             Joabs
             lying
             abroad
             in
             the
             fields
             ,
             makes
             honest
             Uriah
             (
             joyned
             with
             them
             in
             the
             common
             link
             of
             military
             life
             ;
             though
             far
             dis-joyned
             in
             
             place
             )
             abjure
             with
             double
             oath
             the
             solace
             of
             his
             lawful
             bed
             .
          
           
             Thus
             the
             remembrance
             of
             our
             Saviours
             humiliation
             in
             Ierusalem
             makes
             
             that
             
               Noble
               Duke
               of
               Bulloign
            
             ,
             many
             hundred
             years
             after
             ,
             refuse
             to
             wear
             a
             golden
             Crown
             in
             that
             City
             ,
             though
             but
             the
             lawful
             Guerdon
             of
             his
             Heroick
             worth
             ;
             
             an
             honour
             well
             befitting
             his
             person
             ,
             but
             not
             the
             place
             ,
             wherein
             his
             
               Lord
               Redeemer
            
             (
             under
             whose
             banner
             he
             fought
             )
             had
             been
             annointed
             King
             with
             his
             own
             blood
             ,
             shed
             by
             the
             impression
             of
             a
             Crown
             of
             Thorns
             .
          
           
             Are
             the
             true
             paterns
             of
             those
             practises
             extant
             only
             in
             the
             book
             of
             Grace
             ?
             Or
             are
             the
             practises
             recorded
             only
             in
             sacred
             Story
             ,
             or
             of
             Christians
             ,
             or
             sacred
             Persons
             only
             ?
             Or
             have
             not
             Heathen
             Poets
             ,
             which
             knew
             no
             Law
             besides
             the
             Lawes
             of
             Nature
             ,
             and
             their
             Rules
             of
             Art
             ,
             exactly
             painted
             the
             like
             paterns
             ?
             Have
             not
             heathen
             Histories
             ,
             whose
             veracity
             is
             no
             way
             liable
             to
             just
             suspition
             ,
             related
             the
             like
             real
             practises
             of
             Heathen
             persons
             ?
             
          
           
             
               
                 Non
                 haec
                 apta
                 mihi
                 nitidis
                 ornatibus
                 (
                 inquit
                 )
              
            
             
               
                 Tempora
                 ,
                 nec
                 miserae
                 placeant
                 insignia
                 formae
                 .
              
            
             
               
                 Thebaidos
                 Libro
              
               4.
               
            
          
           
             It
             is
             the
             Poetical
             Character
             or
             speech
             of
             the
             
               Noble
               Princess
            
             ,
             uttered
             rather
             out
             of
             fear
             ,
             then
             certain
             foresight
             of
             the
             mishap
             that
             might
             befal
             her
             Husb●d
             now
             setting
             forth
             unto
             the
             
               Thebane
               war
            
             in
             hope
             to
             recover
             his
             supposed
             right
             .
             As
             the
             Reason
             of
             her
             refusing
             
             Harmonia's
             Chain
             (
             that
             was
             the
             insignia
             or
             ornament
             offered
             her
             by
             way
             of
             gratification
             for
             gracing
             or
             furthering
             the
             present
             consultation
             of
             warre
             )
             was
             much
             what
             the
             same
             with
             
               Duke
               Godfreys
            
             refusal
             of
             the
             Golden
             Crown
             :
             So
             the
             Manner
             of
             her
             abjuring
             it
             ,
             was
             not
             unlike
             
             Uriah's
             Oath
             .
          
           
             
               Scilicet
               ,
               heu
               superi
               !
               cum
               tu
               cludare
               minaci
            
             
               Casside
               ,
               ferratusque
               sones
               ;
               Ego
               divitis
               Aurum
            
             
               Harmoniae
               dotale
               geram
               ?
            
          
           
             It
             was
             a
             dishonour
             (
             in
             her
             esteem
             )
             to
             be
             disclaimed
             by
             
               an
               Imprecation
            
             ,
             for
             a
             Princes
             Daughter
             to
             adorn
             her
             head
             ,
             and
             neck
             ,
             with
             costly
             Jewels
             like
             a
             Bride
             ,
             whilest
             her
             Husband
             was
             clad
             in
             steel
             ;
             and
             yet
             ,
             so
             clad
             ,
             every
             hour
             in
             peril
             of
             life
             .
             During
             the
             time
             of
             this
             his
             danger
             abroad
             ;
             she
             desires
             no
             greater
             train
             at
             home
             ,
             then
             would
             suffice
             to
             expel
             Melancholick
             fear
             ;
             And
             that
             artire
             doth
             please
             her
             best
             ,
             which
             best
             suted
             with
             her
             pensive
             heart
             ,
             most
             likely
             to
             move
             her
             Gods
             to
             Commiseration
             of
             her
             widdowhood
             .
             For
             such
             costly
             ornaments
             ,
             as
             were
             now
             profferd
             ,
             she
             thought
             a
             fitter
             time
             would
             be
             to
             wear
             them
             ,
             when
             her
             Husband
             returned
             in
             peace
             with
             such
             rich
             spoiles
             from
             the
             enemies
             Court
             ;
             And
             in
             this
             Resolution
             well
             fitting
             her
             present
             estate
             ;
             she
             leaves
             them
             to
             the
             proud
             upstart
             insolent
             baggage
             ,
             whose
             longing
             desires
             after
             those
             unseasonable
             fooleries
             had
             inchanted
             the
             poor
             Prophet
             her
             husband
             to
             Countenance
             an
             Ominous
             unfortunate
             war
             ,
             the
             issue
             whereof
             was
             this
             ;
             that
             after
             most
             of
             the
             
               Noble
               Argives
            
             ,
             sent
             thither
             by
             the
             enemies
             sword
             ,
             the
             Prophet
             himself
             went
             quick
             down
             to
             hell
             .
          
           
             This
             Conclusion
             you
             will
             say
             is
             false
             in
             the
             litteral
             sense
             ,
             or
             rather
             fained
             ;
             
             but
             ,
             I
             would
             to
             God
             the
             Fiction
             were
             not
             too
             true
             an
             Emblem
             of
             the
             most
             State-Prophets
             in
             later
             Ages
             .
             Such
             as
             are
             here
             represented
             ,
             and
             no
             better
             ,
             are
             the
             usual
             fruits
             of
             untimely
             desires
             ,
             or
             discording
             appetites
             of
             parties
             united
             in
             strict
             bond
             of
             common
             dutie
             ,
             especially
             in
             men
             consecrated
             to
             publick
             ministerie
             .
             Alwayes
             they
             are
             displeasing
             to
             God
             ,
             in
             nature
             preposterous
             ,
             hateful
             as
             death
             to
             civil
             and
             ingenuous
             minds
             .
          
           
             10.
             
             But
             herein
             the
             Poet
             ,
             (
             as
             the
             Philosopher
             well
             observes
             )
             exceeds
             the
             Historian
             ,
             for
             moral
             instructions
             .
             He
             may
             paint
             men
             and
             women
             ,
             as
             they
             should
             be
             not
             as
             they
             are
             ;
             whereas
             the
             Historian
             must
             express
             them
             as
             he
             finds
             them
             .
             Most
             Women
             indeed
             are
             not
             for
             their
             affections
             like
             this
             Poetical
             Picture
             of
             Argia
             .
             Yet
             the
             Carriage
             of
             Portia
             ,
             as
             the
             ingenious
             Historian
             hath
             exprest
             it
             ,
             
             did
             farre
             exceed
             it
             ;
             When
             her
             Husband
             Brutus
             had
             disclosed
             that
             inward
             grief
             and
             perplexitie
             ,
             by
             his
             ill
             rest
             by
             night
             ,
             which
             he
             had
             purposely
             concealed
             from
             her
             in
             his
             waking
             thoughts
             ,
             she
             takes
             his
             Concealment
             ,
             as
             a
             disparagement
             to
             her
             birth
             and
             education
             ,
             and
             as
             a
             tacit
             impeachment
             of
             her
             honestie
             .
             Brutus
             (
             saith
             she
             )
             
               I
               had
            
             Cato
             
               to
               my
               Father
               ,
               and
               was
               matched
               into
               thy
               family
               ,
               not
               as
               a
               whore
               ,
               to
               be
               thy
               Companion
               only
               at
               bed
               and
               bord
               ,
               but
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               be
               as
               true
               a
               Consort
               of
               thy
               miseries
               as
               of
               thy
               welfare
               .
               I
               had
               never
               cause
               to
               complain
               of
               thy
               usage
               ,
               no
               occasion
               to
               suspect
               thy
               loving
               affection
               towards
               me
               ;
               but
               what
               assurance
               canst
               thou
               have
               of
               my
               love
               to
               thee
               ?
               If
               I
               may
               not
               be
               permitted
               to
               sympathize
               with
               thee
               in
               thy
               secret
               greif
               ;
               nor
               bear
               a
               part
               in
               those
               anxieties
               ,
               whose
               communication
               might
               ease
               thy
               mind
               ,
               and
               much
               set
               forth
               my
               fidelitie
               ?
               I
               know
               well
               the
               imbecillity
               of
               our
               Sex
               ;
               we
               need
               no
               rack
               to
               wrest
               a
               secret
               from
               us
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               But
               know
               (
               O
            
             Brutus
             )
             
               that
               there
               is
               a
               secret
               vertue
               in
               good
               parentage
               ,
               ingenuous
               breeding
               and
               conversation
               ,
               for
               setling
               ,
               and
               strengthening
               the
               frame
               of
               our
               affections
               ,
               even
               where
               they
               are
               by
               nature
               brickle
               and
               unconstant
               .
               And
               this
               is
               my
               portion
               in
               these
               Pre-eminences
               ;
               A
               woman
               I
               am
               by
               sex
               ,
               but
            
             Cato
             
               his
               Daughter
               ,
               and
            
             Brutus
             his
             Wife
             .
             To
             give
             him
             a
             sure
             experiment
             (
             answerable
             to
             these
             Protestations
             )
             how
             ready
             she
             could
             be
             in
             all
             misfortunes
             to
             take
             grief
             and
             sorrow
             
               at
               as
               low
               a
               Note
            
             ,
             as
             for
             his
             life
             he
             could
             :
             She
             had
             cast
             her self
             into
             a
             burning
             Feaver
             by
             a
             grievous
             wound
             of
             her
             own
             making
             ,
             before
             she
             vented
             the
             former
             complaint
             ,
             which
             she
             uttered
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             the
             extremity
             of
             her
             Fit
             or
             pangs
             .
             I
             may
             truly
             here
             apply
             that
             verse
             of
             old
             Ennius
             ,
             as
             the
             late
             extinguished
             Lamp
             of
             this
             University
             once
             out
             of
             this
             Lantern
             in
             another
             Case
             ,
             did
             .
             
               Vos
               Juvenes
            
             (
             shall
             I
             say
             ?
             )
             nay
             verily
             ;
             
               Nos
               viri
               ,
               Patres
               &
               Fratres
               ,
               animos
               gerimus
               muliebres
               ;
               Illaque
               Virgo
               viri
               .
            
          
           
             Was
             this
             praeeminency
             (
             that
             she
             was
             Cato's
             daughter
             ,
             and
             Brutus's
             wife
             )
             of
             power
             sufficient
             to
             arm
             her
             female
             heart
             with
             man-like
             resolution
             ,
             and
             true
             heroical
             constancy
             to
             bear
             the
             yoke
             of
             all
             misfortunes
             with
             her
             Conjugal
             Mate
             ,
             and
             is
             it
             no
             Praerogative
             in
             Christian
             men
             ,
             before
             a
             Heathen
             woman
             ,
             that
             they
             have
             God
             for
             their
             father
             ,
             and
             holy
             Church
             for
             their
             mother
             :
             Christ
             Jesus
             supream
             Governour
             of
             the
             world
             ,
             the
             Lord
             of
             life
             ,
             and
             Conquerour
             of
             Death
             and
             Hell
             ,
             for
             their
             Brother
             ?
             Is
             Baptisme
             into
             his
             death
             but
             a
             naked
             name
             ;
             that
             our
             professed
             unitie
             therein
             cannot
             unite
             our
             hearts
             in
             like
             affections
             ?
             Is
             the
             effusion
             of
             Gods
             spirit
             but
             as
             the
             sprinkling
             of
             Court
             Holy-water
             ?
             are
             our
             dayly
             Sermons
             but
             as
             so
             many
             
               Bevers
               of
               wind
            
             ,
             whose
             efficacy
             vanisheth
             with
             the
             breath
             that
             uttereth
             them
             ?
             or
             hath
             the
             frequent
             participation
             of
             Christ
             precious
             body
             &
             blood
             no
             better
             operation
             on
             our
             harts
             ,
             then
             the
             exhalation
             of
             sweet
             odours
             upon
             our
             brains
             ?
             Be
             they
             no
             longer
             comfortable
             ,
             then
             whilst
             they
             be
             in
             taking
             ?
             Are
             all
             those
             glorious
             
             similitudes
             of
             one
             head
             and
             many
             members
             ,
             of
             one
             Vine
             and
             many
             branches
             ,
             but
             Hyperbolical
             Metaphors
             ?
             Is
             our
             mystical
             union
             only
             a
             meer
             Mathematical
             imagination
             ?
             are
             those
             or
             the
             like
             Praerogatives
             of
             our
             calling
             ,
             but
             like
             the
             Soloecisms
             of
             the
             Romish
             Church
             ,
             matters
             of
             meer
             title
             ,
             or
             ceremony
             ,
             without
             realitie
             ?
             Beloved
             in
             Christ
             !
             if
             either
             we
             actually
             were
             ,
             or
             heartily
             desired
             ,
             or
             truly
             meant
             to
             be
             true
             branches
             of
             that
             Coelestial
             Vine
             ;
             were
             it
             possible
             the
             strongest
             boughes
             thereof
             should
             be
             so
             often
             shaken
             ,
             with
             dangerous
             blasts
             of
             temptations
             ;
             and
             we
             no
             whit
             therewith
             moved
             ?
             could
             so
             many
             flourishing
             Boughes
             dayly
             fade
             ,
             and
             we
             hope
             that
             our
             Luxuriant
             branches
             should
             always
             flourish
             ?
             should
             their
             goodly
             leaves
             hourly
             fall
             ,
             and
             we
             live
             still
             as
             if
             we
             never
             looked
             for
             any
             winter
             ?
             or
             should
             God
             so
             often
             threaten
             to
             pluck
             up
             the
             vineyard
             ,
             which
             his
             own
             right
             hand
             hath
             planted
             ;
             and
             yet
             the
             dressers
             of
             it
             still
             
               seek
               after
               great
               things
               ,
               for
               themselves
               ,
            
             as
             if
             they
             never
             dreamt
             of
             dispossession
             ?
             would
             the
             most
             of
             us
             either
             seek
             to
             raise
             our selves
             as
             high
             as
             the
             highest
             room
             in
             the
             Lords
             house
             ;
             or
             make
             it
             a
             chief
             part
             of
             our
             care
             how
             to
             forecast
             mispense
             of
             time
             in
             merriment
             ,
             gameing
             ,
             or
             other
             worldly
             pleasures
             ,
             or
             contentments
             ,
             whilst
             sundry
             of
             our
             poor
             brethren
             ,
             and
             fellow
             Prophets
             (
             perhaps
             in
             worth
             our
             betters
             )
             die
             of
             discontent
             ;
             whilst
             others
             younger
             run
             mad
             after
             riot
             abroad
             ,
             least
             they
             should
             be
             attached
             by
             sorrow
             and
             grief
             at
             home
             ;
             whilst
             other
             begin
             to
             expect
             a
             change
             ,
             and
             entertain
             a
             liking
             of
             Romish
             Proffers
             .
          
           
             Others
             ,
             which
             have
             ever
             hated
             Rome
             more
             then
             death
             ,
             begin
             to
             loath
             their
             lives
             ,
             and
             set
             their
             longing
             on
             the
             Grave
             ;
             desirous
             to
             give
             their
             bodies
             to
             be
             devoured
             by
             that
             earth
             ,
             which
             hath
             not
             ministered
             necessary
             sustenance
             to
             them
             ;
             as
             being
             overcharged
             with
             maintaining
             the
             unnecessary
             desires
             and
             superfluous
             pleasures
             of
             worse
             deservers
             .
             Or
             would
             so
             many
             (
             were
             they
             true
             members
             of
             Christ
             )
             suffer
             that
             flock
             ,
             which
             he
             hath
             purchased
             with
             his
             precious
             blood
             to
             starve
             for
             want
             of
             spiritual
             Food
             :
             That
             flock
             ,
             from
             which
             they
             have
             reap't
             carnal
             Commodities
             in
             greatest
             plenty
             ?
          
           
             But
             here
             I
             will
             not
             dispute
             whether
             Non-Residence
             ,
             or
             Pluralitie
             be
             simply
             unlawful
             :
             suppose
             in
             former
             times
             both
             had
             been
             lawful
             ,
             both
             necessary
             ,
             when
             the
             greatest
             scarcitie
             was
             of
             Scholars
             sufficiently
             qualified
             for
             the
             ministry
             .
             Is
             it
             therefore
             Now
             as
             expedient
             ?
             It
             had
             been
             once
             more
             lawful
             for
             Baruch
             to
             have
             sought
             the
             Ease
             of
             a
             retired
             life
             ,
             then
             ever
             it
             was
             for
             any
             man
             to
             trouble
             himself
             with
             joyning
             house
             to
             house
             ,
             Land
             to
             Land
             ,
             or
             Church
             to
             Church
             .
             But
             now
             it
             is
             unlawful
             :
             
               seekest
               thou
               great
               things
               for
               thy self
               ?
            
             Yet
             what
             was
             his
             seeking
             to
             theirs
             ?
             or
             what
             are
             many
             of
             their
             deserts
             to
             his
             ?
             Theirs
             especially
             ,
             who
             have
             scarce
             been
             so
             much
             as
             scribes
             to
             a
             learned
             Prophet
             ,
             scarce
             ever
             brought
             up
             in
             Jerusalem
             at
             any
             Gamaliels
             feet
             ?
             but
             only
             came
             to
             this
             our
             Sion
             as
             so
             many
             spies
             ,
             to
             find
             out
             the
             weakness
             of
             the
             place
             ,
             to
             discover
             by
             what
             devices
             good
             Statutes
             might
             be
             frustrate
             ,
             and
             means
             made
             for
             conferring
             degrees
             upon
             Drones
             .
             And
             Drones
             having
             once
             gotten
             
               A
               degree
            
             or
             place
             in
             this
             Bee-hive
             by
             others
             perjury
             ;
             will
             make
             shift
             to
             get
             spiritual
             preferment
             by
             their
             own
             .
             After
             ,
             unto
             their
             Titles
             in
             the
             Schools
             they
             have
             gotten
             an
             
               Ite
               Praedicate
            
             from
             the
             Generals
             of
             our
             spiritual
             warfare
             ,
             they
             make
             their
             entrance
             into
             the
             Church
             of
             Christ
             ,
             just
             so
             ,
             as
             if
             it
             were
             into
             the
             Enemies
             soyl
             :
             once
             inabled
             to
             compass
             a
             convenient
             Seat
             ,
             they
             never
             think
             they
             were
             placed
             there
             as
             labourers
             in
             Christs
             harvest
             ,
             to
             gather
             and
             break
             the
             bread
             of
             life
             to
             his
             people
             ;
             they
             only
             use
             it
             as
             a
             Fort
             or
             Sconce
             to
             gather
             strength
             in
             ,
             till
             they
             can
             watch
             an
             opportunity
             for
             expugning
             a
             better
             .
             And
             advancements
             into
             highest
             Offices
             in
             
             this
             spiritual
             Charge
             ,
             go
             oft
             ,
             not
             so
             much
             by
             virtues
             as
             the
             golden
             mean.
             Experiments
             are
             so
             rife
             and
             frequent
             ,
             that
             not
             the
             meanest
             
               Arcadian
               Creature
            
             ,
             but
             lives
             in
             hope
             to
             make
             himself
             Lord
             of
             the
             greatest
             dignitie
             the
             Land
             affords
             ;
             if
             he
             be
             once
             furnished
             sufficiently
             for
             practise
             of
             the
             
               Macedonian
               Stratagem
            
             .
             This
             
               seeking
               after
               great
               things
            
             ,
             especially
             in
             men
             of
             so
             little
             worth
             ,
             is
             at
             all
             times
             odious
             in
             the
             sight
             of
             God
             ,
             and
             injurious
             to
             men
             .
             But
             in
             
               these
               present
               times
            
             fraught
             either
             with
             examples
             ,
             or
             fearful
             threatnings
             of
             Gods
             heavie
             Judgments
             ;
             in
             these
             times
             wherein
             superstition
             increaseth
             as
             a
             Plague
             growing
             up
             to
             quell
             hypocrisie
             and
             licentiousness
             ;
             farre
             less
             desires
             ,
             even
             all
             unnecessary
             seekings
             ,
             are
             preposterous
             and
             abominable
             ,
             and
             yet
             in
             all
             States
             through
             the
             Land
             very
             usual
             ,
             and
             being
             so
             ,
             
               They
               are
               Ominous
            
             :
             Which
             was
             the
             
             Corollary
             proposed
             .
             I
             must
             omit
             discourse
             ,
             and
             fall
             to
             instance
             .
          
           
             12.
             
             
               One
               Age
               may
               afford
               sufficient
               store
               of
               Examples
               .
            
             A
             curious
             Searcher
             shall
             not
             be
             able
             to
             find
             any
             disease
             ,
             either
             more
             Dangerous
             ,
             or
             more
             Genoral
             ,
             then
             this
             late
             specified
             disease
             of
             Baruch
             ,
             in
             the
             Christian
             world
             ,
             at
             that
             time
             when
             
               the
               Lord
            
             did
             so
             grievously
             lance
             the
             whole
             body
             of
             it
             with
             the
             swords
             and
             spears
             of
             the
             
               Vandals
               ,
               Gothes
               ,
               Hunnes
            
             ,
             and
             other
             Barbarians
             ,
             scarce
             known
             before
             by
             name
             .
             The
             approach
             of
             all
             or
             most
             of
             them
             was
             so
             sudden
             and
             unexpected
             ,
             that
             a
             man
             could
             scarce
             imagine
             what
             other
             Errand
             they
             had
             to
             visit
             these
             parts
             of
             Europe
             ,
             save
             only
             to
             be
             Gods
             Chirurgions
             ,
             in
             cutting
             of
             the
             dead
             and
             unrecoverable
             members
             of
             the
             Church
             .
             
               Of
               what
               sort
               or
               kind
               soever
               the
               sins
               of
               any
               Age
               or
               People
               be
               ,
               when
               sinners
               once
               come
               to
               such
               
               height
               or
               progress
               in
               them
               ,
               as
               the
               sight
               of
               Gods
               Judgments
               ,
               or
               experience
               of
               his
               displeasure
               cannot
               perswade
               men
               to
               forsake
               them
               :
               It
               is
               a
               true
               Crisis
               of
               General
               plagues
               or
               desolations
               approaching
               .
            
          
           
             No
             sign
             more
             deadly
             ,
             then
             intemperate
             longing
             after
             unseasonable
             mirth
             or
             pleasures
             ,
             of
             what
             kind
             soever
             ,
             especially
             of
             such
             ,
             as
             are
             contrary
             to
             that
             course
             of
             life
             ,
             whereunto
             God
             for
             the
             present
             cals
             men
             .
             For
             they
             that
             seek
             after
             such
             things
             ,
             plainly
             declare
             ,
             That
             
               they
               say
               in
               their
               hearts
               ,
               VVe
               shall
               have
               Peace
               albeit
               we
               walk
               according
               to
               the
               stubbornness
               of
               our
               own
               hearts
               ,
            
             Deut.
             29.
             
          
           
             19.
             
             
               At
               cum
               dicant
               ,
               Pax
               &
               tuta
               omnia
               ,
               tunc
               repentinum
               eis
               imminet
               Exitium
               .
            
          
           
             That
             the
             General
             constitution
             of
             the
             Christian
             World
             when
             the
             Barbarians
             over-ran
             it
             ,
             was
             altogether
             
               such
               ,
               as
            
             we
             have
             said
             
               (
               such
            
             as
             this
             people
             for
             the
             most
             part
             is
             at
             this
             day
             .
             )
             Salvianus
             ,
             A
             Reverend
             Bishop
             of
             those
             times
             hath
             
             left
             recorded
             .
             The
             disease
             of
             Carthage
             he
             thus
             discribeth
             .
             
               Captivus
               corde
               ,
               &
               sensu
               nonne
               er
               at
               populus
               iste
               ,
               qui
               inter
               suorum
               supplicia
               ridebat
               ,
               qui
               jugulari
               se
               in
               suorum
               jugulis
               non
               intelligebat
               ,
               qui
               se
               in
               suorum
               mori
               mortibus
               non
               putabat
               ?
               Fragor
               (
               ut
               it
               a
               dixerim
               )
               extra
               muros
               ,
               &
               intra
               muros
               Proeliorum
               &
               Ludicrorum
               Confundebatur
               ,
               &c.
               
            
          
           
             The
             like
             stupiditie
             and
             intemperance
             the
             same
             Author
             out
             of
             his
             experience
             attributes
             unto
             one
             of
             the
             Chief
             Cities
             ,
             of
             the
             Galles
             ,
             whose
             Inhabitants
             were
             so
             besotted
             with
             drunkenness
             ,
             that
             they
             could
             not
             shake
             it
             of
             when
             they
             were
             beset
             with
             death
             .
             
               Ad
               hoc
               ,
               postremo
               ,
               rabida
               vini
               aviditate
               Perventum
               est
               ,
               ut
               Principes
               urbis
               istius
               ne
               tunc
               quidem
               de
               conviviis
               Surgerent
               ,
               cum
               jam
               urbem
               hostis
               intraret
               .
            
             He
             that
             made
             the
             Sword
             then
             to
             them
             ,
             hath
             also
             made
             the
             Plague
             
             of
             Pestilence
             his
             Messenger
             unto
             us
             ;
             both
             their
             Commissions
             are
             of
             equal
             authority
             ,
             both
             their
             Summons
             should
             be
             alike
             dreadful
             ,
             and
             yet
             what
             day
             did
             any
             die
             in
             
               this
               City
            
             by
             the
             Arrow
             of
             God
             ,
             but
             as
             many
             ,
             or
             more
             were
             dead
             drunk
             ,
             or
             had
             surfeited
             of
             their
             beastly
             banquets
             .
          
           
             Again
             ,
             in
             Trevers
             ,
             one
             of
             the
             most
             flourishing
             Cities
             of
             the
             Galles
             ,
             and
             (
             as
             I
             take
             it
             )
             the
             
               Reverend
               Bishops
            
             native
             soyl
             ,
             so
             intemperately
             were
             the
             Inhabitants
             
             set
             on
             their
             wonted
             delights
             and
             vanitites
             ,
             that
             after
             their
             Citie
             had
             been
             
               three
               or
               four
               times
               sacked
            
             ,
             and
             did
             not
             retain
             so
             much
             as
             the
             likeness
             of
             what
             it
             had
             been
             ;
             yet
             they
             are
             still
             the
             same
             ;
             And
             as
             if
             they
             had
             never
             sowen
             unto
             the
             spirit
             ,
             but
             altogether
             unto
             the
             flesh
             ;
             as
             if
             their
             sportings
             and
             pastimes
             had
             been
             the
             only
             harvest
             they
             cared
             to
             reap
             ,
             No
             sooner
             was
             this
             storm
             of
             War
             and
             blood
             broken
             up
             ,
             And
             the
             beams
             of
             peace
             restored
             again
             ;
             but
             they
             errected
             their
             stages
             even
             in
             the
             fresh
             Sent
             of
             deadly
             vapors
             exhaling
             from
             their
             murthered
             Citizens
             buried
             in
             their
             Cities
             ashes
             .
             
               Pauci
               nobiles
               ,
               qui
               excidio
               super-fuerant
               ,
               quasi
               pro
               summo
               deletae
               urbis
               remedio
               ,
               Circenses
               ab
               Imperatoribus
               postulabant
               .
            
             And
             may
             not
             we
             think
             (
             unless
             our
             Magistrates
             Religious
             care
             had
             been
             the
             greater
             to
             have
             prohibited
             Stage-playes
             in
             these
             dangerous
             times
             of
             visitation
             )
             that
             a
             great
             many
             in
             this
             City
             would
             have
             adventured
             to
             have
             been
             in
             Circo
             ,
             though
             death
             had
             been
             appointed
             to
             keep
             the
             Play-house
             door
             .
             Should
             the
             Stage-player
             ,
             or
             other
             instrument
             of
             vanitie
             ,
             have
             visited
             our
             Suburbs
             within
             two
             monethes
             after
             our
             
               fourth
               ,
               or
               fifth
               visitation
               past
            
             ;
             more
             of
             better
             rank
             amongst
             us
             ,
             would
             have
             been
             more
             affraid
             of
             being
             censured
             as
             Puritanes
             for
             speaking
             against
             them
             (
             though
             out
             of
             this
             place
             )
             then
             would
             have
             blushed
             to
             have
             been
             spectators
             of
             their
             lewd
             unseasonable
             sportings
             ,
             in
             places
             not
             so
             well
             be
             fitting
             their
             Calling
             .
          
           
             I
             will
             not
             take
             upon
             me
             to
             Censure
             this
             or
             any
             like
             Recreation
             ,
             as
             altogether
             unlawful
             .
             But
             what
             time
             hath
             been
             for
             sundry
             years
             past
             (
             would
             God
             this
             present
             did
             presage
             much
             better
             to
             come
             )
             wherein
             the
             use
             of
             these
             ,
             or
             other
             more
             unquestionable
             recreations
             ,
             might
             not
             justly
             be
             censured
             for
             superfluous
             ,
             if
             not
             preposterous
             .
             And
             with
             what
             indignitie
             that
             
               worthy
               Bishop
            
             did
             prosecute
             these
             unseasonable
             vanities
             of
             his
             Countrymen
             ,
             I
             refer
             you
             to
             his
             books
             ,
             
               De
               Gubernatione
               &
               Providentia
            
             ,
             a
             fit
             Manual
             for
             the
             volume
             ,
             but
             
             in
             these
             times
             ,
             an
             excellent
             Cordial
             for
             the
             matter
             .
             
               Ludicra
               ergo
               publica
               Trever
               pet
               is
               ?
            
             Art
             thou
             an
             inhabitant
             of
             the
             miserable
             more
             then
             thrice
             ransacked
             Tryers
             ;
             and
             seekest
             thou
             after
             such
             fruitlesse
             toyes
             ,
             as
             playes
             ?
             
               Ubi
               (
               quoeso
               )
               exercendae
            
             ?
             Where
             (
             on
             Gods
             name
             )
             wilt
             thou
             have
             them
             acted
             ?
             
               an
               super
               bustum
               ,
               &
               Cineres
               ,
               super
               sanguinem
               &
               ossa
               mortuorum
               ?
            
             upon
             the
             Graves
             ?
             upon
             the
             ashes
             ?
             upon
             the
             blood
             and
             bones
             of
             thy
             massacred
             brethren
             and
             fellow
             Citizens
             ?
             The
             continuance
             of
             this
             vainitie
             in
             the
             living
             did
             in
             his
             estimation
             ,
             surpass
             the
             misery
             and
             infelicitie
             ,
             which
             had
             befalne
             the
             deceased
             .
          
           
             13.
             
             Death
             and
             the
             destroying
             Angel
             (
             which
             by
             their
             often
             soaring
             ,
             &
             hovering
             over
             our
             heads
             had
             over-shadowed
             this
             Citie
             ;
             and
             for
             the
             solitariness
             of
             these
             and
             like
             assembles
             had
             somtimes
             almost
             turned
             our
             day
             into
             night
             )
             have
             now
             ,
             Gods
             name
             be
             praised
             for
             it
             ,
             taken
             their
             flight
             another
             way
             .
             Yet
             shall
             not
             these
             Admonitions
             seem
             altogether
             so
             unseasonable
             now
             ,
             as
             our
             sportings
             were
             then
             .
             Though
             secured
             we
             be
             from
             present
             dread
             ;
             yet
             may
             we
             without
             offence
             (
             as
             men
             that
             had
             passed
             great
             dangers
             in
             their
             night
             Distempers
             ,
             or
             sudden
             affrights
             )
             look
             back
             by
             day
             ,
             in
             Calm
             ,
             and
             sober
             thoughts
             ,
             upon
             our
             former
             wayes
             .
          
           
             And
             I
             beseech
             you
             ,
             take
             these
             following
             speeches
             ,
             that
             distilled
             from
             that
             
               sage
               ,
               and
               learned
               Bishops
            
             zealous
             Pen
             ,
             as
             preservatives
             against
             the
             like
             dangerous
             times
             to
             come
             ,
             not
             as
             censures
             ,
             or
             invectives
             of
             mine
             to
             gall
             any
             for
             what
             is
             past
             .
             Suppose
             this
             
               Reverend
               Bishop
            
             had
             lived
             amongst
             us
             :
             how
             would
             he
             have
             taxed
             the
             unseasonable
             Luxuries
             of
             late
             times
             .
             
               Go
               to
               now
               !
               Oye
               that
               are
               strong
               to
               pour
               in
               wine
               ;
               or
               ye
               that
               have
               verified
               the
               Proverb
               by
               your
               practise
               ,
               that
               ,
            
             Mans
             life
             is
             but
             a
             stage
             play
             ,
             
               wherein
               you
               know
               to
               act
               none
               but
               the
               mimickes
            
             
             
               part
               ;
               ye
               that
               make
               your selves
               mutual
               sport
               by
               grieving
               or
               abusing
               others
               :
               Go
               to
               now
               ,
               ye
               that
               have
               quite
               inverted
            
             Solomons
             
               Counsel
               :
               ye
               that
               have
               wholly
               consecrated
               your selves
               to
               the
               house
               of
               mirth
               ,
               and
               feasting
               ,
               and
               hold
               it
               a
               hell
               to
               be
               drawn
               into
               the
               house
               of
               mourning
               ;
               where
               do
               ye
               mean
               to
               celebrate
               your
               wonted
               sports
               ?
               where
               shall
               your
               meriments
               :
               where
               shall
               your
               pleasant
               meetings
               be
               ?
               what
               ,
               in
               the
               City
               which
               the
               Lord
               so
               often
               hath
               smitten
               ,
               which
               so
               often
               hath
               groaned
               under
               his
               heavie
               hand
               ?
               what
               ,
               even
               then
               ,
               when
               the
               sore
               did
               run
               amongst
               your
               brethren
               ?
               O
               fools
               and
               slow
               of
               heart
               to
               believe
               the
               writings
               of
               the
               Prophets
               ,
               and
               frequent
               Admonitions
               of
               so
               many
               holy
               ,
               and
               Religious
               men
               !
               might
               not
               nature
               ,
               which
               nurtereth
               the
               heathen
               ,
               which
               teacheth
               the
               beasts
               of
               the
               field
               ,
               and
               birds
               of
               the
               air
               ,
               to
               know
               their
               season
               ,
               have
               also
               taught
               you
               how
               unseasonable
               your
               mirth
               ,
               how
               prodigious
               your
               insolence
               hath
               been
               ?
            
             What
             foul
             indignitie
             had
             you
             offered
             ,
             though
             you
             had
             offered
             it
             to
             a
             private
             man
             ,
             to
             revell
             it
             in
             the
             room
             ,
             wherein
             his
             children
             ,
             wherein
             his
             wife
             had
             laid
             a
             dying
             ?
             What
             humane
             heart
             ,
             what
             civil
             (
             though
             unregenerate
             )
             ear
             could
             endure
             to
             hear
             ,
             of
             one
             and
             the
             same
             family
             some
             in
             the
             midst
             of
             bitterest
             Agonies
             praying
             ,
             others
             swearing
             or
             blaspheming
             ;
             some
             panting
             for
             faintness
             ,
             or
             ratling
             for
             want
             of
             breath
             ;
             others
             cackling
             or
             shrugging
             at
             the
             sight
             of
             wanton
             sporting
             ?
             And
             dare
             you
             account
             them
             ,
             for
             whom
             
               Christ
               Jesus
            
             shed
             his
             blood
             ,
             lesse
             dear
             to
             him
             ,
             then
             dearest
             children
             are
             to
             loving
             Parents
             ,
             or
             wives
             to
             most
             loving
             husbands
             ?
             And
             what
             is
             this
             City
             in
             respect
             of
             him
             !
             (
             would
             God
             
             you
             would
             permit
             it
             so
             to
             be
             )
             But
             at
             the
             best
             could
             you
             imagine
             it
             any
             more
             ,
             then
             the
             Chamber
             of
             the
             great
             King
             ,
             whom
             neither
             the
             heaven
             ,
             nor
             the
             heaven
             of
             heavens
             can
             contain
             ?
             Shall
             not
             his
             ear
             ,
             who
             filleth
             all
             places
             with
             his
             presence
             ;
             be
             as
             able
             to
             discern
             each
             dissonant
             noise
             ,
             or
             disagreeing
             speech
             ,
             or
             carriage
             within
             the
             wals
             ,
             or
             suburbs
             of
             this
             City
             as
             the
             most
             accurate
             musicians
             ear
             is
             to
             distinguish
             contrary
             Notes
             ,
             or
             jarring
             sounds
             within
             the
             compasse
             of
             a
             narrow
             parlour
             ?
             And
             what
             musick
             think
             you
             will
             it
             make
             in
             his
             ears
             ,
             or
             how
             will
             it
             sound
             to
             those
             harmonical
             spirits
             ,
             which
             by
             his
             appointment
             Pitch
             about
             this
             place
             ,
             when
             they
             shall
             hear
             ,
             in
             one
             corner
             ,
             some
             in
             the
             Agonie
             of
             their
             souls
             sending
             out
             grievious
             screiks
             ,
             and
             bitter
             outcries
             ;
             others
             out
             of
             their
             abundant
             heat
             of
             mirth
             and
             pastimes
             filling
             the
             streets
             with
             profuse
             immoderate
             clamors
             ?
             Some
             again
             praying
             with
             deep
             sighes
             ,
             and
             grievous
             groanes
             ;
             others
             foaming
             out
             their
             shame
             ,
             in
             drunken
             ,
             scurrilous
             or
             lascivious
             songs
             ,
             some
             having
             their
             hearts
             ready
             to
             break
             for
             grief
             ;
             others
             to
             burst
             their
             lungs
             with
             laughter
             ?
          
           
             These
             beloved
             have
             been
             the
             abuses
             in
             former
             times
             !
             which
             any
             Reverent
             ,
             and
             zealous
             spirit
             that
             had
             lived
             amongst
             us
             ,
             justly
             might
             ,
             and
             questionless
             would
             have
             taxt
             more
             sharply
             :
             And
             yet
             of
             such
             reproofes
             ,
             the
             best
             of
             us
             might
             well
             in
             some
             measure
             have
             been
             sharers
             .
             But
             these
             dangers
             are
             gone
             long
             since
             ;
             would
             God
             the
             guilt
             of
             our
             sins
             were
             as
             far
             removed
             from
             us
             ;
             
               If
               it
               remain
               ,
               like
               times
               may
               return
               again
               .
            
             What
             then
             remains
             ,
             but
             ,
             that
             we
             repent
             of
             what
             is
             past
             ,
             and
             take
             heed
             of
             what
             is
             to
             come
             ?
             Lord
             !
             never
             let
             the
             pensive
             sighs
             ,
             the
             mournful
             groanes
             ,
             or
             grievous
             out-cryes
             of
             dying
             men
             be
             mingled
             with
             our
             lavish
             mirth
             ,
             and
             sportings
             .
             O
             let
             not
             the
             songs
             of
             pleasure
             ,
             and
             the
             voice
             of
             death
             ascend
             the
             heavens
             ,
             or
             appear
             at
             thy
             
               Tribunal
               seat
            
             together
             ,
             least
             This
             most
             unseasonable
             discord
             sound
             still
             in
             thy
             ear
             until
             the
             sound
             of
             the
             Angels
             Trumpet
             ,
             summon
             us
             to
             that
             fearful
             Judgement
             ;
             wherein
             they
             may
             laugh
             and
             we
             may
             cry
             ,
             wherein
             their
             comfortless
             sighes
             ,
             and
             dolorous
             groanes
             ,
             may
             be
             changed
             into
             everlasting
             Haleluiahs
             of
             joy
             ,
             and
             peace
             ;
             and
             all
             immoderate
             unlawful
             mirth
             ,
             all
             unseasonable
             ,
             and
             untimely
             pleasures
             be
             terminated
             with
             endless
             grief
             .
             And
             as
             
             for
             such
             as
             seek
             to
             raise
             the
             spirit
             of
             unhallowed
             mirth
             ,
             and
             belch
             out
             their
             scurrilous
             Jests
             by
             powring
             in
             wine
             and
             strong
             drink
             ,
             even
             in
             the
             dayes
             ,
             wherein
             the
             Lord
             hath
             called
             them
             to
             fasting
             and
             mourning
             :
             O
             that
             they
             could
             consider
             ,
             the
             time
             may
             come
             wherein
             they
             shall
             wish
             for
             one
             drop
             of
             that
             liquor
             for
             a
             whole
             day
             (
             which
             now
             they
             pour
             in
             hourly
             without
             measure
             )
             to
             cool
             their
             scorched
             tongues
             ;
             And
             yet
             (
             unto
             their
             greater
             misery
             )
             shall
             not
             be
             heard
             in
             so
             miserable
             a
             wish
             ;
             but
             in
             the
             continual
             want
             of
             this
             ,
             and
             all
             other
             comfort
             ,
             their
             pleasant
             songs
             shall
             be
             turned
             into
             bitter
             howlings
             ;
             Their
             wanton
             motions
             ,
             and
             mimick
             gestures
             into
             wailing
             and
             gnashing
             of
             teeth
             .
          
           
             And
             as
             for
             you
             
               Reverend
               Fathers
            
             ,
             or
             you
             my
             much
             
               Respected
               Brethren
            
             ,
             to
             whom
             any
             charge
             of
             others
             either
             private
             or
             publick
             is
             committed
             :
             Consider
             (
             I
             beseech
             you
             )
             what
             places
             you
             bear
             in
             these
             Houses
             of
             God.
             All
             of
             you
             in
             your
             several
             Charges
             sustain
             the
             place
             of
             righteous
             Job
             in
             his
             Familie
             ,
             for
             your
             fatherly
             care
             over
             inferiors
             .
             Whilest
             then
             your
             Sons
             thus
             banquet
             in
             their
             houses
             ,
             every
             one
             his
             day
             ,
             and
             send
             and
             call
             their
             friends
             to
             eat
             and
             drink
             with
             them
             :
             Be
             you
             sure
             the
             Lord
             will
             require
             at
             your
             hands
             ,
             that
             you
             be
             so
             much
             more
             vigilant
             in
             your
             Callings
             :
             not
             only
             in
             punishing
             the
             Chief
             Offendors
             in
             this
             kind
             ,
             as
             some
             of
             you
             have
             begun
             ,
             (
             though
             this
             no
             doubt
             will
             be
             an
             acceptable
             sacrifice
             unto
             God
             )
             but
             even
             in
             offering
             up
             your
             evening
             and
             morning
             sacrifice
             for
             them
             ,
             according
             to
             the
             number
             of
             their
             transgressions
             .
             For
             doubtless
             your
             Sons
             have
             grievously
             offended
             and
             blasphemed
             God
             in
             their
             hearts
             :
             And
             therefore
             you
             must
             be
             so
             much
             the
             more
             diligent
             to
             offer
             up
             the
             sweet
             incense
             every
             day
             .
             For
             all
             of
             us
             (
             Beloved
             in
             our
             Lord
             and
             Saviour
             )
             see
             the
             dayes
             wherein
             we
             live
             are
             
               extraordinary
               evil
            
             ,
             and
             the
             time
             must
             be
             redeemed
             by
             our
             extraordinary
             vigilancie
             ,
             sobriety
             and
             sanctitie
             .
             As
             others
             double
             and
             treble
             the
             sins
             of
             this
             present
             ,
             in
             respect
             of
             former
             times
             ,
             so
             must
             we
             in
             like
             proportion
             increase
             our
             industry
             ,
             and
             diligence
             ,
             fervent
             prayer
             ,
             good
             exhortation
             ,
             charitable
             deeds
             and
             sacred
             functions
             .
             Thus
             would
             you
             
               (
               Reverend
               Fathers
            
             )
             go
             before
             us
             in
             these
             duties
             ,
             as
             you
             do
             in
             dignitie
             ,
             God
             would
             restore
             your
             lost
             sons
             to
             you
             again
             ;
             and
             besides
             
               Jobs
               Restitution
            
             in
             this
             life
             ,
             you
             shall
             certainly
             be
             partakers
             of
             
               Daniels
               Blessing
            
             in
             the
             life
             to
             come
             .
             For
             thus
             turning
             others
             unto
             righteousness
             by
             your
             good
             Examples
             ,
             you
             shall
             shine
             like
             Starrs
             for
             ever
             .
             God
             grant
             you
             (
             Governors
             )
             
               wise
               hearts
            
             ,
             thus
             to
             rule
             ;
             And
             all
             inferiors
             Grace
             to
             follow
             your
             good
             Examples
             and
             Advice
             .
          
           
             Amen
             .
          
        
         
           
           
             The
             Later
             Sermon
             upon
             this
             Text.
             
          
           
             CHAP.
             XXXVI
             .
          
           
             
               JEREM.
               45.
               v.
               5.
               
            
             
               For
               Behold
               I
               will
               bring
               a
               Plague
               (
               or
               evil
               )
               upon
               All
               Flesh
               ,
               saith
               the
               Lord
               ,
               but
               thy
               life
               will
               I
               give
               thee
               for
               a
               prey
               in
               all
               places
               whither
               thou
               goest
               .
            
          
           
             
               The
               Second
               Doctrine
               
                 (
                 propounded
                 Chap.
              
               35.
               
               Sect.
               4.
               )
               handled
               ,
               1.
               
               In
               Thesi
               ;
               Touching
               the
               natural
               esteem
               of
               life
               in
               general
               .
               2.
               
               In
               Hypothesi
               ;
               Of
               the
               Donative
               of
               Life
               to
               Baruch
               ,
               
                 as
                 the
                 Case
                 then
                 stood
              
               .
            
             
               
                 That
                 men
                 be
                 not
                 of
                 the
                 same
                 Judgment
              
               About
               the
               price
               of
               Life
               ,
               
                 when
                 they
                 be
                 in
                 heat
                 ,
                 Action
                 and
                 prosperitie
                 ,
                 which
                 they
                 be
                 of
                 ,
                 in
                 dejection
                 of
                 spirit
                 and
                 adversitie
                 ;
                 proved
                 by
                 instances
                 .
              
               Petrus
               Strozius
               .
               Alvarez
               De
               Sande
               .
            
             
               Gods
               wrath
               
                 sharpens
                 the
                 Instruments
                 ,
                 and
                 increases
                 the
                 Terror
                 of
                 Death
                 .
                 Life
                 was
                 a
                 Blessing
                 to
              
               Baruch
               ,
               
                 though
                 ,
                 it
                 shewed
                 him
                 all
                 those
                 evils
                 ,
                 from
                 sight
                 of
                 which
                 ,
                 God
                 ,
                 took
                 away
              
               good
               King
               Josiah
               ,
               
                 in
                 favour
                 to
                 him
              
               .
               Baruch
               ,
               
                 as
                 man
                 ,
                 did
                 sympathize
                 with
                 the
                 miseries
                 of
                 his
                 people
                 ;
                 As
                 a
                 faithful
                 man
                 and
                 a
                 Prophet
                 of
                 the
                 Lord
                 ,
                 He
                 conformed
                 to
                 the
                 just
                 will
                 of
                 God.
                 The
                 Application
              
            
          
           
             1.
             
             OF
             the
             
               Two
               Aphorisms
            
             deduced
             out
             of
             the
             Text
             ,
             The
             later
             (
             left
             before
             untouched
             )
             comes
             now
             to
             be
             handled
             .
             And
             it
             is
             This.
             
          
           
             
               In
               times
               of
               publick
               Calamitie
               or
               desolation
               the
               bare
               Donative
               of
               life
               and
               liberty
               is
               a
               priviledge
               more
               to
               be
               esteemed
               ,
               then
               the
               Prerogative
               of
               Princes
               .
            
             Or
             in
             other
             Terms
             thus
             .
             
               Exemption
               from
               General
               Plagues
               is
               more
               then
               a
               full
               recompence
               for
               all
               the
               Grievances
               which
               attend
               our
               ministerial
               charge
               ,
               or
               service
               in
               denouncing
               them
               .
            
          
           
             Of
             this
             ,
             by
             Gods
             Assistance
             ,
             I
             shall
             treat
             without
             further
             Division
             ,
             or
             Method
             more
             accurate
             ,
             then
             that
             Usual
             One
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               First
               ,
               Of
               the
               Natural
               Esteem
               of
               Life
               ,
            
             or
             Exemption
             from
             common
             Plagues
             in
             General
             .
          
           
             
               Secondly
               ,
               Of
               it
               ,
               as
               the
               Case
               here
               stands
               with
            
             Baruch
             .
          
           
             
               Vox
               populi
               ,
               etiam
               vox
               Dei
               est
               :
            
          
           
             It
             is
             the
             
               voice
               of
               Nature
            
             uttering
             only
             what
             is
             engraven
             by
             the
             Creators
             Finger
             in
             the
             heart
             of
             man
             ,
             and
             of
             creatures
             otherwise
             dumb
             ;
             Life
             
             
               is
               sweet
            
             :
             and
             would
             be
             so
             esteemed
             of
             all
             ,
             could
             we
             resolve
             to
             live
             at
             home
             ,
             endeavouring
             rather
             to
             improve
             those
             seeds
             of
             happiness
             ,
             which
             grace
             or
             Nature
             have
             sown
             in
             us
             ,
             then
             to
             encompass
             large
             or
             vast
             materials
             of
             forreign
             Contentments
             .
             But
             unto
             men
             whose
             desires
             are
             once
             diverted
             from
             the
             true
             End
             of
             life
             unto
             the
             remote
             Meanes
             destinated
             for
             its
             procurement
             ;
             unto
             such
             men
             as
             have
             set
             their
             thoughts
             such
             Roving
             Progresses
             as
             Pyrrhus
             did
             :
             or
             with
             the
             fool
             in
             the
             Gospel
             ,
             are
             not
             able
             to
             give
             their
             souls
             their
             Acquietances
             ,
             until
             they
             have
             enlarged
             their
             store-houses
             ,
             and
             laid
             up
             goods
             for
             many
             years
             :
             the
             attaining
             of
             such
             particulars
             as
             for
             the
             present
             they
             most
             seek
             after
             ,
             doth
             rather
             whet
             then
             satiate
             their
             appetite
             of
             the
             like
             .
          
           
             Hence
             life
             attended
             with
             mean
             appurtenances
             becomes
             either
             loathsom
             or
             little
             set
             by
             because
             the
             provision
             of
             necessaries
             actually
             enjoyed
             is
             as
             nothing
             in
             respect
             of
             those
             impertinencies
             ,
             which
             they
             have
             swallowed
             in
             hope
             ,
             or
             have
             in
             continual
             chase
             :
             The
             want
             of
             these
             latter
             unto
             men
             wedded
             unto
             vast
             desires
             ,
             is
             more
             irksom
             ,
             then
             the
             possession
             of
             them
             can
             be
             pleasant
             ;
             so
             that
             to
             live
             without
             them
             seems
             a
             kind
             of
             loss
             .
          
           
             Me-thinks
             Plinies
             Hyperbolical
             or
             Fabulous
             Narration
             
               of
               the
               greedy
               wild-goose
               ,
               which
               plucks
               so
               eagerly
               at
               the
               roots
            
             (
             of
             what
             plants
             I
             now
             remember
             not
             ,
             but
             )
             
               so
               fixt
               to
               the
               ground
               that
               she
               oft-times
               leaves
               her
               neck
               behind
               her
               ,
            
             may
             be
             a
             true
             Emblem
             of
             such
             mens
             intemperate
             pettish
             hopes
             ,
             usually
             so
             fastened
             to
             the
             matters
             ,
             which
             they
             much
             desire
             ,
             that
             sooner
             may
             their
             souls
             be
             drawn
             out
             of
             their
             bodies
             then
             weaned
             from
             these
             .
          
           
             Wounds
             ,
             though
             deep
             and
             grievous
             ,
             are
             scarce
             felt
             to
             smart
             whilst
             the
             blood
             is
             hot
             ,
             or
             the
             body
             in
             motion
             :
             No
             marvel
             then
             ,
             if
             in
             the
             fervent
             pursuit
             of
             honour
             ,
             gain
             ,
             or
             pleasure
             ,
             men
             sometimes
             suffer
             their
             souls
             to
             escape
             out
             of
             their
             prison
             ,
             before
             the
             flight
             be
             discerned
             .
          
           
             
               In
               fine
            
             ,
             as
             young
             Gallants
             for
             speedy
             supplies
             of
             luxurious
             expences
             usually
             morgage
             their
             Lands
             ere
             they
             know
             their
             worth
             :
             So
             life
             it self
             is
             oftentimes
             hazarded
             upon
             light
             termes
             by
             such
             as
             know
             not
             ,
             
               what
               it
               is
               to
               live
            
             .
          
           
             We
             have
             heard
             of
             a
             Souldier
             so
             forward
             to
             take
             the
             advantage
             ,
             which
             
             
               Chance
               of
               War
            
             had
             given
             ,
             that
             he
             cried
             out
             unto
             his
             Captain
             ;
             
               Follow
               and
               we
               shall
               have
               a
               day
               of
               them
               :
            
             whereas
             a
             perpetual
             night
             was
             taking
             possession
             of
             his
             eyes
             ,
             his
             entrals
             being
             let
             out
             whilst
             he
             uttered
             these
             words
             .
             I
             can
             more
             easily
             believe
             this
             of
             an
             English
             spirit
             ,
             though
             not
             in
             print
             ,
             because
             it
             is
             upon
             Authentick
             Record
             ,
             that
             
               Petrus
               Strozius
               a
               famous
               Italian
               Commander
               ,
            
             being
             shot
             with
             a
             bullet
             of
             a
             larger
             size
             under
             the
             left
             pap
             ,
             fell
             down
             dead
             to
             the
             
             ground
             ,
             leaving
             these
             words
             behind
             him
             in
             the
             air
             ;
             
               The
               French
               King
               hath
               lost
               a
               true
               and
               faithful
               servant
               :
            
             It
             seems
             his
             heart
             had
             been
             too
             full
             fraught
             with
             swelling
             Conceits
             of
             his
             own
             worth
             .
          
           
             I
             could
             instance
             in
             many
             (
             did
             the
             time
             permit
             )
             which
             have
             either
             encountred
             death
             with
             such
             und
             antedness
             ,
             or
             suffered
             life
             to
             be
             taken
             from
             them
             with
             so
             little
             ado
             ,
             as
             their
             Example
             may
             seem
             a
             just
             Temptation
             unto
             braver
             spirits
             ,
             to
             dis-esteem
             the
             proffer
             here
             made
             to
             Baruch
             ,
             as
             scarce
             worth
             the
             acceptance
             ;
             unless
             the
             conditions
             were
             more
             ample
             then
             have
             been
             intimated
             .
          
           
             2.
             
             But
             if
             that
             be
             true
             ,
             whereof
             some
             of
             Natures
             Principal
             Secretaries
             have
             given
             us
             notice
             .
             
               In
               ipso
               mortis
               articulo
               sumus
               vitae
               avidissimi
               :
            
             Many
             such
             as
             have
             rusht
             upon
             extream
             danger
             without
             dismay
             ,
             or
             outward
             sign
             of
             fear
             ,
             
             (
             could
             their
             tongues
             have
             been
             their
             hearts
             interpreters
             ,
             whilst
             their
             souls
             did
             take
             their
             farewell
             ,
             or
             whilst
             their
             heads
             were
             severed
             from
             their
             bodies
             ,
             as
             Homer
             relates
             of
             his
             Heroicks
             )
             their
             last
             Ditty
             (
             I
             am
             perswaded
             )
             
             would
             have
             been
             ,
             
               Dulce
               bellum
               inexpertis
            
             .
             It
             was
             well
             observed
             by
             the
             younger
             
               Plinie
               ;
               Impetu
               quodam
               &
               instinctu
               procurrere
               ad
               mortem
               ,
               commune
               cum
               multis
               :
               deliberare
               vero
               &
               causas
               ejus
               expendere
               ,
               utque
               suaserit
               ratio
               ,
               vitae
            
             
             
               mortisque
               consilium
               suscipere
               &
               ponere
               ;
               ingentis
               est
               animi
               .
            
             For
             his
             sick
             friend
             to
             weigh
             life
             (
             though
             laden
             with
             grief
             )
             and
             death
             not
             fully
             apprehended
             ,
             but
             approaching
             ,
             in
             steady
             calm
             and
             quiet
             cogitations
             ,
             not
             suffering
             his
             mind
             to
             be
             so
             farre
             byassed
             or
             cast
             with
             the
             conceit
             of
             the
             one
             or
             other
             ;
             but
             that
             the
             voice
             of
             Physician
             or
             Friend
             should
             sway
             his
             choyce
             to
             accept
             of
             either
             ,
             did
             in
             this
             Romans
             judgment
             argue
             a
             truly
             resolute
             and
             noble
             spirit
             .
          
           
             God
             sometimes
             in
             mercy
             (
             in
             justice
             often
             )
             so
             appoints
             ,
             that
             death
             shall
             fully
             attach
             men
             ,
             before
             they
             apprehend
             the
             least
             Terror
             of
             it
             ;
             which
             ,
             without
             the
             special
             Assistance
             of
             his
             Spirit
             ,
             is
             one
             time
             or
             other
             ,
             terrible
             to
             flesh
             and
             blood
             without
             exception
             .
             That
             many
             are
             never
             heard
             expresly
             to
             recal
             their
             stubborn
             resolutions
             ,
             for
             abandoning
             discontented
             or
             disgraced
             life
             ,
             doth
             not
             sufficiently
             argue
             ,
             they
             did
             not
             finally
             mislike
             their
             choice
             .
             They
             might
             mislike
             it
             when
             it
             was
             too
             late
             ,
             the
             door
             of
             repentance
             being
             shut
             upon
             them
             ,
             whilest
             with
             the
             foolish
             Virgins
             they
             sought
             for
             the
             oil
             of
             mercie
             to
             renew
             the
             decaying
             lamps
             of
             life
             .
             For
             ,
             albeit
             the
             unwieldy
             desires
             of
             lofty
             minds
             may
             overturn
             the
             very
             foundation
             whereon
             they
             are
             built
             ,
             ere
             notice
             can
             be
             taken
             which
             way
             they
             sway
             ;
             yet
             at
             the
             very
             moment
             of
             dissolution
             (
             on
             which
             the
             Conceits
             of
             what
             they
             are
             ,
             and
             what
             they
             must
             be
             ,
             move
             upon
             equal
             terms
             ,
             as
             upon
             an
             indivisible
             Centre
             )
             they
             will
             relent
             .
             And
             although
             they
             had
             formerly
             been
             perswaded
             ,
             that
             souls
             might
             be
             annihilated
             by
             death
             ,
             yet
             
               to
               live
            
             ,
             although
             with
             never
             so
             little
             ,
             yea
             even
             
               to
               live
            
             ,
             because
             life
             is
             something
             ,
             must
             needs
             seem
             better
             ,
             then
             to
             be
             utterly
             nothing
             .
             He
             that
             can
             see
             no
             mean
             betwixt
             the
             members
             of
             that
             division
             ;
             
               Aut
               Caesar
               ,
               aut
               nihil
            
             ;
             is
             questionless
             subject
             to
             some
             strange
             suffusion
             of
             his
             internal
             eye-sight
             ,
             or
             hath
             his
             hopes
             hoysted
             with
             wine
             ,
             the
             usual
             bellows
             to
             enflame
             the
             heart
             with
             rash
             and
             desperate
             resolutions
             .
          
           
             Many
             ,
             for
             true
             valour
             better
             able
             to
             win
             an
             Empire
             ,
             and
             for
             wisdom
             more
             fit
             to
             manage
             it
             then
             
               Caesar
               Borgia
            
             (
             either
             first
             Author
             or
             chief
             Practitioner
             of
             this
             false
             Logick
             )
             have
             been
             content
             to
             beg
             life
             and
             liberty
             at
             their
             insolent
             enemies
             hands
             ,
             whose
             presence
             they
             never
             did
             ,
             nor
             ever
             would
             have
             feared
             in
             Battel
             .
          
           
             3.
             
             To
             give
             you
             
               A
               full
               Induction
               in
               One
               Instance
               :
            
             It
             shall
             be
             in
             that
             
               Famous
               Spanish
               Leader
            
             ,
             which
             had
             
               Italy
               ,
               France
               ,
               Germany
            
             ,
             unpartial
             Witnesses
             ;
             and
             
             his
             professed
             Enemies
             ,
             professed
             Admirers
             of
             his
             heroical
             Worth
             ;
             
               Alvares
               de
               Sande
            
             ;
             under
             whose
             Colours
             not
             one
             of
             his
             Country-men
             ,
             but
             was
             more
             afraid
             to
             play
             the
             Coward
             ,
             then
             to
             encounter
             the
             fiercest
             Enemy
             that
             durst
             affront
             him
             .
             Or
             least
             this
             his
             courage
             might
             be
             suspected
             to
             be
             of
             Cravons
             kind
             ;
             or
             the
             Sohaere
             of
             his
             valor
             terminated
             within
             the
             bounds
             of
             Europe
             ;
             his
             Africane
             Exploits
             against
             the
             Moors
             ,
             would
             hardly
             be
             credited
             by
             modern
             Souldiers
             ;
             unless
             Lanoue
             a
             man
             without
             the
             reach
             of
             suspition
             either
             for
             Ignorance
             ,
             or
             vulgar
             Credulity
             in
             matters
             Martial
             ,
             had
             given
             them
             undoubted
             Credence
             ,
             and
             used
             this
             
               Great
               Spanish
               Commanders
            
             Performance
             ,
             as
             an
             Experiment
             or
             Probatum
             to
             evince
             the
             truth
             of
             the
             seeming
             Paradox
             ;
             Concerning
             
               the
               use
               of
               the
               Pike
            
             in
             warre
             .
             For
             what
             Captain
             almost
             since
             the
             ancient
             Romans
             times
             would
             have
             undertaken
             to
             maintain
             that
             in
             the
             Schools
             as
             possible
             ,
             which
             this
             
               Noble
               Spaniard
            
             proved
             by
             practise
             ?
             To
             conduct
             four
             thousand
             pikes
             over
             a
             plain
             of
             four
             or
             five
             miles
             length
             ,
             in
             despight
             of
             eighteen
             thousand
             horse
             ,
             appointed
             of
             purpose
             to
             prevent
             their
             passage
             .
             Yet
             after
             six
             fierce
             encounters
             upon
             the
             best
             advantage
             that
             so
             great
             distance
             could
             afford
             unto
             his
             barbarous
             
             enemies
             ,
             He
             brought
             his
             company
             ,
             all
             save
             80.
             safe
             unto
             the
             place
             intended
             ;
             leaving
             seven
             or
             eight
             hundred
             of
             his
             assaylants
             dead
             on
             the
             field
             ;
             the
             rest
             repulsed
             .
          
           
             I
             should
             not
             have
             given
             so
             much
             credence
             unto
             La-Noue's
             reports
             or
             discourse
             ,
             unless
             that
             
               Noble
               English
               Generall
            
             Sir
             
               John
               Norice
               (
               who
               intitled
               Lanoue
            
             to
             the
             Father
             of
             modern
             Wars
             )
             had
             put
             in
             execution
             the
             rules
             prescribed
             by
             Lanoue
             for
             
               use
               of
               the
               Pike
            
             and
             harquebuse
             or
             musket
             ,
             with
             better
             success
             then
             either
             
               Alvarez
               de
               Sandè
            
             ,
             or
             that
             well
             trained
             Spanish
             band
             which
             slew
             ,
             that
             Noble
             Peer
             of
             
               France
               ,
               Guaston
               de
               Fois
            
             ,
             in
             that
             uncelebrated
             yet
             most
             
               famous
               Retreat
               at
               Gant
            
             ,
             never
             be
             forgotten
             by
             the
             English
             Nation
             .
          
           
             Or
             if
             some
             yong
             Gallant
             or
             hard-bred
             souldier
             should
             here
             except
             against
             Sandeus
             ,
             as
             the
             Aramites
             did
             against
             the
             
               God
               of
               the
               Israelites
            
             .
             It
             may
             be
             he
             was
             a
             man
             of
             an
             intrepid
             spirit
             in
             the
             field
             ,
             but
             perhaps
             more
             faint
             hearted
             then
             many
             others
             of
             his
             time
             ,
             to
             endure
             a
             lingering
             siedge
             :
             I
             will
             refer
             such
             to
             his
             
               Defence
               of
               Gerbis
            
             ,
             where
             having
             brought
             himself
             to
             the
             common
             souldiers
             stint
             ,
             as
             well
             for
             the
             qualitie
             as
             for
             the
             quantity
             of
             his
             meat
             ,
             he
             perswades
             
             the
             feeble
             remnant
             ,
             being
             but
             one
             thousand
             left
             of
             many
             ,
             which
             had
             been
             consumed
             by
             famine
             and
             such
             languishing
             diseases
             (
             as
             scarcitie
             or
             homeliness
             of
             diet
             usually
             breed
             )
             to
             honour
             their
             death
             with
             the
             enemies
             blood
             ,
             rather
             then
             to
             yield
             themselves
             into
             their
             hands
             .
             Albeit
             the
             successe
             did
             not
             answer
             his
             Resolution
             ,
             yet
             the
             attempt
             was
             on
             his
             part
             so
             valorous
             ,
             that
             the
             
               Turkish
               General
            
             (
             whose
             Tent
             he
             sought
             to
             surprize
             by
             night
             ,
             being
             )
             stricken
             with
             admiration
             of
             his
             worth
             ,
             did
             wooe
             him
             upon
             honourable
             Terms
             to
             become
             servant
             to
             great
             Solyman
             his
             master
             ,
             as
             Solyman
             himself
             afterward
             did
             upon
             the
             Fame
             .
             But
             he
             whose
             carriage
             for
             any
             terror
             or
             calamitie
             of
             Warres
             was
             thus
             invincible
             ,
             was
             by
             a
             short
             captivitie
             (
             though
             not
             half
             so
             miserable
             as
             the
             Princes
             and
             nobles
             of
             Judah
             were
             now
             to
             suffer
             )
             brought
             to
             deprecate
             death
             in
             humble
             sort
             ,
             and
             afterward
             to
             esteem
             of
             life
             as
             a
             more
             welcome
             prey
             then
             the
             richest
             spoils
             of
             all
             his
             former
             victories
             ,
             then
             the
             greatest
             Kingdom
             that
             could
             have
             been
             offered
             him
             in
             the
             dayes
             of
             his
             prosperitie
             .
          
           
             How
             easily
             
               the
               Almighty
            
             can
             teach
             the
             haughty
             stomack
             or
             intrepid
             heart
             to
             esteem
             his
             favour
             here
             profer'd
             to
             Baruch
             as
             they
             ought
             ,
             we
             need
             no
             better
             testimonie
             (
             for
             no
             better
             can
             be
             brought
             )
             then
             Busbequius
             his
             relation
             of
             this
             Noble
             Spaniards
             miserable
             perplexitie
             ,
             during
             the
             time
             of
             his
             imprisonment
             in
             Constantinople
             .
             This
             Busbequius
             ,
             the
             Legate
             there
             for
             Ferdinand
             ,
             
             being
             requested
             by
             some
             of
             
               Sandeus's
               quondam
            
             followers
             (
             now
             his
             companions
             in
             captivity
             )
             to
             comfort
             their
             master
             by
             his
             letters
             ,
             tels
             us
             .
             
               Ego
               recusabam
               :
               quod
               mihi
               non
               ratio
               ,
               non
               oratio
               suppetebat
               ,
               quâ
               hominem
               tam
               graviter
               afflictum
               consolarer
               .
            
             It
             is
             a
             true
             and
             lively
             Symptome
             of
             a
             great
             spirits
             temper
             ,
             whom
             
               the
               Lord
            
             begins
             to
             humble
             ,
             once
             subject
             to
             the
             Almighties
             discipline
             ,
             which
             the
             same
             Author
             hath
             observed
             upon
             this
             occasion
             .
             
               Erat
               Sandeus
               ingentis
               spiritus
               vir
               ,
               spei
               abundans
               ,
               timoris
               nescius
               ;
               sed
               qui
               sunt
               hujusmodi
               ,
               ut
               omnia
               quae
               optant
               ,
               sperant
               :
               sic
               post
               quam
               cuncta
               retrò
               ferri
               ,
               et
               contra
               animi
               sententiam
               evenire
               experiuntur
               ,
               Ita
               plerunque
               animis
               concidunt
               ,
               ut
               non
               sit
               facile
               ad
               aequitatem
               eos
               erigere
               .
            
          
           
             4.
             
             Pearls
             are
             precious
             (
             and
             as
             he
             sayes
             ,
             
               cara
               ,
               auro
               ,
               contrà
            
             )
             though
             such
             simple
             creatures
             as
             
               Aesops
               cock
            
             ,
             value
             them
             lower
             then
             a
             grain
             of
             barley
             .
             And
             life
             at
             all
             times
             is
             sweet
             ,
             alwayes
             more
             worth
             then
             any
             pleasure
             ,
             wealth
             ,
             or
             honour
             (
             unless
             
               that
               honour
            
             ,
             which
             cometh
             from
             God
             alone
             )
             however
             haughty
             cock-brains
             or
             furious
             hot-spurs
             esteem
             it
             lighter
             then
             a
             puff
             of
             popular
             fame
             .
             But
             besides
             the
             untimely
             losse
             of
             life
             ,
             or
             ordinary
             dread
             of
             violent
             ,
             
             or
             bloody
             death
             (
             the
             manner
             how
             it
             is
             God
             grant
             we
             never
             know
             by
             experience
             )
             but
             so
             assuredly
             it
             is
             ,
             
               That
               ,
               When
               the
               wrath
               of
               God
               once
               throughly
               kindles
               against
               any
               Land
               or
               people
               ,
               it
               puts
               an
               unusual
               terror
               upon
               the
               countenances
               of
               their
               enemies
               ;
               an
               unusual
               edge
               upon
               their
               swords
               :
               It
               sharpens
               the
               sting
               of
               natural
               death
               ,
               and
               so
               envenomes
               the
               jawes
               and
               teeth
               of
               famine
               ,
               and
               his
               fellow
               messengers
               ,
               that
               the
               smart
               of
               their
               impressions
               ,
               or
               the
               mere
               terror
               of
               their
               threatnings
               ,
               becomes
               unsufferably
               grievous
               beyond
               all
               measure
               of
               former
               experience
               ,
               or
               precedent
               cogitation
               .
            
          
           
             Nothing
             before
             hath
             been
             held
             so
             base
             ;
             whereunto
             greatest
             spirits
             will
             not
             then
             be
             fain
             to
             stoop
             .
             Nothing
             so
             cruel
             or
             unnatural
             ,
             unto
             whose
             practise
             the
             mildest
             and
             lovingest
             natures
             will
             not
             be
             brought
             ,
             upon
             Condition
             ,
             yea
             upon
             Hope
             ,
             nay
             upon
             
               probable
               Presumption
            
             ,
             that
             they
             might
             become
             but
             half
             sharers
             in
             the
             Donative
             ,
             which
             is
             here
             bestowed
             on
             
               Baruch
               :
               Thy
               life
               will
               I
               give
               unto
               thee
               for
               a
               prey
               in
               all
               places
               whither
               thou
               goest
               .
            
             Not
             the
             most
             womanish
             among
             the
             weaker
             sex
             ,
             in
             this
             whole
             Land
             ,
             but
             would
             presume
             of
             so
             much
             manlike
             resolution
             ,
             as
             by
             one
             means
             or
             other
             to
             lay
             down
             the
             wearisome
             burthen
             of
             an
             irksome
             life
             ,
             rather
             then
             she
             should
             be
             inforced
             to
             seek
             the
             preservation
             of
             it
             by
             killing
             them
             whom
             she
             had
             lately
             quickened
             ,
             or
             devouring
             their
             flesh
             ,
             whom
             she
             lately
             brought
             forth
             with
             sorrow
             ,
             and
             dayly
             fed
             with
             her
             own
             substance
             .
             Suppose
             we
             then
             that
             those
             mothers
             of
             Jerusalem
             ,
             which
             re-intombed
             their
             sucking
             infants
             in
             their
             wombs
             ,
             were
             naturally
             more
             cruel
             and
             savage
             than
             other
             women
             ordinarily
             are
             ?
             No!
             
               The
               Lord
               himself
            
             hath
             fully
             acquitted
             them
             of
             this
             imputation
             .
             
               The
               hands
               of
               the
               pittiful
               women
            
             (
             saith
             the
             Prophet
             ,
             Lament
             .
             4.
             10.
             
             )
             
               have
               sodden
               their
               own
               children
            
             :
             
             
               they
               were
               their
               meat
               ,
               in
               the
               destruction
               of
               the
               daughter
               of
               my
               people
               .
            
             And
             if
             
               women
               ,
               women
            
             of
             pitie
             ,
             in
             the
             time
             of
             War
             ,
             can
             thus
             bestrip
             themselves
             of
             all
             wonted
             bowels
             of
             compassion
             towards
             the
             tender
             off-spring
             of
             their
             wombes
             ,
             shall
             not
             the
             strong
             man
             put
             off
             his
             valour
             and
             the
             valiant
             forget
             to
             fight
             ?
             shall
             not
             flight
             be
             far
             from
             the
             swift
             ,
             and
             wisdom
             perish
             from
             the
             Politick
             ?
             
               It
               is
               the
               day
               of
               the
               Lords
               wrath
            
             (
             saith
             the
             Prophet
             )
             
               and
               who
               can
               stand
               ,
               who
               can
               abide
               it
               ?
            
             Not
             such
             as
             for
             any
             motion
             of
             fear
             have
             stood
             more
             immoveable
             then
             a
             rock
             ,
             whilst
             the
             strongest
             wals
             of
             their
             defence
             have
             been
             terribly
             shaken
             with
             the
             enemies
             shot
             .
             The
             stronger
             their
             wonted
             confidence
             had
             been
             ,
             the
             greater
             their
             horrour
             and
             confusion
             ,
             when
             they
             shall
             discern
             
               the
               finger
               of
               God
            
             beginning
             once
             to
             draw
             
               the
               dismall
               lines
               of
               their
               disasterous
               Fates
            
             ;
             or
             when
             with
             Belshazzar
             they
             begin
             to
             read
             their
             Destinyes
             in
             visible
             but
             Transient
             and
             unknown
             Characters
             :
             then
             feebleness
             ,
             wo
             and
             sorrow
             come
             upon
             the
             mightiest
             men
             ,
             as
             upon
             a
             woman
             in
             her
             travel
             ,
             breeding
             a
             dissolution
             in
             the
             loyns
             ,
             and
             causing
             their
             knees
             to
             smite
             one
             against
             another
             .
             The
             terrors
             of
             War
             or
             other
             affrightments
             ,
             whereunto
             they
             have
             formerly
             been
             accustomed
             ,
             though
             oft-times
             very
             great
             ,
             did
             never
             appear
             more
             then
             finite
             ,
             because
             alwayes
             known
             in
             part
             .
             But
             of
             these
             
               Panici
               terrores
            
             or
             Representations
             ,
             
               which
               usher
               Gods
               wrath
               in
               the
               day
               of
               vengeance
               ,
            
             that
             is
             most
             true
             ,
             which
             the
             Philosopher
             gives
             as
             the
             Reason
             ,
             why
             uncouth
             wayes
             seem
             alwayes
             long
             ;
             
               Ignotum
               ,
               quà
               ignotum
               ,
               infinitum
               est
               .
            
             And
             as
             the
             the
             Kingdom
             of
             God
             ,
             so
             his
             judgements
             ,
             and
             the
             terrors
             ,
             which
             accompany
             them
             ,
             come
             not
             by
             Observation
             ;
             In
             respect
             of
             this
             sudden
             dread
             or
             un-observable
             terror
             wherewith
             
               the
               Almighty
            
             blasts
             their
             souls
             ,
             whom
             he
             hath
             signed
             to
             fearful
             destruction
             ,
             They
             may
             say
             of
             their
             adversaries
             most
             furious
             assaults
             ,
             as
             he
             did
             of
             his
             Antagonists
             most
             blustering
             words
             ;
          
           
             
               —
               Non
               me
               tua
               fervida
               terrent
            
             
               Dicta
               ferox
               ;
               Dii
               me
               terrent
               ,
               et
               Iupiter
               hostis
               .
            
          
           
           
             One
             while
             they
             shall
             seek
             for
             death
             ,
             but
             it
             will
             not
             be
             found
             of
             them
             .
             Another
             while
             death
             shall
             present
             it self
             to
             them
             ,
             and
             they
             shall
             make
             from
             it
             ,
             and
             yet
             it
             in
             the
             very
             next
             moment
             wish
             they
             had
             entertained
             it
             .
             And
             though
             life
             abide
             with
             them
             still
             ,
             yet
             shall
             it
             not
             be
             as
             a
             Prey
             unto
             them
             ,
             but
             as
             a
             Clogg
             ,
             their
             persons
             being
             exposed
             unto
             their
             enemies
             pleasure
             ,
             perpetually
             tortured
             either
             between
             vain
             hopes
             of
             escape
             and
             uncertain
             expectance
             of
             an
             ignominious
             doom
             ,
             or
             between
             their
             desires
             of
             speedy
             and
             gentle
             death
             and
             the
             lingering
             grievances
             of
             miserable
             and
             captived
             life
             .
             In
             all
             these
             respects
             the
             Prophets
             Advice
             is
             good
             :
             
               seek
               ye
               the
               Lord
               all
               the
               meek
               of
               the
               earth
               ,
               which
               have
            
             
             
               wrought
               his
               judgements
               ,
               seek
               righteousness
               ,
               seek
               lowlinesse
               ,
               if
               so
               be
               that
               you
               may
               be
               hid
               in
               the
               day
               of
               the
               Lords
               wrath
               .
            
          
           
             5.
             
             But
             ,
             be
             it
             true
             in
             Thesi
             ,
             That
             life
             in
             its
             naked
             substance
             is
             sweet
             ;
             That
             ingenuous
             Libertie
             ,
             though
             mixt
             with
             povertie
             ,
             is
             as
             a
             pleasant
             sauce
             
             to
             make
             it
             rellish
             better
             :
             yet
             who
             shall
             perswade
             Baruch
             ,
             as
             
               The
               Case
               stands
            
             with
             him
             ,
             so
             to
             accept
             it
             ?
             Nay
             me
             thinks
             flesh
             and
             blood
             should
             regurgitate
             his
             former
             murmurings
             upon
             this
             motion
             made
             by
             Jeremy
             ,
             and
             interpret
             the
             Prorogation
             of
             his
             life
             ,
             as
             a
             fresh
             heap
             of
             sorrowes
             laid
             unto
             the
             burthen
             of
             griefs
             under
             which
             he
             fainted
             .
             Profers
             made
             by
             earthly
             Princes
             must
             be
             respected
             by
             their
             followers
             ,
             though
             worth
             little
             in
             themselves
             :
             for
             unto
             them
             Court
             holy-water
             must
             seem
             sweet
             ,
             although
             it
             have
             no
             smel
             of
             gain
             .
             But
             shall
             the
             
               The
               King
               of
               Kings
            
             obtrude
             That
             as
             an
             
               Extraordinary
               blessing
            
             upon
             his
             poor
             distressed
             servant
             ,
             which
             had
             been
             adjudged
             ,
             (
             as
             his
             own
             word
             
             bears
             Record
             )
             for
             a
             
               bitter
               curse
            
             or
             grievious
             plague
             ;
             from
             which
             Two
             Kings
             (
             the
             one
             of
             Israel
             the
             other
             of
             Judah
             )
             were
             not
             exempted
             but
             upon
             great
             humiliation
             and
             penitent
             tears
             ?
             For
             ,
             was
             it
             not
             
               The
               word
               of
               the
               Lord
               which
               came
               to
               Elijah
               the
               Tishbite
               saying
               :
               seest
               thou
               how
               Ahab
               humbleth
               himself
               before
               me
               ?
            
             (
             for
             he
             rent
             his
             clothes
             ,
             and
             put
             sackcloth
             upon
             his
             flesh
             ,
             and
             fasted
             
             and
             lay
             in
             sackcloth
             and
             went
             softly
             )
             
               because
               he
               humbleth
               himself
               before
               me
               ,
               I
               not
               will
               bring
               the
               evil
               in
               his
               dayes
               ,
               but
               in
               his
               sons
               dayes
               will
               I
               bring
               the
               evil
               upon
               his
               house
               .
            
             Such
             was
             that
             Message
             which
             Hulda
             the
             prophetesse
             delivered
             unto
             Josiahs
             messengers
             .
             
               But
               to
               the
               King
               of
               Judah
               which
               sent
               you
               to
               enquire
               of
               The
               Lord
               ,
               thus
               shall
               ye
               say
               to
               him
               .
               Thus
               saith
               the
               Lord
               God
               of
               Israel
               ,
               as
               touching
               the
               words
               which
               thou
               hast
               heard
               ;
               because
               thine
               heart
               was
               tender
               ,
               and
               thou
               hast
            
             
             
               humbled
               thy self
               before
               the
               Lord
               ,
               when
               thou
               heardest
               what
               I
               spake
               against
               this
               place
               ,
               and
               against
               the
               inhabitants
               thereof
               ,
               that
               they
               should
               become
               a
               desolation
               and
               a
               curse
               ;
               and
               hast
               rent
               thy
               clothes
               and
               wept
               before
               me
               :
               I
               also
               have
               heard
               thee
               saith
               the
               Lord
               :
               Behold
               therefore
               I
               will
               gather
               thee
               unto
               thy
               fathers
               ,
               and
               thou
               shalt
               be
               gathered
               into
               thy
               grave
               in
               peace
               ,
               and
               thine
               eye
               shall
               not
               see
               all
               the
               evil
               ,
               which
               I
               will
               bring
               upon
               this
               place
               .
            
             Yet
             did
             the
             arrowes
             of
             Israels
             and
             Judahs
             most
             inveterate
             enemies
             ,
             the
             arrowes
             of
             the
             Aramites
             and
             Aegyptians
             ,
             make
             violent
             entrance
             for
             death
             into
             both
             these
             Princes
             bodies
             ,
             long
             before
             the
             time
             by
             ordinary
             course
             of
             nature
             prefixed
             for
             dispossession
             of
             their
             souls
             :
             How
             then
             should
             life
             be
             unto
             Baruch
             as
             a
             welcome
             Prey
             ,
             being
             to
             be
             fully
             charged
             with
             all
             these
             hard
             conditions
             and
             bitter
             grieviances
             ,
             whose
             release
             or
             avoidance
             made
             untimely
             bloody
             death
             become
             A
             kind
             of
             gracious
             Pardon
             unto
             Ahab
             ,
             and
             a
             
               grateful
               Boon
            
             or
             Booty
             to
             good
             Josias
             ?
             For
             what
             evil
             did
             the
             Lord
             either
             threaten
             ,
             or
             afterward
             bring
             upon
             Iosiahs
             posteritie
             or
             people
             ,
             which
             Baruchs
             eyes
             did
             not
             behold
             ?
             Nor
             did
             this
             lease
             of
             life
             and
             libertie
             here
             bequeathed
             unto
             him
             expire
             ,
             till
             long
             after
             Jerusalems
             glasse
             was
             quite
             run
             out
             ,
             till
             after
             her
             whitest
             Towers
             were
             covered
             with
             dust
             ,
             and
             all
             the
             cities
             of
             Judah
             and
             Benjamin
             laid
             wast
             ;
             till
             the
             King
             ,
             the
             Princes
             ,
             and
             nobles
             were
             led
             captives
             ,
             or
             slain
             ,
             and
             the
             remnant
             which
             War
             had
             left
             in
             Iudah
             ,
             as
             a
             gleaning
             after
             
             harvest
             ,
             disperst
             and
             sowen
             throughout
             the
             Land
             of
             Egypt
             ,
             never
             to
             be
             reapt
             but
             by
             the
             Sword
             ,
             which
             even
             there
             pursues
             them
             ;
             (
             excepting
             a
             very
             small
             number
             that
             escaped
             ,
             Ierem.
             44.
             28.
             )
             And
             what
             greater
             evil
             could
             
             Iosias's
             eyes
             have
             seen
             ,
             though
             he
             had
             lived
             as
             long
             as
             Baruch
             ?
          
           
             The
             Difficulty
             therefore
             seems
             unanswerable
             ,
             
               How
               life
               should
               be
               a
               more
               grateful
               prey
               unto
            
             Baruch
             ,
             
               then
               it
               might
               have
               been
               unto
            
             Josias
             ?
             
          
           
             6.
             
             But
             here
             ,
             if
             we
             rightly
             distinguish
             the
             Times
             ,
             the
             Persons
             and
             Offices
             ;
             We
             may
             easily
             derive
             the
             violent
             shortning
             of
             good
             Josias
             his
             dayes
             ,
             and
             this
             lengthening
             of
             
             Baruch's
             ,
             to
             see
             the
             evil
             ,
             which
             Josias
             desired
             rather
             to
             be
             sightless
             then
             to
             see
             ,
             
               from
               one
               and
               the
               same
            
             loving
             kindness
             of
             
               the
               Lord.
               Josias
            
             
             (
             we
             must
             consider
             )
             was
             
               The
               Great
               Leader
               of
               Gods
               People
               ,
            
             and
             could
             not
             but
             wish
             their
             Fall
             should
             be
             under
             some
             other
             then
             himself
             .
          
           
             It
             was
             a
             Donative
             more
             magnificent
             ,
             then
             the
             long
             reign
             of
             Augustus
             ,
             that
             being
             slain
             in
             warre
             he
             should
             go
             to
             his
             grave
             in
             peace
             .
             For
             this
             included
             his
             peoples
             present
             safety
             ,
             whose
             extirpation
             had
             been
             till
             this
             time
             deferred
             for
             his
             sake
             ,
             though
             now
             at
             length
             ,
             he
             must
             be
             taken
             out
             of
             the
             way
             ,
             that
             the
             Messengers
             of
             Gods
             wrath
             ,
             which
             could
             forbear
             no
             longer
             ,
             may
             have
             a
             freer
             passage
             throughout
             the
             Land.
             No
             marvel
             if
             after
             thirtie
             one
             years
             raign
             in
             prosperitie
             and
             peace
             ,
             he
             patiently
             suffered
             violent
             death
             ,
             being
             thus
             graced
             with
             greater
             honour
             ,
             then
             either
             Codrus
             ,
             the
             last
             King
             of
             Athens
             ,
             or
             the
             
               Roman
               Decius
            
             ,
             purchased
             by
             voluntary
             sacrificing
             themselves
             for
             their
             people
             .
             Perhaps
             the
             plagues
             ,
             which
             these
             men
             feared
             ,
             might
             otherwise
             have
             been
             avoided
             :
             Or
             it
             may
             be
             ,
             the
             fear
             it self
             was
             but
             some
             vain
             delusion
             of
             Satan
             ,
             alwayes
             delighted
             with
             such
             sacrifices
             .
             But
             that
             Ierusalem
             and
             Iudah
             ,
             standing
             condemned
             before
             
             Iosias's
             birth
             ,
             were
             so
             long
             reprieved
             &
             so
             well
             intreated
             for
             his
             sake
             ,
             we
             have
             the
             great
             Judges
             Sentence
             for
             our
             warrant
             .
             And
             therefore
             the
             Word
             of
             
               The
               Lord
            
             which
             Huldah
             the
             Prophetess
             had
             sent
             ,
             must
             needs
             seem
             good
             to
             him
             .
          
           
             It
             was
             a
             message
             more
             unwelcome
             ,
             then
             such
             a
             death
             as
             Iosias
             suffered
             ,
             which
             Isaias
             brought
             to
             his
             great
             Grand-father
             Hezekiah
             ,
             lately
             delivered
             from
             the
             Assyrian
             ,
             and
             miraculously
             restored
             to
             life
             ;
             but
             more
             forward
             to
             receive
             Presents
             from
             Berodash
             King
             of
             Babylon
             ,
             then
             to
             render
             praise
             and
             thanksgiving
             to
             his
             God
             ,
             according
             to
             the
             Reward
             bestowed
             upon
             him
             .
             
               Behold
               ,
               the
               dayes
               come
            
             (
             saith
             
               Isaias
               )
               that
               all
               that
               is
               in
               thine
               house
               ,
               and
               that
               which
               thy
               Fathers
               have
               laid
               up
               in
               store
               unto
               this
               day
               ,
               shall
               be
               carried
               unto
            
             Babylon
             :
             
               nothing
               shall
               be
               left
               (
               saith
               the
               Lord.
               )
               And
               of
               thy
               sons
               ,
               which
               shall
               issue
               from
               thee
               ,
               which
               thou
               shalt
               beget
               ,
               shall
               they
               take
               away
               ,
               and
               they
               shall
               be
               Eunuchs
               in
               the
               Palace
               of
               the
               King
               of
            
             Babylon
             .
          
           
             Doth
             he
             repine
             or
             mutter
             at
             this
             ungrateful
             Message
             ?
          
           
             No
             ;
             But
             with
             great
             submission
             replies
             ,
             
               Good
               is
               the
               Word
               of
               the
               Lord
               ,
               which
               Thou
               hast
               spoken
               .
            
             And
             he
             said
             :
             
               Is
               it
               not
               good
               ,
               if
               peace
               and
               truth
               be
               in
               my
               dayes
               ?
               Isaiah
               .
            
             39.
             8.
             
          
           
             Shall
             we
             hence
             collect
             that
             this
             Good
             King
             was
             of
             that
             wicked
             Tyrants
             mind
             ,
             who
             ,
             as
             he
             had
             shortened
             her
             dayes
             from
             whom
             he
             had
             beginning
             of
             life
             ,
             so
             did
             he
             envie
             his
             
               Mother
               Nature
            
             should
             survive
             him
             ;
             wishing
             the
             world
             might
             be
             dissolved
             at
             his
             death
             ,
             and
             that
             
               Old
               Chaos
            
             might
             be
             his
             Tomb
             ?
          
           
             God
             forbid
             we
             should
             wrong
             the
             memory
             of
             so
             Gracious
             a
             Prince
             by
             the
             least
             suspicion
             of
             such
             ungracious
             thoughts
             !
             Rather
             ,
             his
             heart
             did
             smite
             him
             for
             shewing
             his
             Treasury
             ,
             his
             Armory
             ,
             and
             other
             provision
             ,
             wherein
             he
             had
             gloried
             too
             much
             ,
             unto
             the
             King
             of
             Babels
             Messengers
             .
             This
             sin
             he
             knew
             to
             be
             such
             as
             his
             Father
             Davids
             had
             been
             in
             numbring
             the
             Hosts
             of
             Israel
             :
             The
             plagues
             now
             threatened
             by
             his
             God
             he
             could
             not
             but
             acknowledge
             to
             be
             
             most
             just
             :
             and
             great
             therefore
             must
             his
             mercy
             toward
             him
             needs
             seem
             to
             be
             ,
             in
             that
             for
             his
             sake
             ,
             who
             had
             so
             ill
             requited
             
               this
               strange
               Delivery
               and
               Recovery
            
             ,
             he
             would
             yet
             deferre
             them
             .
             But
             seeing
             the
             wickedness
             of
             Manasseh
             ,
             and
             the
             mighty
             encrease
             of
             this
             peoples
             iniquity
             from
             
             Hezekiah's
             death
             ,
             did
             earnestly
             sollicit
             the
             
               Day
               of
               Visitation
            
             ,
             the
             former
             adjourning
             of
             it
             must
             cost
             Iosiah
             dear
             .
             And
             ,
             Gods
             Arrows
             being
             flesht
             in
             him
             ;
             No
             marvel
             ,
             if
             they
             return
             not
             
             empty
             from
             the
             blood
             of
             the
             slain
             ,
             or
             from
             the
             fat
             of
             the
             mighty
             :
             
               Having
               begun
               with
               so
               good
               A
               King
               ,
            
             it
             might
             well
             be
             expected
             ,
             they
             would
             make
             an
             end
             of
             so
             naughty
             a
             people
             .
          
           
             This
             was
             he
             ,
             of
             whom
             not
             the
             people
             only
             ,
             but
             the
             Prophet
             hath
             said
             :
             
               Under
               his
               shadow
               we
               shall
               be
               safe
               :
            
             As
             he
             was
             a
             shadow
             (
             without
             question
             )
             of
             
               that
               Great
               Shepheard
            
             ,
             which
             was
             to
             be
             smitten
             ere
             the
             flock
             were
             scattered
             ;
             upon
             the
             occasion
             of
             whose
             death
             ,
             his
             Disciples
             likewise
             said
             ,
             
               We
               trusted
               it
               had
               been
               he
               which
               should
               have
               redeemed
               Israel
               .
            
             And
             for
             Josias
             to
             become
             the
             true
             
             shadow
             ,
             or
             the
             bloody
             picture
             of
             that
             
               Great
               Shepheards
               death
            
             ,
             was
             a
             greater
             honour
             ,
             then
             if
             the
             shadow
             in
             the
             Dial
             of
             Ahaz
             had
             returned
             backward
             ten
             degrees
             in
             token
             of
             prolonging
             his
             dayes
             as
             long
             as
             
             Hezekiah's
             had
             been
             :
             specially
             if
             we
             consider
             ,
             that
             the
             Saying
             fulfilled
             in
             the
             Great
             Prophet
             ,
             was
             verified
             in
             him
             :
             
               Of
               them
               ,
               which
               thou
               gavest
               me
               ,
               have
               I
               lost
               none
               :
            
             Though
             he
             were
             slain
             ,
             yet
             his
             Army
             returned
             home
             safe
             ,
             and
             he
             went
             to
             his
             grave
             in
             peace
             ,
             being
             buried
             in
             his
             own
             Sepulcher
             by
             his
             Servants
             .
          
           
             7.
             
             But
             (
             alas
             !
             )
             Baruch
             lives
             in
             an
             Age
             super-annuated
             for
             any
             such
             Grace
             or
             Favour
             ,
             as
             Hezekiah
             or
             Iosias
             found
             ;
             in
             a
             City
             ,
             in
             which
             
               though
               Noah
               ,
               Iob
               ,
               and
               Daniel
               lived
               together
               ,
               yet
               as
               I
               live
               (
               saith
               the
               Lord
               God
               )
               they
               shall
               deliver
               neither
               son
               nor
               daughter
               ,
               they
               shall
               but
               deliver
               their
               own
               souls
               by
               their
               righteousness
               .
            
             
             And
             shall
             not
             the
             Word
             of
             the
             Lord
             ,
             which
             Ieremy
             hath
             spoken
             unto
             Baruch
             ,
             be
             good
             ?
             For
             is
             it
             not
             good
             that
             when
             the
             Lord
             hath
             determined
             to
             send
             his
             four
             sore
             judgments
             upon
             Ierusalem
             ;
             the
             Sword
             ,
             and
             the
             Famine
             ,
             and
             the
             noysom
             Beast
             ,
             and
             the
             Pestilence
             ,
             to
             cut
             off
             from
             it
             man
             and
             beast
             ,
             yet
             his
             life
             shall
             be
             a
             prey
             ,
             not
             unto
             these
             ,
             but
             to
             himself
             ?
             Yes
             ,
             this
             is
             much
             better
             ,
             considering
             the
             season
             ,
             then
             if
             he
             had
             been
             sole
             heir
             to
             Hezekiah
             or
             Iosias
             :
             Three
             or
             four
             of
             whose
             Successors
             ,
             all
             in
             their
             turns
             Kings
             of
             Judah
             ,
             he
             lived
             to
             see
             
               led
               bound
               in
               chains
               ,
               and
               their
               Nobles
               linkt
               in
               fetters
               of
               Iron
               .
            
             For
             Baruch
             (
             with
             reference
             unto
             these
             mens
             persons
             and
             present
             calamity
             )
             to
             have
             such
             an
             ample
             
               safe
               Conduct
            
             ,
             as
             no
             Monarch
             living
             could
             have
             granted
             him
             ;
             License
             to
             travel
             whither
             he
             listed
             ,
             with
             full
             assurance
             of
             life
             ,
             was
             
               An
               Honour
               peculiar
               to
               Gods
               Saints
            
             ;
             A
             Reward
             wherein
             at
             this
             time
             my
             Prophet
             Ieremy
             ,
             and
             Ebedmelech
             (
             which
             had
             received
             Ieremy
             in
             the
             name
             of
             a
             Prophet
             ,
             ministring
             bread
             and
             water
             &c.
             unto
             his
             necessities
             )
             were
             to
             be
             his
             only
             partners
             .
          
           
             8.
             
             But
             though
             they
             had
             liberty
             to
             travell
             whither
             they
             please
             ,
             will
             they
             be
             as
             careless
             passengers
             without
             all
             regard
             of
             their
             mothers
             sorrows
             ,
             wherewith
             the
             Lord
             had
             afflicted
             her
             in
             the
             day
             of
             his
             fierce
             anger
             ?
             Jeremie
             doubtless
             would
             have
             endured
             all
             the
             tortures
             cruel
             Babylon
             could
             have
             devised
             ,
             upon
             condition
             Jerusalem
             and
             Judah
             might
             still
             have
             dwelt
             in
             saftie
             .
             The
             Galatians
             were
             not
             more
             affectionate
             towards
             Paul
             ,
             then
             Jeremy
             was
             to
             the
             meanest
             branch
             ,
             that
             sprang
             from
             good
             Josias
             ;
             willingly
             would
             he
             have
             pluckt
             out
             his
             own
             ,
             to
             have
             redeemed
             
             Zedekiah's
             eyes
             ,
             or
             to
             have
             prevented
             
               that
               lamentable
               Farewel
            
             ,
             which
             they
             were
             to
             take
             of
             sight
             ,
             the
             barbarous
             massacre
             of
             his
             dearest
             children
             .
             And
             how
             then
             can
             this
             short
             prolongation
             of
             life
             be
             sweet
             to
             Jeremy
             the
             Aged
             ,
             or
             unto
             
               Baruch
               the
               Scribe
            
             ,
             being
             now
             to
             see
             such
             miserie
             fall
             upon
             their
             native
             Country
             ,
             King
             ,
             and
             people
             ,
             
             as
             they
             might
             justly
             wish
             their
             mothers
             wombs
             had
             been
             their
             graves
             ,
             rather
             then
             they
             should
             have
             been
             brought
             forth
             to
             behold
             it
             ?
             A
             thousand
             lives
             had
             been
             well
             spent
             ,
             upon
             condition
             such
             calamity
             had
             never
             been
             seen
             in
             Jury
             ;
             and
             yet
             the
             prorogation
             of
             Baruchs
             and
             Ieremies
             life
             ,
             though
             certain
             to
             see
             the
             execution
             of
             all
             the
             plagues
             here
             threatned
             :
             (
             these
             becoming
             now
             at
             length
             without
             any
             fault
             or
             negligence
             in
             them
             ,
             but
             rather
             by
             others
             neglect
             of
             their
             forewarnings
             ,
             altogether
             Fatal
             and
             inevitable
             )
             is
             much
             better
             then
             a
             thousand
             years
             spent
             in
             mirth
             and
             jollity
             .
             But
             would
             they
             not
             sorrow
             day
             and
             night
             for
             the
             slain
             of
             the
             daughter
             of
             their
             people
             ?
             
               The
               Book
               of
               the
               Lamentations
            
             will
             witness
             ,
             tears
             ,
             not
             sweet
             wine
             ,
             to
             have
             been
             the
             drink
             of
             him
             that
             wrote
             them
             .
          
           
             And
             shall
             life
             ,
             though
             it
             have
             continuall
             sorrow
             for
             its
             sauce
             ,
             be
             sweet
             ?
             whose
             heart
             among
             us
             would
             not
             be
             sad
             ,
             even
             full
             of
             sorrow
             ?
             whose
             eyes
             would
             not
             overflow
             with
             tears
             at
             the
             Tragical
             representation
             of
             their
             disasters
             and
             calamities
             ,
             whose
             living
             persons
             we
             had
             alwayes
             honoured
             ,
             whose
             memory
             and
             never
             dying
             Fame
             we
             reverence
             ?
             And
             yet
             to
             minds
             deckt
             with
             more
             polite
             literature
             ,
             or
             mollified
             with
             the
             Muses
             songs
             ,
             the
             secret
             delight
             ,
             which
             in
             this
             Case
             ariseth
             from
             the
             Poets
             Art
             and
             contrivance
             ;
             much
             more
             from
             our
             Observation
             of
             the
             strange
             concurrence
             of
             real
             causes
             conspiring
             to
             work
             designes
             worthy
             of
             God
             (
             whether
             for
             mercy
             or
             for
             vengeance
             )
             is
             infinitely
             more
             sweet
             and
             pleasant
             ,
             then
             the
             profuse
             mirth
             of
             lascivious
             Comedies
             ,
             on
             any
             other
             positive
             delight
             ,
             whereof
             humane
             senses
             (
             whether
             external
             on
             internal
             )
             are
             capable
             .
             And
             if
             with
             Reverence
             any
             may
             be
             thereto
             compared
             ,
             
               This
               secret
               placid
               delight
               ,
               (
               which
               is
               thus
               accompanied
               with
               sighes
               and
               composed
               sadnesse
               )
               most
               perfectly
               resembles
               the
               internal
               comfort
               of
               the
               spirit
               ,
               alwayes
               rejoycing
               in
               tribulation
               .
            
             Such
             truly
             was
             the
             joy
             and
             comfort
             ,
             which
             Ieremy
             and
             Baruch
             found
             ,
             who
             had
             now
             been
             admitted
             spectators
             twentie
             years
             and
             more
             of
             a
             true
             unfained
             Tragedy
             ;
             whose
             Catastrophe
             was
             to
             contain
             the
             most
             doleful
             spectacle
             ,
             the
             great
             eye
             of
             the
             world
             (
             since
             it
             first
             rolled
             in
             his
             sphere
             ,
             untill
             this
             time
             )
             had
             ever
             beheld
             .
             Had
             they
             lookt
             upon
             the
             several
             parts
             of
             this
             Tragedy
             (
             the
             last
             Scene
             especially
             )
             with
             natural
             eyes
             ;
             the
             gastly
             sight
             had
             doubtless
             inspired
             them
             with
             some
             desperate
             
               Romane
               Resolution
            
             ,
             to
             have
             acted
             the
             like
             crueltie
             upon
             themselves
             ,
             as
             the
             Babylonians
             had
             done
             upon
             their
             brethren
             ;
             to
             have
             set
             a
             full
             and
             Capital
             Period
             to
             all
             the
             woes
             (
             which
             they
             had
             written
             against
             this
             people
             )
             with
             their
             own
             blood
             spilt
             in
             the
             ruines
             of
             the
             Temple
             or
             mingled
             with
             the
             ashes
             of
             the
             Altar
             .
             But
             now
             ,
             that
             
               The
               Lord
            
             hath
             enlightned
             their
             hearts
             ,
             to
             discern
             the
             sweet
             disposition
             of
             his
             all-seeing
             Providence
             ,
             still
             counterplotting
             the
             subtle
             Projects
             of
             man
             ,
             and
             making
             the
             Politicians
             (
             which
             had
             accounted
             his
             Prophets
             silly
             fools
             ,
             unexperienced
             Idiots
             or
             raving
             Bedlames
             )
             more
             curiously
             cunning
             ,
             then
             the
             spider
             ,
             to
             weave
             the
             net
             which
             he
             had
             ordained
             to
             spread
             upon
             them
             :
             the
             more
             they
             sorrowed
             to
             see
             the
             desolation
             of
             their
             country
             ,
             the
             greater
             still
             was
             their
             solace
             in
             contemplating
             the
             justice
             ,
             power
             and
             wisdom
             of
             their
             God
             ,
             in
             accomplishing
             his
             indignation
             contrary
             to
             Prince
             and
             peoples
             expectation
             ,
             but
             agreeable
             to
             their
             predictions
             .
          
           
             
               Finally
               ,
               as
               men
               compacted
               of
               flesh
               and
               blood
               ,
            
             they
             could
             not
             but
             sympathize
             with
             miserable
             men
             ,
             even
             their
             brethren
             ,
             their
             flesh
             and
             bones
             .
             As
             
               faithfull
               men
            
             they
             could
             not
             but
             be
             in
             mind
             and
             affection
             conformable
             to
             
               The
               Lord
               their
               God
            
             ,
             by
             whose
             good
             spirit
             their
             hearts
             were
             toucht
             ,
             and
             their
             souls
             illuminated
             to
             fore-see
             the
             contrivance
             of
             his
             designes
             upon
             these
             his
             disobedient
             children
             ,
             which
             had
             so
             often
             refused
             the
             wayes
             of
             peace
             ,
             which
             he
             would
             have
             led
             them
             in
             ,
             but
             they
             would
             not
             follow
             .
          
           
           
             9.
             
             From
             this
             Double
             Aspect
             ,
             the
             One
             of
             Nature
             ,
             the
             other
             of
             Grace
             ,
             and
             this
             Twofold
             Sympathie
             thence
             arising
             ,
             the
             one
             with
             their
             Creator
             ,
             the
             other
             with
             their
             fellow-Creatures
             ;
             doth
             the
             Lord
             frame
             this
             Pathetical
             and
             forcible
             
             Charge
             vnto
             
               Baruch
               :
               Behold
               ,
               that
               ,
               which
               I
               have
               built
               ,
               will
               I
               break
               down
               ,
               and
               that
               ,
               which
               I
               have
               planted
               ,
               will
               I
               pluck
               up
               ,
               even
               this
               whole
               Land
               ,
               and
               seekest
               thou
               great
               things
               for
               thy self
               ?
               Seek
               them
               not
               .
            
             
               The
               Exegesis
               or
               Implication
               fully
               unfolded
               extends
               thus
               farre
               :
               Baruch
               !
               Wouldst
               thou
               reap
               pleasures
               from
               a
               Land
               overspread
               with
               plagues
               ,
               and
               drowned
               with
               sorrow
               ?
               Or
               seekest
               thou
               applause
               or
               credit
               among
               a
               people
               now
               become
               an
               hissing
               and
               astonishment
               to
               all
               their
               neighbors
               ?
               Wouldst
               thou
               eat
               Lambs
               out
               of
               the
               flock
               ,
               or
               fat
               Calves
               out
               of
               the
               Stall
               ,
               whilest
               famine
               devours
               the
               men
               of
               warre
               ,
               whiles
               such
               ,
               as
               have
               fed
               delicately
               ,
               languish
               for
               hunger
               in
               the
               streets
               ?
               Wouldst
               thou
               be
               clothed
               with
               soft
               rayment
               ,
               or
               crown
               thy
               head
               with
               roses
               ,
               whilst
               such
               ,
               as
               have
               been
               brought
               up
               in
               scarlet
               ,
               embrace
               the
               dunghill
               ?
               Is
               it
               thy
               desire
               to
               glad
               thine
               heart
               with
               wine
               ,
               or
               with
               oyl
               to
               make
               thee
               a
               chearful
               countenance
               ,
               when
               as
               the
               visage
               of
               my
               Nazarites
               ,
               sometimes
               purer
               then
               snow
               ,
               &
               whiter
               then
               milk
               ,
               is
               become
               more
               black
               then
               any
               coal
               ?
               Or
               dost
               thou
               affect
               to
               live
               at
               ease
               in
               Sion
               ,
               to
               be
               lull'd
               asleep
               with
               sound
               of
               viols
               ,
               whilst
               the
               the
               outcries
               of
               the
               maimed
               ,
               captives
               ,
               or
               mothers
               rob'd
               of
               their
               children
               ,
               are
               ready
               to
               wake
               the
               dead
               out
               of
               their
               sepulchres
               ?
               For
               a
               voice
               is
               taken
               up
               (
               throughout
               all
               the
               Cities
               of
               Judah
               and
               
                 Benjamin
                 )
                 a
                 voice
                 of
                 bitter
                 weeping
                 ,
                 like
                 that
                 of
                 Rachel
                 mourning
                 for
                 her
                 children
                 ,
                 and
                 refusing
                 comfort
                 ,
              
               because
               they
               are
               not
               .
               Sooner
               shal
               heaven
               fall
               to
               the
               earth
               ,
               and
               the
               whole
               earth
               shrink
               into
               its
               Centre
               ,
               then
               one
               word
               ,
               my
               Prophets
               have
               spoken
               ,
               shal
               fall
               to
               the
               ground
               .
               And
               now
               ,
               if
               thou
               wouldst
               be
               instructed
               ;
               those
               dayes
               ,
               long
               since
               foretold
               by
               Micah
               ,
               are
               approaching
               :
               The
               dayes
               ,
               
                 Wherein
                 Sion
                 must
                 be
                 plowed
                 as
                 a
                 field
                 ,
                 Ierusalem
                 become
                 an
                 heap
                 ,
                 and
                 the
                 mountain
                 of
                 the
                 house
                 like
                 the
                 high
                 places
                 of
                 the
                 Forrest
                 :
              
               Thou
               seest
               whole
               cities
               ,
               whole
               Kingdoms
               subject
               to
               mortality
               :
               and
               seekest
               thou
               to
               enclose
               that
               prosperity
               ,
               which
               they
               could
               not
               entertain
               ,
               within
               thy
               breast
               ?
               Albeit
               thou
               couldst
               hope
               to
               live
               happily
               in
               the
               midst
               of
               so
               great
               misery
               as
               is
               decreed
               against
               thy
               native
               Country
               ,
               yet
               what
               is
               ,
               or
               hath
               been
               therein
               ,
               what
               is
               it
               thine
               eyes
               have
               seen
               under
               the
               sun
               ,
               whereon
               thy
               love
               and
               liking
               could
               have
               been
               more
               affectionately
               set
               ,
               then
               mine
               have
               been
               upon
               this
               Land
               and
               people
               ?
               For
               ,
               hath
               it
               not
               been
               sung
               of
               old
               ?
               
                 Ierusalem
                 is
                 the
                 vinyard
                 of
                 The
                 Lord
                 of
                 Hosts
                 ,
                 and
                 the
                 men
                 of
                 Iudah
                 his
                 pleasant
                 plant
              
               ;
               yet
               I
               (
               thou
               seest
               )
               must
               forgo
               mine
               own
               inheritance
               ,
               and
               be
               deprived
               of
               Ierusalem
               my
               wonted
               joy
               :
               and
               art
               thou
               so
               wedded
               to
               ought
               in
               it
               ,
               that
               thou
               canst
               not
               leave
               off
               to
               love
               it
               ,
               and
               be
               contented
               to
               take
               thy
               life
               with
               thee
               for
               a
               prey
               to
               possess
               in
               whatsoever
               place
               thou
               shalt
               make
               choice
               of
               ?
            
          
           
             10.
             
             But
             is
             Baruch
             by
             this
             Donative
             discharged
             of
             his
             former
             Watchmanship
             in
             Jerusalem
             ?
             No!
             As
             the
             proposal
             of
             these
             Calamities
             ought
             in
             reason
             to
             wean
             his
             soul
             from
             wonted
             delights
             or
             seeking
             after
             great
             matters
             ;
             so
             one
             special
             End
             of
             his
             not
             seeking
             after
             these
             ,
             is
             ,
             that
             he
             may
             be
             more
             resolute
             ,
             and
             diligent
             in
             denouncing
             Gods
             judgements
             against
             this
             people
             .
             The
             intimation
             of
             the
             former
             words
             may
             (
             on
             Gods
             part
             )
             be
             thus
             continued
             .
          
           
             [
             ¶
             However
             I
             have
             determined
             to
             destroy
             this
             people
             ,
             which
             have
             forsaken
             me
             ;
             
               Yet
               ,
               do
               not
               thou
               forsake
               thy
               former
               Station
               :
            
             repine
             not
             at
             thy
             wonted
             charge
             ,
             but
             execute
             faithfully
             with
             alacritie
             that
             service
             whereto
             my
             Prophet
             shall
             appoint
             thee
             ;
             What
             though
             thou
             hast
             seen
             no
             fruit
             of
             all
             thy
             former
             labours
             ?
             What
             though
             Iehoiakim
             begin
             to
             rage
             afresh
             ,
             and
             this
             people
             hold
             on
             still
             to
             rebell
             against
             thee
             ?
             Hath
             not
             my
             spirit
             continually
             
             Warred
             with
             the
             uncircumcised
             hearts
             of
             their
             forefathers
             ?
             Hath
             not
             the
             
               Great
               Angel
               of
               my
               Covenant
            
             wrastled
             from
             time
             to
             time
             with
             this
             stubborn
             and
             stiff-necked
             generation
             ?
             
               What
               could
               I
               have
               done
               more
               to
               my
               vine-yard
               that
               I
               have
               not
               done
               unto
               it
               ?
               Howbeit
               at
               every
               season
               whilst
               I
               looked
               for
               grapes
               ,
               it
               hath
               brought
               forth
               wilde
               grapes
            
             ;
             yet
             hitherto
             have
             I
             not
             ceased
             ,
             nor
             do
             I
             yet
             cease
             to
             prune
             and
             dresse
             it
             .
             Have
             the
             inhabitants
             of
             Ierusalem
             at
             any
             time
             grieved
             thee
             or
             my
             Prophets
             ?
             Or
             do
             I
             now
             send
             thee
             with
             this
             message
             unto
             them
             ,
             and
             am
             not
             with
             thee
             ?
             Yes
             ,
             in
             all
             thy
             troubles
             I
             am
             troubled
             ;
             And
             what
             art
             thou
             ,
             or
             who
             is
             Ieremy
             ?
             Not
             against
             you
             ,
             but
             against
             me
             is
             the
             rebellion
             of
             my
             people
             ,
             for
             they
             have
             vexed
             
               my
               holy
               spirit
            
             ;
             And
             doth
             this
             complaint
             well
             become
             thee
             ?
             
               I
               fainted
               in
               my
               sighing
               and
               I
               find
               no
               rest
               .
            
             ¶
             ]
          
           
             All
             these
             and
             many
             like
             branches
             ,
             which
             without
             violence
             to
             the
             meaning
             of
             the
             Spirit
             ,
             might
             be
             spread
             out
             more
             at
             large
             ,
             are
             virtually
             enclosed
             in
             the
             Text.
             The
             force
             and
             efficacie
             of
             the
             perswasion
             ariseth
             more
             particularly
             from
             the
             Reference
             ,
             which
             these
             words
             
               [
               Seek
               them
               not
               ,
               &c.
               ]
            
             have
             to
             Baruchs
             repining
             at
             the
             message
             enjoyned
             by
             Jeremie
             ,
             and
             to
             that
             Reply
             of
             the
             Almighty
             upon
             his
             repining
             ;
             
               Behold
               that
               ,
               which
               I
               have
               planted
               ,
               will
               I
               pluck
               up
               ,
               &c.
               
            
             Which
             last
             words
             (
             unless
             I
             mis-observe
             the
             native
             propriety
             of
             the
             Original
             )
             implie
             such
             an
             Emphatical
             Antithesis
             between
             the
             losses
             ,
             which
             God
             and
             Baruch
             might
             seem
             to
             suffer
             ,
             as
             that
             speech
             of
             the
             Apostle
             ,
             1
             Cor.
             
             15.
             36.
             implies
             ,
             betwixt
             Gods
             sowing
             and
             mans
             sowing
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Thou
               Fool
               ,
               that
               which
            
             thou
             
               sowest
               ,
               is
               not
               quickened
               ,
               except
               it
               die
               .
            
             The
             Implication
             is
             ,
             
               Much
               more
               shall
               that
               ,
               which
               is
               sowen
               in
               corruption
               by
               the
               Almighties
               immediate
               hand
               ,
               be
               raised
               in
               glory
               .
            
             Our
             Prophets
             words
             are
             verbatim
             thus
             :
             
               Ejus
               ,
               quod
               aedificavi
               ,
               destructor
               Egomet
               ;
               Of
               what
               I
               have
               built
               ,
               I
               my self
               must
               be
               the
               destroyer
               :
               Ejus
               quod
               plantavi
               ,
               evulsor
               Egomet
               ;
               what
               was
               planted
               by
               me
               alone
               ,
               I
               my self
               must
               now
               pluck
               up
               :
               Et
               tu
               quaereres
               grandia
               tibi
               ?
            
             As
             if
             he
             had
             said
             .
             
               I
               may
               not
               reap
               where
               I
               have
               sown
               ,
               nor
               gather
               the
               fruits
               which
               I
               have
               planted
               ;
               and
               canst
               not
               thou
               be
               contented
               to
               forgo
               thy
               harvest
               ,
               which
               thou
               hopest
               for
               ,
               but
               diddest
               not
               sow
               ?
            
             To
             the
             least
             grain
             whereof
             thou
             canst
             have
             no
             Title
             ,
             none
             so
             just
             and
             soveraign
             ,
             as
             I
             have
             to
             this
             whole
             Land
             ,
             to
             every
             Soul
             that
             lives
             in
             Judah
             ;
             and
             yet
             the
             whole
             and
             every
             part
             of
             this
             fair
             crop
             must
             be
             pluckt
             up
             and
             transplanted
             .
          
           
             11.
             
             But
             though
             the
             Lord
             at
             this
             time
             had
             thus
             threatned
             ,
             and
             more
             than
             half
             shut
             the
             door
             of
             Repentance
             upon
             this
             stubborn
             people
             ;
             yet
             the
             
               Decree
               did
               not
               passe
               the
               irrevocable
               Seal
               of
               his
               absolute
               and
               unresistible
               Will
               ,
            
             until
             some
             
             fourteen
             years
             after
             (
             as
             hath
             been
             shewed
             in
             former
             meditations
             out
             of
             this
             place
             .
             )
          
           
             As
             much
             as
             I
             now
             affirm
             ,
             is
             included
             in
             Ieremies
             words
             to
             Baruch
             at
             the
             very
             instant
             when
             he
             repined
             ,
             Jerem.
             36.
             v.
             6
             ,
             7.
             
             
               Therefore
               go
               thou
               and
               read
               in
               the
               Roll
               ,
               which
               thou
               hast
               written
               from
               my
               mouth
               ,
               the
               words
               of
               the
               Lord
               in
               the
               ears
               of
               the
               people
               ,
               in
               the
               Lords
               House
               upon
               the
               fasting
               day
               :
               and
               also
               thou
               shalt
               read
               them
               in
               the
               ears
               of
               all
            
             Judah
             ,
             
               that
               come
               out
               of
               their
               Cities
               .
               It
               may
               be
               they
               will
               present
               their
               supplication
               before
            
             the
             Lord
             ,
             
               and
               will
               return
               every
               one
               from
               his
               evil
               way
               ;
               for
               great
               is
               the
               anger
               and
               the
               fury
               ,
               that
            
             the
             Lord
             
               hath
               pronounced
               against
               this
               people
            
             .
          
           
             Whether
             they
             would
             pray
             in
             faith
             or
             no
             ,
             was
             
               Juris
               controversi
            
             ,
             a
             matter
             (
             at
             least
             to
             the
             Prophets
             foresight
             )
             of
             question
             .
             But
             ,
             that
             the
             Lord
             would
             repent
             him
             of
             the
             plagues
             denounced
             ,
             so
             they
             would
             pray
             in
             faith
             ,
             was
             
               Iuris
               liquidi
            
             ,
             a
             point
             whereof
             he
             never
             doubted
             .
          
           
             Nor
             is
             it
             possible
             our
             hearts
             should
             ever
             be
             throughly
             pierced
             with
             the
             right
             conceit
             either
             of
             our
             own
             ,
             or
             of
             our
             Countries
             sins
             ,
             without
             this
             undoubted
             
             Perswasion
             of
             Gods
             infinite
             love
             towards
             all
             ,
             and
             every
             one
             of
             us
             .
             Impossible
             it
             is
             for
             us
             his
             Embassadors
             to
             be
             armed
             with
             such
             indefatigable
             Courage
             and
             diligence
             ,
             as
             the
             times
             require
             ;
             either
             for
             discharge
             of
             our
             duty
             ,
             in
             denouncing
             his
             plagues
             against
             the
             impenitent
             ,
             or
             in
             averting
             men
             from
             impenitency
             ,
             and
             exciting
             them
             to
             true
             repentance
             ;
             until
             our
             souls
             be
             firmly
             possessed
             with
             the
             Prophets
             Doctrine
             ,
             
               Of
               Gods
               immutable
               Facility
               to
               repent
               him
               of
               such
               plagues
               ,
               as
               without
               our
               repentance
               are
               eternally
               and
               immutably
               decreed
               against
               us
               .
            
          
           
             These
             Alternations
             of
             Gods
             loving
             kindness
             and
             severitie
             ,
             towards
             the
             Same
             People
             ,
             yea
             ,
             towards
             the
             same
             Individual
             Persons
             ,
             are
             as
             the
             Tropicks
             ,
             under
             which
             the
             Messengers
             of
             Peace
             must
             constantly
             run
             their
             contrary
             
             courses
             ;
             sometime
             exhorting
             with
             all
             long-suffering
             to
             embrace
             his
             mercies
             ;
             otherwhile
             sharply
             reproving
             and
             powerfully
             threatning
             his
             fearful
             Judgements
             .
          
           
             Constancy
             in
             truly
             observing
             and
             duly
             entertaining
             the
             just
             occasions
             of
             this
             contrariety
             in
             the
             matter
             of
             our
             message
             ,
             is
             as
             the
             Centre
             ,
             on
             which
             our
             souls
             being
             throughly
             setled
             ,
             the
             whole
             Frame
             of
             our
             affections
             ,
             whether
             of
             love
             unto
             their
             persons
             ,
             or
             of
             hate
             unto
             their
             sins
             (
             over
             whom
             he
             hath
             made
             us
             over-seers
             )
             becomes
             parallel
             to
             the
             Almighties
             Will
             ;
             who
             ,
             though
             he
             punish
             the
             impenitent
             with
             death
             temporal
             and
             eternal
             ,
             yet
             doth
             he
             not
             will
             their
             impenitencie
             ,
             but
             useth
             all
             meanes
             possible
             to
             bring
             them
             unto
             true
             repentance
             .
          
           
             12.
             
             It
             is
             ,
             I
             confess
             ,
             
               A
               matter
               hard
               for
               flesh
               and
               blood
               to
               conceive
               so
               much
               ,
            
             as
             may
             satisfie
             this
             desire
             of
             knowing
             
               the
               manner
            
             ,
             how
             
               Omnipotency
               should
               for
               many
               generations
               be
               possessed
               with
               an
               eager
               longing
               after
               a
               peoples
               safety
               ,
               which
               in
               the
               end
               must
               be
               destroyed
               .
            
             How
             the
             great
             Creator
             of
             Heaven
             and
             Earth
             ,
             which
             gave
             Being
             to
             all
             things
             by
             his
             Word
             ,
             and
             made
             our
             souls
             immortal
             by
             his
             
             breath
             ,
             should
             be
             as
             it
             were
             in
             a
             continual
             childbirth
             of
             sinful
             men
             ,
             seeking
             to
             fashion
             and
             quicken
             them
             with
             the
             Spirit
             of
             Life
             ,
             and
             yet
             they
             ,
             after
             all
             this
             travel
             ,
             prove
             but
             abortive
             and
             mis-shapen
             ,
             
               like
               the
               untimely
               fruit
               of
               a
               woman
               ,
               which
               never
               saw
               the
               Sun
               ,
            
             never
             to
             be
             seen
             amongst
             the
             living
             .
             But
             no
             marvel
             if
             we
             poor
             Worms
             of
             the
             earth
             ,
             blind
             and
             naked
             ,
             perceive
             not
             the
             force
             or
             nature
             of
             those
             burning
             flames
             of
             eternal
             and
             unchangeable
             Love
             (
             such
             is
             the
             very
             nature
             of
             our
             God
             )
             seeing
             they
             are
             seated
             in
             that
             glorious
             inaccessible
             light
             :
             Yet
             of
             that
             eternal
             and
             glorious
             Sun
             ,
             whose
             brightness
             no
             mortal
             eye
             may
             look
             upon
             and
             live
             ,
             we
             may
             behold
             a
             true
             and
             perfect
             Module
             in
             the
             Ocean
             of
             mercy
             and
             compassion
             ,
             in
             the
             watry
             eyes
             of
             the
             Son
             of
             God
             ,
             with
             sighs
             bewailing
             impoenitent
             Jerusalems
             woful
             Case
             .
             
               If
               thou
               hadst
               known
               ,
               even
               thou
               ,
               at
               least
               in
               this
               thy
               day
               ,
               the
               things
               that
               belong
               unto
               thy
               peace
               ;
               but
               now
               they
               are
               hid
               from
               thine
               eyes
               !
               Luke
            
             19.
             42.
             
             And
             elsewhere
             :
             
               O
               Hierusalem
               ,
               Hierusalem
               ,
               thou
               that
               killest
               the
               Prophets
               ,
               and
               stonest
               them
               that
               are
               sent
               unto
               thee
               ;
               how
               often
               would
            
             I
             
               have
               gathered
               thy
               children
               together
               ,
               even
               as
               a
               hen
               gathereth
               her
               chickens
               under
               her
               wings
               ,
               and
               ye
               would
               not
               ?
               Matth.
            
             23.
             37.
             
             If
             Christ
             Jesus
             as
             truly
             God
             as
             man
             ,
             did
             thus
             thirst
             after
             Ierusalems
             peace
             ,
             after
             Ierusalem
             ,
             thus
             glutted
             with
             the
             Prophets
             blood
             ,
             did
             thirst
             most
             eagerly
             after
             his
             ;
             farre
             be
             it
             from
             us
             to
             think
             his
             loving
             kindness
             is
             utterly
             estranged
             from
             us
             ,
             albeit
             our
             sins
             have
             made
             a
             great
             separation
             betwixt
             him
             and
             us
             .
             
               Let
               us
               not
               then
               trifle
               out
               the
               time
               with
               Curious
               Disputes
               concerning
               the
               manner
               of
               his
               Decree
               ,
            
             but
             rather
             seek
             him
             with
             all
             speed
             and
             diligence
             whilest
             he
             may
             be
             found
             ;
             laying
             sure
             hold
             on
             his
             mercie
             ,
             
               before
               the
               swift
               approach
               of
               his
               iudgements
            
             (
             violently
             haled
             down
             each
             day
             more
             than
             other
             ,
             by
             the
             grievous
             weight
             of
             our
             sins
             )
             
               remove
               it
            
             without
             the
             reach
             of
             Ordinary
             Repentance
             .
          
           
           
             13.
             
             It
             is
             a
             truth
             most
             delightful
             and
             comfortable
             to
             Contemplate
             ;
             That
             ,
             
               The
               Immensitie
               of
               our
               God
               is
               as
               full
               of
               mercy
               and
               compassion
               ,
               as
               the
               Sea
               is
               of
               water
               ,
               or
               the
               body
               of
               the
               Sun
               of
               light
               .
            
             But
             let
             us
             withall
             consider
             ,
             That
             the
             more
             abundant
             his
             loving
             kindness
             towards
             us
             ,
             the
             more
             sweet
             and
             fragrant
             his
             invitations
             have
             been
             ;
             the
             more
             grievously
             have
             we
             provoked
             his
             fierce
             wrath
             and
             indignation
             by
             our
             continual
             wilful
             refusal
             to
             be
             gathered
             under
             the
             shadow
             of
             his
             wings
             daily
             stretcht
             out
             in
             mercy
             for
             our
             safety
             .
             Be
             we
             sure
             God
             knows
             his
             own
             ,
             as
             well
             as
             we
             do
             ours
             ,
             and
             will
             not
             be
             over-reached
             by
             us
             .
             The
             longer
             we
             deferre
             the
             renewing
             of
             his
             wonted
             favours
             ,
             the
             dearer
             we
             must
             account
             it
             will
             cost
             us
             ;
             our
             suit
             at
             death
             will
             be
             more
             difficult
             .
             Those
             prayers
             ,
             those
             
             tears
             ,
             those
             sighs
             ,
             or
             other
             attendants
             or
             concomitants
             of
             true
             repentance
             ,
             which
             in
             times
             past
             would
             have
             gone
             for
             currant
             ,
             will
             hereafter
             be
             esteemed
             light
             or
             counterfeit
             .
          
           
             And
             yet
             ,
             alas
             !
             Who
             is
             he
             in
             Court
             or
             Country
             ,
             in
             the
             City
             or
             in
             the
             Village
             ,
             in
             the
             Academy
             or
             among
             the
             Ignorant
             or
             illiterate
             ,
             that
             layes
             his
             own
             or
             others
             sins
             to
             heart
             ,
             as
             he
             should
             ?
             Or
             poures
             forth
             such
             fervent
             prayers
             and
             supplications
             unto
             his
             God
             ,
             as
             our
             Predecessors
             have
             done
             upon
             lesse
             signification
             of
             his
             displeasure
             ,
             and
             fewer
             fore-warnings
             of
             his
             judgements
             ,
             then
             we
             have
             had
             continually
             these
             divers
             years
             past
             ?
             Yea
             who
             is
             he
             amongst
             all
             the
             Sons
             of
             Levi
             ,
             that
             with
             Jeremy
             and
             Baruch
             hath
             utterly
             disavowed
             all
             care
             or
             study
             of
             his
             own
             advancement
             or
             contentment
             ,
             that
             he
             may
             entirely
             consecrate
             his
             soul
             ,
             his
             thoughts
             ,
             and
             best
             imployments
             to
             his
             Masters
             will
             ,
             to
             take
             away
             the
             precious
             from
             the
             vile
             ,
             to
             be
             as
             Gods
             mouth
             ,
             to
             cause
             others
             to
             conform
             themselves
             to
             him
             ,
             not
             to
             conform
             himself
             to
             them
             ?
             To
             set
             himself
             as
             a
             wall
             of
             brass
             for
             this
             rebellious
             people
             to
             fight
             against
             ;
             whilst
             he
             thunders
             out
             Gods
             judgments
             against
             great
             and
             small
             without
             all
             respect
             of
             persons
             ?
             Nay
             doth
             not
             Nobility
             ,
             Gentry
             and
             Commonalty
             ,
             Clergy
             and
             Laity
             ,
             yea
             ,
             I
             dare
             say
             it
             ,
             as
             well
             
               singula
               generum
            
             ,
             as
             
               genera
               singulorum
            
             ,
             so
             mightily
             set
             their
             minds
             on
             great
             matters
             ,
             and
             so
             stretch
             their
             inventions
             ,
             either
             for
             getting
             more
             ,
             or
             for
             improving
             what
             they
             have
             gotten
             to
             the
             utmost
             value
             ,
             as
             if
             we
             would
             give
             God
             and
             men
             to
             understand
             ,
             that
             we
             had
             no
             inheritance
             in
             that
             
               Good
               Land
            
             ,
             wherein
             
               The
               Lord
            
             placed
             our
             Fathers
             ,
             
               But
               only
               a
               short
               Remainder
               of
               an
               expiring
               Estate
               ,
            
             which
             we
             despere
             to
             renew
             :
             or
             ,
             as
             if
             we
             would
             have
             it
             proclaimed
             in
             Gath
             ,
             or
             published
             in
             Askalon
             ,
             that
             the
             fear
             of
             them
             is
             already
             fallen
             upon
             the
             natural
             Inhabitants
             of
             this
             Land
             ;
             now
             labouring
             only
             to
             prevent
             them
             in
             gathering
             up
             the
             present
             commodities
             ,
             or
             to
             defeat
             them
             of
             their
             expected
             spoil
             .
             We
             demean
             our selves
             ,
             just
             as
             the
             manner
             is
             ,
             when
             Enemies
             more
             potent
             then
             can
             safely
             be
             forthwith
             entertained
             with
             battel
             ,
             invade
             the
             borders
             of
             any
             Nation
             :
             In
             such
             a
             Case
             t
             is
             held
             a
             point
             of
             politick
             husbandry
             to
             
             waste
             the
             Country
             round
             about
             them
             ,
             least
             it
             might
             maintain
             their
             Armies
             .
             But
             heretofore
             I
             have
             had
             ,
             and
             elsewhere
             shall
             have
             occasion
             to
             decypher
             all
             the
             symptoms
             of
             a
             dying
             State
             ,
             either
             set
             down
             by
             the
             Word
             of
             God
             ,
             or
             observed
             by
             the
             expert
             Anatomists
             of
             former
             dead
             bodies
             politick
             .
          
           
             14.
             
             My
             message
             unto
             you
             
               my
               Brethren
               the
               Sons
               of
               Levi
               ,
            
             is
             briefly
             this
             :
             Add
             not
             Gods
             anger
             to
             our
             Countries
             Curse
             ,
             which
             at
             this
             day
             ,
             whether
             just
             or
             no
             ,
             is
             bitter
             and
             rife
             against
             us
             ;
             as
             if
             we
             were
             all
             or
             most
             of
             us
             like
             the
             companions
             of
             Jesus
             the
             son
             of
             Josedech
             ,
             persons
             Prodigious
             ,
             but
             in
             a
             worse
             sense
             then
             they
             were
             ;
             Persons
             ,
             that
             had
             procured
             her
             ,
             much
             ,
             and
             did
             yet
             portend
             her
             ,
             greater
             sorrow
             ;
             partly
             by
             our
             Dastardly
             silence
             in
             good
             causes
             ,
             but
             especially
             by
             our
             prophesying
             for
             Rewards
             ,
             and
             humoring
             the
             great
             Dispensers
             of
             those
             dignities
             ,
             on
             which
             our
             unsatiable
             desires
             are
             now
             unseasonably
             set
             .
          
           
           
             It
             was
             
               a
               saying
            
             amongst
             the
             Ancient
             
               Romans
               ;
               Qui
               Beneficium
               accipit
               ,
               libertatem
               vendit
               .
            
             It
             is
             thus
             far
             improved
             in
             true
             
               modern
               English
            
             ;
             He
             that
             will
             purchase
             preferments
             (
             Ecclesiastick
             especially
             )
             must
             adventure
             to
             lay
             his
             soul
             to
             pawn
             .
             What
             remedie
             ?
             Only
             this
             ,
             to
             make
             a
             virtue
             of
             necessitie
             .
             For
             so
             must
             every
             one
             do
             that
             means
             to
             live
             as
             a
             Christian
             ought
             .
             Let
             us
             not
             look
             so
             much
             upon
             the
             sinister
             intentions
             of
             corrupt
             minds
             ,
             as
             upon
             the
             purpose
             of
             our
             God
             ,
             even
             in
             mens
             most
             wicked
             projects
             .
          
           
             And
             who
             knowes
             whether
             
               The
               Lord
            
             by
             acquainting
             us
             with
             mens
             bad
             dealings
             in
             dispensing
             Ecclesiastical
             honour
             ,
             do
             not
             lay
             the
             same
             restraint
             upon
             us
             his
             children
             ,
             which
             he
             did
             upon
             Baruch
             ?
             Without
             all
             question
             ,
             he
             absolutely
             forbids
             us
             to
             seek
             afer
             
               great
               matters
            
             in
             this
             age
             ,
             in
             that
             he
             hath
             cut
             off
             all
             hopes
             of
             attaining
             them
             by
             means
             lawfull
             and
             honest
             :
             And
             all
             this
             he
             doth
             for
             our
             good
             ,
             that
             using
             Baruchs
             freedom
             ,
             or
             Jeremies
             Resolution
             in
             our
             ambassage
             ,
             we
             may
             be
             partakers
             of
             their
             Priviledge
             in
             the
             
               Great
               day
               of
               visitation
            
             ;
             wherein
             ,
             such
             as
             in
             the
             mean
             time
             crush
             ,
             and
             keep
             us
             under
             by
             their
             greatness
             ,
             will
             be
             ready
             to
             give
             their
             wealth
             for
             our
             poverty
             ,
             and
             change
             their
             honor
             for
             our
             disgrace
             ,
             upon
             condition
             they
             might
             but
             enjoy
             life
             with
             such
             libertie
             and
             contentments
             as
             we
             do
             .
             Or
             ,
             in
             Case
             they
             shorten
             our
             dayes
             by
             vexation
             or
             oppression
             ;
             yet
             faithfully
             discharging
             our
             duties
             ,
             
               whether
               we
               live
               or
               die
               ,
               we
               are
               the
               Lords
               .
            
             And
             though
             they
             out
             live
             us
             an
             hundred
             years
             ,
             yet
             shall
             they
             be
             willing
             to
             give
             a
             thousand
             ,
             yea
             ten
             thousand
             lives
             ,
             if
             so
             many
             they
             had
             ,
             so
             they
             might
             be
             but
             like
             us
             for
             one
             hour
             in
             the
             day
             of
             death
             .
             We
             need
             not
             search
             forain
             Chronicles
             ,
             nor
             look
             far
             back
             into
             ancient
             Annales
             ;
             The
             registers
             of
             our
             own
             memories
             ,
             and
             our
             fathers
             relations
             may
             afford
             examples
             of
             some
             sons
             of
             Levi
             ,
             men
             ,
             if
             we
             rightly
             value
             their
             admirable
             worth
             ,
             of
             place
             and
             fortunes
             mean
             in
             respect
             of
             our selves
             ;
             which
             after
             their
             death
             (
             hastned
             perhaps
             by
             hard
             usage
             )
             have
             fild
             both
             this
             and
             forrain
             Lands
             with
             their
             good
             name
             ,
             as
             with
             a
             perfume
             sweet
             and
             precious
             in
             the
             nostrils
             of
             God
             and
             man
             ,
             whilst
             those
             great
             lights
             of
             state
             (
             so
             they
             seemed
             ,
             whilst
             parasitical
             breath
             did
             blaze
             their
             fame
             )
             which
             had
             condemned
             them
             to
             privacie
             and
             obscuritie
             ,
             were
             suddenly
             put
             out
             but
             with
             an
             everlasting
             Stinch
             .
             God
             grant
             their
             successors
             better
             successe
             ,
             that
             a
             precious
             well
             deserved
             fame
             may
             long
             survive
             them
             .
          
           
             For
             our selves
             (
             Beloved
             )
             as
             we
             all
             consort
             in
             earnest
             desires
             and
             hearty
             prayers
             ,
             that
             the
             Lord
             would
             renew
             his
             
               Covenant
               made
               with
               Levi
               ,
               his
               Covenant
               of
               life
               and
               peace
            
             ;
             so
             let
             us
             joyn
             hearts
             in
             this
             meditation
             :
             The
             only
             way
             to
             derive
             this
             blessing
             from
             this
             our
             father
             unto
             us
             his
             sons
             ,
             must
             be
             by
             arraying
             our selves
             with
             Phineas
             our
             eldest
             brothers
             integritie
             ,
             by
             putting
             on
             his
             zeal
             and
             courage
             ,
             to
             walk
             with
             the
             Lord
             our
             God
             in
             peace
             ,
             and
             equitie
             ,
             and
             to
             turn
             many
             away
             from
             iniquitie
             .
             And
             now
             
               remember
               them
               ,
               O
               my
               God
               ,
               that
               defile
               their
               Priesthood
               ,
               and
               break
               the
               Covenant
               of
               the
               Priesthood
               ,
               and
               of
               Levi
               :
            
             Smite
             them
             through
             their
             loyns
             that
             make
             a
             prey
             of
             his
             possessions
             ;
             and
             grinde
             their
             heads
             ,
             as
             thou
             didst
             Abimelechs
             with
             broken
             milstones
             from
             the
             wals
             ,
             or
             with
             the
             reliques
             from
             the
             ruinated
             houses
             ;
             yea
             grinde
             all
             their
             heads
             ,
             O
             Lord
             ,
             to
             powder
             ,
             that
             grinde
             the
             faces
             of
             his
             poor
             and
             needy
             children
             .
             But
             peace
             be
             upon
             all
             such
             as
             walk
             according
             to
             this
             Rule
             here
             set
             to
             Baruch
             ,
             and
             upon
             all
             those
             that
             Love
             God.
             
               To
               this
               God
               ,
               The
               Father
               ,
               The
               Son
               ,
               and
               the
               holy
               Ghost
               ,
               be
               ascribed
               all
               honour
               and
               glory
               now
               and
               ever
               .
            
          
           
             Amen
             .
          
           
             Imprimatur
             
               Ric.
               Baylie
               Vicecan
               .
               Oxon.
               
            
          
        
         
           
           
             The
             Publisher
             ,
             To
             the
             Readers
             of
             these
             two
             last
             Sermons
             ,
          
           
             
               WHo
               may
               see
               ,
               That
               this
            
             great
             Author
             
               was
               not
               affraid
            
             Most
             
               acul●atly
               to
               reprove
               the
               sins
               of
               his
               own
               Time
               :
               nor
               is
               The
               Advertiser
               ashamed
               to
               set
               his
               seal
               to
               the
               justnesse
               of
               them
               by
               a
               full
               and
               true
               Publishing
               his
               Reproofes
               .
               Let
               the
               Lord
               be
               glorified
               though
               with
               our
               shame
               ,
               and
               justified
               when
               he
            
             speaketh
             Judgement
             !
             
               And
               (
               to
               Gods
               glory
               be
               it
               spoken
               )
            
             This
             word
             
               hath
               prospered
               in
               the
               thing
               where
               unto
               God
               sent
               it
               ,
               in
               some
               of
               the
               Gentrie
               and
               Clergie
               :
               Yet
               can
               it
               not
               be
               denied
               but
               there
               is
               still
               too
               great
               store
               of
               matter
               of
               Reproof
               in
               the
               same
               kinde
               .
               Many
               whose
               estates
               are
               sore
               diminished
               have
               minds
               still
               set
               upon
            
             Great
             Things
             :
             
               what
               ever
               they
               have
               lost
            
             ,
             they
             find
             pleasure
             .
             Had
             The
             Author
             
               lived
               to
               this
               day
               I
               am
               perswaded
               he
               would
               have
               gone
               on
               with
               The
            
             Holy
             Bishops
             complaints
             ;
             Perdidere
             tot
             calamitatum
             utilitates
             .
             Pacem
             et
             divitias
             priorum
             Temporum
             
             non
             habent
             ;
             Omnia
             aut
             ablata
             aut
             imminuta
             sunt
             :
             sola
             tantum
             vitia
             creverunt
             :
             nihil
             de
             Prosperitate
             pristina
             reliquum
             ,
             nisi
             peccata
             quae
             prosperitatem
             non
             esse
             fecerunt
             ,
             &c.
             
          
           
             
               These
               are
               wracks
               indeed
               !
               To
               Misse
               the
               Good
               which
               may
               be
               got
               by
               suffering
               evil
               ,
               is
               the
               worst
               of
               evils
               .
               To
               lose
               that
               gain
               which
               should
               be
               gotten
               by
               losses
               ,
               is
               of
               losses
               the
               greatest
               .
               But
               to
               grow
               worse
               with
               suffering
               evil
               ,
               is
               perdition
               it self
               .
               Now
               if
               any
               one
               ,
               of
            
             Prosperous
             condition
             ,
             
               when
               he
               reads
               this
               shall
               triumph
               and
               bless
               himself
               in
               his
               heart
               saying
               :
               We
               have
               not
               sinned
               in
               devouring
               these
               men
               !
               I
               beg
               his
               Pardon
               :
               and
               beseech
               him
               to
               read
               on
               ;
               if
               he
               saw
               our
               faults
               in
               the
               last
               ,
               he
               may
               perhaps
               see
               his
               own
               in
               the
               next
               .
               And
               humbly
               desire
               leave
               to
               say
               .
            
             1.
             
             
               A
               man
               may
               punish
               sin
               and
               yet
            
             (
             inter
             puniendum
             )
             
               Commit
               a
               sin
               greater
               then
               that
               be
               punisheth
               .
            
             2.
             
             In
             these
             times
             ,
             
               and
               among
               the
               persons
               promising
            
             Reformation
             ,
             
               there
               hath
               been
            
             Greater
             seeking
             after
             great
             things
             
               and
               that
               with
               greater
               Inordination
               too
               ,
               then
               was
               in
               former
               Times
               .
            
          
           
             
               Our
               Author
               complained
               that
               the
            
             Baruchs
             
               of
               his
               Time
            
             sought
             great
             things
             
               by
               the
               Art
               of
            
             Philip
             of
             Macedon
             .
             
               Would
               God
               my
               Clergy
               Brethren
               (
               so
               I
               do
               esteem
               such
               (
               and
               none
               but
               such
               )
               as
               were
               begotten
               to
               our
               mother
               by
               the
               R.
               R.
               Fathers
               of
               the
               Church
               )
               had
               not
               used
               the
               Art
               of
            
             Alexander
             of
             Macedon
             
               to
               make
               themselves
               great
               .
               I
               must
               appeal
               to
               God
               and
               their
               own
               Consciences
               ,
               whether
               the
               Demolition
               of
            
             Bishopricks
             ,
             Cathedrals
             ,
             &c.
             
               was
               not
               intended
               for
               augmenting
               Benefices
               (
               wherewith
               men
               ,
               in
               times
               accounted
               corrupt
               ,
               lived
               well
               contented
               )
               that
               they
               might
               satisfie
               the
               seekings
               of
               this
               present
               generation
               .
               But
               alas
               !
               What
               Comfort
               can
               it
               be
               to
               this
               present
               that
               the
               Former
               Generation
               was
               so
               Bad
               ?
               or
               to
               the
               old
               ones
               that
               the
               present
               is
               so
               evil
               ?
               Hoc
               Ithacus
               —
               .
               There
               is
               none
               that
               fears
               God
               ,
               (
               sure
               not
               one
               of
               those
               that
               have
               erred
               in
               their
               simplicitie
               )
               but
               will
               hast
               to
               his
               prayers
               ,
               That
               God
               would
               graciously
               please
               to
               reconcile
               ,
               amend
               ,
               and
               forgive
               both
               ,
               and
               unite
               serious
               and
               Religious
               endeavors
               for
               the
               good
               of
               our
               afflicted
               Church
               :
               whose
               very
               stones
               are
               so
               precious
               and
               Dust
               so
               beautiful
               that
               they
               deserve
               our
               Pitie
               :
               yea
               ,
               so
               ,
               that
               if
               they
               be
               not
               set
               up
               again
               by
               us
               they
               will
               either
               be
               transported
               to
               Rome
               ,
               or
               consummate
               by
               Doomsday
               .
            
          
        
         
           
           
             CHAP.
             XXXVII
             .
          
           
             The
             first
             Sermon
             upon
             this
             Text.
             
          
           
             
               ROMANS
               .
               2.
               1.
               
            
             
               Therefore
               ,
               Thou
               art
               inexcusable
               ,
               O
               Man
               ,
               whosoever
               thou
               art
               that
               judgest
               :
               for
               wherein
               thou
               judgest
               another
               ,
               thou
               condemnest
               thy self
               ,
               for
               thou
               that
               
               judgest
               doest
               the
               same
               things
               .
            
          
           
             
               
                 From
                 what
              
               Premisses
               
                 The
                 Apostles
              
               Conclusion
               
                 is
                 inferred
                 .
                 The
              
               Limitation
               of
               The
               Conclusion
               ,
               
                 to
                 the
                 securing
                 of
                 the
              
               lawful
               Magistrate
               
                 exercising
                 judicature
                 according
                 to
                 his
                 Commission
                 ,
                 and
                 in
                 matters
                 belonging
                 to
                 his
                 Cognizance
                 .
              
               David
               and
               Ahab
               
                 judging
                 persons
                 (
                 by
                 the
                 Prophets
                 Art
                 )
                 feigned
                 ,
                 did
                 really
                 condemne
                 them-selves
                 .
              
            
             
               
                 The
                 sense
                 of
                 The
              
               Major
               Proposition
               
                 improved
                 ,
                 by
                 virtue
                 of
                 the
                 Grammar-Rule
                 ,
                 concerning
              
               Hebrew
               Participles
               :
               
                 and
                 by
                 exposition
                 of
                 The
                 phrase
                 .
                 How
                 the
                 later
                 Jewes
                 judging
                 the
                 deeds
                 of
                 their
                 Fore
                 fathers
                 ;
                 did
                 condemn
                 themselves
                 .
              
            
          
           
             1.
             
             It
             is
             not
             my
             purpose
             now
             to
             enter
             a
             long
             Dispute
             with
             the
             Anabaptist
             ,
             or
             other
             Sectaries
             ,
             which
             may
             seem
             to
             have
             help
             from
             this
             Text
             to
             oppose
             Judges
             and
             Magistrates
             ;
             Being
             assured
             ,
             that
             the
             Apostle
             who
             so
             warrants
             and
             establishes
             
               Power
               ,
               exercised
               by
               heathens
               over
               Christians
               ,
            
             in
             the
             thirteenth
             Chapter
             ,
             doth
             not
             intend
             ,
             the
             least
             ,
             to
             disparage
             it
             here
             .
             It
             will
             be
             Task
             sufficient
             for
             me
             to
             give
             the
             
               True
               Extent
            
             and
             Limitation
             of
             the
             Text
             ;
             which
             says
             ,
             
               That
               every
               one
               that
               judgeth
               another
               is
               without
               Excuse
               .
            
          
           
             The
             very
             
               First
               Word
            
             of
             the
             Text
             ,
             you
             see
             ,
             doth
             bear
             the
             Stamp
             or
             Character
             
             of
             
               A
               Conclusion
            
             :
             Therefore
             
               art
               thou
               inexcusable
               O
               man.
            
             Now
             ,
             every
             Conclusion
             is
             a
             Proposition
             ;
             though
             every
             Proposition
             be
             not
             a
             Conclusion
             .
             For
             ,
             
               Every
               Conclusion
               is
               a
               Proposition
               inferred
               from
               some
               one
               or
               more
               Propositions
               more
               clear
            
             ;
             Or
             ,
             
               From
               which
               being
               granted
               ,
               It
               will
               necessarily
               follow
               .
            
             The
             first
             Question
             is
             ,
             from
             what
             Premisses
             this
             Conclusion
             in
             my
             Text
             is
             inferred
             .
             If
             
             you
             peruse
             the
             whole
             
               Former
               Chapter
            
             ,
             it
             will
             be
             hard
             to
             find
             any
             Proposition
             with
             which
             it
             hath
             any
             necessary
             Coherence
             or
             Dependence
             :
             we
             are
             therefore
             to
             look
             into
             this
             second
             Chapter
             for
             the
             Premisses
             ;
             and
             to
             consider
             ,
             that
             however
             ,
             
               in
               Logical
               or
               punctual
               School
               Disputes
               ,
               the
               Premisses
               have
               alwayes
               precedence
               of
               the
               Conclusion
               ;
               yet
               in
               Rhetorical
               ,
               Civil
               ,
               Moral
               ,
               or
               Theological
               discourses
               ,
            
             
             
               The
               Conclusion
               is
               oft-times
               prefixed
               to
               the
               Premisses
               or
               Propositions
               whence
               it
               is
               inferred
               .
            
             And
             thus
             it
             is
             in
             this
             Text.
             To
             draw
             our
             Apostles
             meaning
             into
             Logical
             or
             School-Form
             ,
             We
             must
             place
             his
             Propositions
             ,
             Thus.
             
          
           
             
               Whosoever
               doth
               the
               same
               things
               ,
               for
               which
               he
               judgeth
               another
               ,
               is
               without
               excuse
            
             (
             and
             doth
             condemn
             himself
             by
             judging
             them
             .
             )
          
           
             But
             ,
             
               Every
               one
               that
               judgeth
               others
               doth
               the
               same
               things
               for
               which
               he
               judgeth
               them
               .
            
          
           
             Therefore
             ,
             
               Every
               one
               that
               judgeth
               is
               without
               excuse
               ,
            
             (
             and
             doth
             condemn
             himself
             by
             Judging
             them
             .
             )
          
           
             It
             were
             a
             Method
             breif
             and
             plain
             :
             First
             ,
             to
             shew
             the
             Truth
             of
             the
             Major
             .
             Secondly
             ,
             the
             Validity
             of
             the
             Minor.
             But
             I
             must
             ,
             according
             to
             my
             intimation
             given
             ,
             first
             speak
             Of
             
               The
               True
               Extent
               and
               right
               Limitation
            
             of
             the
             Conclusion
             .
          
           
             2.
             
             The
             Conclusion
             you
             see
             is
             Universal
             :
             
               [
               Every
               one
               ,
               whosoever
               he
               be
               ,
               that
            
             
             
               Iudgeth
               is
               without
               Excuse
            
             ,
             Plea
             ,
             or
             Apologie
             .
             ]
             But
             may
             we
             hence
             inferre
             ,
             that
             all
             such
             as
             exercise
             Judicature
             ,
             whether
             Ecclesiastick
             or
             Civil
             are
             inexcusable
             ?
             Or
             that
             the
             Magistracie
             established
             in
             most
             Christian
             Kingdoms
             is
             unlawful
             ,
             as
             questionless
             it
             is
             ,
             if
             all
             such
             as
             exercise
             Judicature
             be
             inexcusable
             ?
             No
             :
             To
             teach
             this
             were
             a
             kind
             of
             Heresie
             .
             The
             Apostles
             Conclusion
             then
             must
             be
             thus
             farre
             Limited
             ,
             in
             Reference
             to
             the
             Parties
             judging
             .
             
               It
               doth
               not
               involve
               or
               include
               All
               that
               Iudge
               others
               ,
               but
               such
               as
               take
               upon
               them
               to
               judge
               others
               ,
               being
               not
               lawfully
               thereunto
               called
               .
            
             The
             Judgment
             ,
             which
             men
             
               lawfully
               called
            
             do
             Administer
             ,
             is
             not
             theirs
             but
             the
             Lords
             ,
             and
             so
             far
             as
             they
             exercise
             his
             Judgment
             ,
             either
             in
             matters
             Civil
             or
             Ecclesiastick
             ,
             they
             are
             worthy
             of
             Honour
             ,
             no
             way
             liable
             to
             this
             Censure
             
               of
               such
               as
               iudge
               others
            
             .
          
           
             Nor
             must
             this
             Conclusion
             be
             extended
             to
             Facts
             or
             Actions
             subject
             to
             the
             External
             Judicature
             of
             Courts
             ;
             In
             respect
             of
             such
             ,
             an
             unrighteous
             man
             (
             so
             he
             be
             a
             Judge
             
               lawfully
               called
            
             and
             constituted
             )
             may
             give
             righteous
             judgment
             ;
             and
             whilst
             he
             does
             so
             ,
             he
             shall
             not
             be
             condemned
             for
             judging
             another
             who
             deserves
             judgment
             
               In
               Foro
               Exteriore
            
             ;
             yet
             will
             God
             judge
             him
             for
             not
             judging
             himself
             
               In
               Foro
               Interiore
            
             (
             in
             case
             he
             be
             guilty
             of
             such
             sins
             as
             he
             judges
             others
             for
             ,
             and
             judgeth
             not
             himself
             )
             whilst
             he
             judges
             other
             mens
             misdemeanors
             .
             For
             a
             man
             may
             be
             free
             from
             Human
             or
             Positive
             Lawes
             ,
             and
             yet
             be
             a
             more
             grievous
             Transgressor
             of
             the
             Law
             Moral
             ,
             or
             of
             the
             Law
             of
             Nature
             ,
             then
             they
             are
             whom
             he
             condemns
             to
             Death
             ,
             and
             that
             deservedly
             ,
             for
             transgressing
             Humane
             positive
             Laws
             :
             And
             such
             an
             One
             is
             highly
             obliged
             to
             judge
             himself
             ,
             That
             so
             he
             may
             ,
             by
             Gods
             Mercie
             ,
             escape
             the
             judgment
             of
             God.
             
          
           
             But
             ,
             though
             this
             Conclusion
             do
             not
             involve
             lawful
             Magistrates
             moving
             
               in
               their
               own
               sphere
            
             :
             yet
             doth
             it
             lay
             hold
             upon
             and
             include
             them
             also
             ,
             
               if
               they
               shall
            
             
             
               be
               found
               to
               exercise
               judicature
               in
               those
               things
               which
               belong
               not
               ,
               or
               are
               not
               proper
               to
               their
               Cognizance
               ,
            
             albeit
             ,
             they
             be
             
               in
               other
               Cases
            
             lawful
             Judges
             :
             for
             ,
             in
             passing
             beyond
             their
             line
             or
             exceeding
             their
             Commission
             ,
             they
             put
             themselves
             into
             the
             number
             ,
             and
             so
             into
             the
             Condition
             ,
             of
             those
             that
             
               take
               upon
               themselves
            
             to
             judge
             others
             ,
             
               having
               no
               Authority
               so
               to
               do
               .
            
          
           
             3.
             
             Again
             ,
             it
             is
             not
             simply
             ,
             
               Every
               one
               that
               judgeth
            
             ;
             But
             every
             one
             which
             does
             the
             same
             things
             which
             he
             condemns
             in
             another
             ,
             
               that
               is
               inexcusable
            
             or
             without
             Plea.
             So
             the
             Apostle
             in
             the
             words
             following
             seemeth
             to
             limit
             his
             
             Conclusion
             ,
             
               For
               wherein
               thou
               judgest
               another
               thou
               condemnest
               thy self
               ,
               for
               thou
               that
               judgest
               doest
               the
               same
               things
               .
            
             Now
             he
             that
             doth
             the
             same
             things
             which
             he
             condemneth
             in
             another
             ,
             is
             properly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             
               Without
               Apologie
            
             ,
             Excuse
             or
             Plea.
             He
             that
             once
             grants
             the
             Premisses
             (
             or
             two
             first
             Propositions
             in
             a
             Syllogism
             )
             is
             by
             the
             Law
             of
             Disputation
             ,
             presumed
             to
             grant
             the
             Conclusion
             .
             
             The
             Law
             of
             Reason
             will
             admit
             no
             
               Negative
               Plea.
            
             Much
             more
             doth
             he
             ,
             which
             pronounceth
             Sentence
             against
             another
             ,
             conclude
             himself
             under
             the
             same
             Sentence
             ,
             by
             doing
             the
             same
             or
             like
             Fact
             which
             he
             condemneth
             in
             others
             .
             The
             Sentence
             which
             he
             pronounceth
             upon
             any
             other
             in
             this
             Case
             is
             more
             then
             a
             Premiss
             or
             Antecedent
             ,
             a
             Precedent
             or
             
               Ruled
               Case
            
             to
             his
             own
             Conviction
             or
             condemnation
             .
             Now
             as
             to
             make
             a
             man
             grant
             any
             Conclusion
             which
             he
             is
             willing
             to
             deny
             or
             conceal
             ,
             there
             is
             no
             way
             so
             expedite
             ,
             as
             to
             press
             the
             Premisses
             upon
             him
             ,
             from
             which
             it
             necessarily
             follows
             :
             so
             to
             bring
             a
             man
             to
             condemn
             or
             judge
             himself
             ,
             for
             any
             fault
             or
             error
             committed
             by
             him
             ,
             there
             is
             no
             means
             so
             available
             ,
             as
             to
             let
             him
             see
             how
             he
             hath
             judged
             or
             condemned
             some
             others
             for
             the
             same
             or
             like
             Fault
             .
             
               Every
               Sentence
               or
               judgment
            
             
             
               which
               a
               man
               makes
               against
               himself
               ,
               is
               a
               Conclusion
               ,
               and
               for
               the
               most
               part
               a
               Conclusion
               which
               no
               man
               is
               willing
               to
               grant
               ,
               unless
               he
               be
               by
               this
               means
               drawn
               unto
               it
               .
            
          
           
             Had
             that
             Prophet
             ,
             of
             whom
             we
             read
             ,
             1
             Kings
             20.
             35.
             delivered
             his
             message
             (
             from
             the
             Lord
             )
             unto
             King
             Ahab
             ,
             (
             without
             any
             Premisses
             or
             Preamble
             )
             
             in
             these
             or
             like
             plain
             Terms
             ,
             
               Because
               thou
               hast
               suffered
            
             Benhadad
             
               King
               of
            
             Syria
             ,
             
               to
               scape
               out
               of
               thine
               hands
               ,
               he
               shall
               do
               to
               thee
               ,
               as
               thou
               shouldst
               have
               done
               to
               him
               ;
               Ahab
            
             would
             have
             put
             him
             to
             his
             Apologie
             ,
             or
             rather
             have
             left
             him
             inexcusable
             for
             medling
             in
             affairs
             of
             State.
             But
             the
             same
             Spirit
             of
             God
             which
             gave
             him
             knowledge
             of
             Ahabs
             transgression
             ,
             and
             Resolution
             to
             tax
             or
             censure
             him
             for
             it
             ,
             did
             likewise
             teach
             him
             
               The
               Art
               of
               Discretion
            
             ,
             for
             the
             manner
             of
             delivering
             his
             message
             ,
             and
             for
             the
             clearer
             Conviction
             of
             this
             
               Unruly
               King
            
             :
             He
             first
             disguised
             himself
             with
             Ashes
             upon
             his
             face
             ,
             lest
             the
             King
             by
             his
             habit
             should
             discern
             him
             to
             be
             a
             Prophet
             :
             And
             making
             Ahab
             no
             partie
             ,
             He
             proposeth
             the
             Case
             as
             his
             own
             or
             as
             the
             Case
             of
             some
             inferior
             man
             or
             common
             Souldier
             ,
             
               He
               cried
               unto
               the
               King
               and
               said
               ,
               Thy
               servant
               went
               out
               into
               the
               midst
               of
               the
               battel
               ,
               and
               behold
               a
               man
               turned
               aside
               and
               brought
               a
               man
               unto
               me
               and
               said
               ,
               keep
               this
               man
               ,
               if
               by
               any
               means
               he
               be
               missing
               ,
               then
               shall
               thy
               life
               be
               for
               his
               life
               ,
               or
               else
               thou
               shalt
               pay
               a
               talent
               of
               silver
               ;
               and
               as
               thy
               servant
               was
               busie
               here
               and
               there
               ,
               he
               was
               gone
               .
            
             Here
             is
             the
             Case
             ,
             or
             
               Species
               Facti
            
             ;
             The
             Kings
             Sentence
             upon
             it
             is
             more
             breif
             ,
             ver
             .
             40.
             
             
               So
               shall
               thy
               judgment
               be
               ;
               Thy self
               hath
               decided
               it
               .
            
             And
             the
             King
             having
             granted
             these
             Premisses
             ,
             the
             Prophet
             knew
             it
             was
             too
             late
             for
             him
             to
             deny
             the
             Conclusion
             ,
             which
             he
             immediately
             presseth
             upon
             him
             ,
             
               Thus
               saith
               the
               Lord
               ,
               because
               thou
               hast
               let
               go
               out
               of
               thy
               hands
               a
               man
               whom
               I
               appointed
               to
               utter
               destruction
               ,
               therefore
               thy
               life
               shall
               go
               for
               his
               life
               ,
               and
               thy
               people
               for
               his
               people
               ,
               and
               ,
            
             upon
             this
             Conviction
             ,
             
               the
               King
               of
               Israel
               went
               to
               his
               house
               heavy
               and
               displeased
               .
            
          
           
             Had
             the
             Prophet
             told
             the
             King
             the
             same
             Truth
             directly
             and
             bluntly
             ,
             it
             might
             perhaps
             have
             displeased
             him
             more
             ,
             but
             it
             could
             not
             have
             made
             him
             so
             heavy
             as
             now
             he
             was
             ;
             for
             his
             displeasure
             would
             have
             found
             a
             Vent
             ,
             and
             ended
             in
             rage
             and
             fury
             against
             the
             Prophet
             .
             But
             being
             thus
             left
             without
             Apology
             or
             excuse
             ,
             (
             by
             condemning
             another
             for
             a
             less
             fault
             (
             if
             it
             had
             been
             true
             )
             then
             he
             himself
             had
             really
             committed
             )
             his
             displeasure
             or
             rage
             was
             swallowed
             up
             in
             silent
             heaviness
             of
             heart
             .
          
           
             If
             Ahab
             upon
             this
             Conviction
             had
             been
             as
             ready
             to
             judge
             himself
             by
             humble
             Confession
             of
             his
             fault
             which
             he
             could
             not
             deny
             ,
             as
             he
             was
             to
             condemn
             the
             disguized
             Prophet
             for
             a
             farre
             less
             ,
             He
             might
             have
             escaped
             the
             judgment
             of
             the
             Lord
             which
             was
             here
             threatned
             ,
             and
             did
             afterwards
             befall
             him
             .
          
           
             By
             the
             like
             Sacred
             Art
             or
             cunning
             ,
             the
             Prophet
             Nathan
             brought
             King
             David
             unwittingly
             to
             condemn
             himself
             by
             judging
             the
             rich
             man
             ,
             which
             (
             as
             the
             
             Prophet
             feigned
             )
             had
             taken
             away
             his
             poor
             Neighbors
             Lamb
             ,
             for
             entertaining
             his
             guests
             .
          
           
             Had
             Nathan
             immediately
             and
             directly
             told
             this
             ,
             otherwise
             Good
             King
             ,
             as
             afterwards
             upon
             this
             premised
             Parable
             he
             did
             ;
             
               Wherefore
               hast
               thou
               despised
               the
               Commandment
               of
               the
               Lord
               to
               do
               evil
               in
               his
               sight
               ?
               thou
               hast
               killed
            
             Uriah
             the
             Hittite
             
               with
               the
               Sword
               ,
               and
               hast
               taken
               his
               Wife
               to
               be
               thy
               VVife
               ,
               and
               hast
               slain
               him
               with
               the
               Sword
               of
               the
               Children
               of
            
             Ammon
             ;
             the
             Kings
             anger
             ,
             which
             was
             greatly
             kindled
             against
             the
             supposed
             Rich
             man
             ,
             which
             had
             wronged
             his
             poor
             Neighbor
             ,
             would
             have
             kindled
             more
             fiercely
             against
             Nathan
             ;
             But
             now
             that
             his
             anger
             against
             this
             supposed
             Rich
             man
             ,
             was
             so
             truly
             and
             really
             kindled
             as
             it
             burst
             forth
             into
             this
             Sentence
             denounced
             by
             solemn
             oath
             ,
             
               As
               the
               Lord
               liveth
               ,
               The
               man
               that
               hath
               done
               this
               thing
               shall
               surely
               die
               .
            
             The
             blow
             which
             he
             thus
             fiercely
             intended
             against
             a
             shadow
             ,
             doth
             wound
             himself
             at
             the
             Rebound
             ;
             for
             when
             Nathan
             upon
             the
             former
             Premisses
             makes
             this
             Conclusion
             ,
             
               Thou
               art
               the
               man
               ,
               Thus
               saith
               the
               Lord
               God
               of
               Israel
               ,
            
             &c.
             
             He
             left
             him
             altogether
             without
             Plea
             or
             Excuse
             ,
             as
             standing
             condemned
             by
             his
             own
             judgment
             upon
             another
             .
             And
             though
             the
             Prophet
             brought
             him
             unwittingly
             to
             condemn
             himself
             ;
             yet
             after
             his
             Conviction
             he
             willingly
             acknowledged
             his
             fault
             ;
             and
             so
             by
             judging
             himself
             escaped
             the
             judgment
             of
             the
             Lord
             ,
             in
             part
             at
             least
             ,
             though
             not
             wholly
             .
          
           
             The
             Facts
             for
             which
             these
             Two
             Kings
             did
             judge
             these
             imaginary
             or
             feigned
             Persons
             ,
             were
             not
             so
             hainous
             or
             so
             palpable
             (
             if
             they
             had
             been
             true
             )
             as
             were
             the
             Real
             Transgressions
             ,
             of
             which
             the
             Prophets
             did
             clearly
             convince
             themselves
             .
             And
             whosoever
             doth
             the
             self-same
             Facts
             ,
             or
             Facts
             worse
             then
             those
             ,
             for
             which
             he
             judgeth
             another
             ,
             is
             altogether
             Inexcusable
             ,
             and
             stands
             convicted
             by
             his
             own
             Conscience
             ,
             condemned
             by
             his
             own
             mouth
             .
          
           
             4.
             
             But
             ,
             albeit
             This
             Major
             or
             Universal
             Proposition
             be
             unquestionably
             true
             
               [
               VVhosoever
               doth
               the
               same
               things
               ,
               for
               which
               he
               judgeth
               another
               ,
               doth
               condemn
               himself
               ;
               because
               the
               doing
               of
               the
               same
               Fact
               ,
               doth
               necessarily
               draw
               the
               same
               Sentence
               which
               he
               passeth
               upon
               others
               ,
               upon
               himself
               ;
               ]
            
             Yet
             all
             this
             ,
             how
             Universally
             how
             Unquestionably
             true
             it
             be
             ,
             doth
             not
             ,
             to
             my
             apprehension
             ,
             make
             up
             the
             Full
             meaning
             of
             this
             Proposition
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             The
             Full
             Meaning
             according
             to
             the
             Original
             I
             take
             to
             be
             this
             ;
             
               Every
               one
               that
               is
               apt
               to
               Iudge
               or
               Censure
               others
               is
               without
               Apologie
               ,
               without
               Excuse
               .
            
             The
             word
             in
             the
             Original
             (
             rendred
             by
             
               Mr.
               Calvin
               ,
               qui
               Iudicas
            
             ;
             and
             in
             our
             English
             ,
             
               thou
               that
               Judgest
            
             )
             is
             a
             Participle
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             the
             Participles
             of
             the
             Greek
             Testament
             ,
             
             or
             the
             Septuagint
             ,
             are
             to
             be
             taken
             according
             to
             the
             Rate
             or
             Value
             of
             the
             Hebrew
             .
          
           
             Now
             the
             Hebrew
             Participles
             (
             as
             every
             one
             that
             hath
             any
             insight
             in
             that
             Dialect
             will
             observe
             ;
             )
             
               do
               more
               properly
               denote
               the
               Habits
               or
               custom
               ,
               then
               the
               transient
               Acts
               ,
               and
               are
               of
               the
               same
               value
               with
               the
               Latine
               Verbals
               .
            
             So
             the
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Faciens
               malum
            
             ,
             is
             as
             much
             as
             
               Factor
               mali
            
             ,
             Or
             
               Operarius
               iniquitatis
            
             ,
             A
             Malefactor
             ,
             or
             Worker
             of
             Iniquity
             .
             So
             in
             the
             fourth
             of
             St.
             Matthew
             ver
             .
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             So
             1
             Thess
             .
             3.
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             So
             Matth.
             13.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             so
             in
             this
             place
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             more
             then
             
               he
               that
               judgeth
            
             ,
             as
             much
             in
             Latine
             ,
             as
             Judex
             or
             
               Censor
               ,
               Hee
            
             that
             is
             A
             Judge
             or
             Censurer
             .
          
           
             Now
             as
             a
             man
             may
             
               appetere
               vinum
            
             and
             yet
             not
             be
             
               appetens
               vini
            
             ,
             so
             may
             he
             sometimes
             judge
             or
             censure
             another
             ,
             and
             yet
             not
             be
             
               A
               Judge
            
             or
             Censurer
             of
             others
             ,
             for
             that
             notes
             
               the
               Habit
            
             or
             Custom
             ,
             not
             the
             Act
             alone
             .
          
           
             Now
             every
             one
             that
             taketh
             upon
             him
             the
             Habit
             or
             Custom
             of
             censuring
             others
             ,
             is
             without
             Apologie
             or
             Inexcusable
             ,
             not
             only
             in
             that
             he
             takes
             upon
             him
             that
             Judicature
             ,
             which
             God
             hath
             not
             appointed
             him
             to
             exercise
             ;
             but
             ,
             Because
             
             
               it
               is
               impossible
               for
               any
               man
               much
               accustomed
               to
               judge
               or
               censure
               others
               not
               to
               do
               the
               same
               things
               ,
               which
               he
               Condemnes
               in
               others
               :
            
             (
             which
             was
             the
             effect
             and
             sense
             of
             the
             
               Minor
               Proposition
               .
            
             )
             For
             ,
             as
             St.
             James
             tels
             us
             (
             not
             excluding
             him
             
             self
             ,
             who
             questionless
             was
             one
             of
             the
             best
             men
             then
             living
             ,
             )
             
               in
               many
               things
               we
               all
               offend
               .
            
             And
             if
             we
             offend
             
               in
               many
               things
            
             and
             accustom
             or
             use
             our selves
             to
             censure
             many
             ,
             or
             to
             pass
             our
             sentence
             upon
             
               most
               things
            
             which
             we
             see
             amiss
             ,
             we
             cannot
             possibly
             avoid
             the
             condemning
             of
             our selves
             ,
             because
             we
             cannot
             possibly
             avoid
             some
             one
             or
             other
             of
             those
             faults
             ,
             which
             we
             censure
             or
             condemn
             in
             others
             .
          
           
             Again
             ;
             As
             it
             is
             not
             every
             Matter
             for
             which
             a
             man
             may
             in
             
               any
               sort
            
             be
             judged
             (
             as
             for
             natural
             parts
             ,
             or
             businesses
             of
             Art
             ,
             suppose
             ,
             unartificially
             done
             )
             so
             neither
             is
             it
             
               every
               kind
               of
               judging
            
             or
             censuring
             which
             is
             here
             meant
             .
             The
             Text
             must
             needs
             (
             at
             least
             )
             have
             more
             special
             force
             and
             Reference
             to
             matters
             of
             more
             special
             weight
             or
             consequence
             :
             (
             To
             give
             instance
             )
             in
             such
             matter
             of
             Life
             and
             Doctrine
             as
             imports
             ,
             or
             is
             conceived
             to
             implie
             ,
             Favour
             or
             Dis-Favour
             with
             God
             ;
             As
             that
             ,
             
               This
               man
               is
               an
               Elect
               vessel
               ;
               That
               a
               cast-away
               or
               Reprobate
               .
            
             Now
             every
             one
             doth
             condemn
             himself
             who
             so
             judges
             others
             in
             
               these
               Points
            
             ,
             that
             he
             seekes
             to
             justifie
             himself
             by
             judging
             them
             .
             He
             saith
             in
             his
             heart
             ,
             as
             the
             Pharisee
             did
             ;
             
               I
               thank
               God
               I
               am
               not
               as
               other
               men
               are
               ,
               nor
               as
               this
               Publican
               .
            
             The
             Pharisee
             had
             taken
             notice
             of
             some
             good
             Evidences
             or
             qualities
             in
             himself
             ,
             of
             which
             he
             saw
             a
             want
             in
             the
             Publican
             :
             and
             of
             some
             ill
             conditions
             in
             the
             Publican
             from
             which
             he
             thought
             himself
             free
             in
             the
             particular
             ;
             
               Et
               sic
               ad
               pauca
               respiciens
               facilè
               pronunciat
               .
            
             This
             is
             the
             ordinarie
             ground
             of
             rash
             and
             uncharitable
             judgement
             when
             men
             compare
             their
             own
             Good
             parts
             with
             others
             Bad.
             
          
           
             5.
             
             To
             sift
             the
             Orginal
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             little
             further
             :
             besides
             the
             
               Multiplicitie
               of
               censuring
            
             ,
             or
             proneness
             to
             judge
             others
             ,
             
               It
               imports
               a
               kinde
               of
               Usurped
               authority
               over
               others
               .
            
             For
             whosoever
             takes
             upon
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               sentence
            
             or
             judge
             another
             ,
             hath
             a
             
               secret
               perswasion
               or
               Conceit
            
             ,
             that
             he
             is
             better
             then
             the
             man
             whom
             he
             judgeth
             ,
             at
             least
             in
             respect
             of
             those
             things
             for
             which
             he
             judgeth
             him
             .
             Otherwise
             ,
             he
             would
             not
             judge
             but
             rather
             pitty
             him
             or
             pray
             for
             him
             ,
             and
             for
             himself
             lest
             he
             fall
             into
             the
             like
             temptation
             .
             No
             man
             is
             fit
             to
             judge
             or
             censure
             another
             ,
             but
             he
             that
             is
             able
             to
             correct
             or
             reform
             that
             fault
             or
             Error
             for
             which
             he
             judgeth
             him
             .
             Now
             
               the
               fervent
               zeal
               of
               correcting
               or
               Reforming
               Abuses
               most
               grosse
               and
               palpable
               ,
               usally
               misleades
               men
               not
               well
               instructed
               in
               the
            
             
             
               wayes
               of
               God
               ,
               into
               worse
               errors
               then
               those
               are
               which
               they
               seek
               to
               Reform
               in
               others
               .
            
             He
             that
             will
             take
             upon
             him
             to
             be
             a
             Reformer
             of
             others
             ,
             must
             first
             be
             throughly
             reformed
             himself
             ,
             must
             be
             renued
             (
             as
             the
             Apostles
             speakes
             )
             
               in
               the
               spirit
               of
               his
               minde
               ,
            
             enabled
             by
             
               The
               spirit
               of
               God
            
             ,
             and
             by
             the
             knowledge
             of
             his
             Providence
             to
             see
             a
             far
             off
             as
             well
             as
             neer
             at
             hand
             ;
             and
             to
             forecast
             the
             inconveniences
             which
             may
             follow
             long
             after
             ,
             as
             well
             as
             to
             discern
             mischiefes
             present
             ,
             or
             their
             redress
             .
          
           
             And
             ,
             When
             our
             Apostle
             saith
             ,
             
               Thou
               that
               judgest
               another
               doest
               the
               same
               things
            
             ;
             His
             meaning
             is
             not
             ,
             that
             he
             doth
             alwayes
             the
             same
             things
             ,
             
               Quoad
               speciem
            
             ,
             as
             we
             say
             
               in
               kind
            
             ;
             or
             the
             same
             things
             for
             outward
             semblance
             ;
             but
             oft-times
             the
             
               same
               things
               by
               Equivalencie
            
             ,
             things
             of
             the
             like
             value
             or
             importance
             .
             And
             after
             this
             manner
             ,
             Two
             men
             may
             do
             the
             same
             things
             ,
             although
             the
             things
             done
             by
             the
             one
             ,
             be
             quite
             contrary
             to
             the
             things
             done
             by
             the
             other
             .
             Every
             
               Opposition
               to
               error
               is
               not
               a
               Truth
            
             ;
             For
             ,
             Two
             Contrary
             Propositions
             ,
             (
             as
             Logicians
             observe
             )
             may
             be
             alike
             false
             .
             And
             so
             may
             the
             Reformation
             of
             grossest
             Errors
             ,
             whether
             in
             matter
             of
             Manners
             or
             Opinions
             be
             altogether
             as
             bad
             as
             the
             Errors
             or
             Abuses
             which
             they
             seek
             to
             Reform
             ,
             if
             they
             
             alwayes
             seek
             the
             cure
             of
             the
             disease
             by
             contraries
             .
             
               In
               maters
               of
               Fact
            
             or
             Manners
             that
             saying
             of
             the
             Poet
             is
             most
             True
             ;
          
           
             Dum
             vitant
             stulti
             vitia
             ,
             in
             contraria
             currunt
             .
          
           
             Whilst
             unwise
             men
             seek
             to
             avoid
             one
             vice
             they
             run
             into
             a
             contrary
             vice
             .
             And
             in
             matter
             of
             Opinion
             or
             speculation
             That
             Saying
             of
             the
             same
             Poet
             hath
             been
             often
             ratified
             by
             woful
             Experience
             ;
          
           
             In
             vitium
             ducit
             culpae
             fuga
             ,
             si
             caret
             arte
             .
          
           
             The
             eschewing
             of
             one
             error
             is
             the
             high
             way
             to
             another
             ,
             if
             it
             be
             done
             by
             hastie
             inconsiderate
             flight
             and
             not
             according
             to
             the
             Art
             and
             Rules
             of
             A
             
               Sober
               Retreat
            
             .
          
           
             The
             truth
             of
             what
             is
             said
             before
             ,
             is
             plain
             from
             the
             Apostles
             Instances
             ,
             v.
             21.
             22.
             
             
               Thou
               that
               teachest
               ,
               a
               man
               should
               not
               steal
               ;
               doest
               thou
               steal
               ?
            
             This
             imports
             a
             committing
             of
             the
             same
             sin
             in
             kinde
             ,
             for
             which
             he
             judged
             another
             .
             But
             when
             he
             saith
             ,
             
               Thou
               that
               abhorrest
               Idols
               ,
               committest
               Thou
               sacrilege
               ?
            
             This
             cannot
             be
             meant
             of
             commiting
             
               the
               same
               sin
               in
               kinde
            
             ,
             but
             only
             by
             Equivalency
             ;
             For
             Idolatry
             and
             Sacrilege
             are
             contrary
             ;
             The
             one
             is
             the
             fruit
             of
             superstitious
             zeal
             or
             blinde
             devotion
             ;
             The
             other
             of
             Atheism
             .
             But
             as
             diverse
             other
             Contraries
             ,
             so
             these
             Two
             agree
             too
             well
             in
             
               One
               General
            
             ,
             that
             is
             ,
             
               in
               robbing
               God
               of
               his
               honor
               .
            
             And
             for
             this
             Reason
             ,
             As
             often
             as
             any
             Sacrilegious
             persons
             (
             suppose
             the
             Jews
             )
             which
             robbed
             God
             in
             his
             tithes
             and
             offerings
             ,
             did
             judge
             or
             censure
             the
             heathen
             for
             Idolatry
             ,
             they
             did
             condemn
             themselves
             ;
             for
             they
             did
             
               the
               same
            
             or
             worse
             .
             And
             it
             is
             
               Generally
               True
            
             ,
             That
             
               none
               are
               so
               rigid
               Judgers
               ,
               censurers
               ,
               or
               Reformers
               of
               others
               ,
               as
               those
               that
               are
               tainted
               with
               the
            
             
             
               contrary
               Crime
               or
               Fault
            
             .
             And
             no
             marvell
             ,
             seeing
             the
             unwiser
             sort
             of
             men
             (
             which
             are
             the
             far
             greater
             part
             )
             know
             no
             other
             way
             how
             to
             eschew
             one
             vice
             but
             by
             running
             into
             the
             contrary
             .
             Like
             that
             Lunatick
             child
             in
             the
             Gospel
             ,
             sometimes
             falling
             into
             the
             water
             ,
             and
             then
             soon
             after
             ,
             into
             the
             fire
             ,
             which
             was
             a
             miserable
             cure
             of
             the
             harm
             received
             in
             the
             water
             :
             Not
             much
             better
             is
             the
             Reformation
             which
             many
             in
             our
             dayes
             seek
             to
             make
             in
             themselves
             or
             Others
             :
             Some
             ,
             whose
             Zeal
             ,
             in
             youth
             had
             outrun
             their
             discretion
             ,
             have
             changed
             that
             temper
             into
             Retchless
             profaneness
             .
             Others
             from
             a
             dissolute
             riotous
             course
             of
             life
             have
             been
             transformed
             into
             fierie
             zealots
             or
             Seditious
             Schismaticks
             .
          
           
             6.
             
             In
             
               matters
               spiritual
            
             (
             whether
             concerning
             Manners
             or
             Opinion
             )
             The
             
               natural
               man
            
             is
             no
             better
             ,
             no
             wiser
             ,
             than
             a
             natural
             fool
             in
             matters
             Civil
             .
             And
             many
             which
             are
             in
             part
             spiritual
             ,
             that
             is
             ,
             well
             reformed
             in
             Christian
             Life
             and
             manners
             ,
             are
             but
             Punies
             or
             Novices
             in
             matters
             of
             Opinion
             or
             speculation
             ,
             or
             of
             small
             insight
             in
             the
             
               Sacred
               Art
               of
               Reforming
               others
            
             .
          
           
             As
             in
             War
             or
             battel
             the
             strength
             or
             courage
             of
             the
             common
             Souldiers
             is
             not
             sufficient
             unless
             they
             have
             skilful
             and
             well
             experienced
             Commanders
             to
             direct
             their
             obedience
             :
             So
             for
             the
             Reformation
             of
             gross
             abuses
             or
             palpable
             misdemeanours
             in
             Church
             and
             Common-weal
             ,
             the
             spirit
             of
             wisdom
             and
             knowledge
             ,
             the
             best
             gifts
             of
             Art
             and
             learning
             ,
             (
             which
             for
             the
             most
             part
             are
             resident
             but
             in
             a
             few
             )
             are
             no
             less
             requisite
             then
             Sanctitie
             and
             integritie
             of
             Life
             in
             the
             multitude
             that
             are
             to
             be
             governed
             and
             directed
             by
             them
             .
             To
             give
             you
             then
             
               the
               Aime
               and
               scope
               of
               our
               Apostle
               in
               this
               Chapter
               ,
            
             the
             Jews
             which
             lived
             in
             his
             time
             ,
             or
             in
             the
             times
             betwixt
             the
             building
             of
             the
             second
             Temple
             and
             our
             Saviours
             death
             ,
             did
             take
             upon
             them
             to
             judge
             their
             fathers
             which
             had
             
             lived
             before
             the
             destruction
             of
             Solomons
             Temple
             ,
             for
             transgressing
             the
             Law
             of
             God
             :
             and
             yet
             by
             judging
             them
             most
             deservedly
             ,
             did
             more
             manifestly
             condemn
             themselves
             .
             For
             they
             did
             
               the
               self-same
               things
            
             ,
             though
             not
             
               in
               kind
            
             or
             in
             particular
             ,
             yet
             
               the
               self-same
               by
               Equivalencie
            
             .
             And
             it
             is
             ,
             if
             not
             
               the
               only
            
             ,
             or
             whole
             ,
             yet
             the
             
               principal
               part
            
             of
             our
             Apostles
             intention
             in
             this
             Chapter
             ,
             to
             prove
             ,
             
               That
               even
               the
               most
               zealous
               Reformers
               of
               Religion
               amongst
               the
               Iews
               did
               the
               very
               same
               things
               which
               they
               so
               mightily
               condemned
               in
               the
               Heathen
               ,
               or
               in
               such
               as
               were
               partakers
               with
               the
               Heathens
               in
               their
               idolatrous
               services
            
             ;
             as
             you
             may
             gather
             from
             the
             seventeenth
             verse
             unto
             the
             end
             of
             the
             Chapter
             .
          
           
             The
             truth
             of
             his
             
               General
               Conclusion
            
             will
             appear
             ,
             if
             we
             first
             shew
             ,
             How
             these
             later
             Jews
             did
             condemn
             themselves
             by
             judging
             their
             Fore-fathers
             ;
             or
             ,
             that
             they
             did
             the
             self-same
             things
             or
             worse
             .
          
           
             That
             these
             did
             judge
             their
             Fathers
             ,
             as
             we
             say
             ,
             Authoritativè
             ,
             their
             own
             speeches
             recorded
             by
             our
             Saviour
             will
             plainly
             witness
             .
             
               If
               we
               had
               been
            
             (
             say
             they
             )
             
               in
               the
               dayes
               of
               our
               Fathers
               ,
               we
               would
               not
               have
               been
               partakers
               with
               them
               in
               the
               blood
               of
               the
               Prophets
               ,
               Matth.
            
             23.
             v.
             29.
             
             That
             they
             themselves
             did
             
               the
               same
               things
            
             ,
             which
             they
             condemned
             in
             their
             Fathers
             ,
             
               Our
               Saviours
               Verdict
            
             upon
             their
             hypocrisie
             in
             thus
             saying
             ,
             puts
             out
             of
             Question
             .
             
               Fill
               ye
               up
               then
            
             (
             saith
             he
             )
             
               the
               measure
               of
               your
               Fathers
               ;
               ye
               Serpents
               !
               ye
               generation
               of
               vipers
               !
               how
               can
               ye
               escape
               the
               damnation
               of
               Hell
               ?
            
             He
             did
             not
             command
             or
             impel
             them
             to
             fill
             up
             the
             measure
             of
             their
             fathers
             iniquitie
             ,
             but
             onely
             foresaw
             that
             they
             were
             desperately
             set
             
               to
               fill
               it
               up
            
             unto
             the
             brim
             .
             Now
             they
             could
             not
             
               fill
               it
               up
            
             ,
             but
             by
             doing
             
               the
               same
               things
            
             ,
             or
             worse
             ,
             then
             their
             Fathers
             had
             done
             .
          
           
             7.
             
             But
             wherein
             did
             their
             Hypocrisie
             consist
             ?
             In
             pretending
             one
             thing
             
             outwardly
             to
             the
             eyes
             or
             eares
             of
             men
             ,
             and
             concealing
             another
             secret
             purpose
             in
             their
             hearts
             ?
             Did
             they
             thus
             speak
             only
             
               Ad
               faciendum
               populum
            
             ,
             to
             gain
             applause
             amongst
             the
             people
             ?
             Did
             they
             say
             otherwise
             then
             in
             Conscience
             they
             were
             perswaded
             was
             true
             ?
             when
             they
             said
             ,
             
               If
               we
               had
               lived
               in
               the
               dayes
               of
               our
               Fathers
               we
               would
               not
               have
               been
               partakers
               with
               them
               in
               the
               blood
               of
               the
               Prophets
               ?
            
          
           
             No!
             To
             have
             spoken
             thus
             ,
             and
             not
             to
             have
             thought
             so
             ,
             had
             been
             gross
             prophaness
             ,
             a
             branch
             of
             Atheism
             or
             Infidelitie
             ;
             whereas
             those
             men
             ,
             whom
             
               Our
               Saviour
            
             thus
             taxes
             ,
             were
             Scribes
             and
             Pharisees
             ,
             and
             their
             hypocrisie
             was
             Pharisaical
             .
          
           
             Now
             Pharisaical
             hypocrisie
             ,
             or
             
               The
               Leaven
               of
               Pharisees
            
             ,
             hath
             alwayes
             
               some
               ground
               of
               Truth
            
             ,
             and
             
               a
               great
               measure
               of
               zeal
            
             (
             but
             of
             zeal
             without
             knowledge
             or
             discretion
             )
             to
             maintain
             that
             which
             it
             takes
             for
             truth
             ,
             for
             its
             Ingredients
             .
             
          
           
             These
             Pharisees
             (
             which
             thus
             spake
             ,
             as
             Truth
             it self
             relates
             of
             them
             )
             had
             this
             ground
             of
             truth
             for
             their
             perswasion
             ,
             That
             if
             the
             Prophets
             and
             their
             Fathers
             had
             lived
             in
             their
             dayes
             ,
             they
             knew
             themselves
             so
             free
             from
             those
             gross
             abuses
             which
             their
             Fathers
             committed
             ,
             that
             they
             would
             have
             taken
             part
             with
             the
             Prophets
             against
             their
             Fathers
             :
             They
             had
             the
             Testimony
             of
             their
             own
             Consciences
             ,
             that
             they
             would
             rather
             have
             died
             themselves
             then
             have
             consented
             to
             the
             shedding
             of
             the
             Prophets
             blood
             upon
             the
             same
             Motives
             or
             Occasions
             which
             drew
             their
             Fathers
             to
             shed
             it
             .
          
           
             How
             then
             did
             they
             make
             up
             the
             measure
             of
             their
             Fathers
             iniquity
             ?
             or
             accomplish
             their
             sin
             in
             shedding
             the
             Prophets
             or
             other
             innocent
             bloud
             ?
             By
             their
             distempered
             zeal
             to
             maintain
             their
             
               Rigid
               Reformation
            
             of
             the
             most
             gross
             and
             palpable
             abuses
             ,
             which
             their
             Fathers
             had
             committed
             ,
             and
             for
             which
             especially
             they
             had
             been
             plagued
             by
             God.
             The
             diseases
             themselves
             they
             knew
             
             (
             by
             Gods
             heavy
             hand
             upon
             their
             Fathers
             )
             to
             be
             most
             dangerous
             ;
             and
             whilst
             they
             seek
             to
             cure
             the
             same
             diseases
             or
             prevent
             like
             plagues
             by
             practises
             quite
             contrary
             to
             the
             practises
             of
             their
             Fathers
             ,
             they
             secretly
             nurse
             more
             greivous
             diseases
             ,
             and
             bring
             more
             greivous
             plagues
             upon
             themselves
             and
             upon
             their
             posteritie
             .
          
           
             8.
             
             The
             
               Two
               special
               Sins
            
             for
             which
             their
             Fathers
             had
             been
             plagued
             ,
             and
             which
             
             did
             include
             the
             most
             gross
             ,
             and
             most
             palpable
             breach
             of
             Gods
             Commandements
             that
             can
             be
             imagined
             ,
             were
             Idolatry
             ,
             and
             open
             
               violation
               of
               the
               Sabbath
            
             .
          
           
             These
             were
             sins
             not
             only
             gross
             and
             palpable
             in
             themselves
             ,
             but
             
               sins
               Transcendent
            
             ,
             such
             as
             did
             open
             a
             wide
             gap
             or
             sluce
             unto
             other
             sins
             ,
             as
             well
             against
             the
             first
             as
             the
             second
             Table
             :
             Sins
             wherein
             they
             did
             most
             properly
             participate
             with
             the
             Heathens
             and
             Infidels
             .
             Their
             Idolatry
             exceeded
             the
             height
             of
             heathenish
             superstition
             ;
             and
             Sabbath
             breach
             was
             the
             root
             of
             more
             then
             heathenish
             prophaneness
             .
          
           
             Now
             that
             the
             ancient
             Jews
             ,
             as
             well
             those
             of
             Judah
             as
             of
             Israel
             ,
             were
             remarkably
             plagued
             for
             their
             Idolatry
             ,
             as
             for
             a
             grand
             or
             capital
             transgression
             ,
             all
             men
             know
             that
             read
             the
             Scripture
             .
             That
             they
             were
             likewise
             plagued
             in
             particular
             for
             the
             prophanation
             of
             the
             Sabbath
             ;
             we
             may
             gather
             from
             Nehemiah
             ,
             Chap.
             13.
             17.
             18.
             
             
               Then
               I
               contended
               with
               the
               Nobles
               of
            
             Judah
             ,
             
               and
               said
               unto
               them
               ;
               What
               evil
               thing
               is
               this
               which
               ye
               do
               ,
               and
               prophane
               the
               Sabbath
               day
               ?
               Did
               not
               your
               Fathers
               thus
               ,
               and
               did
               not
               our
               God
               bring
               all
               this
               evil
               upon
               us
               ,
               and
               upon
               this
               City
               ?
               yet
               ye
               bring
               more
               wrath
               upon
               Israel
               ,
               by
               prophaning
               the
               Sabbath
               .
            
          
           
             Their
             Fathers
             had
             been
             so
             deeply
             tainted
             with
             this
             pestilent
             disease
             ,
             that
             their
             posteritie
             were
             not
             cleansed
             from
             it
             ,
             by
             seventy
             years
             captivity
             in
             the
             Land
             of
             Caldea
             ,
             but
             it
             breaks
             forth
             again
             immediately
             upon
             their
             return
             unto
             the
             City
             and
             Land
             of
             their
             Fathers
             ,
             which
             in
             their
             absence
             had
             enjoyed
             its
             Sabbaths
             ,
             for
             it
             had
             layen
             for
             the
             most
             part
             waste
             and
             untilled
             .
          
           
             As
             these
             two
             sins
             of
             Idolatry
             and
             Prophanation
             were
             most
             gross
             ,
             so
             this
             peoples
             delight
             in
             them
             before
             this
             Captivity
             was
             great
             ,
             and
             the
             more
             they
             delighted
             in
             them
             ,
             the
             more
             impatient
             they
             were
             of
             reproof
             ;
             and
             the
             more
             impatient
             they
             were
             of
             reproof
             ,
             the
             more
             still
             they
             were
             inraged
             against
             Gods
             Prophets
             ,
             that
             did
             tax
             their
             persons
             or
             oppose
             their
             practises
             .
          
           
             Now
             as
             their
             plagues
             for
             these
             transgressions
             had
             been
             greivous
             ,
             so
             their
             posteritie
             ,
             after
             Nehemiah
             his
             time
             ,
             were
             more
             zealous
             and
             severe
             in
             the
             Reformation
             of
             Idolatry
             ,
             and
             breach
             of
             Sabbath
             ,
             then
             of
             any
             other
             transgressions
             .
             So
             strictly
             did
             they
             ,
             in
             after
             times
             ,
             observe
             the
             Sabbath
             ,
             that
             they
             made
             a
             Conscience
             of
             defending
             themselves
             against
             the
             violent
             assaults
             of
             their
             Enemies
             upon
             the
             
               Sabbath
               day
            
             ;
             and
             did
             chuse
             rather
             to
             die
             then
             
               to
               pollute
               the
               Sabbath
            
             by
             making
             up
             the
             breaches
             made
             in
             their
             wals
             or
             fortifications
             ,
             as
             ye
             may
             gather
             ,
             1
             Maccab.
             2.
             
             And
             Plutarch
             (
             in
             his
             Book
             ,
             
               De
               Superstitione
            
             )
             taxes
             them
             for
             their
             Follie.
             (
             As
             
               Iuvenal
               ,
               Satyr
            
             .
             14.
             scornes
             them
             for
             observing
             the
             Rest
             of
             the
             Day
             .
          
           
             
               
                 Quidam
                 sortiti
                 metuentem
                 Sabbata
                 patrem
              
            
             
               
                 Judaica
                 ediscunt
                 quae
                 jura
                 volumine
              
               Moses
            
             
               
                 Tradidit
                 arcano
                 :
                 Cui
                 Septima
                 quaeque
                 fuit
                 Lux
              
            
             
               
                 Ignava
                 ,
                 &
                 partem
                 vitae
                 non
                 attigit
                 ullam
                 .
                 )
              
            
          
           
             Their
             Fathers
             sinned
             grievously
             ,
             in
             taking
             that
             liberty
             upon
             the
             Sabbath
             ,
             which
             the
             Law
             of
             God
             had
             denied
             them
             .
             These
             later
             Jews
             sin
             in
             refusing
             to
             use
             that
             liberty
             which
             God
             had
             in
             some
             Cases
             allowed
             them
             ,
             or
             at
             least
             in
             
             applauding
             themselves
             for
             their
             
               strict
               Reformation
            
             ,
             and
             condemning
             others
             which
             in
             matter
             of
             doctrine
             or
             practise
             opposed
             them
             .
             And
             this
             their
             
               Fervent
               zeal
            
             to
             maintain
             their
             own
             
               Rigid
               Reformation
            
             ,
             did
             in
             the
             issue
             draw
             them
             
             to
             worse
             practises
             then
             their
             Fathers
             had
             committed
             in
             their
             grossest
             prophanation
             of
             the
             Sabbath
             .
             Their
             Fathers
             were
             not
             at
             any
             time
             more
             violently
             bent
             against
             
               Esay
               ,
               Jeremy
            
             ,
             or
             others
             of
             Gods
             Prophets
             ,
             who
             taxt
             their
             scandalous
             breach
             of
             the
             Sabbath
             ,
             then
             these
             later
             Jews
             were
             bent
             against
             our
             Saviour
             for
             not
             complying
             with
             them
             in
             their
             
               Rigid
               Reformation
            
             of
             former
             abuses
             .
             Their
             Fathers
             were
             not
             more
             apt
             to
             persecute
             the
             Prophets
             ,
             as
             peevish
             disturbers
             of
             their
             peace
             by
             reproving
             their
             prophaneness
             ,
             then
             these
             later
             Jews
             were
             to
             persecute
             our
             Saviour
             ,
             for
             a
             prophane
             Fellow
             or
             Sabbath-breaker
             ,
             for
             doing
             works
             of
             mercie
             and
             charitie
             upon
             the
             Sabbath
             ;
             albeit
             he
             wrought
             all
             his
             Cures
             without
             any
             manual
             labour
             or
             servile
             work
             .
          
           
             9.
             
             The
             Antient
             Iews
             were
             so
             delighted
             in
             gross
             Idolatry
             ,
             
               That
               they
               left
               the
               house
               of
               the
               Lord
               God
               of
               their
               Fathers
               ,
               and
               served
               Groves
               and
               Idols
               ,
            
             by
             a
             common
             consent
             of
             the
             King
             and
             his
             Princes
             ,
             as
             you
             may
             read
             ,
             2
             Chron.
             24.
             17.
             
             And
             not
             herewith
             content
             ,
             they
             stoned
             Zachariah
             the
             Son
             of
             Jehoida
             their
             High-Priest
             to
             death
             in
             the
             house
             of
             the
             Lord
             ,
             for
             opposing
             their
             practise
             ,
             or
             controlling
             the
             Kings
             Licence
             ,
             by
             a
             Countermand
             from
             the
             Lord
             ,
             as
             it
             is
             ver
             .
             20
             ,
             21.
             
             
             This
             was
             a
             
               Prodigious
               Fact
            
             ,
             as
             the
             later
             Jews
             have
             curiously
             aggravated
             it
             ,
             and
             his
             blood
             did
             crie
             for
             vengeance
             ,
             even
             upon
             that
             later
             generation
             ,
             which
             thought
             they
             had
             so
             acurately
             reformed
             their
             Fore-fathers
             abuses
             ;
             As
             
               Our
               Saviour
            
             tels
             us
             ,
             Luke
             11.
             51.
             
             
               Verily
               I
               say
               unto
               you
               ,
               IT
               ,
            
             to
             wit
             ,
             
               the
               blood
               of
            
             Zacharias
             
               shall
               be
               required
               of
               this
               generation
               .
            
             But
             how
             did
             these
             Jews
             make
             up
             the
             measure
             of
             their
             Fathers
             sins
             which
             shed
             Zacharias
             blood
             ,
             
               for
               disswading
               them
               from
               Idolatry
            
             ?
             Seeing
             they
             did
             detest
             this
             very
             Fact
             and
             the
             occasions
             of
             it
             ?
             By
             no
             other
             means
             then
             by
             
               Over-prizing
               their
               Rigid
               Reformation
               ;
               and
               by
               their
               distempered
               Zeal
               to
               maintain
               it
               against
               all
               that
               should
               contradict
               it
               .
            
             So
             farre
             they
             sought
             to
             root
             out
             this
             sin
             ,
             that
             they
             made
             not
             only
             all
             Causes
             but
             all
             probable
             or
             remote
             Occasions
             of
             renewing
             Idolatry
             ,
             to
             be
             matter
             of
             death
             ;
             yea
             ,
             they
             did
             rather
             chuse
             to
             die
             themselves
             ,
             then
             to
             admit
             so
             much
             as
             an
             Image
             or
             Picture
             in
             their
             Temple
             ,
             or
             upon
             the
             wals
             of
             it
             ,
             though
             set
             up
             but
             for
             
               Historical
               or
               Civil
            
             use
             .
             So
             vehemently
             did
             they
             distaste
             and
             loath
             the
             very
             conceit
             of
             multiplicity
             of
             Gods
             ,
             that
             this
             their
             extream
             opposition
             unto
             
               the
               Heathens
               ,
               did
               so
               farre
               mis-sway
               them
            
             as
             they
             could
             not
             be
             brought
             to
             admit
             a
             
               Distinction
               of
               Persons
               in
               the
               Trinity
               .
            
             How
             often
             did
             they
             accuse
             our
             Saviour
             of
             blasphemy
             ,
             for
             saying
             
               he
               was
               the
               Son
               of
               God
               ,
            
             or
             
               God
               as
               well
               as
               man.
            
             
          
           
             In
             fine
             ,
             The
             cheif
             matter
             or
             occasion
             which
             they
             took
             to
             persecute
             our
             Saviour
             unto
             death
             ,
             was
             ,
             for
             that
             he
             would
             not
             consent
             unto
             them
             either
             for
             doctrine
             or
             practise
             ,
             in
             their
             
               Rigid
               Reformation
            
             of
             those
             gross
             sins
             which
             their
             Fathers
             had
             committed
             ;
             or
             in
             their
             uncharitable
             Expositions
             of
             the
             second
             and
             fourth
             Commandement
             :
             
               Hee
               could
               not
               away
               with
            
             their
             Sabbaths
             Is
             .
             1.
             13.
             
          
           
             To
             omit
             other
             places
             for
             the
             present
             ;
             That
             one
             place
             of
             
               St.
               John
            
             ,
             chap.
             5.
             shall
             suffice
             .
             There
             you
             may
             read
             ,
             ver
             .
             8.
             that
             he
             had
             cured
             a
             man
             by
             his
             
               meer
               word
            
             ,
             which
             had
             been
             sick
             of
             a
             grievous
             infirmitie
             thirty
             eight
             years
             together
             .
             
               But
               after
               the
               Iews
               knew
               that
               it
               was
               Iesus
               which
               made
               him
               whole
               ,
               they
               sought
               to
               slay
               him
               ,
               because
               he
               had
               done
               these
               things
               on
               the
               Sabbath
               day
               .
            
          
           
             And
             when
             our
             Saviour
             makes
             this
             Reply
             ,
             
               Pater
               meus
               adhuc
               operatur
               ,
               &
               ego
            
             
             operor
             ,
             giving
             them
             a
             
               true
               Exposition
            
             concerning
             the
             negative
             Precept
             of
             the
             Sabbath
             ,
             which
             did
             prohibit
             only
             works
             resembling
             the
             works
             of
             Creation
             ,
             not
             works
             resembling
             Gods
             everlasting
             preservation
             of
             things
             created
             ,
             They
             
             
               sought
               the
               more
               to
               kill
               him
               ,
               not
               only
               because
               he
               had
               broken
               the
               Sabbath
               ;
               but
               said
               also
               that
               God
               was
               his
               Father
               ,
               making
               himself
               equal
               with
               God.
               Verse
            
             17
             ,
             18.
             
          
           
             10.
             
             To
             Parallel
             both
             their
             misdemeanors
             with
             the
             Issues
             .
             The
             Fathers
             for
             love
             unto
             heathenish
             and
             sense-pleasing
             Idolatry
             did
             forsake
             their
             God
             and
             the
             service
             of
             his
             house
             wherein
             he
             had
             promised
             to
             dwell
             .
             These
             later
             Jewes
             for
             their
             delight
             and
             complacencie
             in
             their
             known
             freedom
             from
             these
             and
             the
             like
             particular
             sins
             of
             their
             fathers
             ,
             solemnly
             forsake
             and
             utterly
             disclaim
             the
             same
             God
             ,
             even
             ,
             when
             according
             to
             his
             promise
             made
             to
             Moses
             ,
             he
             had
             his
             Tabernacle
             among
             them
             ,
             and
             did
             walk
             with
             them
             (
             as
             the
             ancient
             Jewes
             expected
             their
             Messias
             should
             )
             in
             visible
             manner
             .
             Their
             fathers
             slow
             their
             High-Priest
             in
             the
             Temple
             :
             these
             in
             killing
             Christ
             did
             destroy
             the
             Temple
             and
             Tabernacle
             of
             God
             ;
             so
             his
             body
             was
             .
             Thus
             to
             forsake
             or
             disclaim
             their
             Messias
             ,
             they
             had
             a
             plausible
             pretence
             or
             shew
             of
             truth
             ;
             That
             he
             whom
             they
             saw
             to
             be
             a
             man
             ,
             did
             take
             upon
             him
             that
             Authoritie
             which
             was
             proper
             to
             God
             alone
             .
             For
             so
             we
             read
             that
             when
             he
             said
             to
             one
             ,
             whom
             he
             cured
             of
             the
             palsie
             ,
             
               Be
               of
               good
               cheer
            
             !
             thy
             sins
             are
             
               forgiven
               thee
            
             :
             The
             Scribes
             and
             Pharisees
             which
             were
             then
             present
             ,
             
               began
               to
               reason
               saying
               ,
               who
               is
               this
               that
               speaketh
               blasphemy
               ,
               who
               can
               forgive
               sins
               but
               God
               alone
               ?
            
             And
             for
             thus
             censuring
             Him
             ,
             they
             presumed
             they
             had
             the
             warrant
             of
             God
             himself
             .
             Isai
             .
             43.
             25.
             
             
               I
               ,
               even
               I
               am
               he
               that
               blotteth
               out
               thy
               transgressions
               for
               mine
               own
               sake
               ,
            
             and
             will
             
               not
               remember
               thy
               sins
            
             .
             It
             was
             most
             true
             what
             they
             from
             this
             place
             allege
             ,
             That
             
               God
               alone
               can
               forgive
               sins
            
             .
             But
             from
             this
             present
             miracle
             ,
             and
             the
             manner
             of
             our
             Saviours
             conversation
             here
             on
             earth
             ,
             and
             their
             own
             wicked
             dealing
             with
             him
             ,
             if
             they
             had
             compared
             these
             with
             the
             words
             immediately
             precedent
             in
             the
             Prophet
             ,
             ver
             .
             24.
             they
             might
             have
             gathered
             ,
             that
             
               He
               was
               that
               only
               God
               which
               did
               forgive
               sins
               .
            
             For
             so
             the
             Prophet
             had
             said
             unto
             Israel
             ,
             in
             the
             person
             of
             this
             only
             God
             ,
             
               Thou
               hast
               made
               me
               to
               serve
               with
               thy
               sins
               ,
               thou
               hast
               wearied
               me
               with
               thy
               iniquities
               .
            
             This
             is
             
               One
               of
               those
               many
               places
            
             ,
             which
             ,
             even
             by
             the
             Jews
             confessions
             were
             evidently
             
               meant
               of
               God
               himself
            
             ,
             and
             yet
             were
             never
             literally
             and
             punctually
             fulfilled
             or
             verified
             but
             
               of
               God
               incarnate
            
             .
             For
             God
             did
             never
             serve
             with
             this
             peoples
             sins
             ,
             was
             never
             wearie
             with
             their
             iniquities
             ,
             save
             only
             whilst
             he
             took
             the
             
               form
               of
               a
               servant
               upon
               him
               ,
            
             and
             bare
             their
             sins
             in
             his
             flesh
             or
             humane
             nature
             .
          
           
             11.
             
             To
             recollect
             more
             briefly
             
               the
               manner
            
             how
             these
             
               later
               Jewes
            
             did
             the
             
               same
               things
            
             for
             which
             they
             judged
             their
             Fathers
             ,
             albeit
             their
             practises
             and
             dispositions
             were
             for
             the
             most
             part
             
               clean
               contrary
            
             ;
             as
             also
             
               by
               what
               means
            
             they
             were
             drawn
             to
             make
             up
             the
             measure
             of
             their
             forefathers
             sins
             by
             shedding
             innocent
             blood
             ;
             it
             is
             thus
             .
             The
             
               ancient
               Jewes
            
             did
             shed
             the
             blood
             of
             the
             Prophets
             ,
             specially
             because
             they
             severely
             taxed
             their
             Idolatry
             and
             breach
             of
             Sabbath
             ;
             But
             the
             true
             reason
             why
             they
             shed
             their
             blood
             for
             taxing
             them
             ,
             in
             these
             particulars
             ,
             was
             ,
             because
             these
             and
             the
             like
             practises
             wherein
             they
             complied
             with
             neighbor
             Nations
             were
             
               the
               most
               predominant
               and
               plausible
               humours
               of
               those
               times
            
             ;
             and
             did
             command
             all
             their
             other
             desires
             or
             affections
             .
             These
             
               later
               Jewes
            
             did
             kill
             
               the
               King
               of
               Prophets
            
             for
             opposing
             the
             practises
             of
             intended
             Reformation
             ;
             but
             the
             Reason
             why
             they
             crucified
             him
             for
             opposing
             them
             ,
             especially
             in
             the
             Rigid
             Reformation
             of
             these
             two
             sins
             ,
             was
             ,
             
               because
               secret
               pride
               and
               desire
               of
               applause
               ,
               amongst
               the
               people
               which
               professed
               true
               Religion
               ,
               was
               most
               predominant
               in
               these
               times
               of
               Reformation
               ,
            
             and
             did
             oversway
             all
             other
             desires
             in
             the
             Pharisees
             .
             Both
             of
             them
             commit
             
               the
               self
               same
               sins
            
             even
             whilst
             they
             follow
             
               contrary
               Practises
            
             ,
             because
             both
             of
             them
             had
             made
             themselves
             servants
             to
             their
             unruly
             desires
             ,
             and
             
               would
               not
               obey
               the
               Truth
            
             ,
             but
             were
             inraged
             against
             it
             ,
             whensoever
             it
             fell
             crosse
             upon
             the
             desire
             ,
             which
             for
             the
             
             time
             being
             ,
             was
             most
             soveraign
             and
             had
             the
             prerogative
             in
             their
             affections
             .
          
           
             12.
             
             Thus
             you
             see
             ,
             how
             these
             
               later
               Jews
            
             condemned
             themselves
             by
             judging
             their
             Fore-fathers
             ,
             even
             for
             the
             most
             abominable
             Facts
             or
             Errors
             committed
             
             by
             them
             .
             Let
             us
             beware
             lest
             we
             condemn
             not
             our selves
             by
             judging
             these
             
               later
               Jews
            
             ,
             especially
             at
             this
             time
             of
             solemn
             remembrance
             of
             his
             death
             ,
             wherein
             we
             are
             bound
             to
             examine
             and
             judge
             our selves
             ,
             every
             man
             his
             own
             self
             ,
             not
             any
             other
             man
             of
             what
             Religion
             or
             Sect
             soever
             .
             What
             then
             ?
             May
             we
             not
             say
             or
             think
             that
             these
             
               later
               Jews
            
             did
             most
             grievously
             sin
             (
             more
             grievously
             then
             their
             Fore-fathers
             had
             done
             )
             in
             that
             they
             put
             the
             Lord
             of
             life
             to
             death
             ?
             God
             forbid
             ,
             that
             we
             should
             not
             thus
             farre
             censure
             them
             !
             But
             thus
             farre
             to
             censure
             them
             and
             no
             farther
             ,
             is
             not
             to
             judge
             them
             ,
             it
             is
             such
             a
             Preparative
             or
             
               Precedent
               Rule
            
             for
             right
             examining
             or
             judging
             our selves
             ,
             as
             
             Ahab's
             sentence
             against
             the
             Prophet
             ,
             whom
             he
             mistook
             for
             a
             Souldier
             ,
             or
             
             David's
             against
             the
             supposed
             
               Rich
               man
            
             ,
             which
             had
             taken
             his
             Neighbors
             Sheep
             ,
             was
             to
             judge
             and
             condemn
             themselves
             :
             But
             say
             not
             in
             your
             hearts
             as
             these
             
               later
               Jews
            
             did
             ,
             
               If
               we
               had
               lived
               in
               the
               dayes
               of
            
             Herod
             and
             Pilate
             
               we
               would
               not
               have
               been
               partakers
               with
               them
               or
               with
               the
               Pharisees
               ,
               Scribes
               or
               Priests
               in
               murthering
            
             that
             Just
             and
             Holy
             One.
             
          
           
             I
             know
             there
             is
             not
             any
             amongst
             you
             but
             will
             say
             in
             his
             heart
             ,
             
               I
               thank
               God
               I
               am
               for
               the
               present
               better
               affected
               towards
               Christ
               then
               these
               later
               Jews
               were
               which
               put
               him
               to
               death
               ,
            
             and
             whilst
             ye
             thus
             say
             ,
             Charity
             commands
             me
             to
             think
             ,
             that
             you
             speak
             no
             otherwise
             then
             you
             think
             ,
             then
             you
             are
             verily
             perswaded
             in
             heart
             .
             Yet
             let
             me
             intreat
             you
             ,
             
               not
               to
               make
               This
               or
               the
               like
               perswasion
               ,
               any
               part
               of
               that
               Rule
               by
               which
               you
               are
               to
               examine
               and
               judge
               your selves
               .
            
          
           
             What
             other
             Rule
             then
             is
             there
             left
             ?
          
           
             Surely
             for
             examining
             our selves
             ,
             whether
             we
             be
             greater
             Friends
             or
             greater
             Enemies
             unto
             Christ
             then
             these
             
               later
               Iews
            
             were
             ,
             
               There
               can
               be
               no
               other
               certain
            
             
             
               Rule
               besides
               our
               Conformity
               or
               Non-conformity
               to
               the
               will
               of
               Christ
               .
            
          
           
             Every
             personal
             wrong
             is
             so
             much
             the
             greater
             or
             less
             ,
             as
             it
             more
             or
             less
             contradicts
             the
             Good
             Pleasure
             of
             him
             that
             is
             wronged
             ,
             if
             so
             his
             Will
             be
             regulated
             by
             Reason
             ;
             or
             be
             
               a
               Constant
               Rule
               of
               Goodnesse
            
             ,
             as
             we
             all
             believe
             our
             Saviours
             Will
             was
             .
          
           
             That
             Saying
             of
             the
             Poet
             may
             be
             true
             ,
             in
             some
             Cases
             of
             Divinity
             :
          
           
             Invitum
             qui
             servat
             idem
             facit
             occidenti
             .
          
           
             He
             that
             perswades
             a
             man
             ,
             
               ready
               to
               dy
               upon
               good
            
             ,
             to
             live
             upon
             evil
             Terms
             ,
             doth
             wrong
             him
             no
             less
             then
             he
             that
             should
             kill
             him
             when
             he
             was
             desirous
             to
             live
             .
          
           
             
               Our
               Saviour
            
             taxes
             
               St.
               Peter
            
             more
             sharply
             for
             dissawding
             him
             from
             laying
             down
             his
             life
             for
             us
             ,
             then
             he
             did
             the
             Scribes
             ,
             Priests
             and
             Pharisees
             ,
             for
             putting
             him
             to
             a
             lingring
             cruel
             and
             disgraceful
             death
             ,
             then
             he
             did
             Judas
             for
             betraying
             him
             .
             For
             upon
             this
             occcasion
             he
             said
             to
             
               Peter
               :
               Get
               thee
               behind
               me
               Sathan
               ,
               for
               thou
               rellishest
               not
               the
               things
               that
               be
               of
               God
               ,
               but
               the
               things
               that
               be
               of
               men
               .
               Peters
            
             sin
             had
             been
             as
             great
             as
             Iudas
             his
             sin
             ,
             if
             it
             had
             been
             as
             habituated
             and
             unrelenting
             ,
             or
             if
             he
             should
             have
             gathered
             forces
             for
             his
             Rescue
             .
             For
             however
             death
             (
             such
             a
             disgraceful
             cruel
             and
             lingring
             death
             as
             our
             Saviour
             suffered
             )
             was
             bitter
             unto
             him
             ,
             and
             went
             much
             against
             his
             humane
             will
             ;
             or
             however
             it
             more
             displeased
             Him
             ,
             that
             
               the
               Iews
               his
               own
               people
            
             should
             be
             willing
             to
             put
             him
             to
             death
             ,
             then
             the
             sufferings
             of
             death
             did
             :
             yet
             he
             was
             comparatively
             far
             more
             willing
             to
             suffer
             the
             extremity
             of
             death
             and
             whatsoever
             they
             could
             inflict
             upon
             him
             besides
             ,
             then
             to
             leave
             the
             works
             of
             the
             Divel
             undissolved
             either
             in
             
             them
             or
             in
             us
             ;
             either
             in
             all
             of
             us
             ,
             or
             in
             any
             one
             of
             us
             .
             For
             this
             purpose
             ,
             saith
             S.
             Iohn
             ,
             The
             Son
             of
             God
             was
             manifested
             that
             he
             might
             dissolve
             the
             works
             of
             the
             Divel
             .
             1
             Joh.
             3.
             8.
             
             What
             were
             these
             works
             of
             the
             Divel
             which
             he
             was
             willing
             to
             dissolve
             ,
             though
             it
             were
             by
             dissolution
             of
             his
             soul
             from
             his
             body
             ?
             These
             were
             sins
             of
             all
             sorts
             ,
             original
             and
             actual
             ;
             or
             more
             punctually
             ,
             thus
             :
             The
             main
             work
             of
             Satan
             which
             the
             Son
             of
             God
             came
             to
             dissolve
             ,
             and
             did
             by
             his
             death
             actually
             dissolve
             for
             all
             and
             every
             one
             of
             us
             ,
             was
             that
             bond
             of
             servitude
             
             which
             Satan
             
               by
               right
               of
               Conquest
            
             had
             gotten
             over
             our
             first
             Parents
             and
             us
             .
             All
             of
             us
             by
             right
             of
             
               this
               Conquest
            
             were
             born
             slaves
             of
             Satan
             ,
             until
             the
             Son
             of
             God
             ,
             by
             right
             of
             Conquest
             over
             Satan
             obtained
             in
             our
             flesh
             ,
             did
             make
             us
             again
             the
             servants
             of
             God
             
               De
               jure
            
             .
          
           
             He
             took
             away
             the
             right
             of
             Satan
             ,
             and
             established
             his
             own
             over
             us
             .
             We
             are
             his
             servants
             by
             peculiar
             purchase
             .
             Now
             if
             any
             man
             whom
             the
             Son
             of
             God
             hath
             redeemed
             from
             this
             slavery
             unto
             Satan
             (
             and
             thus
             far
             he
             hath
             redeemed
             all
             )
             shall
             return
             to
             Satans
             service
             and
             abandon
             the
             true
             service
             of
             Christ
             ,
             he
             wrongs
             him
             more
             then
             the
             Jewes
             did
             which
             put
             him
             to
             death
             ;
             because
             he
             was
             more
             willing
             to
             die
             for
             every
             one
             of
             us
             ,
             then
             to
             suffer
             the
             works
             of
             Satan
             to
             be
             undissolved
             ,
             or
             to
             be
             accomplished
             in
             any
             of
             us
             .
          
           
             13.
             
             All
             of
             us
             even
             from
             our
             cradles
             have
             learned
             to
             take
             up
             the
             
               Name
               of
               a
               Jew
               ,
               as
               a
               Proverb
            
             ;
             and
             can
             take
             the
             boldness
             upon
             us
             (
             as
             occasion
             serves
             )
             to
             censure
             the
             Scribes
             and
             Pharisees
             which
             put
             
               our
               Lord
               and
               Saviour
            
             to
             death
             as
             paternes
             of
             envy
             ,
             malice
             ,
             hypocrisie
             ,
             and
             crueltie
             .
             But
             were
             not
             these
             very
             Jewes
             as
             forward
             and
             free
             to
             censure
             their
             forefathers
             (
             to
             whom
             they
             owed
             more
             respect
             then
             we
             do
             to
             them
             )
             for
             Idolatry
             ,
             prophanenesse
             ,
             and
             guilt
             of
             innocent
             blood
             ;
             and
             thus
             they
             censured
             them
             without
             dissimulation
             or
             affected
             zeal
             .
             And
             yet
             in
             thus
             judging
             their
             Fathers
             ,
             they
             did
             condemn
             themselves
             ,
             for
             they
             did
             the
             same
             things
             ,
             or
             worse
             .
             But
             you
             will
             say
             ,
             
               It
               is
               not
               possible
               ,
               that
               we
               should
               do
               the
               same
               things
               which
               these
               later
               Jewes
               did
               ,
               or
               worse
               things
               then
               they
               did
               :
            
             For
             ,
             Christ
             cannot
             be
             buffeted
             ,
             cannot
             be
             spit
             upon
             ,
             cannot
             be
             crucified
             again
             .
             Yet
             may
             we
             do
             those
             things
             (
             and
             would
             to
             God
             oft-times
             we
             did
             them
             not
             !
             )
             which
             are
             more
             displeasing
             to
             him
             ,
             now
             enthroned
             in
             Heaven
             ,
             as
             King
             ,
             then
             all
             that
             the
             Jewes
             did
             unto
             him
             whilst
             he
             was
             in
             form
             of
             a
             servant
             here
             on
             earth
             .
          
           
             It
             was
             not
             the
             evil
             which
             the
             Jewes
             did
             to
             him
             ,
             as
             to
             their
             professed
             enemie
             ,
             but
             the
             evil
             which
             was
             in
             themselves
             ,
             as
             their
             
               pride
               ,
               envie
               ,
               hypocrisie
               uncharitable
               censuring
               of
               others
               ,
            
             which
             made
             him
             that
             made
             them
             ,
             to
             be
             their
             enemie
             ;
             and
             him
             that
             had
             been
             their
             Protector
             to
             fight
             against
             them
             .
             These
             are
             diseases
             not
             Proper
             to
             the
             Jewish
             Nation
             ,
             but
             Epidemical
             and
             common
             to
             all
             Nations
             and
             places
             .
             The
             matter
             of
             them
             (
             as
             our
             Apostle
             in
             this
             Chapter
             disputes
             )
             is
             alike
             common
             to
             all
             .
             
               But
               the
               Jewish
               Nation
               came
               to
               their
               Crisis
               at
               Christs
               first
               appearance
               in
               humilitie
               .
            
             Our
             
               Critical
               Day
            
             is
             not
             to
             be
             expected
             until
             his
             second
             appearing
             in
             Majesty
             and
             glory
             :
             Then
             ,
             nothing
             which
             lies
             hid
             in
             the
             heart
             ,
             but
             shall
             be
             laid
             open
             ;
             then
             and
             not
             before
             will
             all
             enmitie
             betwixt
             the
             serpent
             and
             the
             womans
             seed
             appear
             .
             And
             ,
             
               in
               that
               day
               it
               shall
               be
               more
               tolerable
               for
               them
               which
               crucified
               him
               then
               for
               us
               ;
               unlesse
               we
               take
               warning
               by
               Gods
               known
               Judgements
               upon
               them
               and
               their
               seed
               ;
               to
               avoid
               those
               practises
               and
               accustomances
               which
               wrought
               and
               swayed
               them
               by
               means
               secret
               and
            
             
             
               unsensible
               to
               exercise
               enmitie
               and
               hostilitie
               against
               their
               Lord
               ,
               their
               Maker
               and
               Redeemer
               .
            
          
           
             14.
             
             And
             here
             my
             purpose
             was
             to
             have
             used
             the
             former
             Parallel
             betwixt
             the
             
               Ancient
               Jewes
            
             which
             killed
             the
             Prophets
             ,
             and
             
               the
               later
            
             ,
             which
             ,
             condemning
             them
             for
             so
             doing
             ,
             did
             not
             withstanding
             kill
             our
             Saviour
             ;
             as
             a
             Map
             whereby
             
             to
             shew
             you
             in
             what
             particulars
             ,
             many
             in
             this
             Land
             ,
             who
             not
             content
             with
             that
             discreet
             and
             
               judicious
               Reformation
            
             ,
             which
             is
             contained
             in
             the
             publick
             Acts
             and
             
               Liturgie
               of
               our
               Church
            
             ,
             by
             their
             solicitous
             care
             and
             anxious
             zeal
             to
             be
             extreamly
             contrary
             unto
             the
             Romish
             Church
             almost
             in
             all
             things
             ,
             do
             by
             judging
             her
             and
             her
             children
             ,
             condemn
             themselves
             doing
             the
             very
             same
             things
             ,
             or
             worse
             things
             then
             she
             doth
             ,
             and
             help
             to
             make
             up
             that
             measure
             of
             iniquitie
             upon
             this
             Land
             ,
             which
             the
             Romish
             Religion
             whilst
             it
             was
             here
             authorized
             had
             left
             unaccomplished
             ;
             But
             for
             this
             point
             and
             others
             which
             serve
             for
             use
             and
             application
             of
             the
             general
             Doctrine
             hitherto
             delivered
             ,
             this
             present
             time
             will
             not
             suffice
             .
             The
             Application
             shall
             be
             brief
             .
             Take
             heed
             you
             measure
             not
             your
             love
             to
             truth
             by
             your
             opposition
             unto
             error
             .
             If
             hatred
             of
             error
             and
             superstition
             spring
             from
             sincere
             love
             of
             truth
             and
             true
             Religion
             ,
             the
             root
             is
             good
             ,
             and
             the
             branch
             is
             good
             .
             But
             if
             your
             love
             to
             truth
             and
             true
             Religion
             spring
             from
             hatred
             to
             others
             error
             and
             superstition
             ,
             the
             root
             is
             naught
             ,
             and
             the
             branch
             is
             naught
             ;
             There
             can
             no
             other
             fruit
             be
             expected
             ,
             but
             hypocrisie
             ,
             hardness
             of
             heart
             ,
             and
             uncharitable
             censuring
             others
             .
          
        
         
           
             CHAP.
             XXXVIII
             .
          
           
             The
             Second
             Sermon
             upon
             this
             Text.
             
          
           
             
               ROMANS
               .
               2.
               1.
               
            
             
               Therefore
               ,
               Thou
               art
               inexcusable
               O
               man
               ,
               &c.
               
            
          
           
             1.
             
             THe
             Points
             worthy
             our
             Consideration
             are
             Three
             .
          
           
             First
             ,
             How
             our
             Fore-elders
             in
             the
             beginning
             of
             Reformation
             ,
             and
             many
             amongst
             us
             since
             the
             Reformation
             established
             ,
             did
             or
             do
             condemn
             themselves
             whilest
             they
             judge
             the
             Romish
             Church
             in
             particulars
             worthy
             of
             Condemnation
             by
             all
             .
          
           
             Secondly
             ,
             How
             the
             Romish
             Church
             in
             General
             ,
             and
             many
             professing
             Reformed
             Religion
             ,
             condemn
             themselves
             ,
             even
             whilst
             they
             judge
             the
             Iews
             in
             Points
             most
             gross
             and
             damnable
             .
          
           
             Thirdly
             ,
             How
             ,
             not
             the
             Romish
             Church
             only
             ,
             or
             the
             Jewish
             Synagogue
             ,
             but
             many
             amongst
             Professors
             of
             true
             Religion
             ,
             men
             in
             Opinion
             ,
             Orthodoxal
             ,
             evidently
             condemn
             themselves
             ,
             whilest
             they
             judge
             or
             censure
             the
             very
             Idolatry
             of
             the
             Heathen
             .
          
           
             The
             Points
             for
             which
             one
             Church
             or
             Nation
             ,
             one
             sort
             of
             People
             or
             generation
             of
             men
             may
             judge
             another
             ,
             either
             concern
             matters
             of
             Manners
             and
             practise
             ;
             or
             matters
             of
             Opinion
             and
             doctrine
             ;
             or
             
               matters
               mixt
            
             ,
             that
             is
             ,
             Errors
             in
             Opinion
             ,
             which
             induce
             misdemeanors
             in
             practise
             .
             If
             Errors
             there
             be
             any
             ,
             which
             do
             not
             draw
             after
             them
             dangerous
             or
             ungodly
             Practises
             ,
             these
             rather
             deserve
             
             pity
             or
             toleration
             ,
             then
             Rigid
             Censure
             .
             But
             
               Doctrinal
               Errors
            
             ,
             which
             induce
             lewd
             practises
             ,
             are
             more
             dangerous
             ,
             more
             to
             be
             detested
             then
             the
             most
             gross
             or
             lewdest
             practises
             into
             which
             some
             men
             fall
             ,
             being
             not
             mislead
             or
             drawn
             into
             them
             by
             
               Plausible
               Errors
            
             or
             false
             doctrine
             .
             Practises
             ,
             how
             gross
             soever
             ,
             if
             they
             want
             the
             supportance
             or
             Countenance
             of
             Doctrinal
             Rules
             ,
             pollute
             the
             souls
             &
             consciences
             of
             the
             parties
             peccant
             ,
             they
             are
             not
             so
             powerful
             to
             seduce
             others
             .
             But
             
               Misdemeanors
               or
               perverse
               Affections
               being
               coutenanced
               by
               Pretence
               or
               Colour
               of
               sacred
               .
               Authoritie
               ,
               are
               most
               infectious
               .
            
             Briefly
             ,
             there
             is
             no
             false
             Doctrine
             ,
             but
             it
             is
             an
             Inconvenience
             ,
             whereas
             grosser
             misdemeanors
             without
             error
             in
             doctrine
             ,
             are
             but
             Mischiefs
             .
             And
             it
             is
             a
             Maxim
             received
             by
             the
             most
             sage
             and
             prudent
             ,
             that
             
               Better
               is
               a
               Mischief
            
             then
             
               an
               Inconvenience
            
             ,
             or
             at
             least
             ,
             
               an
               Inconvenience
               is
               worse
               then
               a
               Mischief
               .
            
             But
             worst
             of
             all
             is
             an
             Inconvenience
             ,
             which
             draws
             Mischief
             after
             it
             ;
             and
             such
             is
             every
             Error
             in
             Doctrine
             ,
             which
             inclines
             or
             disposes
             men
             to
             evil
             practises
             ,
             or
             which
             doth
             leaven
             or
             malignifie
             the
             affections
             of
             the
             heart
             naturally
             bad
             or
             but
             indifferent
             .
          
           
             That
             which
             our
             Fore-elders
             did
             most
             condemn
             in
             the
             Romish
             Church
             ,
             or
             at
             least
             that
             which
             they
             went
             about
             to
             reform
             ,
             was
             the
             
               Excessive
               Wealth
            
             which
             the
             Church
             or
             Clergie
             had
             gotten
             into
             their
             possession
             ,
             with
             the
             
               Transcendent
               Authoritie
               of
               the
               Papacie
            
             ,
             by
             which
             they
             sought
             to
             detain
             what
             they
             had
             gotten
             ,
             or
             to
             gather
             more
             .
          
           
             Whatever
             the
             manner
             of
             getting
             their
             wealth
             or
             Revenues
             was
             ,
             the
             manner
             of
             using
             or
             imploying
             them
             was
             exceeding
             bad
             ,
             and
             did
             deserve
             ,
             yea
             require
             a
             Reformation
             .
             Our
             Fore-elders
             did
             well
             in
             judging
             the
             Clergie
             for
             abusing
             
               Revenues
               sacred
            
             ,
             to
             the
             maintenance
             of
             idleneness
             ,
             superstition
             and
             idolatry
             .
             But
             would
             to
             God
             they
             had
             not
             
               condemned
               themselves
               by
               judging
               them
            
             ,
             or
             that
             they
             had
             not
             done
             the
             same
             things
             wherein
             they
             judged
             them
             .
             Happy
             had
             it
             been
             for
             them
             ,
             and
             for
             their
             posterity
             ,
             if
             those
             large
             Revenues
             which
             they
             took
             from
             such
             as
             abused
             them
             ,
             had
             been
             imployed
             to
             pious
             uses
             ;
             As
             
             either
             to
             the
             maintenance
             of
             true
             Religion
             ,
             or
             to
             the
             support
             of
             the
             needie
             ,
             or
             to
             prevent
             oppressing
             by
             extraordinary
             Taxes
             ,
             or
             the
             like
             .
             This
             had
             been
             an
             undoubted
             effect
             of
             
               pure
               Religion
               and
               undefiled
               before
               God.
            
             But
             it
             was
             not
             the
             
               different
               Estate
            
             or
             condition
             of
             the
             parties
             ,
             on
             whom
             
               Church
               Revenues
            
             were
             bestowed
             ,
             that
             could
             give
             warrant
             unto
             their
             Alienation
             ,
             or
             which
             might
             bring
             a
             blessing
             upon
             their
             intended
             Reformation
             ,
             but
             
               the
               Uses
            
             unto
             which
             they
             were
             consecrated
             ,
             or
             the
             manner
             how
             they
             were
             imployed
             .
          
           
             Now
             the
             
               manner
               of
               their
               imployment
            
             ,
             no
             man
             ,
             whose
             Ancestors
             have
             been
             Parties
             in
             this
             business
             ,
             will
             take
             upon
             him
             to
             justifie
             .
             Nor
             have
             the
             posterity
             of
             such
             as
             were
             at
             that
             time
             most
             inriched
             with
             the
             spoils
             of
             the
             
               superstitious
               Church
            
             ,
             any
             great
             cause
             to
             rejoyce
             at
             their
             Ancestors
             easie
             purchase
             .
             It
             was
             a
             practise
             just
             and
             right
             ,
             as
             being
             authorized
             by
             God
             himself
             ,
             that
             the
             Israelites
             should
             despoile
             the
             Egyptians
             of
             their
             costly
             ear-rings
             and
             gawdy
             jewels
             .
             But
             albeit
             the
             Israelites
             ,
             who
             were
             the
             borrowers
             ,
             had
             better
             right
             unto
             them
             then
             the
             Egyptians
             ,
             which
             did
             lend
             them
             ;
             yet
             much
             better
             had
             it
             been
             ,
             if
             the
             Egyptians
             had
             either
             not
             lent
             them
             ,
             or
             after
             the
             lone
             recovered
             them
             ,
             than
             that
             they
             should
             have
             afforded
             ,
             as
             they
             did
             ,
             both
             matter
             and
             opportunity
             for
             erecting
             golden
             Calves
             in
             Israel
             .
             And
             of
             
               two
               Evils
            
             it
             had
             been
             the
             lesse
             ,
             if
             the
             Churches
             Revenues
             had
             been
             possessed
             by
             their
             first
             Owners
             ;
             and
             not
             been
             mis-imployed
             in
             ryot
             ,
             luxurie
             and
             other
             branches
             of
             prophaneness
             ,
             whereby
             the
             measure
             of
             this
             Lands
             Iniquity
             was
             rather
             augmented
             then
             diminished
             ;
             however
             ,
             the
             nutriment
             of
             superstition
             and
             Idolatry
             ,
             was
             by
             this
             means
             abated
             .
             But
             be
             our
             Fore-elders
             fault
             ,
             if
             not
             in
             alienating
             ,
             yet
             in
             mis-imploying
             ,
             
             
               Church
               Revenues
            
             ,
             as
             it
             may
             be
             ,
             worse
             then
             superstition
             ,
             equivalent
             to
             Idolatry
             it self
             :
             it
             was
             in
             no
             wise
             the
             fault
             of
             
               Reformed
               Religion
            
             nor
             of
             the
             Reformers
             of
             it
             ;
             
               it
               must
               be
               charged
               upon
               the
               mainteiners
               of
               superstition
               :
            
             For
             at
             the
             
               Dissolution
               of
               Abbies
            
             and
             other
             
               Religious
               Houses
            
             ,
             there
             was
             
               no
               Publick
               Reformation
               of
               Religion
               attempted
               ,
            
             save
             only
             ,
             the
             denyal
             or
             Abjuration
             of
             the
             
               Popes
               Transcendent
               Authority
            
             and
             Restauration
             of
             the
             King
             unto
             his
             antient
             and
             hereditary
             right
             of
             Jurisdiction
             ,
             in
             Causes
             Ecclesiastick
             .
             Nor
             was
             that
             
               Boysterous
               King
            
             so
             much
             to
             blame
             in
             dissolving
             material
             Temples
             or
             houses
             (
             rather
             abused
             then
             consecrated
             to
             superstition
             )
             as
             he
             was
             ,
             after
             this
             Reformation
             (
             if
             so
             it
             may
             be
             called
             )
             in
             destroying
             so
             many
             living
             Temples
             of
             God
             ,
             which
             sought
             not
             the
             dissolution
             of
             his
             Kingdom
             ,
             nor
             any
             other
             Reformation
             of
             him
             and
             his
             people
             save
             only
             the
             clearing
             and
             purifying
             of
             their
             hearts
             and
             brests
             ,
             (
             which
             had
             been
             consecrated
             unto
             Gods
             service
             )
             from
             the
             infection
             of
             
               Romish
               superstition
            
             and
             Idolatry
             .
          
           
             2.
             
             Idolatry
             was
             that
             ,
             which
             in
             the
             first
             place
             required
             Reformation
             ,
             because
             it
             did
             pollute
             the
             whole
             
               service
               of
               God.
            
             And
             I
             think
             it
             would
             be
             hard
             to
             finde
             any
             generation
             of
             Christian
             men
             since
             the
             first
             plantation
             of
             Christianity
             ,
             which
             did
             more
             abhor
             idols
             ,
             or
             adoration
             of
             images
             in
             the
             Church
             ,
             then
             the
             first
             Reformers
             of
             that
             Religion
             which
             we
             now
             professe
             did
             ;
             witness
             
               Those
               learned
               Homilies
               against
               the
               peril
               of
               Idolatry
               .
            
             And
             yet
             ,
             would
             to
             God
             ,
             that
             many
             of
             those
             times
             of
             high
             authoritie
             ,
             and
             most
             zealously
             forward
             in
             the
             work
             of
             Reformation
             had
             not
             condemned
             themselves
             by
             judging
             the
             Romish
             Church
             ,
             or
             their
             fore
             Elders
             which
             lived
             in
             it
             .
             Or
             that
             our
             Apostles
             censure
             of
             the
             Jewes
             hate
             or
             opposition
             unto
             Gentilism
             ,
             had
             not
             fallen
             as
             jump
             and
             fit
             upon
             the
             times
             of
             
               Edward
               the
               sixt
            
             ,
             as
             it
             did
             upon
             the
             times
             and
             people
             to
             whom
             it
             was
             first
             purposely
             fitted
             .
             
             Our
             fore
             Elders
             (
             especially
             the
             Nobilitie
             and
             Gentry
             of
             those
             times
             )
             did
             abhor
             idols
             no
             lesse
             then
             the
             Jewes
             did
             ;
             and
             yet
             did
             commit
             more
             grosse
             and
             
               palpable
               sacriledge
            
             ,
             then
             the
             Jewes
             to
             my
             observation
             ,
             at
             any
             time
             had
             done
             .
          
           
             And
             what
             could
             it
             boote
             them
             to
             deface
             Images
             or
             pull
             down
             Idols
             in
             the
             material
             Churches
             ,
             so
             long
             as
             by
             their
             very
             spoils
             ,
             they
             nourished
             that
             
               Great
               Idol
            
             ,
             Covetousness
             ,
             in
             their
             own
             hearts
             :
             Thus
             to
             seek
             to
             inrich
             themselves
             or
             fill
             their
             private
             Coffers
             with
             the
             spoils
             of
             Abbies
             or
             Churches
             ,
             or
             by
             Tithes
             and
             offerings
             ,
             was
             but
             to
             continue
             the
             practise
             of
             the
             Prelacie
             or
             Clergie
             ,
             in
             destroying
             Parishes
             to
             erect
             Monasteries
             ;
             or
             demolishing
             lesser
             
               Religious
               houses
            
             to
             build
             up
             others
             more
             sumptuous
             ,
             more
             Luxurious
             .
          
           
             3.
             
             Many
             ,
             at
             this
             day
             there
             be
             ,
             which
             out
             of
             zeal
             ,
             complain
             that
             the
             
               Lawes
               against
               superstition
            
             and
             Idolatry
             are
             not
             severe
             enough
             :
             and
             there
             is
             no
             moderate
             man
             (
             unlesse
             of
             the
             Romish
             faction
             )
             but
             could
             wish
             ,
             that
             such
             lawes
             as
             have
             been
             made
             for
             suppressing
             the
             growth
             of
             it
             were
             more
             constantly
             more
             impartially
             executed
             then
             they
             are
             .
             In
             all
             this
             neither
             of
             them
             are
             to
             blame
             .
             And
             yet
             by
             soliciting
             Gods
             cause
             and
             the
             cause
             of
             true
             Religion
             against
             the
             mainteiners
             of
             superstition
             and
             Idolatry
             ,
             we
             shall
             but
             solicite
             our
             own
             condemnation
             ,
             unless
             we
             bear
             a
             like
             zealous
             desire
             and
             good
             affection
             for
             the
             depressing
             and
             rooting
             out
             of
             all
             sacrilegious
             Practises
             or
             Opinions
             .
             And
             yet
             seriously
             to
             attempt
             
               the
               Reformation
            
             of
             this
             foul
             sin
             ,
             
               which
               is
               Equivalent
               to
               Idolatry
               ,
               and
               hath
               the
               same
               burthen
               of
               Gods
               curse
               ,
            
             would
             be
             a
             matter
             (
             I
             am
             perswaded
             )
             as
             full
             of
             difficultie
             and
             danger
             in
             this
             Land
             ;
             as
             to
             attempt
             the
             defacing
             of
             Images
             in
             the
             Church
             of
             Rome
             ,
             or
             in
             any
             Province
             subject
             to
             her
             Jurisdiction
             .
             But
             the
             further
             prosecution
             of
             this
             point
             would
             better
             
             befit
             an
             Audience
             of
             States-men
             of
             Parliament-men
             ,
             or
             Lawyers
             ,
             then
             this
             place
             or
             Audience
             .
             Only
             let
             me
             forewarn
             you
             ,
             
               That
               your
               Predecessors
               have
               been
               grievous
               offenders
               in
               this
               kinde
               ,
            
             witness
             the
             short
             revenues
             or
             poor
             Endowments
             of
             your
             goodly
             Churches
             .
          
           
             4.
             
             But
             this
             sin
             of
             sacrilege
             or
             Church
             robbing
             hath
             been
             ,
             though
             not
             common
             to
             all
             ,
             yet
             in
             a
             manner
             peculiar
             to
             such
             ,
             as
             exercise
             the
             
               Co-active
               Power
               of
               Reformation
            
             .
             The
             Clergie
             ,
             in
             whom
             the
             
               Power
               directive
            
             was
             ,
             did
             either
             not
             at
             all
             or
             unwillingly
             partake
             with
             them
             in
             this
             offence
             ;
             they
             have
             been
             and
             are
             the
             Patients
             ,
             that
             is
             ,
             the
             men
             which
             suffer
             wrong
             ,
             not
             Doers
             of
             wrong
             in
             this
             kinde
             .
             And
             if
             we
             set
             aside
             those
             Points
             of
             Romish
             Religion
             ,
             which
             did
             not
             come
             to
             opposition
             or
             counterpoize
             with
             
               Power
               Royall
            
             ,
             or
             with
             the
             
               Interest
               of
               Potentates
            
             or
             commodities
             of
             private
             men
             ;
             
               The
               Reformation
               made
               by
               our
               fore
               elders
               in
               other
               points
               of
               Doctrine
               was
               judicious
               and
               Religious
               .
            
             They
             did
             no
             way
             condemn
             themselves
             by
             judging
             the
             Romish
             Church
             .
             The
             judgement
             which
             they
             exercised
             was
             the
             judgement
             of
             the
             Lord.
             The
             Reformation
             which
             they
             intended
             and
             accomplished
             was
             
               The
               Lords
               doing
            
             .
             But
             many
             which
             have
             enjoyed
             the
             benefit
             of
             that
             wholsome
             Reformation
             ,
             and
             of
             true
             Christian
             libertie
             restored
             by
             it
             ,
             have
             not
             submitted
             themselves
             ,
             their
             opinions
             or
             Practises
             to
             the
             Lawes
             or
             Rules
             prescribed
             by
             it
             .
             Many
             have
             taken
             upon
             them
             ,
             and
             yet
             do
             ,
             not
             only
             to
             judge
             or
             censure
             the
             Romish
             Church
             ,
             but
             even
             
               to
               condemn
               the
               Reformation
               of
               their
               Ancestors
               ,
            
             as
             if
             it
             did
             to
             this
             day
             savour
             of
             the
             superstition
             from
             which
             it
             was
             severed
             :
             of
             those
             men
             I
             only
             speak
             ,
             which
             out
             of
             an
             hatred
             ,
             Antipathy
             or
             loathing
             the
             Romish
             Church
             ,
             do
             
               cast
               themselves
               out
               of
               all
               Churches
               ,
               and
               will
               be
               members
               of
               none
               ,
               unlesse
               they
               may
               be
               heads
               of
               some
               one
               new
               one
               of
               their
               own
               making
               ,
            
             or
             of
             some
             that
             hath
             no
             real
             patern
             or
             Module
             save
             only
             in
             their
             own
             busie
             heads
             or
             brains
             .
          
           
             5.
             
             To
             instance
             in
             some
             
               particular
               errors
            
             into
             which
             ,
             the
             very
             hate
             of
             Romish
             errors
             hath
             transported
             them
             ,
             
               One
               of
               the
               most
               waightie
               Masses
               of
            
             
             
               Poperie
               which
               required
               Reformation
            
             and
             Refining
             ,
             was
             ,
             that
             
               they
               made
               The
               Church
            
             ,
             which
             in
             their
             Language
             ,
             was
             ,
             
               the
               bodie
               of
               the
               Clergie
               ,
               A
               body
               Politick
               or
               kingdom
               distinct
               from
               the
               body
               of
               the
               Layetie
               :
            
             holding
             even
             Christian
             Kings
             and
             Emperours
             to
             be
             Magistrates
             meerly
             Temporal
             or
             civil
             ,
             altogether
             excluded
             from
             medling
             in
             affairs
             Ecclesiastick
             .
             Now
             this
             being
             granted
             ,
             the
             
               Supream
               Majestie
            
             of
             every
             kingdom
             ,
             State
             ,
             or
             nation
             ,
             should
             be
             wholly
             seated
             in
             the
             Clergie
             :
             The
             greatest
             Kings
             and
             Christian
             Monarchs
             on
             earth
             should
             be
             but
             meer
             vassals
             to
             the
             
               Ecclesiastick
               Hierarchie
            
             ;
             or
             at
             the
             most
             ,
             in
             such
             subordination
             to
             it
             ,
             as
             
               Forraign
               Generals
            
             and
             Commanders
             in
             chief
             are
             to
             the
             States
             or
             Soveraignties
             which
             imploy
             them
             ,
             who
             may
             displace
             them
             at
             their
             pleasure
             ,
             whensoever
             they
             shall
             transgresse
             ,
             or
             not
             execute
             
               their
               instructions
            
             or
             Commissions
             .
             For
             this
             reason
             (
             as
             in
             the
             handling
             of
             the
             first
             verses
             of
             the
             13.
             
             Chapter
             of
             the
             Epistle
             to
             the
             Romans
             hath
             been
             declared
             unto
             you
             before
             )
             All
             the
             disputes
             or
             Lawes
             concerning
             the
             
               Supremacie
               of
               Kings
            
             or
             Free
             States
             within
             their
             own
             Dominions
             were
             to
             no
             purpose
             ,
             unlesse
             this
             Root
             of
             mischief
             and
             Rebellion
             be
             taken
             away
             ,
             which
             makes
             the
             Clergie
             a
             body
             politick
             or
             Common-weal
             Ecclesiastick
             altogether
             distinct
             from
             the
             Layetie-Christian
             .
             Now
             this
             erroneous
             
               Root
               of
               mischief
            
             hath
             been
             well
             removed
             by
             
               the
               Articles
               of
               Religion
            
             established
             in
             this
             Church
             and
             Land
             ,
             
               Article
               the
            
             37.
             wherein
             ,
             
               The
               same
               authoritie
               and
               power
               is
               expresly
               given
               to
               the
               Kings
               of
               this
               Realm
               and
               their
               successors
               ,
               which
               was
               in
               use
               and
               practise
               amongst
               the
               Kings
               of
               Judah
               ,
               and
               the
               Christian
               Emperors
               ,
               when
               kingdoms
               and
               Common-weales
               did
               first
               become
               Christian
               .
            
             The
             Law
             of
             God
             and
             of
             
             nature
             ,
             will
             not
             suffer
             the
             
               Soveraign
               Power
            
             in
             
               Causes
               Ecclesiastick
            
             to
             be
             divorced
             from
             the
             
               Supream
               Majestie
            
             of
             any
             Kingdom
             or
             free
             Soveraigntie
             truely
             Christian
             .
          
           
             But
             what
             be
             the
             contrary
             Errors
             ,
             into
             which
             ,
             such
             as
             take
             upon
             them
             to
             be
             
               Reformers
               of
               the
               Reformation
            
             already
             made
             ,
             have
             run
             headlong
             ?
             Or
             how
             do
             they
             
               the
               same
               things
            
             wherein
             they
             judge
             the
             Romanists
             ?
             The
             Romanists
             (
             as
             they
             well
             observe
             )
             deserve
             condemnation
             by
             all
             Christian
             States
             ,
             for
             appropriating
             the
             Name
             or
             Soveraign
             Dignitie
             of
             the
             Church
             unto
             the
             Clergie
             ,
             and
             by
             making
             the
             Prerogative
             of
             Priests
             and
             Prelates
             to
             be
             above
             the
             Prerogatives
             of
             Kings
             and
             Princes
             .
             The
             
               Contrary
               faction
               of
               Reformers
            
             
             not
             content
             to
             deprive
             the
             Clergie
             of
             those
             
               civil
               Immunities
            
             and
             priviledges
             ,
             wherewith
             the
             
               Law
               of
               God
            
             ,
             the
             
               Law
               of
               Nations
            
             ,
             and
             the
             
               Fundamental
               Law
               of
               this
               Kingdom
            
             ,
             have
             endowed
             them
             ;
             will
             have
             them
             to
             be
             
               no
               true
               members
            
             of
             the
             Common-weale
             or
             Kingdom
             wherein
             they
             live
             ;
             Or
             at
             the
             best
             ,
             but
             such
             
               Inferior
               members
            
             of
             the
             Common-weale
             ,
             as
             the
             Papists
             make
             the
             Layetie
             to
             be
             of
             the
             Church
             ;
             men
             that
             shall
             have
             no
             voice
             in
             making
             those
             
               Coercive
               Lawes
            
             ,
             by
             which
             they
             are
             to
             be
             governed
             and
             to
             govern
             their
             flocks
             ;
             yea
             men
             that
             shall
             not
             have
             
               necessary
               voyces
            
             in
             determining
             controversies
             of
             Religion
             ,
             or
             ,
             in
             making
             Rules
             and
             Canons
             for
             preventing
             Schisme
             .
             I
             should
             have
             been
             afraid
             to
             beleeve
             thus
             much
             of
             any
             sober
             man
             professing
             Christianitie
             ,
             unlesse
             I
             had
             seen
             
               A
               book
               to
               this
               purpose
            
             ,
             perused
             (
             as
             is
             pretended
             in
             the
             Frontispice
             )
             by
             the
             Learned
             in
             the
             Laws
             .
             But
             the
             Author
             hath
             wisely
             concealed
             his
             own
             name
             ,
             and
             the
             names
             of
             those
             learned
             in
             the
             Lawes
             ,
             
             which
             are
             (
             in
             gros●●
             pretended
             for
             its
             Approbation
             ;
             And
             therefore
             I
             shall
             avoid
             suspition
             of
             ayming
             at
             any
             particular
             out
             of
             mis-affection
             to
             his
             person
             ,
             in
             passing
             this
             general
             Censure
             .
             
               No
               man
               could
               have
               had
               the
               heart
               to
               write
               it
               ,
               no
               man
               the
               face
               to
               read
               it
               ,
               without
               blushing
               or
               indignation
               ,
               but
               he
               that
               was
               altogether
               unlearned
               ,
               and
               notoriously
               ignorant
               in
               the
               Law
               of
               God
               ,
               in
               the
               Law
               of
               nature
               ,
               and
               in
               the
               Fundamental
               points
               of
               Christianitie
               .
            
          
           
             6.
             
             
               All
               Errors
            
             in
             this
             kind
             proceed
             from
             these
             Originals
             .
          
           
             First
             ,
             The
             Authors
             of
             them
             (
             Charitie
             may
             hope
             ,
             by
             Incogitancie
             or
             want
             of
             consideration
             ,
             rather
             than
             out
             of
             Malice
             )
             seek
             to
             subject
             the
             Clergie
             unto
             the
             same
             Rule
             unto
             which
             the
             Church
             was
             subject
             for
             the
             first
             300.
             years
             after
             Christ
             ;
             during
             which
             time
             the
             Kings
             and
             Emperours
             ,
             under
             which
             the
             Christians
             lived
             ,
             were
             Heathens
             .
             And
             whilst
             the
             chief
             Governours
             were
             such
             ,
             no
             Christians
             could
             exercise
             
               Coercive
               Authoritie
            
             ,
             as
             to
             
               Fine
               ,
               imprison
            
             ,
             or
             banish
             any
             that
             did
             transgresse
             the
             Lawes
             of
             God
             or
             of
             the
             Church
             .
             The
             Apostles
             themselves
             could
             use
             no
             other
             manner
             of
             punishment
             ,
             
             besides
             delivering
             up
             to
             Satan
             ,
             Excommunication
             ,
             or
             inhibition
             from
             hearing
             the
             word
             ,
             or
             receiving
             the
             Sacraments
             .
          
           
             Secondly
             ,
             the
             Authors
             of
             the
             former
             Errors
             consider
             not
             ,
             That
             whilest
             the
             Church
             was
             in
             this
             subjection
             to
             meer
             Civil
             and
             not
             Christian
             Power
             ;
             the
             Lay-Christians
             of
             what
             rank
             soever
             ,
             though
             noble
             men
             by
             birth
             ,
             were
             as
             straightly
             confined
             and
             kept
             under
             ,
             as
             were
             the
             Clergie
             .
             Yea
             the
             Clergie
             in
             those
             times
             had
             greater
             authoritie
             over
             Lay-Christians
             ,
             then
             any
             other
             men
             had
             ;
             Authority
             much
             greater
             over
             the
             greatest
             ,
             then
             any
             besides
             the
             Romish
             Prelates
             do
             this
             day
             challenge
             over
             the
             meanest
             of
             their
             flocks
             .
             But
             after
             Kings
             and
             Emperors
             and
             other
             supream
             Magistrates
             were
             once
             converted
             to
             the
             Christian
             Faith
             ,
             their
             dignities
             were
             no
             whit
             abated
             ,
             but
             gained
             this
             Addition
             to
             their
             former
             Titles
             ,
             that
             they
             were
             held
             supream
             Magistrates
             in
             Causes
             Ecclesiastick
             :
             That
             is
             ,
             they
             had
             power
             of
             calling
             Councils
             and
             Synods
             
             for
             quelling
             Schisms
             and
             Heresies
             in
             the
             Church
             ;
             power
             likewise
             to
             punish
             the
             Transgressors
             of
             such
             Laws
             or
             Canons
             ,
             as
             had
             been
             made
             by
             former
             Godly
             Bishops
             or
             Prelates
             which
             lived
             under
             Heathen
             States
             ;
             or
             of
             such
             as
             the
             Bishops
             or
             Clergy
             ,
             which
             lived
             under
             their
             Government
             ,
             should
             make
             for
             the
             better
             Government
             of
             Christs
             Church
             .
             Unto
             punishments
             
               meerly
               spiritual
            
             which
             the
             Apostles
             and
             Bishops
             had
             formerly
             ,
             only
             ,
             used
             ;
             Christian
             Emperors
             added
             punishments
             temporal
             ,
             as
             imprisonment
             of
             body
             ,
             loss
             of
             goods
             exile
             ,
             or
             death
             ;
             according
             to
             the
             nature
             and
             qualitie
             of
             the
             transgression
             .
             But
             that
             any
             Laws
             or
             Canons
             were
             made
             by
             Christian
             Kings
             or
             Emperors
             ,
             for
             the
             Government
             of
             the
             Church
             ;
             or
             that
             any
             Controversies
             in
             Religion
             were
             determined
             without
             the
             
               Express
               Suffrages
            
             and
             Consents
             of
             Bishops
             and
             Pastors
             ,
             though
             all
             wayes
             ratified
             by
             the
             Soveraigntie
             of
             the
             Nation
             or
             State
             for
             whom
             such
             Canons
             were
             made
             ,
             no
             man
             until
             these
             dayes
             wherein
             we
             live
             did
             ever
             question
             .
          
           
             7.
             
             And
             of
             such
             as
             question
             ,
             or
             oppose
             
               Episcopal
               Authoritie
            
             in
             these
             Cases
             ,
             I
             must
             say
             (
             as
             once
             before
             out
             of
             this
             place
             in
             like
             case
             I
             did
             )
             
               If
               Heathen
               they
               be
               in
               heart
               and
               would
               perswade
               the
               Layetie
               again
               to
               become
               Heathens
               ,
               their
               Resolutions
               are
               Christian
            
             ;
             at
             least
             their
             conclusions
             are
             such
             ,
             as
             a
             good
             Christian
             living
             under
             Heathens
             ,
             would
             admit
             .
             
               But
               if
               Christians
               they
               be
               in
               heart
               and
               profession
               ,
               their
               Conclusions
               are
               heathenish
            
             or
             worse
             .
             For
             what
             Heathen
             did
             ever
             deny
             their
             Priests
             the
             chief
             stroke
             
             or
             sway
             in
             making
             Lawes
             or
             ordinances
             concerning
             
               the
               Rites
            
             or
             service
             of
             their
             Gods
             ,
             or
             in
             determining
             
               Points
               Controverted
            
             in
             Religion
             ?
             To
             conclude
             this
             Point
             ;
             The
             men
             that
             seek
             to
             be
             most
             contrary
             to
             the
             Romish
             Church
             ,
             and
             are
             most
             forward
             to
             judge
             her
             for
             enlarging
             the
             Prerogative
             of
             Priesthood
             beyond
             its
             ancient
             bounds
             ,
             
               do
               the
               same
               things
            
             she
             doth
             ,
             by
             Equivalencie
             ,
             and
             run
             to
             the
             
               same
               End
            
             by
             a
             quite
             contrary
             way
             .
             The
             Romish
             Church
             (
             it
             cannot
             be
             denyed
             )
             makes
             her
             Popes
             and
             Prelates
             ,
             with
             other
             Pillars
             of
             their
             Church
             ,
             plain
             Idols
             .
             They
             which
             out
             of
             an
             undiscreet
             and
             furious
             zeal
             ,
             seem
             most
             to
             abhor
             this
             kind
             of
             Idolatry
             ,
             commit
             Sacrilege
             ,
             and
             rob
             God
             of
             his
             honour
             ,
             as
             the
             Romish
             Church
             doth
             .
             And
             he
             that
             robs
             God
             of
             his
             honour
             ,
             doth
             
               the
               very
               same
               thing
            
             and
             no
             other
             ,
             which
             an
             Idolater
             doth
             .
             Now
             they
             are
             said
             in
             Scripture
             to
             rob
             God
             of
             his
             honour
             ,
             and
             to
             commit
             an
             abomination
             more
             then
             heathenish
             
               (
               for
               the
               heathen
               do
               not
               spoil
               their
               Gods
               )
            
             which
             defraud
             him
             of
             his
             tithes
             &
             offrings
             ,
             which
             were
             due
             unto
             the
             Priest
             for
             his
             ministration
             and
             service
             in
             Gods
             House
             .
             But
             they
             rob
             God
             of
             his
             honour
             more
             immediately
             and
             more
             directly
             ,
             which
             despise
             or
             contemn
             his
             Embassadors
             ,
             not
             in
             word
             only
             ,
             but
             in
             taking
             that
             Authority
             from
             them
             which
             he
             hath
             expresly
             given
             unto
             them
             ;
             and
             which
             is
             worst
             of
             all
             ,
             in
             seeking
             to
             alienate
             it
             unto
             them
             ,
             over
             whom
             ,
             he
             hath
             in
             matter
             of
             salvation
             appointed
             them
             Guides
             and
             Overseers
             .
          
           
             That
             Precept
             of
             our
             Apostle
             I
             am
             sure
             will
             stand
             good
             ,
             when
             all
             Laws
             ,
             or
             
             Intendments
             of
             Laws
             to
             confront
             it
             ,
             will
             fail
             .
             
               Obey
               them
               that
               have
               the
               rule
               over
               you
               ,
               and
               submit
               your selves
               ,
               Heb.
            
             13.
             17.
             
          
           
             What
             Rule
             doth
             he
             mean
             ?
             meerly
             Civil
             or
             Temporal
             ?
             No!
             What
             then
             ?
             Ecclesiastick
             ?
             Not
             that
             only
             ,
             But
             
               the
               Rule
               of
               Government
               spiritual
            
             ,
             such
             as
             is
             proper
             to
             the
             Bishops
             of
             the
             Church
             ;
             For
             so
             it
             follows
             ;
             
               for
               they
            
             (
             to
             whom
             you
             are
             to
             submit
             your selves
             )
             
               watch
               for
               your
               souls
               ,
               as
               they
               that
               must
               give
               an
               accompt
            
             ;
             and
             you
             are
             therefore
             to
             obey
             
               that
               they
               may
               do
               their
               office
               with
               joy
               ,
               and
               not
               with
               grief
               ;
               for
               that
            
             (
             saith
             the
             Apostle
             )
             
               is
               unprofitable
               for
               you
            
             .
          
           
             Now
             ,
             that
             in
             this
             plenty
             of
             preaching
             and
             frequencie
             in
             hearing
             ,
             The
             most
             
             hearers
             profit
             so
             little
             in
             the
             School
             of
             Christ
             ;
             the
             true
             Reason
             is
             ,
             for
             that
             
               men
               do
               not
               submit
               themselves
               unto
               their
               Pastors
               in
               such
               sort
               as
               they
               ought
               ,
            
             but
             think
             it
             his
             Duty
             or
             Office
             ,
             only
             to
             preach
             ,
             and
             their
             duty
             only
             to
             hear
             ;
             not
             to
             be
             Ruled
             or
             Governed
             by
             him
             ,
             whereas
             the
             ones
             preaching
             is
             vain
             ,
             and
             the
             others
             hearing
             is
             vain
             ,
             unless
             this
             duty
             of
             obedience
             be
             first
             planted
             in
             their
             hearts
             .
             
               The
               Pastors
               Grief
               which
               ariseth
               from
               neglect
               or
               contempt
               of
               this
               Duty
               ,
               will
               prove
               in
               the
               issue
               the
               Peoples
               Curse
               .
            
          
           
             8.
             
             But
             the
             
               main
               stream
            
             of
             Popery
             ,
             from
             which
             the
             name
             of
             Babylon
             is
             derived
             unto
             Rome
             ,
             was
             
               the
               Absolute
               Infallibilitie
               of
               the
               Romish
               Church
               Representative
               .
            
             
          
           
             The
             branches
             of
             this
             supposed
             absolute
             Infallibilitie
             were
             Two.
             
          
           
             The
             First
             ,
             That
             the
             sense
             of
             Scriptures
             ,
             which
             that
             Church
             doth
             maintain
             or
             avouch
             concerning
             Faith
             or
             Manners
             ,
             is
             alwayes
             Authentick
             ,
             undoubted
             and
             true
             .
          
           
             But
             whereas
             many
             Points
             ,
             as
             well
             of
             Doctrine
             as
             Practise
             ,
             concerning
             Faith
             and
             Manners
             ,
             were
             in
             that
             Church
             established
             by
             Prescription
             and
             Use
             ,
             without
             so
             much
             as
             any
             Pretence
             of
             warrant
             from
             Scripture
             ;
             They
             were
             inforced
             in
             the
             
               Second
               Place
            
             to
             maintain
             ,
             That
             the
             
               Unwritten
               Traditions
            
             of
             the
             Church
             were
             of
             equal
             Authoritie
             with
             the
             Scriptures
             ,
             and
             that
             
               the
               present
               Church
            
             was
             as
             Infallible
             in
             her
             Testimony
             of
             the
             One
             ,
             as
             in
             her
             Judgment
             of
             the
             other
             .
             The
             
               Infallible
               Consequence
            
             of
             which
             supposed
             Infallibilitie
             ,
             
               is
               This
            
             ,
             That
             the
             people
             were
             
               absolutely
               to
               believe
            
             whatsoever
             that
             Church
             should
             propound
             unto
             them
             ,
             as
             a
             Point
             of
             faith
             or
             practise
             commendable
             ;
             and
             to
             abjure
             whatsoever
             that
             Church
             should
             condemn
             for
             heresie
             ,
             or
             ungodliness
             .
             By
             
               Absolute
               Belief
            
             or
             obedience
             ,
             they
             intend
             a
             belief
             or
             obedience
             ,
             not
             only
             
               without
               Condition
            
             or
             scruple
             in
             the
             first
             undertaking
             ,
             but
             without
             
               Reservation
               of
               appeal
            
             ,
             upon
             any
             new
             discovery
             of
             dangers
             ,
             unseen
             ,
             unsuspected
             in
             the
             first
             undertaking
             .
             The
             Churches
             Authority
             once
             declared
             ,
             was
             in
             their
             Divinity
             sufficient
             to
             quell
             or
             put
             to
             silence
             ,
             all
             succeeding
             Replies
             or
             mutterings
             of
             Conscience
             .
          
           
             Both
             these
             dangerous
             Errors
             were
             
               well
               Reformed
            
             ;
             The
             later
             stream
             or
             
             puddle
             of
             Traditions
             ,
             in
             a
             manner
             drained
             by
             this
             Church
             and
             State.
             For
             ,
             
               every
               Bishop
            
             at
             his
             Consecration
             doth
             solemnly
             promise
             or
             vow
             ,
             
               not
               to
               propound
               any
               thing
               to
               the
               people
            
             as
             a
             Point
             of
             Faith
             ,
             
               unless
               it
               be
               either
               expresly
               conteined
               in
               the
               Scripture
               ,
               or
               may
               be
               thence
               deduced
               by
               necessary
               Inference
               ,
            
             To
             bind
             or
             tie
             
               all
               Bishops
            
             thus
             solemnly
             unto
             the
             observance
             of
             this
             Rule
             ,
             the
             wisdom
             of
             those
             Times
             had
             these
             Reasons
             :
             Not
             only
             to
             curb
             or
             restrain
             the
             licentious
             Abuse
             of
             Bishops
             former
             Authoritie
             ,
             but
             because
             they
             knew
             that
             the
             people
             were
             in
             many
             Cases
             (
             concerning
             the
             service
             of
             God
             and
             other
             Christian
             duties
             )
             bound
             to
             yeeld
             more
             credence
             and
             obedience
             to
             their
             
               Bishops
               and
               Pastors
            
             then
             unto
             men
             not
             called
             to
             Sacred
             or
             Pastoral
             Function
             .
             It
             is
             One
             Thing
             to
             believe
             any
             Doctrinal
             Proposition
             as
             
               A
               Point
               of
               Faith
               necessary
               to
               salvation
            
             ;
             Another
             to
             believe
             it
             so
             far
             as
             we
             may
             safely
             adventure
             upon
             any
             practise
             or
             duty
             injoyned
             by
             superiors
             ,
             That
             is
             ,
             to
             believe
             it
             ,
             not
             Absolutely
             but
             Conditionally
             ,
             and
             out
             of
             such
             belief
             to
             obey
             them
             ,
             not
             absolutely
             but
             conditionally
             ,
             that
             is
             ,
             with
             reservation
             of
             freedom
             or
             libertie
             ,
             when
             either
             the
             truth
             shall
             be
             better
             discovered
             then
             now
             it
             is
             ,
             or
             greater
             dangers
             appear
             then
             for
             the
             present
             we
             do
             suspect
             .
             The
             Obedience
             which
             we
             give
             unto
             Superiors
             may
             be
             
               Ex
               Fide
            
             ,
             of
             Faith
             ,
             albeit
             the
             points
             of
             doctrine
             ,
             or
             the
             perswasions
             out
             of
             which
             we
             yeeld
             this
             obedience
             ,
             be
             not
             
               De
               Fide
            
             ,
             No
             points
             of
             Faith
             or
             necessary
             to
             salvation
             .
          
           
           
             9.
             
             But
             a
             great
             many
             
               well-meaning
               men
            
             there
             were
             ,
             who
             shortly
             after
             this
             
               happy
               Reformation
            
             ,
             could
             not
             content
             themselves
             to
             stand
             upon
             such
             
               sure
               Termes
            
             of
             Contradiction
             unto
             the
             Romish
             Church
             ,
             as
             the
             first
             Reformers
             had
             done
             ;
             but
             sought
             in
             
               this
               Point
            
             (
             which
             was
             indeed
             above
             all
             others
             to
             be
             abhorred
             )
             to
             be
             
               most
               extremly
               Contrary
            
             unto
             her
             .
          
           
             Wherein
             then
             doth
             that
             Contradiction
             to
             the
             Romish
             Church
             (
             wherein
             the
             first
             Reformers
             of
             Religion
             did
             entrench
             themselves
             ;
             )
             and
             wherein
             doth
             
             the
             
               Extream
               Contrarietie
            
             ,
             whereunto
             others
             ,
             more
             
               Rigid
               Reformers
            
             ,
             if
             they
             could
             have
             effected
             their
             Projects
             ,
             would
             have
             drawn
             this
             Church
             and
             Land
             ,
             consist
             ?
          
           
             The
             Romish
             Church
             ,
             as
             you
             heard
             before
             ,
             did
             make
             
               Unwritten
               Traditions
               a
               Part
               of
               the
               Rule
               of
               Faith
               ,
               as
               soveraign
               as
               the
               written
               Word
               of
               God
               ,
            
             and
             did
             obtrude
             those
             observances
             ,
             which
             had
             no
             other
             warrant
             then
             such
             Tradition
             ,
             as
             altogether
             necessary
             to
             salvation
             .
          
           
             The
             
               First
               Reformers
            
             of
             this
             Error
             were
             contented
             to
             
               contradict
               them
               only
               in
               this
            
             .
             And
             their
             Contradiction
             is
             expresly
             mainteined
             ,
             partly
             in
             the
             Articles
             
             
               of
               Religion
            
             ,
             partly
             in
             the
             
               Book
               of
               Consecration
               of
               Bishops
            
             .
             The
             Contradiction
             is
             
               This
               ;
               That
               all
               things
               necessary
               to
               salvation
               are
               contained
               in
               Scripture
            
             ;
             which
             is
             all
             one
             as
             to
             say
             ,
             
               That
               the
               Scripture
               is
               the
               only
               Rule
               of
               Faith.
            
             Yet
             did
             they
             not
             for
             all
             this
             utterly
             reject
             
               All
               use
               of
               Tradition
            
             ,
             or
             Ceremonies
             ,
             as
             you
             may
             find
             expressed
             in
             the
             thirty
             fourth
             Article
             ;
             in
             which
             ,
             though
             Rites
             and
             Ceremonies
             ,
             or
             other
             customs
             of
             the
             Church
             be
             not
             injoyned
             in
             particular
             (
             as
             they
             take
             for
             granted
             )
             by
             God
             himself
             ;
             yet
             obedience
             is
             due
             unto
             them
             in
             particular
             ,
             and
             they
             which
             disobey
             or
             transgress
             them
             in
             any
             particular
             are
             to
             be
             punished
             or
             made
             Examples
             ,
             
               lest
               others
               be
               emboldened
               to
               do
               the
               like
               .
            
             And
             the
             Reason
             why
             they
             would
             have
             such
             punished
             (
             which
             I
             would
             request
             you
             to
             observe
             )
             is
             ,
             lest
             their
             impunity
             should
             minister
             offence
             to
             the
             weak
             brethren
             ;
             And
             a
             man
             cannot
             give
             greater
             offence
             to
             the
             weak
             or
             ignorant
             ,
             then
             by
             emboldening
             them
             to
             disobedience
             ,
             in
             Cases
             ,
             wherein
             obedience
             is
             due
             .
          
           
             But
             soon
             after
             these
             
               Publick
               Injunctions
            
             ,
             other
             
               Private
               Spirits
            
             rose
             up
             ,
             which
             out
             of
             desire
             to
             be
             
               Extreamly
               Contrary
            
             to
             the
             Romish
             Church
             ,
             concerning
             Traditions
             ,
             did
             expresly
             contradict
             their
             Lawful
             Governors
             in
             that
             Article
             .
          
           
             The
             
               Contrary
               Error
            
             into
             which
             they
             run
             (
             by
             seeking
             to
             avoid
             the
             error
             of
             the
             Romish
             Church
             )
             was
             ,
             in
             brief
             ,
             
               This
               ;
               That
               no
               Christian
               man
               is
               bound
               to
               obey
               superiors
               in
               matters
               of
               sacred
               Rite
               or
               Ceremony
               ,
            
             or
             in
             Duties
             of
             ordinary
             practise
             ,
             unless
             their
             Governors
             ,
             or
             such
             as
             demand
             their
             Obedience
             ,
             can
             shew
             them
             
               expresse
               Authority
               of
               Scripture
            
             ;
             or
             can
             convince
             their
             understandings
             
             that
             God
             by
             his
             Word
             doth
             enjoyn
             them
             to
             obey
             
               in
               these
               particulars
            
             .
          
           
             But
             thus
             to
             oppose
             the
             Romish
             Church
             by
             way
             of
             Contrarietie
             ,
             is
             but
             to
             seek
             the
             overthrow
             of
             a
             Tyranny
             by
             the
             Erection
             of
             an
             Anarchie
             .
             For
             if
             the
             Flock
             or
             inferior
             members
             of
             the
             Church
             ,
             owe
             no
             obedience
             unto
             their
             superiors
             ,
             but
             upon
             these
             Termes
             ,
             then
             
               Pastors
               ,
               Prelates
            
             ,
             yea
             Kings
             ,
             should
             owe
             the
             same
             obedience
             unto
             the
             meanest
             Tradesmen
             or
             Day-labourers
             ,
             that
             Tradesmen
             or
             Day-labourers
             owne
             to
             them
             .
             For
             Pastors
             ,
             and
             Prelates
             ,
             even
             Kings
             themselves
             are
             bound
             to
             obey
             the
             Word
             of
             God
             by
             whomsoever
             it
             shall
             be
             manifested
             or
             made
             known
             unto
             them
             ,
             and
             to
             obey
             it
             in
             every
             particular
             which
             it
             manifestly
             injoynes
             .
             And
             if
             obedience
             were
             not
             due
             to
             Pastors
             ,
             Prelates
             and
             Kings
             in
             matters
             concerning
             the
             service
             of
             God
             or
             sacred
             Rites
             ,
             until
             they
             can
             shew
             warrant
             for
             every
             particular
             ,
             which
             they
             enjoyn
             ,
             out
             of
             
             Gods
             word
             ,
             there
             were
             no
             obedience
             at
             all
             due
             unto
             them
             ,
             but
             unto
             Gods
             Word
             only
             ;
             And
             every
             man
             might
             say
             to
             them
             as
             the
             Emperour
             said
             to
             the
             
               Pope
               ,
               Non
               Tibi
               sed
               Petro.
            
             But
             so
             ,
             the
             
               Sacred
               Rule
               of
               Faith
            
             and
             manners
             ,
             should
             be
             not
             the
             Author
             of
             such
             Order
             as
             we
             believe
             it
             is
             ;
             but
             an
             occasion
             of
             confusion
             in
             every
             Christian
             Estate
             or
             Congregation
             .
          
           
             10.
             
             But
             this
             is
             the
             happiness
             of
             the
             English
             Church
             or
             Clergie
             ,
             that
             all
             the
             Arguments
             which
             have
             been
             or
             can
             be
             brought
             by
             Factious
             or
             discontented
             spirits
             in
             matters
             of
             Rites
             ,
             Ceremonies
             ,
             or
             Discipline
             ,
             do
             draw
             their
             strength
             from
             such
             false
             or
             mistaken
             Principles
             ,
             as
             if
             way
             were
             given
             to
             their
             growth
             ,
             or
             exercise
             of
             their
             force
             ,
             they
             could
             not
             peck
             the
             least
             hole
             in
             the
             Miter
             or
             make
             the
             least
             thirle
             in
             the
             Surpellice
             without
             working
             a
             proportionable
             crack
             or
             flaw
             in
             the
             Royal
             Crown
             ;
             Their
             Authors
             disobedience
             to
             Lawes
             or
             Discipline
             Ecclesiastick
             would
             quickly
             induce
             ,
             if
             opportunitie
             served
             ,
             open
             rebellion
             against
             the
             
               Prerogative
               Royal.
            
             
             
          
           
             Reason
             and
             Experience
             had
             taught
             the
             Heathen
             States-men
             ,
             That
             it
             was
             a
             matter
             of
             like
             sufferance
             or
             equally
             insufferable
             to
             live
             
               Ubi
               omnia
               Licita
               ,
               et
               ubi
               nihil
               Licitum
               :
            
             In
             A
             State
             wherein
             all
             must
             be
             subject
             to
             the
             
               Will
               of
               One
               man
            
             ,
             and
             in
             a
             place
             where
             every
             man
             may
             do
             what
             he
             will.
             
               A
               Tyran
               is
               like
               a
               Ravenous
               Beast
               ,
            
             which
             devours
             all
             that
             comes
             within
             his
             Walk
             or
             Range
             ;
             but
             ,
             which
             ,
             there
             are
             many
             wayes
             for
             a
             wise
             man
             to
             escape
             .
             But
             if
             a
             Tyrannie
             once
             dissolve
             into
             an
             
               Anarchie
               ,
               Homo
               homini
               fit
               Lupus
            
             ;
             every
             man
             becomes
             a
             Wolfe
             unto
             his
             neighbour
             ;
             Their
             habitations
             or
             places
             of
             meeting
             become
             but
             nests
             of
             waspes
             or
             serpents
             .
          
           
             11.
             
             Let
             Rome
             then
             be
             accounted
             as
             it
             was
             when
             our
             Forefathers
             departed
             from
             it
             ,
             and
             as
             it
             still
             remains
             the
             spiritual
             Babylon
             .
             Let
             the
             Pope
             be
             a
             Tyran
             more
             cruel
             and
             Barbarous
             then
             Nebuchadnezzar
             or
             Belshazzar
             ;
             yet
             let
             us
             remember
             ,
             that
             when
             God
             called
             his
             people
             out
             of
             Babylon
             ,
             he
             called
             them
             unto
             Jerusalem
             ,
             which
             is
             by
             interpretation
             the
             
               vision
               of
               peace
            
             ;
             A
             citie
             ,
             as
             the
             Psalmist
             ,
             in
             the
             
               literal
               sense
            
             ,
             perhaps
             meant
             ,
             compacted
             :
             But
             in
             the
             mystical
             or
             
               Emblematical
               sense
               ,
               a
            
             City
             
               at
               unity
               in
               it self
            
             .
             The
             long
             Durance
             of
             an
             hard
             and
             forein
             yoke
             ,
             had
             taught
             them
             subjection
             unto
             their
             native
             Governours
             ,
             Zerubbabel
             their
             Prince
             ,
             and
             Jesus
             their
             High-Priest
             .
             The
             hatred
             ,
             contempt
             and
             scorn
             ,
             which
             they
             had
             endured
             amongst
             barbarous
             Aliens
             ,
             was
             a
             Cement
             to
             unite
             their
             hearts
             in
             brotherly
             affections
             .
             But
             we
             by
             misimploying
             our
             peace
             ,
             and
             securitie
             of
             dread
             from
             the
             Enemy
             ,
             
               have
               turned
               the
               Grace
               of
               God
               into
               wantonness
               ,
            
             and
             transformed
             that
             Christian
             Libertie
             which
             our
             forefathers
             purchased
             with
             their
             Ashes
             ,
             into
             such
             Licentiousness
             ,
             
             as
             if
             we
             had
             departed
             out
             of
             Babylon
             to
             build
             a
             Babel
             in
             Jerusalem
             .
             How
             have
             our
             Printing-houses
             become
             the
             Cels
             and
             Arcenals
             of
             strife
             and
             contention
             ?
             And
             our
             Pulpits
             been
             made
             Babels
             or
             Towers
             of
             Confusion
             ?
             When
             the
             men
             which
             came
             from
             the
             East
             ,
             attempted
             to
             build
             a
             Tower
             unto
             Heaven
             ,
             God
             as
             you
             know
             confounded
             their
             Language
             ,
             that
             they
             could
             not
             understand
             one
             another
             ,
             and
             the
             enterprize
             was
             dissolved
             ,
             and
             the
             enterprizers
             were
             dispersed
             over
             the
             face
             of
             the
             earth
             .
             
               This
               was
               the
               Lords
               doing
            
             and
             therefore
             it
             was
             a
             confusion
             which
             did
             not
             end
             in
             Contention
             .
             Though
             one
             of
             them
             did
             not
             understand
             another
             ;
             Yet
             we
             do
             not
             read
             ,
             but
             that
             every
             man
             did
             well
             understand
             himself
             .
             But
             our
             misery
             is
             ,
             that
             every
             one
             will
             over-understand
             another
             when
             he
             doth
             not
             half-understand
             himself
             ,
             or
             the
             matter
             whereof
             he
             writes
             or
             speaks
             ,
             and
             so
             raiseth
             contention
             without
             an
             Adversarie
             ,
             and
             builds
             up
             a
             Babel
             without
             help
             ;
             making
             a
             confusion
             without
             mixture
             of
             Language
             ,
             only
             by
             pouring
             out
             his
             own
             simplicitie
             ,
             ignorance
             
             and
             malice
             ,
             and
             making
             no
             conscience
             of
             taking
             Gods
             Name
             in
             vain
             ,
             quoting
             Scripture
             to
             no
             other
             end
             then
             to
             countenance
             blasphemie
             ,
             or
             to
             dazle
             the
             eyes
             of
             the
             unlearned
             ,
             whilst
             he
             transforms
             the
             Nature
             and
             Goodness
             of
             God
             ,
             into
             worse
             similitudes
             then
             the
             Papists
             or
             Heathen
             do
             ;
             One
             while
             speaking
             against
             Arminians
             ,
             another
             while
             unwittingly
             pleading
             for
             them
             ;
             one
             Page
             containing
             a
             comfortable
             Use
             or
             Application
             ,
             whereas
             in
             the
             next
             before
             and
             after
             it
             ,
             he
             hath
             laid
             the
             Doctrinal
             Foundations
             of
             despaire
             ,
             or
             more
             then
             desperate
             presumption
             .
             Thus
             to
             contradict
             themselves
             is
             so
             familiar
             and
             natural
             unto
             them
             ,
             that
             they
             cannot
             endure
             to
             be
             contradicted
             by
             any
             others
             ,
             which
             in
             the
             spirit
             of
             meekness
             would
             shew
             them
             the
             way
             ,
             how
             they
             might
             maintain
             
               all
               those
               Conclusions
            
             ,
             which
             they
             so
             much
             labour
             for
             ,
             and
             that
             without
             giving
             advantage
             
               to
               the
               Adversaries
            
             ,
             without
             dissension
             or
             disagreeing
             from
             themselves
             .
          
           
             12.
             
             
               These
               are
               the
               men
               that
               must
               be
               disclaimed
               ,
               as
               no
               true
               members
               of
               the
               English
               Church
               ,
            
             or
             at
             least
             
               no
               fit
               Expositors
               of
               her
               Tenets
               :
            
             Otherwise
             ,
             we
             shall
             be
             inforced
             to
             grant
             that
             our
             Church
             participates
             as
             well
             of
             Babel
             or
             Beth-aven
             ,
             as
             of
             Bethel
             .
             I
             have
             been
             the
             bolder
             to
             insist
             the
             longer
             upon
             
               This
               Point
            
             ,
             because
             some
             of
             good
             place
             and
             Authority
             in
             the
             Church
             and
             Common-weale
             take
             notice
             ,
             That
             some
             unlicensed
             and
             scandalous
             pamphlets
             ,
             Schismatical
             and
             Seditious
             books
             ,
             find
             no
             where
             better
             welcome
             or
             entertainment
             then
             in
             this
             Town
             .
             And
             wise
             men
             I
             hope
             will
             account
             it
             a
             work
             of
             charitie
             rather
             then
             of
             crueltie
             to
             take
             Rats-bane
             from
             children
             ,
             albeit
             they
             should
             long
             after
             it
             more
             greedily
             then
             after
             any
             wholsom
             meat
             .
             Or
             if
             any
             be
             so
             stubborn
             ,
             as
             not
             to
             part
             with
             this
             poison
             by
             gentle
             perswasions
             ,
             the
             only
             Remedie
             must
             be
             to
             exclude
             them
             from
             communicating
             with
             others
             in
             the
             food
             of
             life
             .
             For
             us
             ,
             
               Dearly
               beloved
            
             ,
             let
             us
             ,
             
               in
               the
               bowels
               of
               Christ
               Jesus
               I
               beseech
               you
               ,
            
             content
             our selves
             with
             the
             Reformation
             already
             established
             by
             Authority
             .
             It
             is
             no
             time
             to
             sally
             out
             against
             the
             Adversary
             in
             
               single
               bands
            
             or
             scattered
             companies
             ;
             but
             rather
             with
             the
             joynt
             forces
             of
             our
             united
             affections
             ,
             of
             prayers
             ,
             and
             endeavours
             ;
             either
             to
             batter
             the
             Foundation
             of
             their
             Churches
             wals
             ,
             or
             manfully
             to
             defend
             our
             own
             ;
             keeping
             our selves
             within
             the
             bounds
             ,
             whereunto
             authoritie
             hath
             confined
             us
             .
             The
             common
             Adversaries
             of
             the
             Truth
             which
             we
             professe
             ,
             want
             no
             strength
             of
             wit
             ,
             or
             weapons
             of
             Art
             ,
             to
             work
             upon
             all
             advantages
             ,
             which
             our
             ignorance
             ,
             negligence
             ,
             indiscretion
             ,
             or
             dissension
             may
             present
             unto
             them
             .
             And
             this
             one
             great
             advantage
             they
             have
             of
             us
             ,
             that
             we
             for
             the
             most
             part
             fight
             (
             as
             it
             were
             )
             
               every
               man
               upon
               his
               own
               head
               ,
            
             without
             the
             advice
             or
             appointment
             of
             our
             chief
             Leaders
             and
             Commanders
             .
             So
             do
             not
             our
             Adversaries
             ;
             they
             have
             the
             perfect
             
               Discipline
               of
               War
            
             ;
             And
             I
             cannot
             but
             approve
             his
             wish
             ,
             
               That
               either
               they
               had
               our
               vine
               ,
               or
               we
               their
               fence
               .
            
             And
             it
             is
             a
             Rule
             to
             be
             observed
             aswell
             in
             spiritual
             warfare
             as
             in
             any
             others
             ,
             yea
             most
             especially
             in
             it
             ;
          
           
             
               —
               Arma
               tenenti
            
             
               Omnia
               dat
               qui
               justa
               negat
               :
            
          
           
             By
             denying
             that
             to
             our
             Adversaries
             whereto
             they
             have
             fair
             Title
             out
             of
             
               Gods
               Word
            
             ,
             or
             out
             of
             
               Venerable
               Orthodoxal
               Antiquitie
            
             ,
             we
             shall
             but
             betray
             the
             
               true
               Cause
            
             (
             which
             we
             maintain
             against
             them
             ,
             )
             
               in
               main
               and
               Fundamental
               Points
            
             ,
             which
             ,
             if
             we
             would
             wisely
             maintein
             them
             ,
             are
             most
             defensible
             .
             Observe
             I
             beseech
             you
             what
             hath
             been
             said
             unto
             you
             ,
             and
             the
             God
             of
             wisdom
             and
             of
             peace
             ,
             give
             you
             understanding
             in
             all
             things
             profitable
             to
             your
             Salvation
             .
          
        
         
           
           
             CHAP.
             XXXIX
             .
          
           
             The
             Third
             Sermon
             upon
             this
             Text.
             
          
           
             
               ROMANS
               .
               2.
               1.
               
            
             
               Therefore
               ,
               Thou
               art
               inexcusable
               O
               man
               ,
               &c.
               
            
          
           
             
               
                 A
                 Romish
                 Error
                 breeding
              
               Doubt
               of
               Salvation
               ,
               
                 charged
                 upon
                 its
                 proper
                 evident
                 Ground
                 ;
                 viz
                 -
                 Their
                 making
                 The
              
               Intention
               of
               A
               
                 Bishop
                 Essentially
                 necessarie
                 to
                 the
                 Consecration
                 of
                 A
                 priest
                 :
                 And
                 the
              
               Intention
               
                 of
                 a
                 Priest
                 so
                 necessary
                 that
                 no
                 Sacrament
                 can
                 be
                 without
                 it
                 .
                 The
                 Error
                 of
                 The
              
               Contrarij
               
                 Teaching
                 a
              
               Preposterous
               immature
               Certaintie
               
                 of
                 Salvation
                 .
                 The
              
               Right
               Mean
               
                 betwixt
                 or
                 cure
                 of
                 these
                 extremities
                 ,
                 prescribed
                 unto
                 us
                 by
                 our
                 Reformers
                 of
                 Blessed
                 memorie
                 ,
                 contained
                 in
                 the
                 Publick
                 Acts
                 of
                 The
                 Church
                 .
              
            
          
           
             1.
             
             ANother
             
               Doctrinal
               Point
            
             there
             was
             mainteined
             by
             the
             Romish
             Church
             ,
             when
             our
             Fathers
             departed
             from
             it
             ,
             which
             required
             Reformation
             .
             And
             this
             Point
             contains
             all
             the
             several
             Tenets
             of
             that
             Church
             ,
             which
             did
             occasion
             or
             nurse
             
               Doubt
               of
               Salvation
            
             or
             
               Perplexity
               of
               Conscience
            
             in
             every
             private
             man
             so
             often
             as
             he
             should
             examine
             his
             
               Estate
               in
               Grace
            
             ,
             his
             hopes
             or
             Interest
             in
             Gods
             mercy
             or
             promises
             to
             all
             .
          
           
             First
             then
             ,
             by
             Gods
             assistance
             ,
             Of
             the
             
               General
               Error
            
             or
             that
             branch
             of
             it
             
             which
             especially
             required
             Reformation
             .
          
           
             Secondly
             ,
             Of
             the
             
               Contrary
               Error
            
             or
             Inconveniencies
             into
             which
             many
             by
             Curiositie
             of
             Reformation
             have
             run
             .
          
           
             Thirdly
             ,
             Of
             the
             
               True
               Mean
            
             ,
             or
             Orthod
             oxal
             Doctrine
             which
             the
             Reformers
             of
             our
             Church
             did
             hold
             and
             maintain
             ,
             and
             have
             delivered
             unto
             us
             in
             the
             
               Publick
               Acts
            
             of
             the
             Church
             approved
             and
             ratified
             by
             the
             General
             Consent
             of
             this
             Kingdom
             .
          
           
             The
             Error
             of
             the
             Romish
             Church
             was
             
               Doubt
               of
               Salvation
            
             :
             with
             
               This
               Error
            
             ,
             that
             Church
             hath
             been
             often
             charged
             by
             all
             the
             best
             writers
             of
             
               Reformed
               Churches
            
             .
             But
             sometimes
             ,
             or
             by
             some
             men
             in
             those
             Churches
             ,
             not
             upon
             
             so
             
               Evident
               Ground
            
             as
             it
             might
             be
             charged
             .
             For
             some
             there
             be
             which
             charge
             this
             Error
             directly
             upon
             their
             Tenet
             concerning
             
               The
               Nature
               of
               Faith
               or
               Hope
               .
            
          
           
             But
             ,
             for
             their
             Defence
             ,
             if
             we
             joyn
             issue
             with
             them
             upon
             those
             Terms
             ,
             they
             have
             more
             to
             say
             ,
             then
             they
             can
             have
             ,
             if
             we
             charge
             this
             Error
             upon
             their
             
             Doctrine
             concerning
             
               The
               Intention
               of
               the
               Priest
            
             in
             the
             Administration
             of
             the
             Sacraments
             ,
             By
             whose
             hidden
             vertue
             Faith
             and
             Hope
             are
             begotten
             and
             increased
             .
             For
             ,
             how
             much
             soever
             they
             may
             seem
             to
             magnifie
             
               The
               Sacraments
               of
               the
               New
               Testament
            
             in
             respect
             of
             the
             Sacraments
             of
             the
             Law
             (
             as
             ,
             that
             they
             
               conferre
               Grace
            
             upon
             the
             receivers
             of
             them
             
               Ex
               Opere
               operato
            
             ,
             by
             the
             very
             Sacramental
             action
             ,
             which
             the
             Sacraments
             of
             the
             Law
             did
             not
             ,
             )
             Yet
             ,
             all
             this
             being
             granted
             ,
             no
             man
             can
             be
             more
             certain
             of
             his
             Estate
             in
             Grace
             ,
             then
             he
             is
             of
             the
             good
             Intention
             of
             the
             Priest
             which
             administred
             the
             Sacraments
             .
             Now
             this
             Assurance
             or
             perswasion
             of
             the
             Priests
             Intention
             can
             be
             no
             sure
             Ground
             of
             Faith
             truly
             Christian
             .
          
           
             2.
             
             The
             Sacrament
             of
             Baptism
             they
             hold
             to
             be
             
               absolutely
               necessary
               unto
               Salvation
            
             ;
             and
             that
             ,
             
               All
               such
               infants
               as
               die
            
             without
             
               Baptisme
               are
               excluded
               from
               the
               Kingdom
               of
               Heaven
               .
            
             And
             yet
             they
             hold
             withall
             ,
             that
             
               Unlesse
               the
               Priest
               ,
               when
               he
               comes
               to
               Baptize
               any
               Infant
               ,
               do
               intend
               to
               do
               what
               the
               Church
            
             appoints
             him
             to
             do
             ,
             
               the
               Baptisme
               is
               invalid
            
             or
             of
             none
             effect
             ;
             albeit
             he
             use
             the
             
               Formal
               Words
               of
               Baptisme
            
             ,
             and
             apply
             the
             
               Sacramental
               element
            
             to
             the
             body
             of
             the
             Infant
             presented
             by
             the
             solemn
             prayers
             of
             the
             Church
             ,
             or
             Congregation
             present
             .
             Besides
             the
             
               solemn
               Pronunciation
            
             of
             the
             Words
             
               [
               I
               Baptize
               thee
               in
               the
               Name
               of
               the
               Father
               ,
               of
               the
               Son
               ,
               and
               of
               the
               Holy
               Ghost
               ;
               ]
            
             and
             the
             washing
             of
             the
             body
             in
             water
             ,
             there
             must
             
               be
               Interior
               mentis
               intentio
            
             ,
             the
             
               internal
               Intention
               of
               the
               Priests
               minde
               ,
            
             must
             joyntly
             concur
             with
             the
             Word
             and
             Sacrament
             ,
             or
             rather
             with
             the
             Holy
             Ghost
             ,
             for
             producing
             the
             
               Invisible
               Grace
            
             or
             Gift
             of
             the
             Spirit
             which
             is
             the
             proper
             Effect
             of
             the
             Sacrament
             .
             So
             that
             how
             well
             soever
             the
             Parents
             ,
             the
             Friends
             and
             neighbours
             assembled
             demean
             themselves
             ,
             at
             or
             before
             the
             performance
             of
             this
             
               Sacred
               Act
            
             ,
             yet
             every
             Infant
             brought
             to
             the
             Sacred
             Laver
             may
             be
             
               Two
               Wayes
            
             remedilesly
             prejudiced
             by
             the
             Priest
             ,
             to
             the
             ruine
             of
             its
             soul
             or
             losse
             of
             salvation
             .
          
           
             First
             ,
             It
             may
             be
             deprived
             of
             the
             fruit
             or
             benefit
             of
             this
             Sacrament
             (
             which
             
             is
             by
             their
             Doctrine
             absolutely
             necessary
             to
             salvation
             )
             by
             the
             
               meer
               negligence
            
             or
             carelesnesse
             of
             the
             Priest
             ,
             as
             in
             Case
             he
             forget
             in
             heart
             or
             mind
             to
             intend
             his
             dutie
             ,
             of
             doing
             that
             which
             the
             Church
             in
             like
             Case
             usually
             doth
             or
             appoints
             to
             be
             done
             ;
             whatsoever
             else
             he
             do
             or
             say
             ,
             all
             is
             nothing
             ,
             it
             is
             no
             Baptisme
             .
          
           
             Secondly
             ,
             The
             Infant
             may
             be
             so
             far
             prejudiced
             ,
             as
             is
             said
             ,
             by
             the
             malice
             or
             impietie
             of
             the
             Priest
             .
             As
             in
             Case
             he
             be
             so
             wickedly
             disposed
             ,
             as
             secretly
             to
             subtract
             or
             withdraw
             his
             Intention
             by
             any
             interposed
             condition
             or
             Limitation
             though
             not
             expressed
             ,
             the
             Baptisme
             is
             invalid
             ,
             or
             of
             no
             effect
             .
             To
             give
             you
             
               One
               of
               their
               own
               Instances
            
             or
             
               Ruled
               Cases
               .
               If
               one
               should
               come
               to
               one
               of
               their
               Priests
               and
               request
               him
               to
               baptize
               such
               a
               mans
               child
               ,
               naming
               his
               Parents
               ,
               and
               he
               shall
               thus
               with
               himself
               resolve
               .
               If
               this
               very
               child
               be
               brought
               unto
               me
            
             I
             intend
             
               to
               do
               to
               him
               as
               the
               Church
               enjoyns
               ;
               but
               if
               any
               other
               be
               presented
               unto
               me
               I
               have
            
             no
             Intention
             
               to
               baptize
               him
               ,
               however
               I
               use
               the
               words
               of
               Baptisme
               and
               wash
               him
               with
               water
               .
            
             The
             Resolution
             of
             their
             Doctors
             is
             ,
             that
             in
             Case
             
               another
               child
            
             be
             brought
             unto
             the
             Font
             ,
             and
             
               not
               that
               Individual
            
             child
             for
             which
             he
             was
             first
             spoken
             unto
             ,
             he
             shall
             have
             no
             benefit
             by
             his
             Baptisme
             .
          
           
             3.
             
             For
             a
             Priest
             to
             make
             such
             secret
             Conditions
             limitations
             or
             reservations
             ,
             the
             Romish
             Doctors
             acknowledge
             to
             be
             a
             wicked
             and
             sacrilegious
             part
             ;
             But
             this
             is
             all
             the
             comfort
             which
             the
             Infant
             ,
             presumed
             to
             be
             baptized
             ,
             or
             his
             Parents
             can
             have
             ,
             if
             the
             Priest
             be
             disposed
             to
             be
             thus
             malitious
             .
             That
             the
             Intention
             of
             the
             Priest
             is
             necessarily
             required
             ,
             not
             only
             
               by
               way
               of
               Precept
            
             ,
             or
             to
             the
             better
             administration
             of
             the
             Sacrament
             ,
             but
             
               Necessitate
               Medii
            
             ,
             as
             a
             meanes
             so
             
             
               necessary
               that
               without
               it
               there
               can
               be
               no
               Sacrament
               at
               all
            
             ;
             not
             their
             School-men
             or
             private
             Doctors
             only
             ,
             but
             some
             of
             their
             General
             Councils
             have
             declared
             .
             For
             the
             Council
             of
             Florence
             makes
             this
             Intention
             of
             the
             Priest
             to
             be
             of
             the
             
             very
             Essence
             of
             the
             
               Sacrament
               :
               Now
               ,
               Essentia
               non
               Suscipit
               magis
               &
               minus
               .
            
             If
             the
             Priests
             Intention
             be
             of
             the
             Essence
             of
             this
             Sacrament
             ,
             it
             must
             be
             as
             necessary
             as
             the
             Intention
             of
             the
             holy
             Ghost
             .
          
           
             And
             yet
             their
             later
             Doctors
             are
             in
             this
             point
             more
             Rigid
             then
             the
             ancient
             were
             ,
             which
             lived
             not
             long
             after
             the
             Council
             of
             Florence
             .
             For
             
               Thomas
               of
               Aquine
            
             ,
             the
             great
             Master
             of
             the
             modern
             Jesuites
             ,
             required
             only
             an
             
               habitual
               Intention
            
             ,
             his
             Scholars
             ,
             the
             Jesuites
             ,
             alwayes
             required
             a
             
               virtual
               Intention
            
             ,
             which
             is
             more
             then
             an
             habitual
             .
          
           
             Again
             ,
             whereas
             some
             of
             their
             Doctors
             in
             Ages
             past
             did
             think
             it
             a
             Probable
             Opinion
             ,
             which
             might
             without
             Censure
             of
             impietie
             be
             believed
             ,
             that
             in
             Case
             ordinary
             Priests
             were
             negligent
             or
             otherwise
             defective
             in
             the
             administration
             of
             the
             Sacraments
             ;
             the
             High-Priest
             of
             our
             souls
             (
             to
             wit
             ,
             Christ
             Jesus
             )
             might
             or
             would
             supply
             their
             defect
             or
             negligence
             :
             Zuares
             ,
             a
             late
             great
             Doctor
             in
             that
             Church
             ,
             censures
             the
             Author
             of
             this
             opinion
             for
             his
             zeal
             without
             discretion
             .
             And
             Soto
             ,
             another
             great
             Doctor
             ,
             who
             was
             present
             at
             the
             Council
             of
             Trent
             ,
             peremptorily
             denies
             all
             relief
             or
             remedy
             from
             Christ
             to
             any
             Infant
             ,
             in
             Case
             the
             Priest
             will
             be
             so
             wicked
             ,
             as
             either
             not
             to
             Intend
             to
             do
             what
             the
             Church
             doth
             appoint
             ,
             or
             to
             withdraw
             his
             Intention
             or
             purpose
             to
             do
             him
             good
             by
             baptizing
             him
             .
             If
             the
             Priest
             purpose
             to
             remit
             his
             sins
             by
             Baptism
             ,
             they
             are
             remitted
             by
             Christ
             :
             if
             he
             purpose
             not
             to
             remit
             them
             ,
             but
             to
             retain
             them
             ,
             they
             are
             not
             remitted
             ,
             but
             retained
             by
             Christ
             .
          
           
             4.
             
             Besides
             the
             Sacrament
             of
             Baptism
             ,
             and
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             which
             Two
             ,
             the
             Reformed
             Churches
             only
             acknowledge
             instituted
             by
             Christ
             ,
             as
             generally
             necessary
             to
             salvation
             ,
             the
             Romish
             Church
             presseth
             Three
             other
             upon
             all
             Lay-People
             ,
             as
             necessary
             unto
             their
             salvation
             ,
             
               Ex
               necessitate
               praecepti
            
             ,
             that
             is
             ,
             they
             are
             bound
             in
             duty
             to
             receive
             them
             ,
             and
             in
             Case
             they
             omit
             them
             when
             they
             may
             have
             them
             ,
             they
             forfeit
             their
             interest
             in
             Gods
             promises
             .
             And
             those
             are
             the
             Sacrament
             of
             Confirmation
             ;
             the
             Sacrament
             of
             Absolution
             upon
             Confession
             ;
             and
             the
             Sacrament
             of
             
               Extreme
               Unction
            
             .
             These
             make
             a
             plausible
             shew
             or
             pretence
             that
             the
             Romish
             Church
             hath
             greater
             store
             of
             means
             for
             salvation
             ,
             or
             for
             conferring
             Grace
             ,
             then
             Reformed
             Churches
             have
             .
             But
             how
             well
             soever
             God
             by
             their
             doctrine
             hath
             provided
             for
             their
             Church
             ,
             in
             granting
             it
             such
             a
             multitude
             of
             Sacraments
             ,
             &
             such
             an
             extraordinary
             manner
             ,
             by
             w
             ch
             their
             supposed
             Sacraments
             confer
             Grace
             upon
             such
             as
             receive
             them
             :
             yet
             when
             all
             is
             
             done
             ,
             they
             grant
             a
             Negative
             voice
             to
             the
             Priest
             in
             the
             distribution
             of
             all
             Sacramental
             Grace
             .
             And
             
               such
               a
               Negative
            
             as
             is
             not
             usual
             in
             other
             Cases
             .
             For
             all
             other
             Governors
             of
             humane
             Societies
             ,
             whether
             Ecclesiastick
             or
             Civil
             ,
             have
             only
             a
             
               Negative
               voice
            
             ,
             which
             if
             they
             do
             not
             expresly
             use
             ,
             their
             silence
             is
             interpreted
             for
             a
             Grant
             ,
             or
             testification
             of
             their
             Consent
             unto
             the
             business
             proposed
             .
             But
             albeit
             the
             Priest
             profess
             his
             Consent
             unto
             the
             Sacramental
             Act
             by
             pronouncing
             the
             Sacramental
             words
             :
             yet
             if
             he
             be
             pleased
             by
             secret
             Condition
             ,
             or
             tacit
             Limitation
             to
             withdraw
             the
             Consent
             of
             mind
             or
             spirit
             from
             his
             external
             act
             or
             words
             pronounced
             by
             him
             ;
             the
             Spirit
             of
             God
             shall
             want
             his
             influence
             upon
             the
             souls
             of
             such
             as
             receive
             the
             Sacrament
             .
             And
             as
             they
             grant
             a
             Negative
             unto
             every
             ordinary
             Priest
             in
             the
             distribution
             of
             Sacramental
             Grace
             unto
             the
             Laytie
             :
             So
             they
             give
             the
             like
             Negative
             unto
             the
             Bishop
             or
             Prelate
             in
             the
             distribution
             of
             Sacramental
             Grace
             unto
             their
             Priests
             .
             For
             the
             ordination
             of
             Priests
             is
             in
             their
             Doctrine
             a
             Sacrament
             of
             the
             new
             Law
             or
             Gospel
             ;
             and
             of
             this
             Sacrament
             the
             
               Intention
               of
               the
               Bishop
            
             or
             Prelate
             which
             administreth
             
             it
             ,
             is
             an
             
               Essential
               part
            
             .
             If
             the
             Bishop
             either
             through
             negligence
             or
             malitiousness
             do
             not
             afford
             his
             secret
             Intention
             or
             consent
             ,
             the
             ordination
             of
             the
             Priest
             is
             invalid
             :
             the
             words
             pronounced
             by
             him
             ,
             or
             imposition
             of
             hands
             doth
             imprint
             no
             Character
             upon
             his
             soul
             ,
             and
             without
             this
             character
             ,
             he
             is
             no
             Priest
             .
          
           
             5.
             
             And
             here
             by
             the
             way
             you
             may
             inform
             your selves
             ,
             why
             such
             as
             are
             contented
             in
             all
             points
             to
             believe
             as
             the
             Romish
             Church
             believeth
             ,
             have
             their
             own
             Priests
             or
             Prelates
             in
             such
             esteem
             or
             estimation
             as
             no
             other
             people
             besides
             have
             their
             lawful
             Governors
             .
             The
             true
             Reason
             is
             ,
             not
             any
             extraordinary
             worth
             in
             their
             persons
             ,
             but
             this
             strange
             kind
             of
             Power
             or
             Authoritie
             ,
             which
             were
             it
             true
             ,
             or
             where
             it
             is
             acknowledged
             to
             be
             true
             ,
             might
             justly
             exact
             double
             honour
             ,
             more
             then
             humane
             ;
             even
             both
             parts
             of
             that
             honour
             ,
             which
             the
             heathens
             respectively
             gave
             unto
             their
             several
             gods
             .
             Some
             gods
             the
             heathens
             honoured
             with
             
               Placatorie
               Sacrifices
            
             ,
             lest
             being
             neglected
             ,
             they
             should
             do
             them
             harm
             :
             Other
             gods
             ,
             whom
             they
             conceived
             to
             be
             the
             Authors
             or
             distributers
             of
             things
             good
             and
             comfortable
             ,
             they
             adored
             or
             honoured
             with
             propitiatory
             Sacrifices
             .
             Both
             kinds
             of
             sacrifices
             or
             services
             ,
             one
             and
             the
             same
             Romish
             Priest
             may
             wrest
             from
             the
             people
             committed
             to
             his
             charge
             :
             The
             one
             ,
             to
             wit
             ,
             Placatorie
             Sacrifices
             ,
             he
             may
             exact
             ,
             and
             the
             people
             will
             be
             ready
             to
             perform
             ,
             lest
             he
             withdraw
             or
             alienate
             his
             Intention
             from
             them
             or
             their
             children
             ,
             whilest
             he
             administers
             the
             Sacrament
             unto
             them
             .
             For
             his
             malitious
             or
             fraudulent
             withdrawing
             of
             his
             Intention
             from
             the
             Sacrament
             ,
             may
             procure
             them
             greater
             losse
             or
             harm
             then
             the
             Heathen
             could
             conceive
             their
             angry
             or
             wreakful
             gods
             could
             work
             them
             .
             The
             other
             kind
             of
             Sacrifices
             ,
             to
             wit
             ,
             Propitiatorie
             ,
             the
             people
             committed
             to
             his
             charge
             will
             be
             willing
             to
             exhibit
             to
             the
             Romish
             Priest
             ,
             that
             he
             may
             be
             the
             more
             diligent
             ,
             circumspect
             and
             attentive
             ,
             whilest
             he
             administreth
             the
             Sacraments
             ,
             seeing
             upon
             supposal
             or
             presumption
             of
             his
             diligence
             ,
             or
             Intention
             in
             this
             business
             ,
             they
             hope
             for
             a
             greater
             blessing
             then
             the
             heathens
             expected
             from
             their
             good
             or
             favourable
             gods
             .
          
           
             But
             to
             conclude
             this
             
               First
               Point
            
             :
             If
             we
             put
             all
             these
             together
             :
          
           
             First
             ,
             The
             
               Intention
               of
               the
               Prelate
            
             or
             the
             Bishop
             necessary
             by
             their
             doctrine
             for
             conferring
             the
             
               Order
               of
               the
               Priesthood
            
             ,
             and
             for
             the
             efficacie
             of
             the
             Sacrament
             of
             Confirmation
             .
          
           
             Secondly
             ,
             The
             Necessitie
             of
             the
             ordinarie
             Priests
             Intention
             in
             administring
             the
             Sacrament
             of
             Baptism
             ,
             of
             the
             Lords
             Supper
             ,
             and
             of
             Extreme
             Unction
             ,
             we
             need
             not
             be
             afraid
             or
             ashamed
             to
             
               Charge
               their
               Doctrine
            
             in
             making
             the
             Intention
             of
             the
             Priest
             or
             Minister
             of
             the
             Sacrament
             to
             be
             an
             
               Essential
               part
            
             of
             the
             Sacrament
             ,
             with
             
               nursing
               a
               perpetual
               distrust
               or
               doubt
               ,
            
             not
             only
             of
             salvation
             or
             perseverance
             in
             Grace
             ;
             but
             with
             distrust
             or
             Doubt
             ,
             whether
             men
             have
             the
             
               ordinary
               Meanes
            
             for
             attaining
             unto
             the
             First
             or
             
               Second
               Grace
            
             .
             For
             of
             these
             Meanes
             they
             can
             be
             no
             more
             certain
             ,
             no
             better
             assured
             then
             they
             are
             of
             the
             Priests
             Intention
             .
          
           
             6.
             
             The
             
               Second
               Point
            
             which
             I
             undertook
             to
             shew
             you
             was
             ,
             
               How
               some
               in
               Reformed
            
             
             
               Churches
               by
               seeking
               the
               Cure
               of
               this
               maladie
            
             (
             to
             wit
             ,
             Doubt
             or
             distrust
             of
             salvation
             )
             by
             the
             Contrary
             ,
             
               did
               conceive
               a
               doctrine
               which
               either
               nurseth
               a
            
             Doubt
             
               or
               distrust
               ,
               not
               of
               salvation
               only
               ,
               but
               of
               meanes
               necessarie
               unto
               it
               ,
               as
               bad
               or
               worse
               then
               the
               former
            
             Doubt
             
               of
               the
               Romish
               Church
               ,
               or
               else
               occasioneth
               a
            
             Presumption
             
               in
               many
               which
               is
               worse
               then
               both
               .
            
             The
             doctrine
             which
             they
             conceived
             to
             be
             the
             fittest
             medicine
             for
             curing
             the
             Romish
             Maladie
             (
             to
             wit
             ,
             distrust
             or
             
               Doubt
               of
               salvation
            
             )
             was
             ,
             
               The
               Certainty
            
             or
             
               Assurance
               of
               salvation
            
             ;
             That
             Fides
             was
             Fiducia
             :
             That
             Faith
             did
             include
             a
             certainty
             of
             salvation
             ,
             which
             if
             every
             man
             could
             assume
             ,
             none
             should
             Doubt
             or
             distrust
             of
             salvation
             .
             
             
               Mistake
               me
               not
            
             ,
             I
             pray
             ,
             
               as
               if
               I
               did
               absolutely
               deny
               or
               condemn
            
             this
             Doctrine
             ,
             which
             I
             acknowledge
             to
             be
             wholsome
             and
             true
             
               in
               its
               Time
               and
               Place
            
             ,
             I
             only
             mislike
             the
             mis-placing
             or
             mis-application
             of
             this
             Truth
             .
             As
             he
             said
             ,
             
               Beneficia
               male
               collocata
               male
               facta
               arbitror
               ,
               Good
               offices
               evil
               bestowed
               ,
               part-take
               more
               of
               evil
            
             
             
               Turns
               then
               of
               good
               deeds
            
             ;
             So
             may
             I
             say
             ,
             
               That
               the
               mis-placing
               of
               Truth
               is
               oft-times
               more
               dangerous
               then
               a
               gross
               Error
               .
            
          
           
             But
             how
             or
             wherein
             hath
             this
             
               Doctrinal
               Truth
            
             ,
             concerning
             
               The
               Certaintie
            
             or
             
               Full
               Assurance
               of
               Faith
            
             been
             mis-placed
             by
             some
             Writers
             of
             Reformed
             Churches
             ?
          
           
             
               In
               this
               especially
            
             ,
             That
             they
             have
             taught
             or
             maintained
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             this
             Full
             Assurance
             (
             or
             
               Certitudo
               Fidei
            
             ,
             which
             is
             somewhat
             more
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             to
             be
             
               as
               Essential
               to
               the
               Nature
               of
               Faith
               ,
            
             of
             that
             Faith
             which
             distinguisheth
             a
             Christian
             from
             an
             Infidel
             ,
             or
             a
             Faithful
             man
             from
             a
             Reprobate
             ,
             as
             the
             
               Intention
               of
               the
               Priest
            
             ,
             is
             ,
             by
             the
             Doctrine
             of
             the
             Romish
             Church
             ,
             to
             the
             Essence
             or
             efficacie
             of
             the
             Sacrament
             .
             Such
             an
             
               Essential
               Propertie
            
             would
             they
             have
             
               This
               Certaintie
               of
               salvation
            
             to
             be
             of
             true
             Faith
             ,
             that
             ,
             
               whosoever
               doth
            
             truly
             believe
             
               must
               be
               Certain
               of
               his
               salvation
            
             ;
             and
             
               whosoever
               is
               not
               certain
               of
               his
               salvation
               ,
               is
               no
               true
               Believer
               .
            
             And
             to
             this
             Point
             or
             purpose
             that
             Saying
             of
             the
             Apostle
             ,
             2
             Cor.
             13.
             5.
             hath
             been
             alleged
             by
             many
             ;
             
               Know
               you
               not
               your
               own
            
             
             
               selves
               ,
               how
               that
               Jesus
               Christ
               is
               in
               you
               except
               you
               be
               Reprobates
               ?
            
          
           
             The
             former
             Extent
             of
             this
             
               Certaintie
               of
               salvation
               ,
               to
               All
               true
               Believers
               ,
            
             did
             give
             the
             forest
             blow
             to
             Reformed
             Religion
             ,
             that
             ever
             it
             received
             ;
             a
             
             wound
             more
             grievous
             than
             all
             our
             Adversaries
             could
             have
             given
             it
             ,
             had
             not
             her
             friends
             and
             lovers
             given
             them
             this
             Advantage
             .
          
           
             Now
             this
             Negative
             or
             Exclusive
             Interpretation
             of
             this
             place
             of
             St.
             Paul
             ,
             as
             if
             all
             were
             Reprobates
             or
             without
             hope
             ,
             which
             one
             time
             or
             other
             (
             after
             meanes
             of
             salvation
             have
             been
             offered
             )
             cannot
             assure
             themselves
             of
             their
             present
             estate
             in
             Grace
             or
             Salvation
             ,
             hath
             more
             deeply
             wounded
             the
             Consciences
             of
             private
             men
             ,
             then
             the
             consciousness
             of
             all
             their
             other
             mis-deeds
             or
             practises
             .
             And
             the
             Doctrine
             is
             for
             this
             reason
             the
             more
             to
             be
             misliked
             ,
             for
             that
             it
             specially
             wounds
             such
             as
             are
             of
             an
             
               humble
               and
               dejected
               spirit
            
             ,
             and
             most
             afraid
             to
             offend
             God
             either
             by
             unbelief
             ,
             or
             by
             misdeeds
             .
          
           
             7
             Both
             parts
             of
             my
             Conclusion
             ,
             to
             wit
             ,
             That
             
               This
               Doctrine
               admitteth
               either
               Doubt
               of
               salvation
               or
               Presumption
               ,
            
             will
             be
             made
             clear
             ,
             or
             cast
             upon
             you
             ,
             from
             the
             Confluence
             of
             these
             
               two
               Errors
            
             mentioned
             ,
             
               The
               One
            
             ,
             which
             makes
             
               The
               Certaintie
               of
               Salvation
               an
               Essential
               or
               reciprocal
               Property
               of
               Faith
               ;
               The
               Other
               ,
               which
               ranks
               all
               that
               have
               not
               this
               Assurance
            
             or
             
               Certaintie
               in
               the
               state
               or
               condition
               of
               Reprobates
            
             ;
             which
             is
             indeed
             but
             a
             Branch
             of
             another
             usual
             Error
             (
             of
             which
             I
             must
             request
             and
             admonish
             you
             to
             beware
             ,
             in
             whomsoever
             you
             find
             it
             )
             of
             them
             ,
             Who
             
               divide
               all
               mankind
               without
               Limitation
               into
               two
               ranks
               ,
               into
               sheep
               or
               goats
               ,
               Reprobates
               .
            
             Though
             this
             be
             
               in
               due
               time
               and
               place
            
             
             most
             true
             ,
             yet
             it
             is
             a
             truth
             much
             mis-placed
             ,
             if
             we
             make
             
               this
               Division
            
             of
             all
             men
             before
             the
             hour
             of
             death
             ,
             or
             day
             of
             Judgment
             .
          
           
             But
             you
             expect
             a
             clear
             Explication
             of
             the
             manner
             how
             these
             Two
             Opinions
             ,
             nurse
             either
             a
             Doubt
             of
             Salvation
             or
             Presumption
             ,
             which
             is
             worse
             then
             Doubt
             .
             Take
             it
             then
             Thus.
             If
             it
             were
             a
             Truth
             to
             be
             taught
             ,
             or
             if
             it
             be
             taken
             as
             true
             ,
             
               That
               whosoever
               doth
               not
               attain
               unto
               the
               Certaintie
               of
               Salvation
               ,
               is
               none
               of
               the
               Elect
            
             ;
             or
             ,
             
               That
               of
               all
               mankind
               the
               one
               sort
               is
               irrevisibly
               ordained
               to
               life
               ,
               the
               other
               irreversibly
               ordained
               to
               death
               .
            
             Then
             ,
             All
             such
             ,
             as
             have
             heard
             the
             Word
             preached
             ,
             and
             received
             the
             Sacraments
             ,
             and
             are
             not
             as
             yet
             assured
             that
             they
             are
             in
             the
             
               Estate
               of
               Grace
            
             or
             number
             of
             the
             Elect
             ,
             must
             
               of
               necessitie
               doubt
            
             whether
             there
             be
             any
             possibility
             left
             for
             them
             to
             attain
             unto
             such
             an
             Estate
             ;
             
             or
             ,
             whether
             they
             be
             not
             in
             the
             number
             of
             Reprobates
             .
             I
             know
             the
             usual
             Reply
             to
             this
             Objection
             is
             ,
             That
             albeit
             some
             men
             be
             irreversibly
             appointed
             to
             death
             eternal
             before
             they
             be
             made
             part-takers
             of
             life
             temporal
             ;
             yet
             because
             it
             is
             unknown
             unto
             us
             ,
             who
             they
             be
             that
             be
             thus
             ordained
             or
             appointed
             ,
             therefore
             we
             must
             preach
             the
             Word
             and
             administer
             the
             Sacraments
             indifferently
             to
             all
             ,
             whom
             we
             see
             willing
             to
             hear
             the
             Word
             or
             receive
             the
             Sacraments
             .
          
           
             But
             all
             this
             doth
             no
             way
             diminish
             the
             former
             Doubt
             or
             distrust
             in
             most
             hearers
             ;
             for
             if
             it
             still
             be
             true
             (
             as
             the
             former
             Doctrine
             supposeth
             )
             that
             some
             men
             ,
             the
             farre
             greater
             part
             of
             men
             ,
             which
             hear
             the
             Word
             preached
             ,
             are
             irreversibly
             ordained
             to
             death
             ,
             every
             man
             ,
             which
             as
             yet
             apprehends
             not
             his
             own
             estate
             in
             Grace
             ,
             or
             his
             Ordination
             to
             life
             eternal
             ,
             cannot
             be
             Certain
             ,
             must
             still
             doubt
             ,
             whether
             he
             be
             or
             ever
             shall
             be
             in
             the
             number
             of
             them
             ,
             which
             are
             or
             shall
             be
             
               irreversibly
               ordained
            
             to
             life
             .
             The
             Romish
             Church
             did
             never
             deny
             ,
             but
             that
             the
             Priest
             may
             actually
             or
             virtually
             intend
             to
             do
             what
             the
             Church
             appoints
             him
             to
             do
             ,
             when
             he
             administreth
             the
             Sacraments
             .
             And
             yet
             ,
             in
             as
             much
             as
             they
             teach
             withall
             ,
             
               That
               if
               he
               do
               not
               intend
               to
               do
               as
               the
               Church
               of
               Christ
               appoints
               him
               to
               do
               ,
               the
               Sacramental
               Act
               is
               void
               ,
            
             we
             hence
             justly
             charge
             their
             doctrine
             with
             breeding
             or
             nursing
             continual
             Distrust
             or
             Doubt
             of
             Salvation
             .
             But
             if
             we
             withdraw
             or
             substract
             the
             Intention
             or
             purpose
             of
             God
             or
             of
             Christ
             ,
             from
             concurring
             with
             the
             Word
             and
             Sacrament
             which
             we
             exhibit
             unto
             all
             ,
             or
             from
             concurring
             with
             any
             part
             ,
             or
             the
             greater
             part
             of
             men
             ,
             we
             do
             necessarily
             breed
             a
             greater
             scruple
             ,
             or
             nurse
             a
             more
             dangerous
             Doubt
             of
             salvation
             in
             all
             men
             ,
             as
             yet
             not
             effectually
             called
             ,
             then
             the
             Romish
             Church
             doth
             .
             For
             
               Gods
               Intention
            
             or
             purpose
             to
             save
             men
             ,
             is
             without
             all
             question
             more
             Essential
             to
             the
             Efficacie
             of
             the
             Word
             preached
             ,
             or
             of
             the
             Sacraments
             administred
             ,
             then
             the
             Romish
             Church
             can
             conceive
             the
             
               Intention
               of
               her
               Priests
            
             to
             be
             .
             Besides
             all
             this
             :
             If
             their
             Doctrine
             were
             true
             ,
             who
             teach
             ,
             
               That
               all
               such
               men
               as
               in
               the
               issue
               prove
               Goats
               or
               Reprobates
               ,
               were
               such
               from
               their
               birth
               ,
               or
               irreversibly
               destinated
               to
               death
               before
               they
               were
               born
               ,
            
             God
             should
             with-hold
             or
             withdraw
             his
             Purpose
             or
             Intention
             of
             Salvation
             from
             farre
             more
             hearers
             of
             the
             Word
             and
             partakers
             of
             the
             Sacraments
             ,
             then
             the
             Romish
             Priests
             usually
             do
             .
          
           
             8.
             
             But
             ,
             many
             (
             you
             will
             say
             )
             which
             hear
             the
             Word
             are
             already
             assured
             of
             their
             Estate
             in
             Grace
             ,
             or
             of
             their
             salvation
             :
             And
             this
             Doctrine
             cannot
             occasion
             any
             doubt
             or
             distrust
             in
             them
             .
             It
             cannot
             indeed
             ,
             whilst
             they
             are
             thus
             perswaded
             .
             But
             even
             this
             
               Perswasion
               it self
               ,
               if
               it
               be
               immature
               ,
            
             or
             conceived
             before
             its
             time
             ,
             doth
             secretly
             nurse
             
               A
               Presumption
            
             ,
             which
             is
             far
             
             worse
             then
             Doubt
             or
             distrust
             of
             salvation
             :
             And
             sometimes
             occasions
             a
             worse
             kinde
             of
             distrust
             or
             Doubt
             ,
             then
             the
             former
             doctrine
             of
             the
             Romish
             Church
             doth
             .
             For
             ,
             suppose
             A
             man
             ,
             which
             is
             to
             day
             
               strongly
               perswaded
               of
               his
               present
               Estate
               in
               saving
               Grace
               ,
            
             and
             certain
             of
             his
             salvation
             ,
             should
             to
             morrow
             or
             the
             next
             day
             fall
             into
             some
             grosse
             or
             grievous
             sin
             ,
             and
             continue
             in
             it
             or
             the
             like
             for
             many
             dayes
             together
             .
             If
             his
             former
             assurance
             remain
             the
             same
             it
             was
             ;
             it
             is
             
               No
               Assurance
               of
               Faith
               ,
               No
               true
               Confidence
            
             but
             Presumption
             .
             Or
             ,
             if
             his
             former
             Confidence
             or
             Assurance
             upon
             consciousness
             of
             new
             sins
             fail
             or
             abate
             :
             The
             
               Former
               Division
            
             of
             All
             Mankinde
             into
             Goates
             and
             sheep
             ,
             into
             Elect
             and
             Reprobates
             will
             thrust
             him
             into
             Despere
             .
             For
             the
             Consciousnesse
             of
             freedom
             from
             grosser
             sins
             ,
             or
             of
             practise
             of
             good
             works
             cannot
             be
             a
             surer
             token
             of
             his
             
               Estate
               in
               Grace
            
             or
             salvation
             ,
             then
             the
             consciousness
             of
             foul
             and
             grievous
             sins
             is
             of
             Rejection
             or
             Reprobation
             ,
             if
             it
             were
             true
             that
             every
             man
             is
             at
             all
             times
             either
             in
             the
             state
             or
             condition
             of
             an
             
               Elect
               person
            
             or
             a
             Reprobate
             .
             For
             ,
             The
             
               Rule
               of
               life
               and
               Faith
            
             is
             as
             plain
             and
             peremptory
             ,
             that
             
               no
               Adulterer
            
             ,
             
             
               no
               murtherer
            
             ,
             no
             foul
             or
             grievous
             offender
             
               shall
               enter
               into
               the
               Kingdom
               of
               Heaven
               ,
            
             as
             it
             is
             ,
             That
             all
             such
             as
             live
             a
             godly
             and
             a
             sober
             life
             shall
             enter
             into
             it
             .
          
           
             And
             yet
             our
             own
             consciences
             can
             give
             a
             surer
             Testimony
             that
             we
             have
             committed
             grosse
             and
             greivous
             sins
             ,
             then
             that
             they
             are
             cleansed
             from
             the
             guilt
             of
             former
             sins
             .
             Seeing
             the
             heart
             of
             man
             is
             more
             deceitful
             or
             more
             deceivable
             in
             its
             perswasions
             or
             Judgement
             of
             its
             good
             deeds
             or
             resolutions
             then
             in
             its
             apprehension
             of
             grosser
             facts
             committed
             by
             us
             .
             And
             for
             this
             Reason
             I
             cannot
             perswade
             my self
             ,
             That
             any
             man
             which
             hath
             any
             sense
             or
             feeling
             of
             
               True
               Religion
            
             or
             rightly
             understands
             himself
             in
             these
             or
             the
             like
             Points
             ,
             can
             ,
             in
             the
             consciousness
             of
             grosse
             and
             fouler
             sins
             rest
             perswaded
             that
             he
             is
             
               in
               the
               same
               Estate
               of
               Grace
            
             wherein
             he
             was
             ,
             or
             in
             the
             same
             way
             to
             life
             .
             Howbeit
             ,
             even
             in
             the
             consciousness
             of
             foulest
             sins
             he
             may
             and
             ought
             to
             have
             hope
             that
             he
             may
             be
             renewed
             by
             repentance
             .
             And
             yet
             to
             have
             such
             an
             hope
             were
             impossible
             unlesse
             he
             were
             perswaded
             that
             there
             is
             a
             Mean
             or
             
               middle
               Estate
            
             or
             condition
             between
             the
             estate
             and
             condition
             of
             the
             Elect
             and
             the
             Reprobates
             .
          
           
             9.
             
             But
             let
             us
             take
             a
             man
             that
             hath
             been
             long
             perswaded
             that
             he
             is
             and
             hath
             been
             
               in
               the
               irreversible
               state
               of
               salvation
            
             ;
             and
             is
             not
             conscious
             to
             himself
             of
             any
             grosse
             or
             palpable
             sin
             ;
             or
             at
             least
             of
             continuance
             in
             any
             such
             sins
             ,
             since
             this
             perswasion
             did
             possesse
             him
             .
             Yet
             if
             he
             have
             embraced
             
               this
               opinion
            
             or
             perswasion
             before
             his
             soul
             were
             adorned
             with
             that
             golden
             chain
             of
             spiritual
             vertues
             ,
             which
             
               St.
               Peter
            
             requires
             ,
             2
             Pet.
             1.
             whether
             for
             making
             our
             election
             sure
             
               in
               it self
            
             ,
             or
             for
             assuring
             it
             
               unto
               us
            
             ;
             This
             immature
             or
             misplaced
             perswasion
             may
             fill
             his
             soul
             with
             the
             self
             same
             presumption
             which
             the
             absolute
             infallibilitie
             of
             the
             present
             Romish
             Church
             doth
             breed
             or
             occasion
             in
             all
             such
             as
             beleeve
             it
             ;
             And
             that
             is
             ,
             
               A
               presumption
               worse
               then
               heathenish
            
             .
             For
             though
             an
             Heathen
             or
             Infidel
             kill
             men
             uncondemned
             by
             law
             ,
             live
             in
             incest
             ,
             and
             fall
             down
             before
             stocks
             and
             stones
             ,
             or
             other
             dumb
             creatures
             .
             Yet
             such
             a
             man
             being
             called
             in
             question
             for
             killing
             men
             uncondemned
             by
             Law
             ,
             will
             not
             justifie
             his
             Action
             :
             If
             his
             incest
             be
             detected
             ,
             he
             will
             be
             ashamed
             of
             it
             ;
             or
             being
             challenged
             for
             worshipping
             stocks
             and
             stones
             ,
             he
             will
             not
             allege
             any
             sacred
             Authoritie
             for
             his
             warrant
             .
             But
             if
             you
             challenge
             a
             Romanist
             with
             some
             like
             practises
             ,
             and
             tell
             him
             that
             he
             transgresseth
             the
             Law
             of
             God
             in
             those
             particulars
             as
             grossly
             as
             the
             Heathens
             do
             :
             his
             Reply
             will
             be
             ,
             
               Though
               our
               facts
               be
               outwardly
               the
               same
               ,
               yet
               our
               practises
               are
               most
               dislike
               .
               Our
               practises
               cannot
               be
               against
               the
               Law
               of
               God
               ,
               seeing
               they
               are
               warranted
               by
               the
               authoritie
               of
               the
               Church
               and
               Pope
               ,
               who
               is
               the
               faithful
               Interpreter
               of
               Gods
               Laws
               ,
               and
               cannot
               erre
               in
               matters
               of
               faith
               or
               practice
               authorized
               by
               him
               .
            
          
           
             In
             the
             like
             case
             ,
             if
             you
             shall
             oppose
             a
             man
             that
             makes
             himself
             
               thus
               certain
               of
               his
               salvation
               before
               his
               time
               ,
            
             in
             this
             or
             the
             like
             manner
             ,
             
               Sir
               ,
               you
               are
               as
               covetous
               ,
               as
               great
               an
               oppressor
               of
               the
               poor
               ,
               as
               uncharitable
               ,
               as
               malitious
               ,
               as
               proud
               and
               envious
               ,
               as
               are
               the
               Heathen
               ;
               or
               others
               whom
               you
               condemn
               for
               Infidels
               and
               no
               good
               Christians
               ;
            
             And
             press
             him
             with
             such
             evident
             particulars
             in
             every
             kind
             ,
             as
             would
             amate
             or
             appall
             an
             ingenuous
             Heathen
             ,
             or
             other
             meer
             moral
             man
             that
             were
             conscious
             of
             the
             like
             :
             yet
             you
             shall
             find
             him
             as
             
               surely
               locked
               up
               in
               his
               sins
               ,
            
             by
             this
             
               his
               immature
               perswasion
               of
               his
               own
               infallible
               estate
               in
               Grace
               ,
            
             as
             the
             Romanist
             is
             by
             his
             
               Implicit
               Belief
            
             ,
             or
             the
             Churches
             absolute
             Infallibilitie
             .
             So
             long
             as
             this
             Perswasion
             lasts
             ,
             
               that
               he
               shall
               certainly
               enter
               into
               the
               Kingdom
               of
               Heaven
               ,
            
             no
             Messenger
             of
             God
             shall
             ever
             perswade
             him
             ,
             that
             he
             hath
             done
             ,
             or
             continues
             to
             do
             those
             things
             ,
             which
             whosoever
             continues
             to
             do
             shall
             never
             enter
             into
             the
             Kingdom
             of
             Heaven
             .
             Grosse
             and
             palpable
             
             or
             open
             sins
             might
             happily
             shake
             or
             break
             this
             perswasion
             ,
             how
             stiffe
             soever
             it
             had
             been
             before
             ,
             but
             so
             will
             not
             secret
             or
             lurking
             sins
             .
             It
             rather
             animates
             or
             quickens
             those
             secret
             sins
             of
             envy
             ,
             ambition
             ,
             pride
             ,
             or
             malice
             .
             And
             of
             all
             other
             fruits
             of
             this
             preposterous
             perswasion
             or
             misplaced
             Truth
             ,
             this
             is
             the
             worst
             ,
             that
             it
             makes
             men
             mistake
             their
             malice
             towards
             men
             (
             whose
             good
             parts
             or
             fame
             they
             envy
             )
             to
             be
             zeal
             towards
             God
             ,
             or
             to
             his
             Truth
             .
          
           
             10.
             
             Unless
             Sathan
             had
             put
             
               this
               Fallacie
            
             upon
             some
             men
             in
             our
             times
             ,
             it
             were
             impossible
             that
             they
             could
             sleep
             upon
             the
             consciousness
             of
             such
             uncivil
             behaviour
             as
             they
             use
             ;
             or
             such
             unjust
             aspersions
             as
             they
             cast
             upon
             all
             others
             ,
             without
             respect
             of
             persons
             ,
             which
             dissent
             from
             them
             in
             Opinions
             often
             disputed
             between
             members
             of
             the
             same
             Church
             without
             dissension
             .
             And
             of
             all
             the
             Points
             in
             Divinity
             this
             day
             controverted
             in
             any
             Church
             ,
             or
             betwixt
             the
             members
             of
             any
             Church
             ,
             there
             is
             no
             one
             that
             doth
             naturally
             better
             brook
             diversitie
             of
             Opinions
             or
             acurate
             sifting
             without
             hazard
             of
             breaking
             the
             bond
             of
             Christian
             peace
             and
             charitie
             ,
             then
             the
             Controversie
             about
             
               the
               Certaintie
               of
               Salvation
            
             ,
             or
             of
             Perseverance
             in
             the
             state
             of
             Grace
             .
             For
             ,
             Christian
             charity
             would
             presume
             that
             every
             man
             which
             hath
             his
             senses
             exercised
             in
             these
             or
             the
             like
             Points
             ,
             is
             desirous
             to
             be
             
               as
               certain
               of
               his
               own
               Salvation
            
             or
             estate
             in
             Grace
             ,
             as
             with
             safety
             of
             conscience
             his
             own
             understanding
             or
             rule
             of
             reason
             will
             permit
             him
             ,
             or
             can
             make
             him
             .
          
           
             Such
             as
             know
             their
             own
             
               Estate
               in
               Grace
            
             by
             experience
             or
             otherwise
             ,
             stand
             bound
             in
             equity
             ,
             in
             Christian
             charity
             ,
             and
             in
             humanity
             ,
             rather
             to
             pity
             then
             to
             exasperate
             their
             brethrens
             weakness
             ,
             which
             have
             not
             the
             skill
             or
             like
             Experience
             to
             conclude
             for
             themselves
             so
             well
             as
             they
             do
             ;
             or
             which
             doubt
             whether
             the
             doctrine
             in
             Thesi
             (
             in
             the
             General
             )
             be
             true
             or
             false
             .
             And
             yet
             we
             see
             by
             woful
             experience
             ,
             that
             the
             
               Contentions
               about
               these
               Points
            
             have
             been
             so
             bitter
             and
             so
             uncivil
             ,
             that
             no
             Papist
             or
             other
             Adversary
             shall
             ever
             be
             able
             to
             say
             more
             against
             the
             
               Certaintie
               of
               Salvation
            
             or
             mens
             Irreversible
             Estate
             in
             Grace
             ,
             then
             many
             such
             as
             have
             written
             for
             it
             have
             said
             against
             themselves
             .
             For
             ,
             if
             by
             
               the
               Grace
            
             which
             they
             hold
             impossible
             for
             men
             to
             
               fall
               from
            
             ,
             they
             mean
             
               the
               Spirit
               of
               wisdom
            
             or
             understanding
             in
             matters
             spiritual
             ,
             or
             
               the
               Spirit
               of
               meekness
            
             ,
             of
             sobrietie
             and
             
               Christian
               charitie
            
             ;
             every
             man
             that
             hath
             any
             branch
             of
             the
             
               Spirit
               of
               Grace
            
             implanted
             in
             him
             ,
             may
             conclude
             without
             sin
             ,
             that
             many
             which
             contend
             most
             earnestly
             for
             
               Absolute
               perseverance
               in
               it
            
             ,
             either
             never
             had
             this
             Grace
             ,
             or
             else
             are
             totally
             fallen
             from
             it
             .
          
           
             11.
             
             The
             
               Third
               Point
            
             proposed
             was
             the
             
               Golden
               Mean
            
             which
             the
             Church
             of
             
             England
             mainteins
             as
             opposite
             to
             these
             
               Contrary
               Extremes
            
             ;
             but
             most
             consonant
             to
             the
             Evangelical
             Truth
             .
          
           
             First
             ,
             Our
             Church
             doth
             acknowledge
             ,
             That
             Fides
             is
             
               Fiducia
               ,
               That
               the
               very
               nature
               of
               that
               Faith
               which
               differenceth
               a
               Believer
               from
               an
               Infidel
               ,
               or
               a
               Christian
               from
               a
               meer
               natural
               man
               ,
               doth
               necessarily
               include
               a
               Certaintie
               or
               full
            
             
             
               Assurance
               in
               it
            
             .
             It
             must
             be
             without
             wavering
             ,
             without
             distrust
             or
             Doubt
             .
          
           
             The
             only
             Question
             is
             
               About
               the
               right
            
             or
             orderly
             
               placing
               of
               this
               Certaintie
               of
               Faith
            
             or
             full
             Assurance
             ;
             Or
             
               What
               be
               the
               Points
               whereon
               it
               first
               must
               be
               pitched
               .
            
          
           
             These
             (
             questionless
             )
             must
             be
             
               Points
               Fundamental
            
             ,
             and
             such
             is
             that
             ,
             
               That
               the
               Son
               of
               God
               did
               die
               for
               us
               ,
            
             that
             he
             did
             fully
             pay
             the
             price
             of
             our
             Redemption
             .
             This
             ,
             every
             man
             is
             firmly
             to
             beleive
             ,
             otherwise
             he
             builds
             without
             a
             Foundation
             .
             
               This
               Certainty
               of
               Faith
            
             or
             full
             assurance
             ,
             you
             shall
             find
             continually
             prest
             upon
             all
             hearers
             in
             the
             
               Book
               of
               Homilies
               ,
               and
               other
               Acts
               of
               the
               Church
               .
            
          
           
             But
             how
             shall
             every
             private
             man
             be
             fully
             assured
             ,
             that
             Christ
             did
             die
             for
             
             him
             ,
             and
             that
             he
             fully
             paid
             the
             price
             of
             his
             redemption
             ?
          
           
             Sure
             ,
             no
             man
             can
             have
             a
             right
             or
             
               full
               assurance
            
             of
             
               this
               Particular
            
             ,
             unless
             he
             first
             assuredly
             believe
             ,
             
               that
               the
               Son
               of
               God
               did
               die
               for
               all
               men
            
             ;
             that
             he
             hath
             redeemed
             
               all
               mankind
            
             .
             He
             that
             firmly
             and
             constantly
             believes
             this
             Proposition
             ,
             in
             some
             respect
             
               universal
               [
               The
               Son
               of
               God
               did
               die
               for
               all
               men
               ]
            
             can
             never
             doubt
             or
             waver
             in
             Faith
             ,
             whether
             he
             died
             for
             him
             ,
             or
             whether
             he
             hath
             paid
             the
             full
             Price
             of
             his
             Redemption
             .
             He
             which
             believes
             the
             General
             by
             an
             Historical
             or
             Moral
             Faith
             ,
             cannot
             chuse
             but
             believe
             the
             particular
             by
             the
             same
             Faith.
             He
             that
             believes
             the
             General
             by
             a
             spiritual
             and
             true
             Christian
             Faith
             ,
             must
             believe
             the
             particular
             by
             the
             same
             Faith.
             If
             the
             first
             Proposition
             
               [
               Christ
               died
               for
               All
               men
               ]
            
             be
             ,
             
               De
               Fide
            
             ,
             The
             Second
             likewise
             
               [
               Christ
               died
               for
               me
            
             ]
             must
             be
             ,
             
               De
               Fide
            
             ,
             too
             .
          
           
             But
             how
             any
             man
             should
             have
             
               Assurance
               of
               Faith
            
             ,
             That
             Christ
             did
             die
             for
             him
             ,
             or
             hath
             redeemed
             him
             ,
             unless
             he
             be
             first
             assured
             by
             
               Certaintie
               of
               Faith
            
             ,
             That
             
               Christ
               did
               die
               for
               all
               men
               :
            
             This
             ,
             I
             confess
             ,
             is
             a
             Point
             which
             I
             could
             never
             be
             assured
             of
             ,
             nor
             be
             satisfied
             in
             ,
             by
             any
             that
             plead
             for
             
               Special
               Faith.
            
             
          
           
             12.
             
             Sure
             I
             am
             ,
             that
             the
             Church
             our
             Mother
             doth
             teach
             us
             to
             begin
             our
             Faith
             or
             Assurance
             from
             the
             General
             ,
             
               Christ
               died
               for
               All
               men
               ,
               he
               hath
               redeemed
               all
               mankind
               ,
            
             And
             this
             General
             She
             grounds
             upon
             that
             Saying
             of
             
               our
               Saviour
               ,
               John
            
             3.
             16.
             
             
               God
               so
               loved
               the
               world
               ,
               that
               he
               gave
               his
               only
               begotten
               Son
               ,
               that
               whosoever
               believeth
               in
               him
               should
               not
               perish
               ,
               but
               have
               everlasting
               life
               .
            
             The
             Application
             or
             Use
             of
             this
             place
             you
             may
             find
             pithily
             prest
             in
             the
             third
             Part
             of
             the
             
               Homily
               ,
               Upon
               the
               Death
               and
               Passion
               of
               our
               Saviour
               .
            
          
           
             To
             whom
             ,
             saith
             the
             
               Author
               of
               the
               Homily
            
             ,
             did
             he
             give
             his
             Son
             ?
          
           
             
               To
               the
               whole
               world
            
             ,
             that
             is
             to
             say
             ,
             
               to
               Adam
               and
               to
               all
               that
               come
               after
               him
               .
            
          
           
             He
             was
             not
             given
             to
             Adam
             ,
             nor
             to
             such
             as
             come
             after
             him
             ,
             until
             Adam
             ,
             and
             all
             that
             came
             after
             him
             were
             lost
             ,
             until
             mankind
             were
             become
             his
             enemies
             .
             And
             this
             is
             that
             which
             sets
             forth
             
               The
               wonderful
               love
               of
               God
               unto
               the
               world
               ,
            
             that
             he
             would
             give
             his
             only
             Son
             ,
             whom
             he
             loved
             ,
             for
             all
             of
             us
             which
             were
             his
             enemies
             .
             
               Scarcely
               for
               a
               righteous
               man
               will
               one
               die
               ,
            
             saith
             the
             Apostle
             ,
             Rom.
             5.
             7.
             
               yet
               peradventure
               for
               a
               good
               man
               ,
               some
               would
               even
               dare
               to
               die
               .
               But
               God
               commendeth
               his
               love
               towards
               us
               ,
               in
               that
               while
               we
               were
               yet
               sinners
               he
               died
               for
               us
               .
            
          
           
             13.
             
             But
             when
             we
             are
             taught
             to
             beleive
             that
             Christ
             died
             as
             well
             for
             
               every
               one
               of
               us
            
             as
             he
             died
             for
             any
             ,
             we
             are
             bound
             to
             beleive
             ,
             not
             only
             that
             he
             shed
             as
             much
             blood
             for
             every
             one
             of
             us
             ,
             as
             he
             did
             for
             
               St.
               Peter
            
             or
             
               St.
               Paul
            
             ;
             but
             that
             he
             shed
             as
             much
             blood
             
               for
               every
               one
               of
               us
            
             as
             he
             did
             for
             
               all
               men
            
             .
             That
             he
             paid
             as
             great
             a
             price
             for
             my
             redemption
             ,
             as
             he
             paid
             for
             the
             Redemption
             of
             all
             mankind
             .
             It
             was
             not
             the
             Quantitie
             of
             his
             blood
             shed
             ,
             but
             the
             
               infinite
               Value
            
             of
             each
             drop
             which
             he
             shed
             that
             did
             pay
             the
             price
             of
             our
             Redemption
             .
             Had
             the
             whole
             stream
             of
             his
             blood
             been
             much
             greater
             then
             it
             was
             ,
             if
             it
             had
             been
             
             of
             value
             less
             then
             infinite
             ,
             it
             could
             not
             have
             payed
             the
             price
             of
             one
             mans
             redemption
             ;
             and
             of
             price
             more
             then
             infinite
             ,
             his
             blood
             ,
             what-ever
             quantitie
             had
             been
             shed
             ,
             could
             not
             be
             for
             all
             .
             So
             that
             ,
             
               he
               did
               as
               much
               for
               thee
               ,
            
             as
             he
             did
             for
             
               both
               thee
               and
               me
            
             ,
             as
             much
             for
             either
             of
             us
             ,
             as
             he
             did
             for
             the
             whole
             world
             .
             His
             deservings
             of
             every
             one
             of
             us
             are
             infinite
             .
             Were
             this
             apprehension
             or
             belief
             of
             the
             infinite
             and
             undivided
             love
             of
             God
             in
             Christ
             
               toward
               all
               and
               every
               man
            
             ,
             rightly
             planted
             in
             mans
             heart
             ,
             it
             would
             bring
             forth
             the
             fruits
             of
             Love
             ;
             he
             which
             is
             thus
             perswaded
             of
             Christs
             love
             towards
             him
             in
             particular
             ,
             would
             love
             Christ
             ,
             and
             would
             keep
             his
             Commandements
             ,
             would
             trust
             in
             Christ
             ,
             and
             in
             all
             temptations
             rely
             upon
             him
             .
          
           
           
             14.
             
             To
             conclude
             all
             concerning
             
               The
               right
               ordering
               or
               placing
               of
               that
               Certaintie
            
             or
             full
             assurance
             ,
             which
             is
             conteined
             in
             our
             belief
             of
             Christs
             Death
             and
             Passion
             .
          
           
             The
             first
             branch
             of
             it
             is
             ,
             That
             ,
             
               God
               by
               giving
               his
               only
               Son
               for
               us
               ,
               did
               give
               us
               an
               inestimable
               pledge
               of
               his
               love
               to
               us
               in
               particular
               .
            
             This
             we
             must
             believe
             
               Certitudine
               Fidei
            
             ,
             by
             Certaintie
             of
             Faith.
             Upon
             this
             Foundation
             or
             Assurance
             of
             Faith
             ,
             our
             Apostle
             builds
             another
             ,
             Rom.
             5.
             9
             ,
             10.
             
             
               Much
               more
               then
               being
               now
               justified
               by
               his
               blood
               ,
               we
               shall
               be
               saved
               from
               wrath
               through
               him
               .
               For
               ,
               if
               when
               we
               were
               Enemies
               we
               are
               reconciled
               to
               God
               ,
               by
               the
               death
               of
               his
               Son
               ,
               much
               more
               being
               reconciled
               to
               God
               ,
               we
               shall
               be
               saved
               by
               his
               life
               .
            
             And
             again
             ,
             Chap.
             8.
             32.
             
             
               He
               that
               spared
               not
               his
               own
               Son
               ,
               but
               delivered
               him
               up
               for
               us
               all
               ;
               how
               shall
               he
               not
               with
               him
               also
               freely
               give
               us
               all
               things
               ?
            
          
           
             These
             are
             the
             Prime
             Seeds
             of
             true
             Christian
             Faith
             ,
             and
             must
             be
             undoubtedly
             planted
             in
             every
             mans
             heart
             ,
             before
             he
             can
             be
             a
             fit
             Hearer
             ,
             much
             less
             a
             Disputer
             in
             other
             Points
             of
             Divinitie
             ,
             as
             of
             Election
             ,
             Reprobation
             ,
             &c.
             
             Whilest
             we
             labour
             to
             plough
             up
             your
             hearts
             for
             the
             fit
             receiving
             of
             this
             Seed
             of
             Faith
             ,
             we
             must
             not
             baulk
             that
             saying
             of
             
               St.
               John
            
             ,
             1
             Ep.
             3.
             3.
             
             
               Every
               man
               that
               hath
               this
               hope
               in
               him
               ,
               purifieth
               himself
               as
               he
               is
               pure
               .
            
             If
             your
             perswasions
             of
             your
             
               assured
               Estate
               in
               Grace
            
             grow
             up
             together
             with
             this
             Purification
             of
             your
             hearts
             ,
             then
             are
             they
             
               Perswasions
               of
               Faith
            
             ,
             not
             Presumptions
             .
          
        
         
           
             CHAP.
             XXXX
             .
          
           
             The
             Fourth
             Sermon
             upon
             this
             Text.
             
          
           
             
               ROMANS
               2.
               1.
               
            
             
               Therefore
               ,
               Thou
               art
               inexcusable
               ,
               O
               man
               ,
               whosoever
               thou
               art
               that
               Judgest
               ,
               &c.
               
            
          
           
             
               
                 The
                 Author
                 ,
                 Chapt.
              
               38.
               propounded
               Three
               Points
               .
               
                 He
                 handled
              
               The
               First
               
                 in
                 the
              
               38
               ,
               and
               39.
               
               Chapt.
               The
               Second
               ,
               viz.
               [
               How
               Papists
               and
               Protestants
               judging
               the
               Jew
               ,
               condemn
               themselves
               ;
               ]
               
                 he
                 omitteth
                 ,
                 having
                 other-where
                 spoken
                 to
                 that
                 Point
                 ,
                 and
                 Particularly
                 ,
                 Fol.
              
               3342
               ,
               3688.
               
                 of
                 this
                 Book
                 .
                 He
                 proceeds
                 here
                 to
              
               The
               Third
               Point
               ,
               viz.
               [
               How
               Jews
               ,
               Papists
               ,
               Protestants
               ,
               evidently
               condemn
               themselves
               ,
               vvhilst
               they
               Judge
               the
               Idolatrie
               of
               the
               Heathen
               .
               ]
            
          
           
           
             1.
             
             THe
             very
             worst
             that
             the
             
               Jew
               or
               Christian
            
             can
             object
             unto
             the
             Heathen
             ,
             as
             Heathen
             ,
             is
             the
             acknowledgement
             of
             many
             gods
             ,
             or
             the
             adoring
             of
             stocks
             ,
             of
             stones
             ,
             or
             as
             Daniel
             enstiles
             them
             ,
             
               gods
               of
               gold
               ,
               of
               silver
               ,
               brasse
               ,
               iron
               ,
               wood
               and
               stone
               .
            
             How
             beit
             even
             this
             Imagination
             of
             many
             gods
             (
             or
             the
             worshipping
             of
             many
             imaginary
             gods
             )
             was
             but
             a
             Transfiguration
             or
             Transformation
             of
             the
             
               True
               and
               Only
               God
            
             into
             the
             similitude
             of
             those
             creatures
             ,
             or
             visible
             substances
             which
             they
             represented
             by
             the
             images
             which
             they
             worshipped
             .
             This
             was
             the
             very
             height
             of
             heathenish
             Idolatry
             ,
             as
             our
             Apostle
             instructs
             us
             ,
             Rom.
             1.
             23.
             
             
               They
               changed
               the
               glory
               of
               the
               incorruptible
               God
               ,
            
             that
             is
             ,
             of
             the
             only
             
             God
             ,
             
               into
               an
               Image
               made
               like
               to
               corruptible
               man
               ,
               and
               to
               birds
               and
               four-footed
               beasts
               and
               creeping
               things
               .
            
             Of
             what
             things
             soever
             the
             images
             were
             which
             they
             did
             worship
             ;
             they
             changed
             the
             glory
             of
             God
             into
             the
             similitude
             of
             that
             thing
             whose
             Image
             they
             worshipped
             ;
             And
             by
             this
             means
             ,
             as
             the
             Apostle
             inferres
             ,
             ver
             .
             25.
             
               they
               changed
               the
               truth
               of
               God
               into
               a
               lie
               ,
               and
               worshipped
               and
               served
               the
               Creature
               more
               than
               the
               Creator
               ,
               who
               is
               blessed
               for
               ever
               ,
            
             So
             then
             ,
             the
             Transformation
             of
             the
             Divine
             Nature
             into
             unfit
             similitudes
             ,
             is
             it
             ,
             which
             must
             give
             us
             the
             True
             Scale
             or
             Scantling
             for
             measuring
             the
             haynousness
             of
             that
             sin
             which
             we
             call
             Idolatry
             .
             
               He
               that
               most
               grosly
               transforms
               ,
               mis-pictures
               ,
               or
               changes
               the
               nature
               of
               the
               true
               and
               only
               God
               ,
               is
               the
               most
               gross
               Idolater
               ;
               be
               he
               by
               profession
               a
               Jew
               ,
               a
               Turk
               ,
               an
               Heathen
               ,
               or
               a
               Christian
               .
            
             And
             it
             was
             observed
             ,
             and
             excellently
             prosecuted
             ,
             by
             a
             Great
             Prelate
             ,
             a
             most
             Reverend
             and
             Learned
             Bishop
             in
             this
             Land
             ,
             That
             the
             worshipping
             of
             Images
             ,
             and
             the
             worshipping
             of
             Imaginations
             ,
             
             so
             the
             Imaginations
             and
             the
             Images
             be
             alike
             monstrous
             or
             unfitting
             ,
             come
             both
             to
             one
             Passe
             .
          
           
             2.
             
             In
             the
             worshipping
             of
             Images
             the
             Romish
             Church
             and
             the
             Heathens
             do
             (
             at
             least
             for
             the
             outward
             Act
             )
             too
             well
             agree
             .
             And
             in
             this
             respect
             the
             Jew
             and
             Mahumetan
             ,
             are
             more
             averse
             from
             the
             ancient
             Heathens
             ,
             then
             the
             best
             in
             the
             Romish
             Church
             are
             .
             And
             if
             the
             sinceritie
             of
             Gods
             worship
             did
             consist
             in
             Negatives
             ,
             as
             in
             not
             worshipping
             the
             Images
             of
             any
             living
             thing
             ;
             the
             Mahumetan
             or
             Jew
             might
             have
             the
             precedency
             of
             Reformed
             Churches
             .
             So
             farre
             are
             they
             from
             worshipping
             Images
             ,
             that
             they
             do
             not
             allow
             the
             making
             of
             Pictures
             ,
             though
             for
             historical
             use
             .
             A
             Painter
             or
             Picture-maker
             is
             as
             execrable
             a
             creature
             amongst
             them
             ,
             as
             a
             professed
             Jew
             ,
             a
             Turk
             ,
             or
             Sarazen
             ,
             or
             worshipper
             of
             Idols
             is
             amongst
             us
             .
             Yet
             are
             the
             Jews
             and
             Mahumetans
             notorious
             Idolaters
             ,
             in
             that
             other
             main
             Branch
             ,
             or
             rather
             Essential
             Root
             of
             Idolatry
             ,
             that
             is
             ,
             in
             worshipping
             their
             own
             Imaginations
             ;
             or
             in
             observing
             the
             Fables
             or
             Traditions
             of
             their
             Ancestors
             .
          
           
             To
             omit
             then
             that
             Branch
             of
             Idolatry
             ,
             which
             consists
             in
             the
             worshipping
             of
             Images
             ,
             
               we
               must
               examine
               ourselves
            
             (
             I
             mean
             we
             Christians
             ,
             whether
             Papists
             or
             Protestants
             )
             
               By
               our
               adherence
               to
               the
               Root
               of
               Idolatry
               ,
            
             that
             is
             ,
             the
             worshipping
             
             
               of
               Imaginations
               ,
               or
               the
               Transformation
               of
               the
               Divine
               Nature
               into
               the
               similitude
               of
               our
               corrupt
               desires
               or
               affections
               .
            
             This
             is
             that
             which
             gave
             life
             and
             Being
             to
             the
             multiplicitie
             of
             imaginary
             gods
             amongst
             the
             Heathens
             ;
             And
             the
             Poyson
             of
             this
             Idolatry
             may
             be
             more
             malignant
             in
             others
             then
             it
             was
             or
             is
             in
             them
             ,
             for
             want
             of
             vent
             or
             issue
             .
          
           
             3.
             
             We
             of
             Reformed
             Churches
             rightly
             censure
             it
             as
             a
             Branch
             of
             heathenish
             Idolatry
             in
             the
             Romish
             Church
             ,
             in
             that
             they
             teach
             the
             people
             to
             make
             solemn
             supplication
             unto
             Saints
             deceased
             ,
             for
             their
             Intercession
             or
             mediation
             with
             God
             or
             Christ
             .
             And
             under
             this
             Censure
             fall
             all
             their
             prayers
             which
             they
             make
             in
             this
             or
             the
             like
             form
             ,
             
               Sancta
               Maria
               ,
               Sancte
               Petre
               ,
               &c.
               Ora
               pro
               nobis
               .
            
             Into
             this
             branch
             of
             Formal
             Idolatry
             they
             could
             not
             possibly
             slide
             ,
             but
             through
             the
             other
             which
             properly
             consists
             in
             the
             Transformation
             or
             changing
             
             of
             the
             Divine
             Nature
             into
             the
             similitude
             of
             corruptible
             mans
             corrupt
             affections
             .
          
           
             Now
             how
             deeply
             that
             very
             Church
             is
             tainted
             with
             this
             Idolatry
             ,
             Her
             own
             Plea
             for
             practising
             the
             former
             Branch
             ,
             in
             praying
             unto
             Saints
             ,
             will
             give
             evidence
             against
             them
             .
             For
             the
             best
             warrant
             which
             her
             Sons
             can
             pretend
             unto
             ,
             to
             mis-perswade
             the
             multitude
             or
             vulgar
             ,
             is
             this
             ,
             
               That
               
                 God
                 is
                 a
                 Great
                 King
                 ,
                 the
                 King
                 of
                 Kings
                 ,
                 and
                 Lord
                 of
                 Lords
                 ,
              
               and
               therefore
               good
               manners
               requires
               that
               we
               do
               not
               preferre
               our
               Petitions
               immediately
               unto
               him
               ,
               but
               use
               the
               mediation
               or
               intercession
               of
               deceased
               Saints
               ,
               which
               are
               in
               greater
               favour
               with
               him
               ,
               then
               we
               wretched
               sinners
               are
               .
            
          
           
             Now
             by
             this
             very
             Imagination
             or
             Conceit
             ,
             they
             transform
             the
             glorious
             Majestie
             of
             the
             invisible
             God
             ,
             and
             of
             his
             Christ
             ,
             into
             the
             similitude
             of
             mortal
             men
             ,
             of
             men
             though
             greater
             in
             power
             and
             Majestie
             then
             other
             men
             are
             ,
             yet
             (
             for
             the
             most
             part
             )
             not
             so
             good
             as
             they
             themselves
             are
             great
             ,
             not
             so
             inclinable
             to
             poor
             mens
             Peritions
             ,
             nor
             so
             compassionate
             of
             their
             miseries
             as
             meaner
             
             men
             are
             .
             Or
             if
             by
             nature
             ,
             breeding
             ,
             or
             civil
             education
             ,
             these
             great
             Potentates
             of
             the
             world
             ,
             be
             more
             affable
             or
             compassionate
             then
             other
             men
             are
             ;
             yet
             are
             they
             not
             able
             to
             give
             dispatch
             to
             half
             the
             Petitions
             that
             would
             be
             presented
             unto
             them
             ,
             if
             every
             man
             might
             be
             admitted
             to
             be
             his
             own
             spokesman
             ,
             or
             to
             have
             immediate
             access
             unto
             their
             presence
             .
             However
             to
             compare
             God
             or
             his
             Christ
             in
             the
             Audience
             of
             our
             prayers
             unto
             the
             best
             and
             wisest
             Kings
             that
             ever
             lived
             on
             earth
             ,
             or
             to
             make
             the
             manner
             of
             preferring
             Petitions
             unto
             Potentates
             ,
             as
             a
             patern
             for
             preferring
             prayers
             and
             supplications
             unto
             the
             Almighty
             ,
             is
             at
             the
             best
             but
             a
             Branch
             of
             Heathenism
             ,
             
               A
               manifest
               transformation
               of
               the
               Divine
               Nature
               into
               the
               similitude
               of
               mortal
               man.
            
             And
             the
             Romanist
             ,
             both
             by
             this
             Practise
             and
             this
             Plea
             for
             it
             ,
             doth
             evidently
             condemn
             himself
             in
             that
             wherein
             he
             judgeth
             the
             Heathen
             .
          
           
             4.
             
             But
             would
             to
             God
             the
             Romanist
             alone
             did
             in
             this
             Particular
             condemn
             himself
             in
             those
             things
             wherein
             he
             judgeth
             others
             ,
             or
             that
             it
             were
             a
             common
             Error
             unto
             him
             ,
             with
             the
             Mahumetan
             and
             the
             Jew
             ,
             who
             though
             they
             abhorre
             Images
             more
             then
             he
             doth
             ,
             yet
             they
             commit
             abominable
             sacrilege
             which
             is
             equivalent
             to
             Idolatry
             in
             transforming
             the
             nature
             of
             the
             true
             God
             into
             the
             similitude
             of
             their
             own
             Imaginations
             .
             But
             besides
             all
             these
             
               I
               am
               to
               give
               you
               notice
               of
               some
               in
               Reformed
               Churches
            
             (
             and
             
               private
               Warning
            
             as
             occasion
             shall
             serve
             of
             some
             Writers
             in
             this
             Church
             where
             we
             live
             ,
             but
             no
             way
             authorized
             by
             it
             )
             which
             commit
             the
             same
             error
             which
             they
             so
             much
             condemn
             in
             the
             Romanist
             .
          
           
             The
             Romanist
             (
             as
             you
             heard
             before
             )
             transformes
             or
             changes
             
               the
               nature
               of
               the
               incorruptible
               God
               ,
               and
               of
               Christ
               himself
               ,
               into
               the
               similitude
               of
               earthly
               Kings
            
             and
             Monarchs
             ,
             yet
             not
             of
             cruel
             and
             prodigious
             Tyrans
             .
             But
             these
             Writers
             whom
             I
             mean
             ,
             (
             as
             the
             Romanists
             object
             ,
             and
             the
             Lutheranes
             prove
             )
             transform
             
             the
             Majestie
             and
             glory
             of
             the
             immortal
             God
             into
             the
             similitude
             of
             cruel
             Tyrans
             ,
             yea
             of
             such
             base
             and
             sordid
             Pedants
             (
             as
             the
             meanest
             amongst
             you
             would
             disdain
             ,
             should
             have
             any
             authoritie
             over
             your
             children
             )
             that
             is
             ,
             such
             as
             delight
             more
             in
             punishing
             and
             correcting
             them
             ,
             then
             to
             direct
             or
             amend
             them
             in
             learning
             or
             manners
             .
             For
             so
             some
             late
             Writers
             have
             expresly
             taught
             ,
             
               That
               the
               Almighty
               maker
               of
               all
               things
               doth
               as
               immediately
               as
               primarily
               and
               directly
               ordain
               some
               men
               to
               damnation
               ,
               as
               he
               doth
               others
               unto
               life
               ;
               that
               he
               delights
               as
               much
               in
               the
               exercise
               of
               punitive
               Justice
               ,
               as
               he
               doth
               in
               the
               exercise
               of
               goodness
               ,
               mercy
               ,
               love
               ,
               and
               bounty
               .
               That
               as
               by
               his
               determinate
               Decree
               he
               created
               some
               to
               be
               Elect
               vessels
               of
               Honour
               for
               the
               manifestation
               of
               his
               Goodness
               :
               So
               by
               the
               same
               irresistible
               Decree
               ,
               he
               ordains
               others
               to
               be
               vessels
               of
               dishonour
               ,
               for
               the
               manifestation
               of
               his
            
             
             Justice
             .
             As
             if
             the
             manifestation
             of
             his
             
               Justice
               punitive
            
             ,
             or
             vengeance
             (
             for
             that
             Justice
             they
             mean
             )
             were
             as
             necessary
             from
             Eternity
             as
             the
             manifestation
             of
             his
             Mercy
             and
             Goodnesse
             .
          
           
             5.
             
             These
             and
             the
             like
             
               inconsiderate
               Tenets
            
             ,
             which
             I
             forbear
             further
             to
             prosecute
             or
             rehearse
             ,
             did
             give
             ,
             if
             not
             
               iust
               Occasion
            
             ,
             yet
             colourable
             Pretence
             ,
             and
             probability
             unto
             the
             
               Lutheran
               Churches
            
             ,
             for
             breaking
             off
             all
             League
             or
             Amitie
             with
             some
             other
             
               Reformed
               Churches
            
             ,
             because
             ,
             as
             they
             conceived
             ,
             
               either
               they
               did
               not
               agree
               with
               them
               in
               the
               worship
               of
               the
               same
               God
               ,
            
             or
             transformed
             Gods
             nature
             into
             the
             similitude
             of
             his
             Enemie
             ,
             into
             hatred
             and
             crueltie
             it self
             .
             Now
             the
             best
             way
             to
             stop
             their
             mouthes
             ,
             or
             to
             make
             up
             
               that
               Breach
            
             which
             the
             Positions
             of
             some
             inconsiderate
             men
             have
             made
             ,
             would
             be
             
               to
               disclaim
               their
               Opinions
            
             ,
             as
             the
             most
             learned
             in
             other
             
               Reformed
               Churches
            
             have
             solemnly
             done
             .
             For
             so
             ,
             
               that
               Great
               Light
               of
               the
               Heilderbergh
               Church
               ,
            
             whilest
             it
             flourished
             ,
             
             and
             he
             with
             it
             (
             for
             Both
             were
             in
             a
             manner
             extinguished
             together
             )
             being
             chalenged
             by
             two
             Jesuites
             that
             came
             to
             visit
             him
             ,
             professing
             withall
             ,
             that
             they
             would
             use
             the
             Lutheranes
             weapons
             to
             make
             their
             challenge
             good
             ,
             
               For
               making
               God
               the
               Author
               of
               sin
               ,
            
             did
             in
             the
             Close
             or
             issue
             stand
             upon
             this
             defence
             ,
             
               That
               however
               this
            
             (
             perchance
             )
             might
             be
             
               Calvins
               Error
            
             ,
             yet
             it
             was
             not
             
               Error
               Calvinistarum
            
             ,
             no
             General
             Error
             of
             the
             Calvinists
             ,
             as
             the
             Jesuite
             objected
             .
             For
             ,
             
             as
             for
             Paraeus
             himself
             ,
             albeit
             he
             could
             well
             brook
             to
             be
             accounted
             a
             Calvinist
             ,
             that
             is
             an
             adherer
             unto
             ,
             or
             
               A
               Maintainer
               of
               Calvines
               Doctrine
            
             in
             other
             Points
             :
             yet
             
               in
               this
               particular
               concerning
               Reprobation
            
             ,
             he
             did
             rather
             accord
             with
             
               Cardinal
               Bellarmine
            
             (
             and
             many
             others
             in
             the
             Romish
             Church
             )
             then
             with
             Calvin
             himself
             .
             That
             he
             did
             not
             so
             well
             like
             of
             
               Calvines
               Opinion
            
             in
             this
             particular
             ,
             or
             (
             at
             least
             )
             
               his
               manner
               of
               expressing
               his
               Opinion
               ,
            
             there
             is
             no
             man
             of
             learning
             or
             understanding
             that
             wishes
             well
             either
             to
             the
             memory
             of
             Calvin
             ,
             or
             to
             the
             weal
             of
             
               Reformed
               Churches
            
             ,
             but
             will
             commend
             Paraeus
             his
             wisdom
             and
             ingenuity
             .
             But
             that
             
               this
               Good
               Author
            
             ,
             should
             like
             better
             of
             
               Cardinal
               Bellarmines
               Opinion
               ,
               then
               of
               Calvines
               ,
            
             in
             this
             Point
             ,
             I
             for
             my
             part
             commend
             his
             Ingenuity
             more
             then
             his
             Judgment
             .
             For
             if
             as
             good
             a
             Scholar
             as
             Bellarmine
             was
             ,
             would
             take
             the
             pains
             to
             examine
             his
             Opinion
             as
             strictly
             as
             he
             hath
             done
             Calvines
             ,
             it
             would
             quickly
             appear
             ,
             to
             be
             for
             Qualitie
             the
             very
             same
             ,
             if
             not
             worse
             ,
             however
             for
             the
             Extent
             it
             may
             seem
             more
             tolerable
             .
          
           
             Both
             of
             them
             were
             to
             blame
             in
             taking
             upon
             them
             to
             determine
             the
             
               particular
               manner
               how
               God
               doth
               reprobate
            
             ;
             And
             it
             is
             a
             matter
             of
             no
             Difficulty
             to
             refute
             them
             both
             :
             But
             a
             greater
             Presumption
             to
             determine
             any
             
               third
               manner
            
             distinct
             from
             both
             .
             Only
             this
             in
             General
             ,
             is
             most
             certain
             ,
             that
             seeing
             
               Reprobation
               is
               an
               Ordination
               unto
               death
               ,
            
             no
             man
             
               is
               reprobated
               but
               for
               sin
            
             .
             But
             ,
             as
             it
             is
             not
             the
             Carpenter
             or
             Statuary
             ,
             not
             he
             that
             works
             in
             stone
             ,
             in
             wood
             ,
             or
             brass
             ,
             which
             makes
             an
             Idol
             ,
             for
             whilest
             the
             work
             is
             under
             their
             tooles
             ,
             it
             is
             an
             image
             or
             statue
             only
             :
             
               He
               which
               sets
               it
               up
               or
               adores
               it
               ,
               makes
               it
               an
               Idol
               .
            
             So
             this
             Opinion
             of
             Reprobation
             how
             harsh
             soever
             ,
             yet
             whilest
             
               Calvin
               ,
               Bradwardine
            
             ,
             or
             perhaps
             
               St.
               Augustine
            
             did
             handle
             it
             ,
             it
             was
             an
             Error
             only
             ,
             or
             false
             Imagination
             .
             They
             who
             now
             would
             make
             it
             a
             
               Fundamental
               Point
               of
               Faith
            
             ,
             or
             insert
             it
             in
             their
             Catechismes
             ,
             make
             it
             an
             Heresie
             or
             worse
             then
             an
             heresie
             ,
             an
             idolatrous
             or
             blasphemous
             Imagination
             .
          
           
             6.
             
             But
             admit
             all
             of
             us
             were
             free
             from
             transformation
             of
             the
             
               Divine
               Nature
            
             ;
             all
             of
             us
             Orthodoxal
             in
             matter
             of
             opinion
             concerning
             the
             Attributes
             of
             God
             or
             of
             Christ
             ,
             yet
             all
             this
             would
             not
             free
             us
             from
             another
             branch
             of
             Idolatry
             as
             rife
             and
             luxuriant
             amongst
             other
             Christians
             ,
             whether
             of
             the
             Romish
             or
             of
             Reformed
             Churches
             ,
             as
             it
             was
             amongst
             the
             Heathens
             ,
             or
             is
             at
             this
             day
             amongst
             the
             Infidels
             :
             For
             ,
             we
             may
             rob
             God
             of
             his
             honour
             no
             less
             then
             the
             
             Heathens
             or
             Infidels
             do
             ,
             without
             any
             Idol
             or
             Image
             ,
             without
             mis-forming
             or
             mis-picturing
             him
             in
             his
             Attributes
             .
             And
             our
             Apostle
             at
             the
             22.
             verse
             of
             this
             Chapter
             hath
             made
             the
             robbing
             or
             despoiling
             God
             of
             his
             honour
             equivalent
             to
             that
             branch
             of
             Idolatry
             which
             consists
             in
             the
             adoration
             of
             Idols
             ,
             
               Thou
               that
               abhorrest
               Idols
               ,
               dost
               thou
               commit
               sacrilege
               ,
            
             or
             dost
             thou
             rob
             
               God
               of
               his
               honour
            
             .
             The
             word
             in
             the
             Original
             extends
             to
             both
             ,
             to
             all
             the
             branches
             of
             Idolatry
             .
             Every
             one
             which
             adoreth
             Idols
             ,
             takes
             that
             honour
             which
             is
             due
             to
             the
             only
             true
             God
             ,
             and
             bestows
             it
             on
             that
             which
             is
             not
             God
             :
             Yet
             in
             so
             disposing
             it
             they
             did
             offer
             it
             to
             a
             Divine
             power
             as
             they
             imagined
             it
             ;
             They
             did
             not
             reserve
             it
             to
             themselves
             ;
             Though
             self-love
             or
             indulgence
             to
             corrupt
             desire
             was
             the
             original
             of
             this
             Idolatry
             ,
             or
             alienation
             of
             Gods
             Worship
             :
             the
             Idol
             was
             their
             partner
             .
          
           
             Now
             if
             any
             who
             is
             called
             a
             Christian
             ,
             give
             the
             same
             indulgence
             to
             his
             own
             corrupt
             desires
             ,
             as
             the
             Heathen
             did
             ,
             he
             robs
             God
             of
             his
             honour
             no
             lesse
             then
             they
             .
          
           
             Thus
             the
             Jews
             ,
             who
             after
             their
             return
             from
             Babylon
             detained
             their
             Tithes
             and
             Offerings
             ,
             were
             convinced
             by
             Gods
             Prophets
             ,
             by
             God
             himself
             ,
             who
             taught
             his
             Prophets
             thus
             to
             convince
             them
             ,
             of
             as
             gross
             Idolatry
             as
             any
             Heathens
             had
             committed
             .
             For
             the
             Heathens
             made
             a
             conscience
             of
             spoiling
             their
             Gods
             ,
             so
             did
             not
             Israel
             .
             That
             which
             their
             idolatrous
             Fore-fathers
             took
             from
             the
             true
             God
             ,
             they
             offered
             unto
             the
             Queen
             of
             Heaven
             ,
             unto
             other
             imaginary
             gods
             and
             goddesses
             :
             the
             later
             Jews
             spare
             this
             cost
             ,
             and
             appropriate
             all
             unto
             themselves
             .
          
           
             Now
             that
             Idolatry
             which
             a
             man
             commits
             with
             himself
             ,
             or
             the
             Alienation
             of
             that
             which
             is
             due
             to
             God
             ,
             unto
             his
             own
             corrupt
             desires
             ,
             is
             of
             all
             others
             the
             
             worst
             ,
             for
             it
             is
             alwayes
             mixt
             with
             pride
             ,
             or
             irreligion
             ,
             which
             is
             worse
             then
             superstition
             .
          
           
             7.
             
             To
             make
             the
             Proof
             of
             this
             Assertion
             a
             little
             more
             clear
             .
          
           
             First
             ,
             That
             the
             sacrifices
             or
             solemn
             services
             ,
             which
             the
             Heathens
             performed
             unto
             their
             several
             gods
             ,
             were
             but
             as
             so
             many
             luxuriant
             branches
             or
             excrescences
             of
             their
             own
             corrupt
             desires
             ,
             or
             of
             secret
             references
             to
             themselves
             ,
             we
             gather
             hence
             ,
             That
             every
             Nation
             or
             Province
             did
             principally
             affect
             the
             service
             of
             that
             god
             or
             goddess
             ,
             which
             in
             the
             common
             esteem
             of
             those
             ignorant
             times
             was
             best
             able
             to
             satisfie
             their
             longing
             desires
             ,
             or
             to
             give
             a
             temporal
             blessing
             to
             their
             labours
             .
          
           
             Though
             there
             were
             many
             which
             were
             called
             gods
             ,
             and
             goddesses
             many
             :
             Yet
             unto
             the
             Inhabitants
             of
             the
             Isle
             of
             Sicily
             there
             was
             in
             a
             manner
             but
             one
             goddess
             ,
             that
             was
             Ceres
             ,
             the
             supposed
             Patronesse
             of
             Corn.
             
          
           
             What
             was
             the
             reason
             ?
          
           
             The
             revenues
             of
             that
             Island
             or
             Province
             ,
             did
             most
             consist
             in
             the
             fruitful
             increase
             of
             Corn
             ,
             and
             hence
             were
             that
             people
             more
             desirous
             to
             please
             ,
             more
             afraid
             to
             offend
             this
             imaginary
             goddesse
             ,
             then
             any
             other
             Divine
             Powers
             .
             She
             in
             a
             manner
             had
             the
             monopolie
             of
             their
             Devotions
             .
          
           
             The
             same
             Devotion
             and
             serviceable
             respects
             which
             the
             Sicilians
             profest
             to
             Ceres
             ,
             the
             Baeotians
             (
             a
             people
             of
             Greece
             )
             performed
             to
             Bacchus
             ,
             the
             supposed
             Patron
             or
             Protector
             of
             Vines
             .
             Of
             Ceres
             they
             made
             as
             small
             account
             ,
             as
             the
             Sicilians
             did
             of
             Bacchus
             .
          
           
             What
             was
             the
             reason
             ?
          
           
             The
             cheif
             Commodity
             which
             their
             Country
             naturally
             afforded
             ,
             was
             Wine
             ;
             A
             good
             harvest
             did
             not
             much
             advance
             their
             Fortunes
             ,
             nor
             a
             bad
             one
             much
             impair
             them
             .
             Their
             expectation
             was
             a
             seasonable
             and
             fruitful
             Vintage
             .
          
           
           
             The
             Athenians
             esteemed
             little
             of
             either
             of
             these
             gods
             ,
             but
             held
             Minerva
             in
             more
             esteem
             then
             the
             Sicilians
             did
             Ceres
             ,
             or
             the
             Baeotians
             did
             Bacchus
             .
          
           
             What
             was
             the
             reason
             ?
          
           
             Minerva
             was
             reputed
             the
             goddess
             of
             Wisdom
             ,
             the
             nurse
             and
             foundress
             of
             those
             Arts
             and
             Sciences
             ,
             wherein
             the
             Athenians
             (
             their
             territories
             being
             for
             Corn
             and
             Wine
             but
             barren
             )
             did
             most
             delight
             .
             And
             so
             they
             might
             excell
             
             others
             in
             wit
             ,
             in
             learning
             and
             politick
             wisdom
             ,
             they
             cared
             not
             much
             for
             land-commodities
             .
          
           
             The
             Ancient
             Gaules
             (
             a
             people
             which
             inhabited
             that
             Country
             which
             we
             now
             call
             France
             ,
             with
             the
             Netherlands
             ,
             and
             those
             parts
             of
             Germany
             which
             are
             on
             this
             side
             the
             Rheine
             )
             were
             as
             peculiarly
             devoted
             unto
             Mercury
             ,
             as
             the
             Sicilians
             were
             to
             Ceres
             ,
             the
             Baeotians
             unto
             Bacchus
             ,
             or
             the
             Athenians
             unto
             Minerva
             or
             Pallas
             .
          
           
             What
             was
             the
             reason
             ?
          
           
             They
             were
             greedy
             of
             that
             gain
             which
             ariseth
             from
             the
             exercise
             of
             traffique
             or
             merchandize
             ,
             and
             Mercury
             in
             the
             foolish
             divinity
             of
             those
             ignorant
             times
             ,
             was
             a
             god
             of
             cunning
             or
             of
             wit
             in
             bargaining
             ;
             a
             god
             ,
             that
             ,
             being
             well
             pleased
             ,
             could
             teach
             them
             how
             to
             over-reach
             others
             ,
             rather
             then
             to
             be
             over-reached
             by
             them
             .
          
           
             The
             Inhabitants
             of
             Cyprus
             being
             by
             natural
             disposition
             ,
             and
             long
             custom
             inclined
             unto
             wantonness
             ,
             made
             choice
             of
             Venus
             for
             their
             Patroness
             .
          
           
             Other
             Cities
             and
             Provinces
             ,
             whose
             livelihood
             and
             maintenance
             did
             consist
             (
             as
             the
             Netherlands
             now
             do
             )
             in
             traffick
             by
             Sea
             ,
             had
             Neptune
             in
             greatest
             reverence
             and
             admiration
             .
          
           
             8.
             
             All
             these
             instances
             do
             clearly
             testifie
             ,
             that
             the
             worshipping
             of
             every
             Idol
             or
             of
             the
             imaginary
             power
             which
             it
             represented
             ,
             was
             but
             an
             excrescence
             or
             shute
             of
             some
             internal
             immoderate
             desire
             .
             Now
             as
             the
             Schools
             say
             ,
             
               Ubi
               unum
               propter
               aliud
               ,
               ibi
               unum
               tantum
            
             ;
             He
             that
             desires
             Physick
             for
             healths
             sake
             only
             ,
             desires
             his
             health
             rather
             then
             the
             Physick
             ;
             So
             it
             is
             again
             true
             ,
             He
             that
             sacrificed
             to
             Ceres
             for
             a
             plentiful
             harvest
             ,
             to
             Bacchus
             for
             a
             fruitful
             vintage
             ,
             or
             to
             Minerva
             or
             Mercury
             for
             wit
             ,
             did
             indeed
             respectively
             sacrifice
             to
             his
             own
             desire
             of
             gain
             or
             of
             cunning
             wit
             ,
             or
             to
             some
             one
             or
             other
             corrupt
             desire
             or
             imagination
             .
          
           
             Covetousness
             (
             as
             our
             Apostle
             tels
             us
             ,
             Col.
             3.
             5.
             
             )
             
               is
               Idolatry
            
             .
             And
             our
             Saviour
             cals
             it
             the
             
               Service
               of
               Mammon
            
             ,
             The
             imaginary
             god
             of
             riches
             .
             Whence
             it
             will
             by
             good
             Logick
             follow
             ,
             that
             
               he
               which
               is
               most
               covetous
               ,
               is
            
             the
             greatest
             Idolater
             in
             this
             kind
             ,
             that
             is
             ,
             
               the
               greatest
               server
               of
               Mammon
            
             ,
             albeit
             he
             do
             not
             serve
             him
             in
             or
             by
             an
             Idol
             or
             Image
             .
             For
             the
             Idol
             is
             but
             an
             Accessary
             to
             this
             foul
             sin
             ,
             the
             Principal
             is
             the
             internal
             corrupt
             imagination
             or
             desire
             .
             He
             that
             can
             cheat
             without
             a
             Broker
             ,
             is
             never
             a
             whit
             the
             honester
             man
             then
             he
             which
             useth
             his
             help
             ,
             but
             rather
             (
             as
             the
             Proverb
             is
             )
             a
             more
             crafty
             knave
             ;
             or
             as
             he
             is
             a
             more
             cunning
             theif
             which
             can
             steal
             without
             an
             out-putter
             or
             receiver
             ,
             then
             he
             which
             alwayes
             is
             inforced
             to
             use
             the
             help
             of
             one
             or
             other
             :
             So
             he
             that
             robs
             God
             of
             his
             honour
             (
             whether
             by
             positive
             sacrilege
             ,
             or
             by
             detention
             of
             that
             from
             him
             which
             is
             his
             due
             )
             though
             this
             he
             do
             without
             an
             Image
             or
             an
             Idol
             to
             be
             his
             partner
             ,
             is
             as
             great
             an
             Idolater
             as
             the
             Heathens
             were
             .
             For
             he
             sacrificeth
             that
             unto
             his
             own
             Imaginations
             or
             desires
             which
             the
             Heathens
             did
             unto
             their
             imaginary
             powers
             .
          
           
             To
             come
             to
             particulars
             .
          
           
             9.
             
             If
             Merchants
             or
             Tradesmen
             be
             as
             greedily
             set
             upon
             their
             gain
             as
             the
             Heathen
             Gauls
             were
             ,
             which
             offered
             sacrifice
             unto
             Mercury
             ,
             they
             are
             no
             less
             greivous
             Idolaters
             then
             they
             were
             .
             If
             this
             corrupt
             affection
             be
             as
             immoderate
             in
             
             Christians
             as
             it
             was
             in
             Heathens
             ,
             it
             will
             be
             of
             like
             force
             to
             withdraw
             their
             hearts
             ,
             as
             it
             was
             to
             withdraw
             the
             hearts
             of
             the
             Heathen
             from
             the
             only
             true
             God
             :
             of
             like
             force
             to
             sway
             them
             to
             as
             greivous
             transgression
             of
             the
             first
             and
             cheif
             Commandement
             ,
             as
             the
             Heathens
             could
             commit
             any
             against
             it
             .
             For
             impossible
             it
             is
             ,
             they
             should
             love
             God
             with
             all
             their
             heart
             ,
             with
             any
             greater
             part
             of
             their
             heart
             ,
             then
             the
             Heathens
             did
             ,
             if
             their
             hearts
             be
             as
             strongly
             set
             upon
             riches
             and
             worldly
             commodities
             ,
             as
             the
             Heathens
             were
             .
             And
             so
             much
             of
             our
             love
             and
             heart
             as
             is
             withdrawn
             and
             alienated
             from
             God
             ,
             is
             a
             detention
             or
             robbing
             him
             of
             his
             honour
             ,
             it
             skils
             not
             much
             on
             whom
             it
             be
             bestowed
             ,
             so
             it
             be
             utterly
             alienated
             from
             him
             :
             The
             god
             of
             this
             world
             will
             place
             it
             where
             he
             list
             .
             But
             if
             the
             inordinate
             desire
             of
             gain
             do
             mis-sway
             men
             ,
             by
             profession
             Christians
             ,
             to
             use
             deceit
             in
             bargaining
             ,
             to
             over-reach
             their
             Neighbors
             ;
             or
             to
             work
             their
             own
             advantage
             out
             of
             their
             brethrens
             miseries
             or
             necessities
             ,
             they
             transgresse
             the
             second
             great
             Commandement
             as
             grievously
             as
             the
             Heathen
             did
             ,
             the
             sum
             whereof
             you
             know
             is
             ,
             to
             love
             our
             Neighbors
             as
             our selves
             ,
             to
             do
             to
             all
             as
             we
             desire
             to
             be
             done
             unto
             .
             And
             by
             the
             manner
             and
             measure
             of
             transgressing
             these
             two
             great
             Commandements
             (
             on
             which
             the
             whole
             Law
             and
             Prophets
             hang
             )
             the
             true
             measure
             ,
             as
             of
             Idolatry
             ,
             so
             of
             all
             other
             sins
             ,
             must
             be
             taken
             .
          
           
             10.
             
             If
             we
             should
             take
             an
             unpartial
             survey
             of
             all
             the
             several
             sorts
             or
             conditions
             of
             men
             throughout
             this
             Land
             ,
             and
             of
             their
             demeanors
             in
             their
             several
             callings
             :
             What
             root
             or
             branch
             of
             goodness
             is
             there
             wherein
             we
             can
             be
             imagined
             to
             overtop
             many
             Heathen
             Nations
             ,
             unless
             it
             be
             in
             point
             of
             Faith
             and
             Opinion
             ?
             But
             these
             we
             know
             without
             correspondencie
             in
             practise
             of
             good
             life
             ,
             will
             be
             so
             farre
             from
             justifying
             us
             in
             respect
             of
             the
             Heathens
             or
             Infidels
             ,
             that
             they
             will
             more
             deeply
             condemn
             us
             .
             Covetousness
             ,
             deceit
             and
             violences
             were
             not
             more
             rife
             amongst
             private
             Heathens
             ,
             then
             they
             are
             with
             us
             .
             If
             opportunity
             serve
             ,
             
               Homo
               homini
               fit
               lupus
            
             ,
             every
             one
             is
             as
             a
             snare
             or
             gin
             unto
             his
             neighbor
             .
             The
             Remedy
             which
             God
             hath
             appointed
             for
             this
             enormitie
             are
             publick
             Laws
             and
             Courts
             of
             Justice
             .
             And
             yet
             if
             the
             greivances
             ,
             which
             private
             men
             suffer
             from
             one
             another
             ,
             were
             put
             in
             one
             scale
             ,
             and
             the
             greivances
             ,
             which
             befal
             them
             from
             the
             corruptions
             of
             Courts
             appointed
             to
             do
             them
             right
             (
             whether
             these
             be
             Civil
             or
             Ecclesiastick
             )
             were
             put
             in
             the
             contrary
             Scale
             ,
             it
             would
             be
             hard
             to
             determine
             ,
             whether
             sort
             of
             greivances
             would
             overpoize
             others
             .
             And
             if
             the
             remedie
             prove
             worse
             then
             the
             disease
             ,
             what
             hope
             of
             health
             ?
             As
             for
             drunkenness
             ,
             ryot
             and
             other
             prophaneness
             ,
             these
             were
             not
             so
             rife
             in
             many
             Heathen
             Nations
             ,
             as
             they
             are
             now
             in
             most
             Christian
             States
             ,
             because
             for
             the
             most
             part
             more
             severely
             punished
             amongst
             them
             then
             they
             are
             with
             us
             ,
             and
             yet
             I
             pray
             God
             that
             the
             sins
             of
             the
             Pulpit
             and
             of
             the
             Printing-house
             may
             be
             found
             much
             lighter
             then
             the
             sins
             of
             the
             Play-house
             or
             the
             Tavern
             ,
             &c.
             when
             the
             great
             Moderator
             of
             Heaven
             and
             Earth
             shall
             weigh
             them
             in
             the
             Balance
             of
             his
             un-erring
             Justice
             .
             This
             is
             certain
             ,
             that
             notorious
             delinquents
             almost
             in
             every
             other
             kind
             are
             ashamed
             to
             justifie
             themselves
             when
             their
             facts
             come
             to
             light
             ;
             their
             very
             Consorts
             will
             not
             be
             their
             Advocates
             when
             they
             are
             proved
             against
             them
             .
             Whereas
             many
             popular
             Sermons
             and
             Treatises
             ,
             albeit
             ful
             stuft
             with
             Characters
             of
             more
             then
             Heathenish
             pride
             ,
             hatred
             ,
             malice
             ,
             sedition
             and
             scurrilitie
             pass
             for
             currant
             amongst
             the
             factions
             Consorts
             ,
             as
             containing
             rare
             expressions
             of
             fervent
             zeal
             in
             Gods
             cause
             ,
             and
             of
             sincere
             love
             to
             true
             Religion
             .
             And
             if
             the
             light
             of
             the
             body
             be
             dark
             ,
             how
             great
             must
             the
             darkness
             of
             that
             body
             be
             ?
          
           
             11.
             
             In
             drunkenness
             ,
             in
             gluttony
             ,
             in
             wantonness
             ,
             and
             other
             branches
             of
             licentiousness
             ,
             some
             Heathen
             Nations
             in
             former
             ages
             haply
             have
             exceeded
             
             us
             ;
             But
             in
             this
             publick
             and
             farre
             spreading
             licentiousness
             of
             tongues
             and
             pens
             in
             bitter
             invectives
             against
             their
             brethren
             ,
             in
             audacious
             libelling
             against
             lawful
             Superiors
             ,
             no
             Age
             before
             the
             Art
             of
             Printing
             was
             invented
             could
             ,
             no
             State
             or
             Nation
             since
             the
             invention
             of
             that
             Art
             hath
             exceeded
             or
             may
             compare
             with
             those
             times
             wherein
             ,
             and
             those
             people
             with
             whom
             we
             live
             .
          
           
             But
             admit
             the
             faults
             or
             delinquencies
             of
             our
             time
             were
             but
             equal
             to
             the
             delinquencies
             of
             the
             Heathen
             :
             yet
             as
             that
             ancient
             and
             religious
             Writer
             Salvianus
             well
             observes
             ,
             Though
             the
             vices
             of
             the
             Heathens
             and
             the
             Christians
             were
             but
             equal
             ,
             yet
             the
             same
             vices
             ,
             are
             more
             criminous
             and
             scandalous
             in
             Christians
             then
             they
             can
             be
             in
             the
             Heathen
             .
             If
             the
             Heathens
             were
             prophane
             ,
             were
             covetous
             ,
             were
             dissolute
             ,
             licentious
             or
             disobedient
             ,
             what
             great
             matter
             is
             it
             ?
             they
             never
             heard
             of
             
               A
               Redemption
               from
               this
               vain
               conversation
               to
               be
               purchased
               at
               so
               high
               a
               rate
               as
               with
               the
               pretious
               blood
               of
               the
               only
               Son
               of
               God
               :
            
             They
             never
             were
             called
             solemnly
             to
             vow
             integrity
             of
             life
             and
             conversation
             ,
             as
             a
             service
             due
             unto
             that
             Lord
             which
             had
             redeemed
             them
             .
             All
             this
             we
             have
             done
             ,
             and
             yet
             have
             left
             our
             Masters
             will
             (
             which
             we
             vowed
             to
             do
             )
             altogether
             undone
             ,
             yea
             continue
             to
             do
             the
             will
             of
             his
             Enemie
             with
             as
             great
             alacrity
             and
             fidelity
             as
             the
             Infidels
             or
             Heathens
             do
             .
          
           
             Again
             ,
             the
             Heathens
             had
             no
             expectation
             of
             any
             gratious
             immortal
             reward
             for
             well-doing
             :
             they
             feared
             no
             dreadful
             doom
             or
             sentence
             after
             death
             ,
             for
             the
             errors
             or
             mis-doings
             of
             this
             mortal
             life
             .
             But
             we
             ever
             since
             we
             learned
             the
             ten
             Commandements
             and
             our
             Creed
             ,
             have
             been
             hedged
             in
             on
             the
             right
             hand
             and
             on
             the
             left
             ,
             on
             the
             right
             hand
             with
             hopes
             of
             a
             most
             blessed
             everlasting
             life
             ,
             on
             the
             left
             hand
             with
             fear
             of
             an
             endless
             and
             never-dying
             death
             :
             and
             yet
             have
             transgressed
             these
             bounds
             ,
             have
             on
             both
             hands
             out-rayed
             as
             licentiously
             as
             the
             Heathens
             did
             .
          
           
             Surely
             one
             special
             reason
             ,
             why
             after
             so
             long
             ,
             so
             much
             good
             preaching
             ,
             there
             is
             so
             little
             practice
             of
             good
             life
             ,
             so
             much
             licentiousness
             in
             the
             wayes
             of
             death
             ,
             is
             ,
             because
             we
             Preachers
             do
             not
             maintain
             that
             double
             hedge
             which
             Christ
             hath
             set
             us
             for
             keeping
             us
             in
             order
             ,
             that
             is
             ,
             we
             do
             not
             press
             the
             fear
             of
             death
             and
             hope
             of
             life
             everlasting
             ,
             so
             forcibly
             and
             seasonably
             as
             we
             ought
             and
             might
             .
          
           
             Now
             these
             meditations
             of
             everlasting
             life
             ,
             and
             everlasting
             death
             ,
             are
             the
             points
             whereunto
             these
             discussions
             upon
             this
             Text
             have
             been
             praemised
             .
             God
             grant
             you
             docile
             hearts
             ,
             and
             me
             the
             Spirit
             of
             Grace
             and
             Understanding
             for
             rectifying
             your
             hopes
             and
             fears
             of
             your
             final
             reward
             in
             that
             last
             and
             dreadful
             Day
             .
          
        
         
           
           
             CHAP.
             XLI
             .
          
           
             
               2
               CHRON.
               24.
               22.
               
            
             
               The
               Lord
               look
               upon
               it
               ,
               and
               require
               it
               .
            
          
           
             1.
             
             THe
             Sayings
             of
             men
             in
             perfect
             health
             of
             mind
             ,
             are
             then
             most
             pithy
             ,
             and
             their
             Testifications
             most
             valid
             ,
             when
             their
             bodily
             limbs
             and
             senses
             are
             at
             
             the
             weakest
             pitch
             .
             And
             the
             Admonitions
             or
             Presages
             of
             wise
             Governors
             ,
             whether
             Temporal
             or
             Ecclesiastick
             ,
             sink
             deeper
             into
             sober
             hearts
             ,
             being
             uttered
             upon
             their
             death-beds
             ,
             then
             if
             they
             were
             delivered
             upon
             the
             Bench
             or
             Throne
             .
             These
             few
             words
             amount
             unto
             an
             higher
             Point
             of
             Consideration
             ,
             then
             these
             Generalities
             import
             .
             For
             ,
             
               They
               are
               the
               last
               words
               of
               a
               great
               High-Priest
               and
               a
               great
               Prophet
               of
               the
               Lord
               ,
            
             of
             a
             Prophet
             not
             
               by
               General
               Calling
            
             only
             ,
             but
             uttered
             by
             him
             
               whilest
               the
               Spirit
               of
               Prophesie
               did
               rest
               upon
               him
               .
            
             They
             are
             the
             words
             of
             Zechariah
             the
             Son
             and
             lawful
             Successor
             to
             
               that
               Heroical
               High-Priest
               ,
               Jehoiada
            
             ;
             who
             had
             been
             the
             
               chief
               Protector
               of
               the
               Kingdom
               of
               Judah
               ,
            
             A
             Foster-Father
             unto
             the
             present
             King
             ,
             
               The
               Restorer
               of
               Davids
               Line
            
             ,
             when
             it
             did
             hang
             but
             by
             one
             slender
             thred
             ,
             unto
             its
             
               Antient
               Strength
               and
               Dignity
            
             .
          
           
             2.
             
             
               The
               Points
               most
               considerable
               in
               the
               survey
               of
               this
               Text
               are
               Three
               .
            
          
           
             First
             ,
             The
             Plain
             and
             
               Literal
               sense
            
             ,
             which
             wholly
             depends
             upon
             the
             Historical
             
             Circumstances
             as
             well
             precedent
             as
             subsequent
             .
          
           
             Second
             ,
             The
             
               Emblematical
               Portendment
               of
               that
               prodigious
               fact
               ,
            
             which
             did
             provoke
             this
             dying
             Priest
             and
             Prophet
             of
             
               the
               Lord
            
             to
             utter
             these
             words
             .
             Or
             which
             is
             all
             one
             ,
             The
             fulfilling
             of
             his
             imprecation
             according
             to
             the
             
               Mystical
               sense
            
             .
          
           
             Third
             ,
             The
             discussion
             of
             such
             
               Cases
               of
               Conscience
            
             or
             controversed
             Divinity
             as
             are
             naturally
             emergent
             out
             of
             the
             Mystical
             or
             
               Literal
               sense
            
             ,
             and
             are
             useful
             for
             this
             present
             or
             future
             Ages
             .
          
           
             To
             begin
             with
             the
             
               Circumstance
               of
               the
               time
            
             wherein
             they
             were
             uttered
             ;
             
             That
             apparently
             was
             
               the
               dayes
               of
               King
               Joash
            
             ,
             Heir
             and
             Successor
             unto
             Ahaziah
             King
             of
             Judah
             ,
             who
             was
             next
             Successor
             save
             one
             unto
             good
             Jehoshaphat
             ,
             by
             lineal
             direct
             descent
             ;
             but
             no
             Successor
             at
             all
             to
             him
             in
             vertue
             ,
             or
             goodness
             ,
             or
             happiness
             of
             Government
             For
             Ahaziah
             was
             
               Pessimi
               patris
               haud
               melier
               proles
            
             ,
             a
             very
             wicked
             son
             of
             a
             most
             wicked
             father
             ,
             and
             too
             hard
             to
             say
             whether
             he
             or
             his
             Father
             Jehoram
             were
             the
             worse
             King
             or
             more
             unfortunate
             Governour
             .
             But
             Joash
             the
             Orphan
             Son
             of
             Ahaziah
             hath
             the
             Testimonie
             of
             the
             Spirit
             of
             God
             ,
             
               That
               he
               ruled
               well
               whilst
               Jehiiada
               the
               High-Priest
               did
               live
               ,
            
             2
             King.
             12.
             2.
             
             And
             his
             zeal
             to
             the
             House
             of
             the
             Lord
             (
             recorded
             at
             large
             in
             this
             chapter
             ,
             as
             also
             in
             the
             2
             Kings
             12.
             4.
             
             )
             was
             so
             great
             ,
             as
             more
             could
             not
             be
             expected
             or
             conceived
             ,
             either
             of
             
               Jehoshaphat
               ,
               Hezekiah
            
             ,
             or
             good
             Josiah
             .
             And
             thus
             he
             continued
             from
             the
             seventh
             year
             of
             his
             Age
             until
             the
             five
             or
             six
             and
             
             thirtieth
             at
             the
             least
             .
             A
             competent
             time
             (
             a
             man
             would
             think
             )
             for
             a
             full
             and
             firm
             growth
             in
             goodness
             .
          
           
             But
             amongst
             the
             Sons
             and
             Successors
             of
             David
             ,
             we
             may
             observe
             ,
             that
             some
             begun
             their
             Reign
             very
             well
             and
             ended
             ill
             :
             Others
             ,
             being
             extream
             bad
             in
             their
             beginning
             ,
             did
             end
             better
             then
             the
             other
             begun
             .
             So
             Manasses
             in
             the
             beginning
             and
             middle
             of
             his
             Reign
             ,
             filled
             the
             City
             with
             innocent
             blood
             ,
             and
             died
             a
             Penitentiary
             .
             This
             present
             King
             Joash
             begun
             and
             continued
             his
             Reign
             for
             thirty
             years
             or
             thereabouts
             
               in
               the
               spirit
            
             ,
             but
             ended
             
               in
               the
               flesh
            
             (
             or
             rather
             in
             blood
             )
             leaving
             a
             perpetual
             stain
             upon
             the
             Throne
             and
             Race
             of
             David
             .
             This
             strange
             Apostacie
             or
             Revolt
             argues
             ,
             that
             his
             fore-mentioned
             goodness
             and
             zeal
             unto
             the
             House
             of
             the
             Lord
             was
             Adventitious
             ,
             and
             not
             truly
             rooted
             in
             his
             own
             brest
             .
             That
             the
             fair
             Lineaments
             of
             a
             pious
             man
             and
             noble
             Prince
             were
             drawn
             not
             by
             his
             own
             skill
             ,
             but
             by
             the
             manuduction
             of
             Jehoiada
             the
             High-Priest
             ;
             as
             Children
             oft-times
             make
             fair
             letters
             while
             their
             Tutors
             guide
             their
             hands
             ,
             but
             spatter
             ,
             and
             blot
             ,
             and
             dash
             ,
             after
             they
             be
             left
             to
             their
             own
             guidance
             .
          
           
             Jehoiada
             (
             saith
             the
             Text
             )
             
               waxed
               old
               ,
               and
               was
               full
               of
               dayes
               :
               an
               hundred
               and
               thirty
               years
               old
               was
               he
               when
               he
               died
               ,
               and
               they
               buried
               him
               in
               the
               City
               of
               David
               among
               the
               Kings
               ,
               because
               he
               had
               done
               good
               in
               Israel
               ,
               both
               towards
               God
               and
               towards
               his
               House
               .
            
          
           
             The
             solemnization
             of
             his
             death
             was
             a
             strong
             Argument
             of
             the
             respect
             and
             love
             which
             both
             Prince
             and
             People
             did
             bear
             unto
             him
             whilst
             he
             lived
             ;
             and
             much
             happier
             might
             both
             of
             them
             have
             been
             ,
             had
             they
             continued
             the
             same
             respect
             ,
             unto
             his
             Son
             and
             Successor
             .
             But
             they
             buried
             their
             love
             unto
             Jehoiada
             and
             (
             which
             was
             worst
             )
             the
             zeal
             which
             he
             had
             taught
             unto
             the
             House
             of
             God
             ,
             in
             his
             Grave
             .
             For
             so
             it
             followeth
             ,
             verse
             17
             ,
             18.
             
             
               Now
               after
               the
               death
               of
               Jehoiada
               came
               the
               Princes
               of
               Iudah
               and
               made
               obeysance
               to
               the
               King
               ;
               Then
               the
               King
               hearkened
               unto
               them
               ,
               and
               he
               left
               the
               House
               of
               the
               Lord
               God
               of
               their
               Fathers
               ,
               and
               served
               Groves
               and
               Idols
               .
            
             Yet
             Gods
             love
             to
             them
             doth
             not
             determine
             with
             the
             beginning
             of
             their
             hate
             unto
             the
             House
             of
             God
             and
             to
             his
             faithful
             Servants
             .
             
               For
               notwithstanding
               that
               wrath
               came
               upon
               Iudah
               and
               Ierusalem
               for
               this
               their
               trespasse
               ,
               yet
               he
               sent
               Prophets
               to
               them
               to
               bring
               them
               again
               to
               the
               Lord
               ;
               and
               they
               testified
               against
               them
               but
               they
               would
               not
               give
               ear
               .
               And
               the
               Spirit
               of
               the
               Lord
               came
               upon
            
             (
             or
             cloathed
             )
             
               Zechariah
               the
               Son
               of
               Iehoiada
               the
               Priest
               ,
               who
               stood
               above
               the
               people
               and
               said
               unto
               them
               ,
               Thus
               saith
               God
               :
               Why
               transgress
               ye
               the
               Commandement
               of
               the
               Lord
               that
               ye
               cannot
               prosper
               ?
               Because
               ye
               have
               forsaken
               the
               Lord
               he
               hath
               also
               forsaken
               you
               .
               And
               they
               conspired
               against
               him
               ,
               and
               stoned
               him
               with
               stones
               at
               the
               Commandment
               of
               the
               King
               ,
               in
               the
               Court
               of
               the
               House
               of
               the
               Lord.
               Thus
               Ioash
               the
               King
               remembred
               not
               the
               kindness
               which
               Jehoiada
               his
               father
               had
               done
               unto
               him
               ,
               but
               slew
               his
               Son
               ,
               and
               when
               he
               dyed
               he
               said
            
             (
             or
             ,
             inter
             moriendum
             ,
             dixit
             )
             
               The
               Lord
               look
               upon
               it
               ,
               and
               require
               it
               .
            
          
           
             3.
             
             But
             did
             the
             Lord
             hearken
             to
             him
             ,
             or
             require
             his
             blood
             at
             the
             Kings
             and
             Princes
             hands
             which
             slew
             him
             ?
          
           
             Yes
             !
             that
             he
             did
             ;
             oftner
             then
             once
             .
             For
             it
             was
             required
             of
             their
             posterity
             :
             But
             for
             the
             present
             he
             did
             visit
             both
             the
             King
             and
             his
             Princes
             most
             remarkably
             ,
             by
             an
             unexpected
             Army
             of
             the
             Syrians
             ,
             unto
             whose
             Idolatrous
             Rites
             they
             had
             now
             conformed
             themselves
             ,
             complying
             too
             well
             with
             them
             ,
             and
             with
             their
             neighbors
             the
             Heathen
             ,
             in
             all
             sorts
             of
             wickedness
             .
          
           
             But
             here
             the
             Polititian
             will
             reply
             ,
             That
             the
             Syrians
             did
             upon
             other
             occasions
             intend
             to
             do
             some
             mischeif
             to
             the
             King
             ,
             the
             Princes
             and
             People
             of
             Judah
             .
             For
             it
             was
             never
             unusual
             to
             that
             Nation
             to
             vex
             or
             molest
             Israel
             or
             Judah
             ;
          
           
             
             —
             Nunc
             ,
             olim
             ,
             quocunque
             dabant
             se
             tempore
             vires
             :
          
           
             As
             often
             as
             opportunity
             served
             ,
             as
             often
             as
             they
             could
             spy
             advantage
             .
             And
             to
             assign
             the
             Probable
             or
             
               meritorious
               Causes
            
             of
             such
             Plagues
             as
             befal
             any
             Nation
             by
             their
             inveterate
             enemies
             ,
             unto
             the
             Judgment
             of
             God
             ,
             for
             this
             or
             that
             sin
             ,
             is
             not
             safe
             ;
             specially
             for
             men
             not
             endued
             with
             the
             
               Spirit
               of
               Prophecie
            
             .
          
           
             In
             many
             Causes
             I
             confess
             it
             is
             not
             ;
             yet
             in
             
               this
               particular
            
             we
             need
             not
             be
             afraid
             to
             say
             as
             much
             as
             the
             Spirit
             of
             God
             or
             sacred
             authority
             of
             his
             Word
             hath
             taught
             us
             .
             (
             We
             say
             no
             more
             ,
             as
             indeed
             we
             need
             not
             ,
             for
             the
             point
             is
             so
             plainly
             and
             punctually
             set
             down
             by
             the
             pen-man
             of
             this
             Book
             from
             verse
             23.
             to
             the
             26.
             as
             it
             needs
             no
             Comment
             ,
             no
             paraphrase
             or
             marginal
             conjecture
             ,
             any
             of
             which
             would
             rather
             soyl
             then
             clear
             the
             meaning
             of
             the
             Text.
             )
             
               And
               it
               came
               to
               passe
               at
               the
               revolution
               of
               the
               year
               ,
               that
               the
               hoast
               of
               Syria
               came
               up
               against
               him
               ,
               and
               they
               came
               to
               Judah
               and
               Ierusalem
               and
               destroyed
               all
               the
               Princes
               of
               the
               people
               from
               amongst
               the
               people
               ,
               and
               sent
               the
               spoyls
               of
               them
               to
               Damascus
               ,
               &c.
               
            
          
           
             4.
             
             The
             Observations
             or
             plain
             Uses
             which
             these
             
               Literal
               Circumstances
            
             of
             this
             Story
             afford
             are
             many
             :
             I
             shall
             touch
             upon
             some
             principal
             ones
             .
          
           
             As
             First
             ;
             To
             admonish
             Kings
             or
             other
             supreme
             Magistrates
             to
             reverence
             and
             respect
             their
             Clergy
             ;
             seeing
             Ioash
             did
             prosper
             so
             well
             while
             he
             followed
             
             the
             advice
             and
             counsel
             of
             the
             High-Priest
             Iehoiada
             :
             but
             came
             to
             this
             fearful
             and
             disastrous
             end
             ,
             first
             by
             contemning
             the
             warning
             of
             Zechariah
             the
             Cheif-Priest
             ,
             and
             afterward
             by
             shedding
             of
             the
             innocent
             blood
             of
             this
             great
             Prophet
             of
             the
             Lord.
             But
             this
             will
             be
             a
             common
             place
             ,
             not
             so
             proper
             to
             this
             time
             and
             place
             ,
             wherein
             we
             live
             :
             wherein
             there
             is
             such
             happy
             accord
             between
             the
             supream
             Majestie
             and
             the
             Prelacie
             and
             Clergie
             of
             this
             Kingdom
             ,
             as
             no
             good
             Patriot
             can
             desire
             more
             then
             the
             continuance
             of
             it
             .
          
           
             Secondly
             ,
             There
             lies
             open
             a
             spacious
             field
             for
             such
             as
             affect
             to
             expatiate
             in
             
               Common
               Places
            
             or
             dilate
             upon
             that
             Old
             Maxim
             ,
             
               Laici
               semper
               sunt
               infensi
               Clericis
            
             ,
             to
             tax
             the
             inveterate
             enmity
             of
             secular
             men
             against
             the
             Clergie
             .
             Whose
             violent
             out
             burstings
             into
             
               Prodigious
               Outrages
            
             ,
             did
             never
             more
             clearly
             appear
             then
             in
             the
             wicked
             suggestions
             of
             the
             Princes
             of
             Iudah
             ,
             unto
             infortunate
             King
             Joash
             ,
             against
             this
             Godly
             High-Priest
             Zechariah
             for
             his
             zeal
             unto
             the
             House
             and
             service
             of
             the
             God
             of
             their
             Fore-fathers
             .
             But
             however
             the
             like
             prodigious
             cruelty
             had
             not
             been
             exemplified
             before
             this
             time
             ,
             yet
             in
             many
             later
             ages
             ,
             the
             
               Prelacie
               or
               Clergie
            
             have
             not
             come
             an
             inch
             short
             of
             these
             Lay-Princes
             in
             working
             and
             animating
             Kings
             and
             supream
             Magistrates
             to
             exercise
             like
             tyranny
             ,
             and
             oppressing
             cruelty
             ,
             not
             upon
             Laicks
             only
             ,
             but
             upon
             their
             Godly
             and
             religious
             Priests
             ,
             or
             inferior
             Clergie
             .
          
           
             The
             Histories
             almost
             of
             all
             Ages
             and
             Nations
             ,
             since
             the
             death
             of
             
               Maurice
               the
               Emperor
            
             unto
             this
             last
             Generation
             ,
             will
             be
             ready
             to
             testifie
             ,
             whensoever
             they
             shall
             be
             heard
             or
             read
             ,
             more
             then
             I
             have
             said
             ,
             against
             the
             
               Romish
               Hierarchy
            
             ,
             whose
             continual
             practises
             have
             been
             ,
             to
             make
             Christian
             Kings
             the
             Executioners
             of
             their
             furious
             spleen
             against
             their
             own
             Clergie
             ,
             or
             neighbor
             Princes
             ;
             or
             to
             stirre
             up
             the
             rebellion
             of
             Lay-subjects
             ,
             against
             all
             such
             of
             their
             Leige-Lords
             or
             Soveraigns
             as
             would
             not
             submit
             themselves
             ,
             their
             Crowns
             and
             Dignities
             ,
             or
             (
             which
             is
             more
             )
             their
             Consciences
             unto
             
               Peters
               pretended
               Primacie
            
             .
          
           
             The
             sum
             of
             all
             I
             have
             to
             say
             concerning
             this
             Point
             ,
             is
             This
             ;
             As
             there
             seldom
             
             have
             been
             any
             very
             Good
             Kings
             ,
             or
             extraordinary
             happy
             in
             their
             Government
             (
             whether
             in
             the
             line
             of
             David
             ,
             or
             in
             Christian
             Monarchies
             )
             without
             advice
             and
             assistance
             of
             a
             Learned
             and
             Religious
             Clergie
             ;
             so
             but
             a
             few
             have
             proved
             extremely
             bad
             without
             the
             suggestions
             of
             covetous
             ,
             corrupt
             or
             ambitious
             Priests
             .
             So
             that
             the
             safest
             way
             for
             chief
             Governors
             is
             ,
             to
             keep
             as
             vigilant
             and
             strong
             Guards
             upon
             their
             own
             brests
             and
             consciences
             ,
             as
             they
             do
             about
             their
             bodies
             or
             palaces
             .
          
           
             Now
             the
             special
             and
             safe
             guard
             which
             they
             can
             entertain
             for
             their
             souls
             and
             consciences
             is
             ,
             
               to
               lay
               to
               heart
               the
               Examples
               of
               Gods
               dealing
               with
               former
               Princes
               ,
            
             with
             the
             Kings
             of
             Judah
             especially
             ,
             according
             to
             the
             esteem
             or
             reverence
             ,
             or
             the
             dis-esteem
             which
             they
             did
             bear
             unto
             his
             Laws
             and
             Services
             .
          
           
             5.
             
             Another
             special
             meanes
             to
             secure
             even
             Greatest
             Monarches
             from
             falling
             into
             Gods
             wrath
             or
             revenging
             hand
             ,
             is
             ,
             not
             to
             hearken
             unto
             ,
             not
             to
             meditate
             too
             much
             upon
             ,
             or
             at
             least
             not
             to
             misconstrue
             a
             Doctrine
             very
             frequent
             in
             all
             Ages
             ,
             to
             wit
             ,
             
               That
               Kings
               and
               supreme
               Magistrates
               are
               not
               subject
               to
               the
               authority
               of
               any
               other
               men
               ,
               nor
               to
               the
               coercive
               authoritie
               of
               humane
               Laws
               .
            
             The
             Doctrine
             ,
             I
             dare
             not
             ,
             I
             cannot
             in
             conscience
             deny
             ,
             to
             be
             most
             true
             and
             Orthodoxal
             .
             And
             for
             the
             truth
             of
             it
             ,
             I
             can
             add
             one
             Argument
             more
             then
             usual
             ;
             That
             Gods
             judgments
             in
             all
             Ages
             or
             Nations
             ,
             
               have
               not
               been
            
             more
             frequently
             executed
             by
             Counter-passion
             or
             Retaliation
             upon
             any
             sort
             or
             state
             of
             men
             then
             upon
             Kings
             ,
             or
             Princes
             ,
             or
             greatest
             Potentates
             which
             pollute
             their
             Crowns
             and
             Dignities
             with
             innocent
             blood
             (
             as
             King
             Joash
             did
             )
             or
             with
             other
             like
             out-crying
             sins
             .
             As
             if
             the
             most
             Just
             and
             Righteous
             Lord
             
               by
               innumerable
               Examples
            
             tending
             to
             this
             purpose
             would
             give
             the
             world
             to
             understand
             ,
             That
             
               none
               are
               fit
               to
               exercise
               Iurisdiction
               upon
               Kings
               or
               Princes
               besides
               himself
            
             ;
             and
             withall
             ,
             to
             instruct
             even
             
               Greatest
               Monarchs
            
             ,
             that
             their
             Exemption
             from
             all
             Controulment
             of
             humane
             Laws
             ,
             cannot
             exempt
             or
             priviledge
             them
             from
             the
             immediate
             judgement
             of
             his
             own
             hands
             ,
             or
             from
             the
             contrivance
             of
             his
             just
             punishments
             by
             the
             hands
             of
             others
             as
             by
             his
             instruments
             ,
             though
             
               his
               Enemies
               Agents
            
             .
          
           
             I
             forbear
             to
             produce
             more
             instances
             of
             
               Divine
               Retaliation
            
             upon
             most
             Soveraign
             
             Princes
             ,
             besides
             this
             one
             in
             my
             Text
             ,
             which
             a
             bundantly
             justifieth
             both
             parts
             of
             my
             last
             Assertion
             or
             
               Observation
               .
               Ioash
            
             (
             as
             you
             heard
             before
             ,
             and
             may
             read
             when
             you
             please
             )
             did
             more
             then
             permit
             ,
             did
             authorize
             or
             command
             the
             Princes
             of
             Iudah
             ,
             to
             murther
             their
             High-Priest
             Zachariah
             in
             the
             Court
             of
             the
             Lords
             House
             .
             A
             prodigious
             liberty
             or
             licence
             for
             a
             King
             to
             Grant
             ,
             and
             more
             furiously
             executed
             by
             the
             Princes
             of
             Iudah
             ,
             his
             Patentees
             or
             Commissioners
             for
             this
             purpose
             .
             And
             yet
             the
             most
             righteous
             Judge
             of
             all
             the
             world
             ,
             did
             neither
             animate
             nor
             authorize
             the
             Prophets
             ,
             Priests
             ,
             or
             Levites
             ,
             or
             other
             cheif
             men
             in
             this
             Kingdom
             to
             be
             the
             avengers
             of
             Blood
             ,
             or
             to
             execute
             judgement
             upon
             the
             King
             or
             Princes
             of
             Iudah
             .
          
           
             This
             service
             in
             Divine
             Wisdom
             and
             Justice
             was
             delegated
             to
             the
             Syrians
             their
             neighbor
             Nation
             .
             And
             the
             Hoast
             ,
             not
             by
             their
             own
             skill
             or
             contrivance
             ,
             but
             by
             the
             disposition
             of
             Divine
             Providence
             ,
             did
             
               Geometrically
               and
               exactly
               proportion
               the
               execution
               of
               vengeance
               to
               the
               quality
               and
               manner
               of
               the
               fact
               .
            
             The
             Princes
             of
             Iudah
             who
             had
             murthered
             Zechariah
             in
             the
             Courts
             of
             the
             Temple
             of
             
               the
               Lords
            
             House
             ,
             were
             all
             destroyed
             by
             the
             Syrian
             Hoast
             in
             their
             own
             Land
             ,
             and
             the
             spoil
             of
             their
             Palaces
             sent
             unto
             the
             King
             of
             Damascus
             .
             And
             King
             Ioash
             (
             by
             whose
             authority
             Zechariah
             was
             stoned
             to
             death
             in
             his
             Pue
             or
             Pulpit
             )
             after
             the
             Syrians
             had
             grievously
             afflicted
             him
             ,
             was
             slain
             in
             his
             own
             Palace
             ,
             upon
             the
             bed
             of
             his
             desired
             or
             appointed
             rest
             ,
             by
             the
             hands
             of
             
             two
             of
             his
             own
             servants
             ;
             yet
             neither
             of
             them
             
               by
               birth
               his
               native
               Subject
            
             ;
             the
             one
             the
             son
             of
             an
             Ammonitess
             ,
             the
             other
             of
             a
             Moabitess
             ;
             both
             the
             illegitimate
             off-spring
             of
             two
             of
             the
             worst
             sort
             of
             aliens
             from
             the
             Common-wealth
             of
             Israel
             .
          
           
             In
             all
             this
             appears
             the
             
               special
               finger
               of
               God.
            
             But
             though
             all
             this
             were
             done
             by
             Gods
             appointment
             ;
             yet
             may
             we
             no
             way
             justifie
             the
             conspiracy
             of
             Ioash
             his
             own
             servants
             against
             him
             ,
             though
             both
             aliens
             ,
             unless
             we
             knew
             what
             speciall
             warrant
             they
             had
             for
             the
             execution
             of
             Gods
             judgments
             ,
             which
             are
             alwayes
             most
             just
             .
             However
             ,
             we
             have
             neither
             warrant
             nor
             reason
             to
             exclaim
             against
             them
             or
             their
             sins
             ,
             so
             farre
             or
             so
             much
             ,
             as
             by
             the
             warrant
             of
             Gods
             Word
             we
             might
             against
             the
             Princes
             of
             Iudah
             ,
             for
             the
             instigating
             of
             their
             lawful
             King
             or
             Liege-Lord
             to
             practice
             such
             prodigious
             cruelty
             (
             as
             hath
             been
             exprest
             )
             upon
             Zechariah
             the
             Lords
             High-Priest
             ;
             or
             against
             the
             disposition
             of
             the
             stiffe-necked
             Jewish
             Nation
             in
             general
             ,
             
               most
               perspicuous
               for
               the
               Crisis
            
             at
             that
             time
             .
          
           
             6.
             
             But
             to
             exclaim
             against
             the
             Princes
             or
             People
             of
             that
             Age
             we
             need
             not
             ;
             for
             their
             posterity
             hath
             amplified
             the
             
               cursed
               Circumstances
            
             of
             this
             most
             
               horrible
               Fact
            
             ;
             and
             charged
             these
             their
             fore-fathers
             with
             such
             a
             measure
             of
             iniquity
             as
             
               No
               Orator
               this
               day
               living
            
             ,
             without
             their
             directions
             or
             instructions
             could
             have
             done
             .
             
               Septies
               in
               die
               cadit
               justus
               ,
               The
               just
               man
               fals
               seven
               times
               a
               day
               ,
            
             was
             an
             ancient
             and
             an
             authentick
             Saying
             ,
             if
             meant
             at
             all
             by
             the
             Author
             of
             it
             ,
             
               of
               sins
               and
               delinquences
            
             ,
             rather
             then
             of
             
               crosses
               and
               greivances
            
             which
             fall
             upon
             them
             ,
             or
             into
             which
             they
             fall
             ,
             was
             never
             meant
             of
             
               Grosser
               sins
            
             or
             transgressions
             .
             But
             of
             that
             dayes
             work
             wherein
             Zechariah
             was
             slain
             these
             later
             Jews
             say
             :
             
               Septem
               transgressiones
               fecit
               Israel
               in
               illo
               die
               .
            
             I
             shall
             not
             over-English
             their
             meaning
             if
             I
             render
             it
             thus
             ,
             
               Israel
               that
               very
               day
               committed
               seven
               deadly
               sins
               at
               once
               ,
            
             that
             is
             ,
             without
             interposition
             or
             intervention
             of
             any
             good
             work
             or
             thought
             .
          
           
             First
             ,
             They
             allege
             ,
             Zechariah
             was
             their
             High
             Priest
             ,
             and
             to
             kill
             a
             Priest
             ,
             
             though
             of
             inferior
             rank
             ,
             was
             a
             sin
             amongst
             all
             Nations
             ,
             more
             then
             equivalent
             to
             the
             killing
             of
             a
             meer
             secular
             Potentate
             .
             A
             sin
             sometimes
             more
             unpardonable
             then
             any
             sin
             could
             be
             committed
             within
             this
             Kingdom
             ,
             besides
             the
             making
             of
             Allom.
             
          
           
             Secondly
             ,
             As
             these
             Jews
             allege
             ,
             
               Zechariah
               was
               a
               Prophet
            
             ;
             and
             to
             kill
             a
             Prophet
             ,
             was
             the
             next
             degree
             of
             comparison
             in
             iniquity
             unto
             the
             laying
             of
             violent
             hands
             upon
             Kings
             and
             Princes
             ,
             for
             he
             which
             forbid
             
               To
               touch
               his
               annointed
            
             ,
             did
             also
             forbid
             
               to
               do
               his
               Prophets
               any
               harm
               ,
            
             both
             are
             given
             in
             the
             same
             charge
             .
          
           
             Thirdly
             ,
             Zechariah
             was
             a
             second
             Magistrate
             among
             his
             People
             :
             and
             to
             kill
             a
             prime
             Magistrate
             is
             more
             then
             murther
             :
             or
             at
             least
             a
             mixture
             of
             Murther
             and
             Treason
             .
          
           
             Fourthly
             ,
             This
             Priest
             and
             great
             Magistrate
             (
             by
             the
             Testimony
             of
             their
             sons
             who
             murthered
             him
             )
             was
             upright
             and
             entire
             in
             the
             discharge
             of
             all
             his
             Offices
             ,
             and
             a
             man
             unblemished
             for
             his
             life
             and
             conversation
             .
          
           
             Fifthly
             ,
             they
             polluted
             the
             Courts
             of
             the
             Lords
             House
             ,
             within
             whose
             precincts
             Zechariahs
             bloud
             was
             shed
             ,
             without
             such
             reverence
             to
             the
             place
             ,
             as
             Jehoiada
             his
             Father
             upon
             a
             farre
             greater
             exigencie
             ,
             for
             the
             preservation
             of
             Ioash
             and
             his
             Kingdom
             did
             observe
             .
             For
             he
             would
             not
             suffer
             Athaliah
             ,
             though
             guilty
             of
             murther
             of
             the
             Royal
             Seed
             ,
             and
             of
             high
             Treason
             against
             the
             Crown
             of
             David
             ,
             to
             be
             put
             to
             death
             within
             the
             Courts
             of
             the
             Temple
             ,
             but
             commanded
             her
             to
             be
             killed
             at
             the
             Gates
             of
             the
             Kings
             House
             ,
             Chap.
             23.
             14.
             
          
           
           
             Sixthly
             ,
             As
             these
             
               Iewish
               Rabbins
            
             observe
             ;
             Their
             fore-fathers
             polluted
             the
             Sabbath
             of
             the
             Lord
             ,
             for
             on
             a
             Sabbath
             day
             (
             as
             it
             is
             probable
             ,
             not
             from
             their
             testimony
             only
             ,
             but
             from
             the
             Text
             )
             Zachariah
             was
             thus
             murthered
             .
          
           
             That
             which
             makes
             up
             the
             full
             number
             of
             seven
             and
             the
             measure
             of
             their
             unexpiable
             iniquity
             ,
             the
             Sabbath
             wherein
             this
             unexpiable
             murther
             was
             committed
             was
             the
             Sabbath
             of
             the
             great
             Feast
             of
             Attonement
             .
          
           
             All
             these
             transgressions
             or
             deadly
             sins
             (
             for
             every
             circumstance
             seems
             a
             transgression
             or
             principal
             sin
             ,
             not
             an
             accessary
             )
             were
             committed
             in
             one
             day
             or
             at
             once
             .
          
           
             Another
             circumstance
             these
             later
             Iews
             charge
             their
             fore-fathers
             withal
             ,
             
               That
               they
               did
               not
               observe
               the
               Law
               of
               the
            
             *
             
               Deer
               or
               of
               the
               Hart
            
             ,
             after
             they
             shed
             
             Zachariah's
             innocent
             blood
             ;
             for
             they
             did
             not
             so
             much
             as
             cover
             it
             with
             dust
             :
             But
             this
             Circumstance
             will
             fall
             into
             the
             discussion
             of
             the
             
               Third
               General
            
             proposed
             .
             The
             sins
             or
             circumstances
             hitherto
             mentioned
             were
             enough
             to
             sollicitate
             the
             Execution
             of
             
             Zachariah's
             dying
             prayers
             or
             imprecations
             ,
             
               Lord
               look
               upon
               it
               ,
               and
               require
               it
               .
            
          
           
             Another
             circumstance
             for
             aggravation
             of
             this
             sin
             (
             specially
             on
             King
             
               Io
               ,
               ash
            
             his
             part
             ,
             omitted
             by
             the
             later
             Iews
             )
             might
             here
             be
             added
             ,
             For
             that
             this
             good
             man
             ,
             this
             godly
             Priest
             and
             Prophet
             of
             the
             Lord
             ,
             Zachariah
             ,
             was
             by
             birth
             and
             bloud
             of
             nearest
             kindred
             (
             as
             we
             say
             ,
             
               Cousin
               Germane
            
             )
             to
             Ioash
             ,
             as
             being
             the
             Son
             ,
             by
             lawful
             descent
             ,
             of
             Iehoshabeath
             (
             daughter
             of
             Iehoram
             ,
             sister
             to
             Ahaziah
             ,
             and
             so
             Aunt
             to
             King
             Ioash
             )
             whom
             Iehoiada
             the
             Priest
             had
             to
             wife
             ,
             2
             Chron.
             22.
             11.
             
          
           
             7.
             
             But
             did
             these
             Aggravations
             or
             curious
             Commentaries
             of
             later
             Jews
             ,
             upon
             this
             and
             the
             like
             sins
             of
             their
             fore-fathers
             any
             way
             help
             to
             prevent
             the
             like
             diseases
             in
             such
             as
             made
             them
             ?
             Rather
             their
             Exclamations
             against
             them
             and
             
               Rigid
               Reformation
            
             of
             them
             ,
             and
             their
             affected
             Zeal
             unto
             the
             Prophets
             whom
             their
             Fathers
             had
             murthered
             did
             cast
             them
             into
             farre
             worse
             diseases
             of
             pride
             and
             hypocrisie
             ;
             whose
             symptomes
             were
             fury
             ,
             madness
             and
             splenctical
             passions
             ,
             which
             in
             the
             issue
             brought
             out
             more
             
               prodigious
               murther
            
             ,
             as
             will
             better
             appear
             in
             the
             Second
             General
             proposed
             ,
             which
             was
             ,
             
               The
               Emblematical
               portendment
               of
               this
               cruel
               and
               prodigious
               Fact
               against
               Zechariah
               ,
            
             or
             the
             accomplishment
             of
             his
             imprecations
             according
             to
             the
             
               mystical
               sense
            
             .
          
           
             For
             proof
             of
             our
             last
             Assertion
             or
             Conclusion
             of
             the
             
               Literal
               sense
            
             ,
             no
             better
             Authority
             can
             be
             alleged
             or
             desired
             ,
             then
             the
             authority
             of
             our
             Saviour
             Christ
             .
             No
             better
             Commentaries
             can
             be
             made
             ,
             upon
             the
             
               mystical
               sense
            
             of
             the
             former
             History
             ,
             then
             he
             who
             was
             the
             Wisdom
             of
             God
             made
             upon
             it
             ,
             Matth.
             23.
             verse
             29.
             
             
               Wo
               to
               you
               Scribes
               and
               Pharisees
               ,
               hypocrites
            
             (
             so
             he
             had
             indicted
             them
             
               seven
               or
               eight
               times
            
             in
             this
             Chapter
             ,
             before
             ;
             But
             the
             height
             or
             rather
             the
             depth
             of
             their
             hellish
             hypocrisie
             was
             reserved
             unto
             this
             verse
             ;
             and
             the
             original
             thus
             expresseth
             it
             :
             )
             
               Because
               ye
               build
               the
               tombs
               of
               the
               Prophets
               and
               garnish
               the
               sepulchers
               of
               the
               righteous
               ;
               and
               say
               ,
               If
               we
               had
               been
               in
               the
               dayes
               of
               our
               Fathers
               ,
               we
               would
               not
               have
               been
               partakers
               with
               them
               in
               the
               blood
               of
               the
               Prophets
               ,
               wherefore
               ye
               be
               witnesses
               unto
               your selves
               ,
               that
               ye
               are
               the
               children
               of
               them
               which
               killed
               the
               Prophets
               .
            
          
           
             What
             if
             they
             were
             so
             ?
             What
             will
             follow
             ?
             Must
             the
             children
             be
             punished
             for
             their
             fathers
             sins
             ,
             or
             for
             the
             acknowledgment
             of
             them
             ?
          
           
             Surely
             no!
             if
             they
             had
             repented
             of
             them
             .
             But
             to
             garnish
             the
             Sepulchers
             of
             the
             Prophets
             ,
             or
             the
             righteous
             men
             ,
             whom
             their
             Fathers
             had
             killed
             ,
             was
             
               no
               good
               Argument
               of
               their
               true
               Repentance
               .
            
             So
             farre
             was
             this
             
               counterfeit
               Zeal
            
             unto
             the
             memory
             of
             deceased
             Prophets
             ,
             from
             washing
             away
             the
             guilt
             of
             
             blood
             wherewith
             their
             fore-fathers
             had
             polluted
             the
             Land
             ,
             that
             it
             rather
             became
             the
             nutriment
             of
             hatred
             and
             of
             murtherous
             designs
             ,
             against
             the
             
               King
               of
               Prophets
               ,
               and
               Lord
               of
               life
               .
            
             And
             to
             this
             effect
             the
             words
             of
             the
             Evangelist
             St.
             
               Luke
               ,
               chap.
            
             11.
             ver
             .
             48.
             would
             amount
             ,
             were
             they
             rightly
             scann'd
             and
             fully
             express'd
             .
             
               Truly
               ye
               bear
               witness
               and
               allow
               the
               deeds
               of
               your
               fathers
               ,
               for
               they
               killed
               them
            
             (
             to
             wit
             ,
             the
             Prophets
             and
             righteous
             )
             
               and
               ye
               build
               their
               sepulchres
            
             .
             In
             building
             the
             Sepulchres
             and
             acknowledging
             their
             fathers
             sins
             which
             killed
             the
             Prophets
             ,
             they
             did
             bear
             Authentick
             Witness
             ,
             that
             they
             were
             their
             sons
             ;
             And
             in
             not
             bringing
             forth
             
               better
               fruits
               of
               Repentance
            
             then
             the
             beautifying
             of
             their
             Graves
             ,
             they
             did
             bear
             witness
             against
             themselves
             ,
             
               that
               they
               were
               but
               as
               Graves
            
             (
             as
             
               our
               Saviour
            
             saith
             in
             the
             44.
             verse
             )
             
               which
               appear
               not
            
             (
             or
             do
             not
             outwardly
             shew
             what
             is
             contained
             in
             them
             )
             
               and
               the
               men
               that
               walk
               over
               them
               are
               not
               aware
               of
               them
               .
            
          
           
             8.
             
             That
             the
             Scribes
             and
             Pharisees
             (
             who
             were
             respectively
             Priests
             and
             Lawyers
             )
             did
             more
             then
             witness
             ,
             
               that
               they
               were
               the
               sons
               of
               them
               which
               killed
               the
               Prophets
            
             ;
             that
             they
             did
             ,
             though
             not
             expresly
             ,
             yet
             implicitely
             ,
             more
             then
             allow
             their
             Fathers
             deeds
             ,
             and
             were
             at
             this
             instant
             bent
             to
             accomplish
             them
             ,
             is
             apparent
             ,
             from
             our
             Saviours
             fore-warnings
             or
             threatnings
             against
             them
             ,
             Matt.
             23.
             32
             ,
             33.
             
             
               Fill
               ye
               up
               then
               the
               measure
               of
               your
               fathers
               ,
               ye
               generation
               of
               vipers
               !
               how
               can
               ye
               escape
               the
               damnation
               of
               hell
               ,
            
             or
             the
             judicature
             unto
             Gehennah
             ?
             That
             the
             Scribes
             and
             Pharisees
             ,
             and
             
               the
               People
               misled
               by
               them
            
             ,
             were
             now
             prone
             to
             make
             up
             the
             full
             measure
             of
             their
             Fathers
             sins
             ,
             is
             apparent
             from
             Matth.
             23.
             34
             ,
             and
             35.
             
             
               Wherefore
               behold
               I
               send
               unto
               you
               Prophets
               ,
               and
               Wisemen
               ,
               and
               Scribes
               ,
               and
               some
               of
               them
               ye
            
             shall
             
               (
               or
               will
               )
               kill
               .
               &
               crucifie
               ,
               and
               some
               of
               them
               ye
            
             shall
             
               scourge
               in
               your
               Synagogues
               ,
               and
               persecute
               them
               from
               City
               to
               City
               .
               That
               upon
               you
               may
               come
               all
               the
               righteous
               blood
               ,
               that
               was
               shee
               l
               upon
               the
               earth
               ,
               from
               the
               blood
               of
               the
               righteous
            
             
             Abel
             ,
             
               unto
               the
               blood
               of
            
             Zacharias
             
               the
               son
               of
            
             Barachias
             ,
             
               whom
               ye
               slew
               between
               the
               Temple
               and
               the
               Altar
               .
            
             Verse
             36.
             
             
               Verily
               I
               say
               unto
               you
               ,
               all
               these
               things
               shall
               come
               upon
               this
               Generation
               .
            
             Or
             ,
             as
             it
             is
             in
             
               St.
               Lukes
            
             Narration
             of
             our
             Saviours
             Comment
             upon
             this
             Story
             ,
             taken
             by
             himself
             or
             by
             others
             who
             heard
             him
             ,
             in
             the
             very
             same
             words
             wherein
             he
             uttered
             it
             :
             
               Therefore
               also
               ,
               saith
               the
               Wisdom
               of
               God
               ;
               I
               will
               send
               them
               Prophets
               and
               Apostles
               ,
               &
               some
               of
               them
               they
            
             shall
             
               (
               or
               will
               )
               slay
               &
               persecute
               ,
               That
               the
               blood
               of
               all
               the
               Prophets
               which
               was
               shed
               from
               the
               foundation
               of
               the
               world
               may
               be
               required
               of
               this
               Generation
               :
               from
               the
               blood
               of
            
             Abel
             
               unto
               the
               blood
               of
            
             Zacharias
             
               which
               perished
               between
               the
               Altar
               and
               the
               Temple
               .
               Verily
               I
               say
               unto
               you
               it
               shall
               be
            
             required
             
               of
               this
               Generation
            
             .
             This
             vehement
             reiterated
             Asseveration
             literally
             and
             punctually
             referrs
             unto
             the
             words
             of
             my
             Text.
             The
             Implication
             or
             Importance
             is
             as
             much
             as
             if
             he
             had
             said
             :
             
               Ye
               Scribes
               and
               Pharisees
               may
               call
               to
               mind
               that
               when
               your
               Fore-fathers
               (
               whose
               murtherous
               acts
               ye
               acknowledge
               )
               did
               slay
               Zacharias
               the
               High-Priest
               ,
               he
               expired
               with
               these
               words
               in
               his
               mouth
               :
               
                 Lord
                 look
                 upon
                 it
                 ,
                 and
                 require
                 it
                 .
              
            
          
           
             His
             innocent
             blood
             was
             then
             in
             part
             required
             upon
             King
             Ioash
             ,
             upon
             the
             Princes
             of
             Judah
             ,
             and
             other
             chief
             offenders
             ;
             But
             shall
             now
             again
             be
             required
             in
             full
             and
             exact
             measure
             of
             this
             present
             Generation
             ,
             more
             murtherous
             and
             bloody
             then
             their
             idolatrous
             fore-fathers
             at
             any
             time
             were
             .
          
           
             9.
             
             What
             shall
             we
             say
             then
             ,
             That
             this
             last
             Generation
             was
             guilty
             of
             the
             murther
             of
             
               Zachariah
               ,
               or
               to
               be
               plagued
               for
               their
               fathers
               sins
               in
               murthering
               him
               ?
            
             This
             Point
             will
             come
             to
             be
             discussed
             in
             the
             
               Third
               General
            
             .
          
           
             And
             however
             that
             may
             be
             determined
             ;
             This
             Case
             is
             clear
             :
             that
             ,
             
               These
               later
               Iews
               did
               make
               up
               the
               full
               measure
               of
               their
               fore-fathers
               iniquity
               ,
            
             in
             killing
             Gods
             Prophets
             ;
             especially
             in
             murthering
             Zechariah
             ,
             who
             was
             the
             most
             
               illustrious
               Type
               of
               Christ
            
             the
             Son
             of
             God
             ,
             in
             the
             Manner
             of
             his
             death
             ,
             and
             for
             the
             
             Occasions
             which
             these
             several
             Generations
             took
             respectively
             to
             murther
             
               them
               both
            
             .
          
           
             The
             
               special
               Occasion
            
             which
             their
             fore-fathers
             took
             to
             kill
             Zachariah
             the
             Son
             of
             Iehoiada
             or
             Barachias
             (
             for
             he
             bore
             both
             names
             ,
             though
             both
             in
             effect
             the
             same
             ,
             or
             one
             equivalent
             to
             the
             other
             )
             was
             ,
             because
             he
             taxed
             them
             for
             their
             idolatry
             ,
             and
             laboured
             to
             bring
             them
             again
             to
             the
             worship
             of
             the
             true
             God.
             
          
           
             The
             only
             quarel
             which
             the
             malice
             of
             the
             later
             Jews
             could
             pick
             against
             
               our
               Lord
               and
               Saviour
            
             ,
             was
             ,
             because
             he
             taxed
             their
             
               hellish
               Hypocrisies
            
             ,
             which
             their
             too
             Curious
             Reformation
             of
             their
             fore-fathers
             Idolatry
             had
             bred
             :
             And
             taught
             them
             how
             to
             worship
             God
             in
             spirit
             and
             truth
             ,
             not
             in
             Ceremonies
             or
             meer
             bodily
             observance
             .
          
           
             Neither
             Generation
             were
             so
             blind
             as
             to
             persecute
             men
             
               whom
               they
               did
               acknowledge
            
             to
             be
             immediately
             sent
             from
             God.
             Yet
             were
             both
             furiously
             prone
             to
             persecute
             such
             as
             
               indeed
               were
               sent
               from
               God
            
             ,
             for
             pretending
             or
             promulging
             their
             Commission
             from
             God
             ,
             or
             taking
             the
             names
             of
             Prophets
             upon
             them
             ,
             
               so
               often
               as
               their
               doctrine
               did
               crosse
               their
               practises
               or
               violent
               passions
               .
            
          
           
             This
             later
             Generation
             of
             Scribes
             and
             Pharisees
             (
             after
             they
             had
             failed
             in
             their
             Proofs
             of
             any
             Capital
             matter
             of
             Fact
             or
             point
             of
             doctrine
             delivered
             by
             Christ
             )
             condemned
             him
             for
             answering
             affirmatively
             to
             this
             Question
             proposed
             .
             
               Tell
               us
               ,
               art
               thou
               the
               Son
               of
               God
               ?
            
             or
             ,
             as
             
               St.
               Mark
            
             more
             punctually
             expresseth
             it
             ,
             
               Art
               thou
               the
               Christ
               the
               Son
               of
               the
               Blessed
               ?
               Mark
            
             14.
             61.
             
             Zechariah
             (
             as
             was
             now
             said
             )
             was
             Christs
             true
             Picture
             for
             Quality
             ,
             for
             Office
             ,
             and
             for
             the
             
               Relation
               of
               Names
            
             and
             kindred
             .
             For
             Zechariah
             was
             a
             Prophet
             and
             a
             Priest
             the
             Son
             of
             Iehoida
             ,
             which
             signifieth
             as
             much
             as
             
               The
               knowledge
               of
               God
            
             ;
             or
             ,
             as
             our
             Saviour
             expresseth
             the
             Reality
             answering
             to
             his
             name
             ,
             
               The
               son
               of
               Barachias
            
             ,
             that
             is
             ,
             
               The
               blessed
               of
               God.
            
             And
             our
             Saviour
             was
             
               The
               Son
               of
               the
               only
               wise
               God
               ,
            
             the
             wisdom
             of
             God
             ,
             and
             
               The
               blessed
               of
               God
               ,
               the
               very
               God
               of
               blessing
               ,
            
             being
             the
             
               Great
               Prophet
               of
               God
            
             and
             high-Priest
             of
             our
             souls
             .
          
           
             Lastly
             ,
             the
             Princes
             of
             Iudah
             having
             by
             glozing
             flattery
             perswaded
             their
             King
             to
             authorize
             their
             projects
             against
             Zechariah
             the
             High-Priest
             and
             Prophet
             of
             the
             Lord
             ,
             put
             them
             in
             execution
             upon
             the
             
               solemn
               Feast
               of
               Attonement
            
             or
             expiation
             .
          
           
             The
             Scribes
             and
             Pharisees
             equal
             or
             Superior
             to
             these
             Lay-Princes
             in
             cruelty
             ,
             importuned
             Pilate
             by
             pretended
             observance
             and
             loyal
             obedience
             to
             the
             
               Roman
               Caesar
            
             ,
             to
             sacrifice
             
               The
               Son
               of
               the
               Blessed
            
             (
             whom
             they
             had
             unjustly
             condemned
             )
             unto
             their
             malice
             at
             
               that
               solemn
               Feast
            
             ,
             which
             was
             prefigured
             by
             the
             
               Feast
               of
               Expiation
            
             ,
             the
             Feast
             instituted
             in
             the
             memory
             of
             their
             deliverance
             out
             of
             Egypt
             .
          
        
         
           
           
             CHAP.
             XLII
             .
          
           
             
               MATTH
               .
               23.
               verse
               34
               ,
               35
               ,
               36
               ,
               &c.
               
            
             
               
                 Wherefore
                 ,
                 behold
                 I
                 send
                 unto
                 you
                 Prophets
                 ,
                 and
                 Wise
                 men
                 ,
                 and
                 Scribes
                 ,
                 and
                 some
                 of
                 them
                 ye
                 shall
              
               (
               or
               will
               )
               
                 kill
                 and
                 crucifie
                 ,
                 and
                 some
                 of
                 them
                 shall
              
               (
               or
               will
               )
               
                 ye
                 scourge
                 in
                 your
                 Synagogues
                 ,
                 and
                 persecute
                 them
                 from
                 City
                 to
                 City
                 .
              
            
             
               
                 That
                 upon
                 you
                 may
                 come
              
               (
               or
               ,
               by
               which
               means
               will
               come
               upon
               you
               )
               
                 all
                 the
                 righteous
                 blood
                 shed
                 upon
                 the
                 earth
                 ,
                 from
                 the
                 blood
                 of
                 righteous
              
               Abel
               ,
               
                 unto
                 the
                 blood
                 of
              
               Zacharias
               
                 the
                 son
                 of
              
               Barachias
               ,
               
                 whom
                 ye
                 slew
                 between
                 the
                 Temple
                 and
                 the
                 Altar
                 .
              
            
             
               Verily
               I
               say
               unto
               you
               ,
               all
               these
               things
               shall
               come
               upon
               this
               Generation
               .
            
             
               2
               Chron.
               24.
               22.
               
            
             
               
                 The
                 Lord
                 look
                 upon
                 it
                 ,
                 and
              
               require
               it
               .
            
             
               Luke
               11.
               51.
               
            
             
               
                 Verily
                 I
                 say
                 unto
                 you
                 ,
                 it
                 shall
                 be
              
               required
               
                 of
                 this
                 Generation
              
               .
            
          
           
             THese
             words
             (
             —
             )
             were
             uttered
             by
             our
             blessed
             Lord
             and
             Saviour
             against
             the
             Scribes
             and
             Pharisees
             ,
             with
             their
             Associates
             in
             Blood
             ,
             a
             little
             before
             the
             Feast
             of
             the
             Passover
             ;
             Whether
             that
             Last
             Passover
             ;
             wherein
             this
             Lamb
             of
             God
             prefigured
             by
             that
             Solemn
             Feast
             (
             as
             also
             by
             the
             Death
             of
             Abel
             and
             his
             Sacrifice
             )
             was
             offered
             upon
             the
             Cross
             ,
             is
             or
             may
             be
             a
             Question
             amongst
             the
             learned
             ,
             not
             at
             this
             time
             to
             be
             disputed
             ;
             But
             rather
             (
             if
             occasion
             serve
             )
             in
             the
             explication
             of
             the
             last
             verse
             ;
             
               Verily
               I
               say
               unto
               you
               ,
               ye
               shall
               not
               see
               me
               henceforth
               ,
               till
               that
               ye
               say
               ,
               Blessed
               is
               he
               that
               cometh
               in
               the
               name
               of
               the
               Lord.
               
            
          
           
             For
             gathering
             the
             true
             and
             full
             Connexion
             of
             
               this
               Passage
            
             with
             the
             former
             Relations
             ,
             it
             shall
             suffice
             to
             observe
             ;
             that
             as
             our
             Saviour
             
               never
               spared
               the
               Scribes
               and
               Pharisees
               :
            
             So
             at
             this
             time
             above
             others
             he
             reproves
             them
             most
             fully
             and
             sharply
             .
             The
             
               Matter
               of
               this
               Reproof
               ,
               was
               their
               avarice
               and
               hypocrisie
               :
            
             The
             
               End
               ,
               partly
               to
               prevent
               the
               like
               desire
               of
               vain-glory
               ,
               with
               other
               Enormities
               in
               his
               Disciples
               ;
               Partly
               to
               cure
            
             (
             if
             it
             were
             possible
             )
             
               the
               Scribes
               ,
               and
               Pharisees
               of
               their
               hereditary
               disease
               .
            
             Hence
             ,
             whereas
             they
             most
             affected
             
               Complemental
               Greetings
            
             in
             publick
             places
             ,
             or
             glorious
             Titles
             of
             Rabbies
             :
             Our
             Saviour
             to
             allay
             this
             humour
             ,
             for
             respectful
             Salutations
             presents
             them
             Woes
             ;
             instead
             of
             glorious
             Titles
             he
             instyles
             them
             Hypocrites
             :
             For
             striking
             at
             seven
             several
             Branches
             of
             their
             Hypocrisie
             ,
             he
             seven
             times
             in
             this
             Chapter
             begins
             his
             speech
             in
             this
             style
             ;
             
               Wo
               unto
               you
               Scribes
               and
               Pharisees
               ,
               Hypocrites
               .
            
          
           
             2.
             
             The
             principal
             and
             most
             deadly
             Branch
             of
             this
             bitter
             Root
             ,
             was
             ,
             
               Their
               garnishing
               the
               Sepulchers
               of
               the
               Righteous
               ,
               and
               building
               the
               Tombs
               of
               the
               Prophets
               .
            
             In
             which
             notwithstanding
             they
             did
             not
             so
             mightily
             deceive
             others
             ,
             as
             their
             own
             souls
             ;
             yet
             by
             a
             Fallacie
             very
             familiar
             ,
             and
             apt
             to
             insinuate
             it self
             into
             all
             our
             thoughts
             .
             For
             ,
             who
             is
             he
             amongst
             us
             ,
             but
             will
             take
             his
             love
             and
             good
             
             respect
             to
             Good
             men
             ,
             whether
             alive
             ,
             or
             lately
             dead
             ,
             as
             a
             sure
             Testimony
             of
             his
             own
             goodness
             or
             integrity
             ?
             especially
             in
             respect
             of
             theirs
             ,
             that
             either
             have
             persecuted
             them
             living
             ,
             or
             defamed
             them
             after
             death
             ?
             Howbeit
             this
             kind
             of
             Testimony
             ,
             generally
             admitted
             for
             currant
             ,
             would
             make
             way
             to
             bring
             
               Pharisaical
               Hypocrisie
            
             into
             Credit
             with
             our
             souls
             .
             Many
             we
             have
             known
             ,
             either
             in
             hope
             of
             filling
             ,
             or
             fear
             of
             emptying
             their
             purses
             ,
             pinch
             their
             bellies
             :
             But
             as
             none
             can
             be
             so
             miserable
             ,
             as
             not
             to
             desire
             to
             fare
             well
             rather
             then
             ill
             ,
             so
             he
             might
             have
             good
             chear
             as
             good
             cheap
             as
             bad
             :
             So
             ,
             hardly
             can
             any
             be
             so
             wicked
             ,
             as
             not
             to
             like
             better
             of
             Godliness
             or
             vertue
             in
             others
             ,
             then
             of
             vice
             ,
             so
             the
             one
             be
             no
             more
             prejudicial
             or
             offensive
             to
             him
             ,
             then
             the
             other
             .
             Now
             the
             Fame
             or
             memory
             of
             godly
             men
             long
             ago
             deceased
             ,
             or
             farre
             absent
             ,
             cannot
             exasperate
             the
             wicked
             ,
             or
             malitious
             ,
             nor
             whet
             their
             pride
             to
             Envy
             .
             For
             Envie
             (
             though
             a
             most
             unneighborly
             quality
             )
             
               is
               alwayes
               conceived
               from
               neighborhood
               ,
               or
               vicinitie
               .
            
             Contrariwise
             
               the
               righteous
               ,
               that
               live
               amongst
               the
               wicked
               ,
            
             are
             (
             as
             the
             wise
             man
             speaks
             )
             
               a
               Reproach
               unto
               them
            
             ,
             because
             their
             works
             are
             
             good
             ,
             and
             the
             others
             evil
             .
             This
             different
             esteem
             of
             vertue
             present
             and
             absent
             ,
             the
             Heathens
             rightly
             had
             observed
             .
             
               Virtutem
               incolumem
               odimus
               ;
               sublatam
               ex
               oculis
               quaerimus
               invidi
               .
            
             For
             as
             Bats
             and
             Owls
             joy
             in
             the
             Suns
             light
             after
             it
             is
             gone
             down
             ,
             though
             it
             offend
             their
             eyes
             ,
             whilest
             it
             shines
             in
             full
             strength
             and
             comforts
             all
             other
             creatures
             indued
             with
             perfect
             sight
             ;
             So
             can
             the
             sons
             of
             darkness
             endure
             the
             sons
             of
             light
             after
             their
             departure
             out
             of
             this
             world
             ,
             albeit
             a
             perpetual
             eye-sore
             unto
             them
             living
             in
             the
             same
             Age
             ,
             or
             society
             .
             Upon
             this
             humor
             did
             Sathan
             (
             that
             great
             Politician
             )
             work
             ;
             putting
             such
             a
             Gull
             upon
             these
             Scribes
             and
             Pharisees
             ,
             as
             Domitian
             the
             Emperor
             did
             upon
             his
             Subjects
             .
             For
             as
             this
             Tyrant
             ,
             when
             he
             purposed
             any
             cruelty
             ,
             or
             murther
             ,
             would
             alwayes
             make
             speeches
             in
             Commendation
             of
             mercie
             ,
             or
             clemencie
             ,
             to
             prevent
             suspicion
             :
             So
             the
             old
             Serpent
             having
             made
             choice
             of
             these
             Scribes
             and
             Pharisees
             ,
             as
             fittest
             instruments
             to
             wreak
             his
             spight
             upon
             our
             Saviour
             ;
             first
             sets
             them
             a
             work
             
               to
               build
               the
               Tombs
               of
               the
               Prophets
               ,
               and
               garnish
               the
               sepulchers
               of
               the
               righteous
               ,
               whom
               their
               fathers
               had
               slain
               ,
            
             least
             they
             should
             suspect
             themselves
             of
             any
             like
             intent
             against
             
               that
               Just
               one
               ,
               of
               whom
               they
               proved
               the
               betrayers
               and
               murtherers
               .
            
             Time
             had
             so
             fully
             detected
             their
             fathers
             sins
             ,
             that
             it
             was
             bootless
             for
             them
             to
             attempt
             their
             concealment
             .
             The
             safest
             ,
             and
             most
             plausible
             course
             to
             appeace
             their
             consciences
             ,
             was
             freely
             to
             protest
             against
             them
             ;
             for
             they
             said
             ,
             
               If
               we
               had
               been
               in
               the
               dayes
               of
               our
               fathers
               ,
               we
               would
               not
               have
               been
               partakers
               with
               them
               in
               the
               blood
               of
               the
               Prophets
               .
            
          
           
             And
             is
             it
             credible
             ,
             that
             men
             so
             ingenuous
             ,
             as
             thus
             to
             confess
             their
             fore-elders
             shame
             ,
             and
             ready
             as
             farre
             as
             was
             possible
             ,
             to
             make
             the
             dead
             Prophets
             amends
             for
             wrong
             done
             to
             them
             by
             their
             ancestors
             many
             hundred
             years
             ago
             ,
             should
             attempt
             any
             cruelty
             against
             the
             Prince
             of
             Prophets
             ,
             whom
             Moses
             their
             Master
             had
             so
             strictly
             commanded
             them
             to
             obey
             ?
          
           
             No
             ;
             the
             world
             must
             rather
             believe
             Christ
             was
             not
             that
             Great
             Prophet
             ,
             but
             a
             Seducer
             ,
             because
             so
             much
             hated
             of
             these
             great
             Rabbies
             ,
             which
             so
             honoured
             the
             memory
             of
             true
             Prophets
             ,
             whom
             their
             fathers
             persecuted
             .
             With
             such
             vain
             shews
             do
             these
             blind
             guides
             deceive
             the
             simple
             ,
             being
             bewitched
             themselves
             by
             Sathan
             with
             groundless
             perswasions
             of
             their
             own
             sincerity
             ,
             and
             
             devotion
             towards
             God
             ,
             and
             his
             Messengers
             .
          
           
             To
             think
             this
             hypocritical
             Crue
             should
             wittingly
             and
             purposely
             use
             these
             devices
             ,
             as
             
               politick
               Sophismes
            
             to
             colour
             their
             bad
             intentions
             ,
             were
             to
             make
             us
             think
             better
             of
             our selves
             ,
             then
             we
             deserve
             ,
             by
             thinking
             worse
             of
             them
             ,
             then
             our
             Saviour
             meant
             in
             that
             censure
             :
             
               They
               do
               all
               their
               works
               to
               be
               seen
               of
               men
               .
            
             This
             (
             according
             to
             the
             like
             phrase
             most
             frequent
             in
             Scripture
             )
             doth
             argue
             
             the
             praise
             of
             men
             to
             be
             the
             Issue
             of
             their
             works
             ,
             but
             not
             the
             End
             they
             purposely
             aimed
             or
             intended
             ,
             For
             ,
             their
             hypocrisie
             supposed
             a
             mis-guided
             zeal
             or
             aberration
             from
             the
             mark
             they
             sought
             to
             hit
             ,
             caused
             from
             their
             immoderate
             desire
             of
             honour
             and
             applause
             ,
             which
             did
             so
             intoxicate
             and
             over-rule
             their
             minds
             ,
             and
             like
             leaven
             diffuse
             it self
             through
             out
             all
             their
             actions
             ,
             that
             even
             the
             best
             works
             ,
             they
             did
             ,
             could
             be
             pleasant
             only
             unto
             men
             ,
             not
             unto
             God
             ,
             which
             trieth
             the
             heart
             ,
             and
             looks
             as
             well
             ,
             that
             our
             
               Intention
               be
               sound
            
             and
             entire
             ,
             as
             that
             we
             
               intend
               that
               which
               is
               good
            
             ,
             because
             commanded
             by
             him
             .
             To
             honour
             the
             memory
             of
             
               Holy
               men
            
             was
             a
             good
             work
             ,
             but
             ill
             done
             by
             them
             ,
             because
             it
             proceeded
             not
             from
             a
             contrite
             and
             penitent
             heart
             .
             To
             stint
             
               the
               Crie
               of
               so
               much
               righteous
               blood
               ,
            
             as
             had
             been
             shed
             by
             their
             Ancestors
             ,
             what
             could
             it
             (
             alass
             )
             avail
             to
             deck
             the
             places
             where
             their
             bodies
             lay
             buried
             ?
             That
             God
             was
             greivously
             offended
             ,
             they
             could
             not
             doubt
             ;
             and
             to
             think
             he
             should
             be
             pacified
             by
             such
             sacrifices
             ,
             was
             to
             imagine
             him
             to
             be
             like
             sinful
             men
             ,
             which
             can
             wink
             at
             publick
             offences
             for
             some
             bribe
             given
             to
             their
             servants
             ,
             or
             some
             toyes
             bestowed
             upon
             their
             children
             .
             Thus
             to
             acknowledge
             their
             fore-fathers
             crueltie
             ,
             and
             not
             to
             be
             more
             touched
             with
             sorrow
             for
             it
             ,
             was
             to
             give
             Evidence
             against
             themselves
             ,
             as
             our
             Saviour
             in
             the
             31.
             verse
             inferres
             ;
             
               So
               then
               ye
               be
               witnesses
               unto
               your selves
               ,
               that
               ye
               are
               the
               children
               of
               them
               which
               killed
               the
               Prophets
               .
            
             Or
             as
             
               St.
               Luke
            
             relates
             the
             same
             passage
             ;
             
               Wo
               be
               to
               you
               ,
               for
               ye
               build
               the
               Sepulchres
               of
               the
               Prophets
               ,
               and
               your
               fathers
               killed
               them
               .
               Truly
               ye
               bear
               witness
               and
               allow
               the
               deeds
               of
               your
               fathers
               ,
               for
               they
               killed
               them
               ,
               and
               ye
               build
               their
               sepulchres
               .
            
             For
             ,
             not
             to
             amend
             that
             in
             our selves
             ,
             which
             we
             reprove
             in
             others
             ,
             but
             rather
             to
             assume
             liberty
             to
             our
             souls
             ,
             as
             if
             we
             were
             acquited
             by
             such
             reproofs
             or
             corrections
             of
             their
             mis-deeds
             ,
             is
             in
             deed
             to
             allow
             ,
             what
             in
             word
             we
             disclaim
             .
             Had
             these
             Scribes
             and
             Pharisees
             never
             taken
             notice
             of
             their
             fathers
             sins
             ,
             they
             could
             have
             had
             no
             occasion
             to
             conceit
             their
             own
             holiness
             so
             highly
             ;
             but
             now
             by
             comparing
             their
             own
             kindness
             to
             dead
             Prophets
             bones
             ,
             with
             their
             fathers
             cruelties
             against
             their
             living
             persons
             ,
             they
             seem
             in
             comparison
             like
             Saints
             ,
             hence
             emboldened
             to
             trespass
             more
             desperately
             against
             the
             Holy
             One
             of
             God.
             In
             this
             respect
             our
             Saviour
             in
             the
             words
             immediately
             going
             before
             the
             Text
             ,
             not
             content
             with
             this
             ordinary
             Title
             of
             Hypocrites
             ,
             or
             
               blind
               Guides
            
             ,
             cals
             them
             Serpents
             ,
             and
             a
             
               generation
               of
               Vipers
            
             .
             
               As
               if
               he
               had
               said
               ,
               Ye
               are
               children
               or
               seed
               of
               the
               old
               Serpent
               ,
               the
               Divle
               ,
               which
               was
               a
               murderer
               from
               the
               beginning
               ,
               and
               now
               ye
               are
               ready
               to
               take
               his
               part
               against
               the
               promised
               Womans
               seed
               :
            
             And
             whereas
             they
             thought
             themselves
             of
             all
             men
             most
             free
             from
             stain
             of
             the
             Prophets
             blood
             ,
             whose
             tombs
             they
             garnished
             ,
             our
             Saviour
             in
             my
             Text
             layes
             that
             especially
             to
             their
             Charge
             ,
             indicting
             them
             of
             all
             the
             murther
             committed
             from
             the
             beginning
             of
             the
             world
             ,
             until
             that
             present
             time
             ,
             or
             at
             least
             till
             Zechariahs
             death
             .
          
           
             3.
             
             The
             Indictment
             we
             must
             believe
             to
             be
             most
             true
             and
             just
             ,
             because
             framed
             by
             Truth
             it self
             :
             But
             what
             the
             true
             meaning
             of
             it
             should
             be
             ,
             is
             not
             expressed
             by
             any
             Interpreter
             we
             have
             hitherto
             met
             with
             .
             Such
             as
             a
             man
             in
             reason
             would
             soonest
             expect
             best
             satisfaction
             from
             (
             for
             the
             most
             part
             )
             pass
             it
             over
             in
             silence
             :
             Others
             (
             like
             young
             Conjurers
             ,
             which
             raise
             spirits
             they
             cannot
             lay
             )
             cast
             such
             doubts
             ,
             as
             they
             are
             not
             able
             to
             assoil
             .
             For
             acquainting
             you
             with
             as
             much
             ,
             as
             my
             reading
             or
             Observation
             (
             upon
             late
             desires
             to
             satisfie
             my self
             in
             a
             point
             so
             difficult
             and
             useful
             )
             have
             attained
             unto
             ,
             give
             me
             leave
             to
             reflect
             upon
             2
             Chron.
             24.
             22
             ,
             and
             to
             look
             fore-right
             also
             into
             the
             words
             of
             St.
             Luke
             ,
             chapt
             .
             11.
             verse
             51.
             
             
               [
               Verily
               I
               say
               unto
               you
               ,
               it
               shall
               be
            
             required
             
               of
               this
               Generation
               .
            
             ]
             Which
             few
             words
             include
             
               the
               greatest
               measure
               of
               righteous
               blood
               most
               unrighteously
               shed
               that
               ever
               was
               laid
               to
               any
               People
               or
               Nations
            
             
             Charge
             .
             And
             yet
             laid
             to
             the
             charge
             of
             the
             
               Jewish
               Nation
            
             not
             indefinitely
             taken
             or
             according
             to
             several
             successions
             or
             generations
             ,
             but
             to
             
               the
               present
               Generation
            
             of
             this
             People
             :
             and
             so
             laid
             
               by
               One
               that
               could
               not
               erre
            
             either
             
               in
               giving
               of
               the
               Charge
            
             ,
             or
             
               in
               point
               of
               Judicature
            
             upon
             any
             matter
             within
             the
             Charge
             .
             For
             the
             Charge
             is
             laid
             
               by
               the
               Wisdom
               of
               God
            
             ,
             by
             the
             supreme
             Judge
             of
             quick
             and
             dead
             ,
             as
             you
             may
             see
             from
             the
             forty
             ninth
             verse
             .
             
               Therefore
               also
               ,
               saith
               the
               wisdom
               of
               God
               ,
               I
               will
               send
               them
               Prophets
               and
               Apostles
               ,
               and
               some
               of
               them
               they
               shall
            
             (
             or
             will
             )
             
               slay
               and
               persecute
               ,
               that
               the
               righteous
               blood
               of
               all
               the
               Prophets
               which
               was
               shed
               from
               the
               foundation
               of
               the
               world
               may
               be
            
             required
             
               of
               this
               Generation
               ,
               from
               the
               blood
               of
            
             Abel
             
               unto
               the
               blood
               of
            
             Zechariah
             
               which
               perished
               between
               the
               Altar
               and
               the
               Temple
               .
               Verily
               I
               say
               unto
               you
               ,
               it
               shall
               be
            
             required
             
               of
               this
               Generation
            
             .
          
           
             The
             same
             Charge
             (
             though
             with
             some
             variation
             of
             words
             ,
             yet
             with
             full
             Aequivalencie
             of
             sense
             )
             we
             have
             in
             my
             Text
             ,
             
               Wherefore
               behold
               I
               send
               unto
               you
               Prophets
               ,
               and
               Wise
               men
               ,
               and
               Scribes
               ,
               &c.
               
            
          
           
             But
             however
             the
             Charge
             and
             the
             Emphatical
             Ingemination
             for
             laying
             this
             Charge
             upon
             this
             Generation
             of
             Serpents
             in
             both
             Evangelists
             be
             for
             equivalency
             of
             sense
             the
             very
             same
             .
             Yet
             
               St.
               Luke
            
             (
             as
             I
             take
             it
             )
             reherseth
             the
             Charge
             in
             the
             self-same
             words
             wherein
             our
             Saviour
             uttered
             it
             ,
             
               It
               shall
               be
            
             required
             
               of
               this
               Generation
            
             .
             And
             in
             thus
             saying
             he
             declared
             himself
             to
             be
             
               Vates
               tam
               preteritorum
               quam
               futurorum
            
             ,
             better
             knowing
             the
             true
             meaning
             or
             importance
             of
             
               Zecharias
               his
               Imprecation
            
             or
             Prophecy
             ,
             and
             the
             time
             wherein
             it
             was
             to
             be
             fulfilled
             then
             Zecharias
             himself
             (
             although
             both
             an
             High-Priest
             and
             a
             Prophet
             )
             did
             ,
             when
             he
             uttered
             it
             .
             The
             Imprecation
             or
             Prophecie
             of
             that
             Zecharias
             unto
             whom
             (
             as
             I
             suppose
             )
             the
             words
             recited
             out
             of
             
               St.
               Matthew
            
             and
             
               St.
               Luke
            
             have
             a
             peculiar
             Reference
             ,
             are
             recorded
             the
             2
             Chron.
             24.
             22.
             
             
               And
               when
               he
               died
            
             (
             or
             as
             the
             Original
             hath
             it
             ,
             
               when
               he
               was
               a
               dying
            
             ,
             or
             in
             the
             very
             moment
             of
             death
             )
             
               he
               said
               :
               The
               Lord
               look
               upon
               it
               ,
               and
            
             require
             it
             .
          
           
             The
             Exposition
             of
             which
             words
             ,
             First
             according
             to
             the
             Literal
             or
             Grammatical
             
             Sense
             ,
             with
             the
             Historical
             Circumstances
             precedent
             and
             subsequent
             .
          
           
             And
             Secondly
             ,
             according
             to
             the
             Mystical
             Sense
             ,
             or
             the
             Emblematical
             Portendment
             of
             that
             Prodigious
             Fact
             ,
             which
             provoked
             that
             Godly
             High-Priest
             and
             Prophet
             to
             utter
             the
             fore-cited
             Imprecation
             
               [
               Lord
               look
               upon
               it
               ,
               and
               require
               it
               :
               ]
            
             hath
             been
             the
             Subject
             of
             my
             meditations
             of
             late
             delivered
             in
             
               A
               less
               and
            
             
             
               yet
               a
               greater
               Audience
            
             .
          
           
             The
             
               Third
               General
            
             (
             then
             proposed
             ,
             but
             left
             untouched
             )
             comes
             now
             to
             be
             handled
             
               in
               this
               learned
               Auditory
            
             upon
             another
             Text.
             
          
           
             And
             that
             was
             ,
             
               The
               Discussion
               of
               such
               Questions
               or
               Cases
               of
               Conscience
               as
               were
               emergent
               ,
               whether
               out
               of
               the
            
             Literal
             or
             Mystical
             
               Sense
               of
            
             Zacharias
             
               the
               son
               of
            
             Jehoiada
             
               his
               dying
               words
               ;
               especially
               of
               such
               as
               be
               useful
               either
               for
               this
               present
               or
               future
               Times
               .
            
          
           
             4.
             
             And
             of
             such
             Questions
             the
             first
             is
             ,
             
               Who
               this
            
             Zachariah
             
               in
               St.
            
             Matthew
             
               and
               St.
            
             Luke
             
               is
               :
               Whether
               it
               be
               He
               that
               was
               slain
               (
               as
               is
               told
               )
            
             2
             Chron.
             24.
             22.
             
               or
               some
               other
               of
               that
               name
               ?
            
          
           
             The
             Second
             ,
             (
             supposing
             ,
             the
             same
             Zecharias
             to
             be
             meant
             in
             all
             three
             places
             ;
             )
             
               Why
               the
               Wisdom
               of
               God
               after
               he
               had
               laid
               the
               blood
               of
               all
               the
               righteous
               men
               and
               Prophets
               whom
               their
               fore-fathers
               had
               slain
               ;
               or
               haply
               whom
               they
               intended
               to
               slay
               ,
               should
               instance
               in
            
             Zachariah
             
               the
               son
               of
            
             Jehoiada
             
               or
               of
            
             Barachiah
             ,
             as
             the
             last
             man
             whose
             blood
             was
             to
             be
             required
             .
          
           
           
             The
             Third
             ;
             
               Whether
               the
               blood
               of
            
             Zecharias
             ,
             
               or
               other
               Prophets
               or
               righteous
               men
               slain
               by
               their
               fore-fathers
               ,
               or
               the
               blood
               of
               the
               Son
               of
               God
               himself
               ,
               or
               of
               his
               Apostles
               ,
               of
               whom
               this
               present
               Generation
               were
               the
               murtherers
               ,
               was
               in
               strict
               ,
               and
            
             
             
               Logical
               Construction
               of
               these
               words
            
             ,
             required
             
               of
               this
               present
               Generation
            
             ?
             Or
             in
             other
             Terms
             ,
             thus
             ;
             Whether
             the
             murther
             of
             Our
             Saviour
             ,
             or
             of
             his
             Apostles
             ,
             plotted
             or
             practised
             by
             this
             present
             Generation
             ,
             or
             rather
             the
             cruelties
             practised
             by
             their
             Fore-fathers
             upon
             the
             Prophets
             and
             other
             righteous
             men
             ,
             were
             the
             true
             and
             Positive
             Cause
             of
             all
             those
             unparalleld
             Plagues
             and
             Calamities
             which
             befel
             the
             Jewish
             Nation
             within
             forty
             or
             more
             years
             after
             our
             Saviours
             death
             :
             of
             the
             desolation
             of
             Jewry
             ,
             and
             the
             Jews
             utter
             extirpation
             thence
             by
             Titus
             and
             Adrian
             .
          
           
             The
             Fourth
             ,
             
               In
               what
               Cases
               ,
               or
               how
               farre
               ,
               the
               posterity
               or
               successors
               of
               any
               people
               or
               nation
               are
               liable
               to
               the
               punishment
               of
               their
               Ancestors
               sins
               ;
               or
               what
               manner
               of
               repentance
               is
               required
               for
               the
               known
               and
               grosse
               sinnes
               of
               their
               Fathers
               ?
            
          
           
             The
             Fifth
             ;
             
               VVhether
               it
               were
               lawful
               for
               any
               of
               Christs
               Apostles
               (
               or
               other
               of
               his
               followers
               at
               this
               day
               )
               upon
               the
               like
               provocations
               as
            
             Zacharias
             
               had
               ,
               to
               curse
               their
               persecutors
               in
               such
               manner
               as
               he
               did
               his
               ,
               upon
               their
               death-beds
               ,
               or
               when
               they
               are
               a
               dying
               .
            
          
           
             The
             Sixth
             (
             which
             might
             as
             well
             have
             been
             the
             First
             )
             is
             ;
             
               VVith
               what
               Intent
               ,
               or
               to
               what
               End
               ,
            
             The
             Wisdom
             of
             God
             
               did
               send
               Prophets
               ,
               Apostles
               and
               VVise
               men
               unto
               this
               present
               Generation
               ,
               or
               their
               fore-fathers
               :
               As
               whether
               to
               rescue
               them
               from
               the
               Plagues
               denounced
               against
               them
               by
            
             Zachariah
             
               and
               other
               Prophets
            
             ;
             or
             
               to
               bring
               their
               Righteous
               Blood
               upon
               them
               .
            
          
           
             5.
             
             To
             the
             first
             Question
             ,
             
               VVho
               this
               Zacharias
               was
            
             .
             Some
             have
             questioned
             whether
             He
             was
             Zechariah
             Coaeval
             to
             Isaiah
             ,
             and
             witness
             of
             his
             Espousal
             ,
             
             Isai
             .
             8.
             
          
           
             Others
             there
             be
             of
             opinion
             ,
             this
             Zachariah
             here
             meant
             should
             be
             Zachariah
             the
             Prophet
             ,
             whose
             Prophesie
             is
             extant
             in
             the
             Sacred
             Volume
             ,
             the
             last
             in
             order
             but
             one
             ,
             as
             he
             was
             one
             of
             the
             last
             in
             time
             ,
             and
             prophecied
             about
             this
             peoples
             return
             from
             Babylon
             .
             And
             it
             is
             true
             indeed
             ,
             that
             this
             Prophet
             was
             the
             Son
             of
             Barachiah
             ,
             as
             appears
             from
             the
             very
             first
             words
             of
             his
             Prophecie
             .
             But
             this
             opinion
             is
             obnoxious
             to
             the
             same
             exceptions
             the
             former
             is
             :
             viz.
             it
             is
             neither
             warranted
             by
             Scriptures
             ,
             nor
             by
             any
             good
             Writer
             .
             Neither
             is
             it
             credible
             ,
             that
             the
             Jews
             then
             living
             would
             kill
             the
             Prophet
             of
             the
             Lord
             immediately
             after
             their
             deliverance
             from
             captivity
             ;
             At
             least
             ,
             the
             Reverence
             to
             the
             Temple
             then
             scarce
             finished
             ,
             would
             have
             made
             them
             abstain
             from
             shedding
             his
             blood
             within
             the
             walls
             of
             it
             near
             the
             Altar
             .
          
           
             Others
             there
             be
             amongst
             the
             Ancients
             (
             but
             few
             later
             Writers
             of
             better
             note
             )
             which
             think
             this
             Zacharias
             should
             be
             
               John
               Baptists
            
             Father
             ;
             what
             reason
             they
             should
             have
             so
             to
             think
             I
             cannot
             conjecture
             ,
             save
             only
             Our
             Saviours
             words
             in
             the
             35.
             verse
             
               [
               VVhom
               ye
               slew
               between
               the
               Temple
               and
               the
               Altar
               ▪
               ]
            
             This
             in
             ordinary
             speech
             may
             seem
             to
             implie
             ,
             that
             this
             just
             man
             had
             been
             killed
             by
             
               this
               people
               now
               living
            
             ,
             not
             by
             their
             Fathers
             ;
             For
             so
             our
             Saviour
             happly
             had
             said
             ,
             
               Whom
               your
               Fathers
               slew
               ,
               not
               Whom
               YE
               slew
               .
            
             But
             it
             is
             a
             Rule
             in
             Divinity
             ,
             to
             gather
             our
             Saviours
             and
             his
             Apostles
             meaning
             by
             the
             usual
             Phrase
             of
             Scriptures
             ,
             not
             by
             our
             common
             manner
             of
             speech
             .
             Now
             it
             is
             usual
             to
             the
             Prophets
             and
             Sacred
             Writers
             to
             lay
             the
             fathers
             sins
             unto
             the
             childrens
             charge
             if
             they
             continue
             in
             the
             like
             ,
             or
             repent
             not
             for
             them
             .
             And
             if
             this
             people
             now
             living
             must
             be
             plagued
             for
             the
             ancient
             Prophets
             blood
             ;
             no
             question
             ,
             but
             they
             were
             guilty
             of
             it
             ,
             and
             may
             be
             said
             to
             have
             slain
             them
             ,
             in
             the
             same
             sense
             ,
             they
             are
             endicted
             as
             guilty
             of
             it
             .
          
           
           
             That
             our
             Saviour
             should
             not
             mean
             
               John
               Baptists
            
             Father
             ,
             is
             more
             then
             probable
             ,
             for
             these
             reasons
             .
          
           
             First
             ,
             His
             death
             is
             not
             mentioned
             in
             the
             New
             Testament
             ;
             nor
             in
             any
             Good
             Ecclesiastical
             Writer
             .
          
           
             Secondly
             ,
             Because
             it
             no
             way
             benefits
             the
             Authors
             of
             this
             Opinion
             ,
             but
             rather
             increaseth
             the
             difficultie
             .
          
           
             For
             if
             he
             were
             slain
             by
             Herod
             the
             Great
             ,
             who
             was
             a
             Philistine
             by
             Parentage
             ,
             why
             should
             not
             John
             Baptist's
             death
             be
             laid
             to
             their
             charge
             being
             slain
             by
             Herods
             Son
             ?
             Nay
             ,
             why
             not
             our
             Saviours
             or
             his
             Apostles
             ,
             whom
             he
             fore-tels
             they
             would
             shortly
             kill
             ,
             and
             persecute
             ?
          
           
             This
             plainly
             argues
             ,
             that
             the
             reason
             ,
             why
             he
             names
             this
             Zacharias
             ,
             was
             not
             
             his
             slaughter
             .
             And
             besides
             this
             reason
             there
             is
             none
             ,
             why
             we
             should
             think
             this
             Zacharias
             was
             John
             Baptist's
             Father
             .
             As
             for
             the
             Apocriphal
             Stories
             or
             Traditions
             ,
             which
             are
             pretended
             for
             this
             guesse
             ,
             or
             groundless
             conjecture
             ,
             we
             have
             just
             cause
             to
             suspect
             ,
             that
             it
             rather
             brought
             forth
             them
             ,
             then
             that
             they
             should
             first
             deliver
             it
             .
          
           
             Not
             to
             trouble
             your
             patience
             with
             any
             more
             Reasons
             for
             refuting
             those
             Opinions
             ;
             it
             is
             agreed
             upon
             by
             most
             late
             Writers
             I
             have
             read
             ,
             Papists
             ,
             or
             Protestants
             ,
             and
             by
             
               St.
               Hierom
            
             the
             best
             in
             this
             kind
             of
             all
             the
             Ancient
             ,
             that
             this
             Zachariah
             ,
             here
             spoken
             of
             ,
             was
             the
             son
             of
             Jehoiada
             the
             Priest
             ,
             whose
             death
             we
             have
             set
             down
             2
             ,
             Chron.
             24.
             verse
             21.
             
             
               And
               they
               conspired
               against
               him
               ,
               and
               stoned
               him
               with
               stones
               at
               the
               Commandement
               of
               the
               King
               ,
               in
               the
               Court
               of
               the
               House
               of
               the
               Lord.
            
             In
             what
             Court
             it
             is
             not
             specified
             ,
             but
             it
             is
             most
             probable
             from
             the
             circumstance
             of
             the
             Text
             ,
             that
             it
             was
             in
             the
             Court
             ,
             where
             the
             Priests
             offered
             sacrifices
             ,
             or
             in
             the
             place
             ,
             where
             he
             instructed
             or
             blessed
             the
             people
             ;
             for
             it
             is
             evident
             that
             Zechariah
             was
             slain
             in
             his
             Pue
             or
             publick
             seat
             appointed
             for
             instructing
             the
             People
             .
          
           
             And
             hereunto
             the
             ancient
             Jews
             in
             their
             Traditions
             accord
             .
             This
             is
             that
             our
             Saviour
             saith
             in
             my
             Text
             ,
             that
             
               he
               was
               slain
               between
               the
               Temple
               and
               the
               Altar
               .
            
             By
             the
             Temple
             we
             are
             to
             understand
             the
             outward
             Courts
             ,
             or
             Iles
             ,
             or
             as
             
             we
             distinguish
             betwixt
             the
             Church
             and
             the
             Chancel
             ,
             the
             body
             of
             the
             Temple
             comprehending
             
               Atrium
               Israelis
               &
               mulierum
            
             ,
             the
             Courts
             ,
             wherein
             the
             Congregation
             of
             men
             and
             women
             stood
             ;
             By
             the
             place
             between
             these
             and
             the
             Altar
             ,
             the
             Court
             where
             the
             Priests
             taught
             ,
             or
             celebrated
             their
             service
             .
             And
             so
             it
             is
             said
             ,
             verse
             20.
             
             That
             
               Zachariah
               should
               stand
               above
               the
               people
               ,
            
             when
             he
             delivered
             that
             message
             unto
             them
             ,
             for
             which
             they
             stoned
             him
             to
             death
             .
          
           
             Why
             this
             Zachariah
             should
             be
             called
             the
             son
             of
             Barachiah
             ,
             divers
             Expositors
             bring
             divers
             reasons
             ,
             all
             probable
             in
             themselves
             ,
             and
             each
             agreeable
             with
             other
             .
             Some
             think
             his
             father
             (
             as
             was
             not
             unusual
             amongst
             the
             Jews
             )
             had
             two
             names
             ,
             or
             a
             name
             and
             a
             sur-name
             ,
             Jehoiada
             and
             Barachiah
             .
             Others
             think
             ,
             that
             our
             Saviour
             did
             not
             so
             much
             respect
             the
             usual
             Name
             ,
             whereby
             the
             Prophets
             father
             was
             called
             ,
             as
             his
             Conditions
             ,
             or
             vertues
             unto
             which
             the
             name
             of
             
             Barachiah
             did
             as
             well
             ,
             or
             better
             agree
             ,
             then
             Jehoiada
             ,
             although
             the
             one
             of
             these
             cannot
             much
             disagree
             in
             sense
             from
             the
             other
             ,
             for
             the
             one
             signifies
             
               The
               knowledge
               of
               the
               Lord
            
             ,
             the
             other
             ,
             to
             wit
             
               Barachiah
               ,
               The
               blessing
               of
               the
               Lord
               ,
            
             or
             
               Man
               blessed
               of
               the
               Lord.
            
             Well
             might
             both
             names
             befit
             that
             Famous
             High-Priest
             ,
             famous
             both
             for
             his
             wisdom
             and
             piety
             ,
             every
             way
             blessed
             of
             God
             ,
             and
             a
             great
             blessing
             to
             this
             people
             :
             For
             as
             it
             is
             said
             2
             Chronicles
             ,
             chap.
             24.
             verse
             16.
             
             
               He
               had
               done
               good
               in
               Israel
               ,
               both
               towards
               God
               ,
               and
               towards
               his
               house
               ,
            
             In
             which
             respect
             he
             was
             buried
             in
             the
             City
             of
             David
             amongst
             their
             Kings
             .
             Admitting
             then
             Jehoiada
             either
             usually
             had
             ,
             or
             were
             for
             the
             reasons
             intimated
             capable
             of
             these
             two
             Names
             ,
             it
             is
             not
             without
             a
             special
             Reason
             ,
             perhaps
             a
             Mystery
             ,
             
             that
             our
             Saviour
             in
             this
             place
             should
             call
             Zachariah
             rather
             the
             son
             of
             Barachiah
             ,
             then
             of
             Jehoiada
             ,
             
               For
               the
               more
               blessed
               his
               Father
               was
               of
               God
               ,
               the
               greater
               blessing
               he
               had
               been
               to
               Israel
               ;
               the
               more
               accursed
               was
               this
               
               ungratious
               people
               in
               killing
               his
               vertuous
               and
               religious
               son
               in
               the
               House
               of
               the
               Lord
               ,
               for
               disswading
               them
               from
               Idolatry
               :
            
             And
             the
             more
             fully
             did
             they
             prefigure
             the
             sin
             of
             this
             wicked
             generation
             their
             children
             ,
             which
             for
             the
             like
             cause
             did
             now
             go
             about
             to
             kill
             the
             Son
             of
             God
             Christ
             Jesus
             Blessed
             for
             ever
             .
             For
             hereafter
             they
             were
             to
             acknowledge
             Him
             to
             be
             the
             True
             Barachiah
             ,
             as
             it
             is
             intimated
             in
             the
             last
             verse
             of
             this
             chapter
             :
             
               Blessed
               is
               he
               that
               cometh
               in
               the
               Name
               of
               the
               Lord.
               
            
          
           
             Thus
             much
             of
             the
             first
             Point
             
               [
               Who
               this
            
             Zachariah
             was
             ]
             gives
             some
             light
             unto
             the
             Second
             .
          
           
             6.
             
             And
             the
             Second
             Question
             ,
             
               [
               Why
               our
               Saviour
               should
               make
               such
               special
               instance
               in
               ,
               or
               peculiar
               mention
               of
               the
               Blood
               of
               Zachariah
               ]
            
             is
             the
             least
             difficult
             of
             all
             the
             rest
             ;
             and
             yet
             a
             Question
             not
             so
             easily
             answered
             ,
             as
             the
             learned
             
             
               Spanish
               Iesuite
               Maldonate
               in
               his
               Comments
               upon
               this
               place
            
             would
             perswade
             us
             .
             His
             best
             Answer
             to
             this
             Question
             solemnly
             proposed
             by
             him
             ,
             is
             This.
             
             
               Christs
               purpose
               was
               only
               to
               instance
               in
               those
               Prophets
               ,
               whose
               slaughter
               was
               expresly
               testified
               in
               the
               Bible
               ,
               least
               the
               Scribes
               and
               Pharisees
               might
               deny
               them
               to
               have
               been
               slain
               by
               their
               fore-fathers
               :
               Now
               of
               Prophets
               ,
               whose
               deaths
               are
               mentioned
               in
               Scripture
               ,
               Zacharias
               the
               son
               of
               Jehoiada
               was
               the
               last
               .
            
             We
             have
             just
             occasion
             to
             suspect
             his
             conjecture
             (
             were
             it
             true
             )
             to
             be
             impertinent
             because
             the
             Reason
             whereby
             he
             seeks
             to
             confirm
             it
             ,
             is
             evidently
             untrue
             .
             Seeing
             Zacharias
             the
             son
             of
             Jehoiada
             was
             not
             the
             last
             of
             all
             the
             Prophets
             ,
             whose
             bloody
             deaths
             are
             recorded
             in
             Scripture
             .
             For
             in
             the
             26.
             chap.
             of
             Ieremie
             ,
             There
             is
             express
             mention
             of
             one
             Uriah
             the
             son
             of
             Shemaiah
             of
             Kiriath-jearim
             ,
             who
             for
             prophesying
             against
             Hicrusalem
             was
             put
             to
             death
             (
             240.
             years
             after
             Zechariah
             by
             
               Jehoiachim
               King
               of
               Judah
            
             ,
             and
             by
             his
             Council
             of
             State
             and
             of
             Warre
             ,
             and
             was
             fetcht
             back
             from
             Egypt
             ,
             whither
             he
             had
             fled
             for
             refuge
             ,
             by
             Elnathan
             the
             son
             of
             Achbor
             a
             great
             Counsellor
             of
             State
             ,
             and
             other
             Commissioners
             for
             this
             purpose
             ,
             unto
             
               Iehoiachim
               ▪
               who
               slew
               him
               with
               the
               sword
               ,
               and
               cast
               his
               dead
               body
               into
               the
               graves
               of
               the
               common
               people
               .
            
             And
             this
             Prophets
             blood
             ,
             and
             other
             indignities
             done
             unto
             him
             and
             to
             his
             Calling
             after
             his
             death
             ,
             were
             Required
             of
             that
             Present
             Generation
             ,
             of
             the
             King
             especially
             :
             For
             ,
             as
             Ieremie
             ,
             perhaps
             taking
             his
             hint
             from
             this
             Bloody
             Fact
             ,
             had
             foretold
             ,
             so
             it
             came
             to
             pass
             ;
             that
             Iehoiachim
             was
             cast
             out
             of
             Ierusalem
             ,
             not
             into
             the
             Graves
             of
             the
             Common
             people
             ,
             but
             into
             the
             Open
             Fields
             ,
             for
             he
             had
             no
             other
             burial
             then
             the
             Burial
             of
             the
             Ass
             ,
             or
             other
             like
             contemptible
             creature
             .
          
           
             But
             however
             the
             blood
             (
             perhaps
             )
             of
             this
             Prophet
             amongst
             many
             others
             ,
             was
             to
             be
             further
             Required
             of
             this
             Present
             Generation
             ;
             Yet
             Zacharias
             was
             
             the
             Last
             ,
             and
             I
             think
             the
             First
             of
             all
             the
             Prophets
             which
             at
             the
             moment
             of
             his
             death
             did
             beseech
             God
             to
             Require
             his
             blood
             and
             to
             revenge
             his
             death
             .
             And
             this
             (
             I
             take
             )
             
               is
               the
               true
               Reason
            
             ,
             why
             Our
             Saviour
             after
             he
             had
             indicted
             the
             Jews
             of
             the
             blood
             of
             all
             the
             Prophets
             and
             righteous
             men
             shed
             from
             the
             foundation
             of
             the
             world
             ,
             should
             instance
             only
             in
             Abel
             the
             son
             of
             Adam
             ,
             and
             Zacharias
             the
             son
             of
             Iehoiada
             or
             Barachiah
             .
             Christs
             Instance
             in
             Abel
             literally
             and
             punctually
             referres
             to
             that
             Dialogue
             betwixt
             God
             and
             
               Cain
               :
               Gen.
            
             4.
             10.
             
             
               The
               Lord
               said
               unto
            
             Cain
             ,
             
               where
               is
            
             Abel
             
               thy
               Brother
               ?
               And
               he
               said
               ,
               I
               know
               not
               :
               Am
               my
               brothers
               keeper
               ?
               And
               he
               said
               ,
               what
               hast
               thou
               done
               ?
               The
               voyce
               of
               thy
               brothers
               blood
               cryeth
               to
               me
               from
               the
               ground
               ,
               and
               now
               art
               thou
               cursed
               from
               the
               earth
               ,
               which
               hath
               opened
               her
               mouth
               to
               receive
               thy
               brothers
               blood
               from
               thy
               hand
               .
            
          
           
           
             But
             did
             the
             voyce
             of
             Zacharias
             his
             blood
             cry
             in
             like
             manner
             unto
             the
             Lord
             after
             his
             death
             ,
             or
             sollicit
             the
             like
             Curse
             or
             vengeance
             upon
             them
             which
             shed
             it
             or
             their
             posteritie
             as
             Abels
             did
             ?
             yes
             ,
             besides
             the
             fore-mentioned
             Imprecation
             ,
             
               Lord
               look
               upon
               it
               ,
               and
            
             Require
             it
             ,
             which
             was
             uttered
             by
             him
             ,
             after
             a
             great
             part
             of
             his
             blood
             and
             Spirits
             were
             spent
             ,
             his
             blood
             spake
             as
             bad
             things
             ,
             as
             that
             of
             Abels
             ;
             For
             so
             the
             
               Iewish
               Rabbins
            
             (
             besides
             that
             Cluster
             of
             seven
             deadly
             sins
             ,
             committed
             by
             their
             fore-fathers
             at
             once
             in
             the
             murther
             of
             Zacharias
             )
             
             mention
             another
             Circumstance
             subsequent
             ,
             not
             recorded
             in
             Scripture
             ;
             or
             not
             so
             plainly
             ,
             as
             a
             Christian
             Reader
             without
             their
             Comment
             or
             Tradition
             would
             take
             notice
             of
             it
             ;
             which
             in
             my
             Opinion
             doth
             better
             illustrate
             that
             passage
             of
             Scripture
             whereon
             they
             ground
             or
             seek
             to
             countenance
             it
             ,
             then
             any
             Christian
             Commentator
             hath
             done
             ,
             
               Our
               Fathers
               (
               say
               they
               )
               in
               shedding
               
               Zacharias's
               blood
               ,
               did
               not
               observe
               the
               Law
               of
               the
               blood
               of
               the
               Deer
               or
               Hart
               :
            
             For
             so
             it
             was
             commanded
             ,
             Levit.
             17.
             13.
             
             
               Whatsoever
               man
               there
               be
               of
               the
               children
               of
               Israel
               ,
               or
               of
               the
               strangers
               that
               so
               journ
               among
               you
               ,
               which
               hunteth
               and
               catcheth
               any
               beast
               or
               fowl
               that
               may
               be
               eaten
               ,
               he
               shall
               even
               pour
               out
               the
               blood
               thereof
               and
               cover
               it
               with
               dust
               .
            
             But
             Zacharias
             blood
             (
             though
             shed
             in
             the
             Temple
             )
             was
             not
             so
             covered
             ,
             it
             was
             apparent
             .
             To
             this
             purpose
             they
             allege
             that
             of
             the
             Prophet
             Ezekiel
             ,
             chap
             :
             24.
             6.
             
             
               Wo
               unto
               the
               bloody
               City
               ,
               Her
               blood
               is
               in
               the
               middest
               of
               her
               ,
               she
               set
               it
               upon
               the
               top
               of
               a
               rock
               ,
               she
               poured
               it
               not
               upon
               the
               ground
               to
               cover
               it
               with
               dust
               :
               that
               it
               might
               cause
               fury
               to
               come
               up
               to
               take
               vengeance
               .
            
          
           
             No
             question
             but
             the
             Prophets
             entire
             purpose
             was
             to
             indict
             Jerusalem
             (
             as
             our
             Saviour
             doth
             in
             my
             Text
             )
             of
             all
             the
             Innocent
             blood
             that
             had
             been
             shed
             before
             his
             time
             within
             her
             Territories
             ,
             and
             withall
             to
             note
             her
             Impudence
             in
             committing
             such
             foul
             sins
             so
             openly
             ,
             without
             care
             to
             cover
             the
             conspicuous
             marks
             of
             her
             own
             shame
             .
             Yet
             this
             no
             way
             argues
             that
             the
             Prophets
             did
             not
             point
             out
             some
             
               Memorable
               and
               Prodigious
               Fact
            
             ,
             which
             might
             serve
             as
             an
             
             Emblem
             of
             her
             shameless
             carelessness
             in
             all
             the
             rest
             .
             Such
             Allusions
             to
             particulars
             sufficiently
             known
             in
             their
             own
             times
             are
             very
             usual
             in
             the
             Prophets
             :
             This
             is
             the
             
               special
               Reason
               why
               their
               Writings
               in
               General
               are
               so
               obscure
               to
               us
               ,
            
             why
             some
             of
             their
             Metaphors
             seem
             harsh
             or
             farre
             fetcht
             ,
             because
             in
             truth
             their
             speeches
             in
             these
             Cases
             are
             not
             meerly
             Metaphorical
             ,
             but
             include
             Historical
             References
             to
             some
             famous
             Accidents
             present
             or
             fresh
             in
             memory
             .
             From
             the
             same
             Cause
             ,
             all
             antient
             Satyrists
             ,
             or
             such
             as
             tax
             the
             capital
             vices
             of
             their
             own
             times
             ,
             are
             hardly
             understood
             by
             later
             Ages
             ,
             without
             the
             Comments
             of
             such
             as
             lived
             with
             them
             or
             not
             long
             after
             them
             :
             as
             our
             Posterity
             within
             few
             years
             will
             hardly
             understand
             some
             passages
             in
             the
             
               Fairie
               Queen
            
             ,
             or
             in
             
               Mother
               Hubbards
            
             ,
             or
             other
             Tales
             in
             Chaucer
             ,
             better
             known
             at
             this
             day
             to
             old
             Courtiers
             then
             to
             young
             Students
             .
          
           
             It
             may
             be
             these
             murtherers
             sayd
             of
             Zachariah
             ,
             as
             their
             posteritie
             said
             of
             our
             Saviour
             :
             
               His
               blood
               be
               on
               us
               ,
               and
               on
               our
               Children
               .
            
             It
             is
             not
             likely
             they
             would
             be
             careful
             to
             cover
             it
             with
             dust
             ,
             or
             wipe
             the
             stain
             of
             it
             (
             whilest
             fresh
             )
             out
             of
             the
             wals
             or
             stones
             of
             the
             Temple
             ,
             because
             they
             had
             solemnly
             forsaken
             the
             House
             of
             the
             Lord
             ,
             and
             made
             a
             league
             to
             serve
             Groves
             and
             Idols
             ,
             willing
             perhaps
             to
             let
             the
             Print
             of
             his
             blood
             remain
             to
             terrifie
             others
             from
             beeing
             too
             forward
             in
             reproving
             the
             King
             and
             His
             Council
             for
             their
             offences
             against
             God.
             
          
           
             But
             whether
             the
             marks
             of
             it
             were
             left
             on
             purpose
             ,
             or
             through
             mere
             forgetfulness
             of
             this
             people
             ,
             God
             in
             his
             Providence
             ,
             as
             the
             Prophet
             intimates
             ,
             suffered
             it
             so
             to
             remain
             ,
             
               To
               cause
               fury
               to
               come
               ,
               and
               to
               take
               vengeance
               .
            
             For
             whereas
             this
             fact
             ,
             or
             forgetfulness
             to
             cover
             it
             ,
             was
             in
             the
             words
             before
             attributed
             to
             
             
               Jerusalem
               :
               Her
               blood
               is
               in
               the
               middest
               of
               her
               ,
               she
               set
               it
               up
               on
               the
               top
               of
               the
               Rock
               ,
               she
               poured
               it
               not
               upon
               the
               ground
               to
               cover
               it
               with
               dust
            
             ;
             The
             Prophet
             after
             intimation
             of
             the
             Cause
             ,
             why
             it
             so
             remained
             ;
             
               To
               cause
               fury
               ,
               &c.
            
             
             Immediately
             adds
             ,
             in
             the
             Person
             of
             God
             ;
             
               I
               have
               set
               her
               blood
               upon
               the
               top
               of
               a
               rock
               ,
               that
               it
               should
               not
               be
               covered
               .
            
             Of
             these
             words
             no
             meaning
             can
             be
             rendred
             more
             natural
             ,
             then
             This
             ;
             To
             wit
             ,
             That
             God
             did
             suffer
             the
             print
             of
             
             Zachariah's
             righteous
             blood
             to
             remain
             in
             the
             Temple
             ,
             as
             it
             were
             to
             sollicit
             vengeance
             for
             all
             the
             rest
             ,
             that
             had
             been
             ,
             or
             should
             be
             shed
             in
             Jerusalem
             ;
             to
             crie
             unto
             him
             ,
             as
             Abel's
             did
             from
             the
             earth
             ,
             which
             (
             as
             it
             seems
             )
             was
             not
             covered
             ,
             certainly
             the
             voice
             of
             it
             was
             not
             smothered
             with
             dust
             .
          
           
             How
             long
             the
             stain
             of
             blood
             ,
             especially
             dashed
             out
             of
             the
             body
             by
             violence
             ,
             will
             be
             apparent
             upon
             stones
             ,
             or
             moist
             wals
             ,
             experience
             doth
             not
             often
             teach
             ,
             because
             it
             is
             usually
             covered
             ,
             or
             wiped
             off
             whilest
             it
             is
             fresh
             .
             Yet
             some
             prints
             of
             blood
             have
             longer
             remained
             (
             unless
             
               Domestick
               Traditions
            
             be
             false
             )
             on
             stones
             ,
             then
             the
             blood
             it self
             could
             have
             done
             by
             course
             of
             nature
             in
             the
             veins
             that
             inclosed
             it
             .
             Albeit
             we
             may
             with
             good
             probability
             presume
             ,
             that
             
             Zachariah's
             blood
             (
             if
             we
             consider
             the
             manner
             of
             his
             death
             )
             might
             continue
             ,
             by
             Gods
             permission
             or
             appointment
             ,
             farre
             above
             the
             time
             that
             any
             
               Ordinary
               Experience
            
             can
             testifie
             .
          
           
             More
             strange
             it
             is
             ,
             which
             
               Ecclesiastical
               Writers
            
             report
             of
             this
             
               Prophets
               body
            
             ,
             that
             being
             crushed
             with
             stones
             ,
             it
             should
             be
             found
             otherwise
             intire
             and
             uncorrupt
             in
             the
             dayes
             of
             Theodosius
             ,
             which
             was
             above
             a
             thousand
             years
             after
             his
             death
             .
             Unless
             they
             had
             greater
             Occasion
             ,
             then
             I
             can
             conceive
             ,
             to
             lie
             ,
             I
             neither
             dare
             distrust
             
               this
               Report
            
             of
             theirs
             ,
             nor
             the
             other
             Tradition
             of
             the
             Jews
             ,
             by
             whose
             account
             the
             stain
             of
             His
             blood
             remained
             a
             greater
             part
             of
             two
             hundred
             years
             in
             the
             Temple
             .
          
           
             However
             ,
             we
             may
             (
             with
             good
             probability
             )
             conclude
             ,
             that
             the
             
               true
               Reason
            
             ,
             why
             our
             Saviour
             mentioned
             
             Zachariah's
             death
             as
             one
             special
             Cause
             of
             Ierusalems
             last
             destruction
             ,
             was
             not
             because
             he
             was
             
               the
               last
            
             ,
             or
             
               one
               of
               the
               last
            
             of
             the
             Prophets
             that
             had
             been
             murthered
             by
             the
             Scribes
             ,
             and
             Pharisees
             Fore-elders
             ,
             but
             rather
             because
             his
             murther
             was
             
               the
               most
               foul
               Prodigious
               Fact
            
             ,
             that
             was
             committed
             in
             that
             Land
             ,
             and
             did
             from
             the
             very
             Commission
             of
             it
             ,
             portend
             Destruction
             to
             the
             Temple
             ;
             and
             the
             
               Consequents
               of
               it
            
             fore-shadowed
             the
             miseries
             ,
             which
             were
             afterwards
             to
             befal
             the
             Nation
             .
             The
             truth
             of
             this
             Conclusion
             will
             better
             appear
             from
             Discussion
             of
             the
             third
             Point
             proposed
             .
          
           
             7.
             
             And
             this
             was
             
               [
               Whether
               the
               blood
               of
            
             Zacharias
             
               and
               other
               Prophets
               ,
               or
               of
               our
               Saviour
               and
               others
               after
               him
               were
               more
               especially
            
             required
             
               of
               this
               Generation
               .
            
             ]
             
             Or
             [
             Whether
             this
             Generation
             and
             their
             posterity
             were
             so
             grievously
             plagued
             (
             as
             we
             know
             they
             were
             )
             for
             their
             own
             personal
             offences
             against
             the
             Person
             of
             
               the
               Son
               of
               God
            
             ,
             or
             for
             communicating
             with
             their
             fathers
             in
             shedding
             the
             blood
             of
             the
             Prophets
             and
             of
             other
             righteous
             men
             .
             ]
          
           
             The
             
               modern
               Jews
            
             peremptorily
             deny
             
               Their
               long
               Exile
               and
               Calamitie
            
             to
             have
             been
             inflicted
             upon
             them
             as
             a
             just
             punishment
             for
             putting
             Christ
             to
             death
             ;
             because
             their
             Fathers
             did
             not
             (
             in
             their
             judgment
             )
             therein
             offend
             .
          
           
             Divers
             Christian
             Writers
             (
             as
             it
             usually
             fals
             out
             )
             refuting
             
               this
               Error
            
             of
             theirs
             ,
             run
             into
             a
             Contrary
             ,
             ascribing
             
               the
               Greivousness
               of
               their
               memorable
               plagues
               unto
               their
               personal
               offences
               against
               our
               Saviour
               ,
            
             being
             otherwise
             free
             from
             the
             sins
             wherein
             their
             fathers
             grievously
             trespassed
             ,
             
               Maldonate
               the
               Iesuite
            
             is
             so
             farre
             addicted
             to
             
               this
               Opinion
            
             ,
             that
             he
             thinks
             our
             Saviour
             in
             my
             Text
             spake
             but
             according
             to
             
               Vulgar
               Language
            
             ;
             As
             if
             to
             a
             Malefactor
             ,
             which
             
             had
             escaped
             often
             ,
             but
             is
             afterward
             taken
             for
             some
             notorious
             murther
             which
             cannot
             be
             pardoned
             ,
             men
             would
             say
             ,
             
               he
               should
               now
               pay
               for
               all
               his
               villanies
            
             ;
             not
             that
             they
             mean
             he
             shall
             suffer
             several
             punishments
             for
             several
             offences
             ,
             or
             more
             greivous
             tortures
             then
             were
             due
             for
             his
             last
             fact
             alone
             ;
             but
             that
             he
             should
             
               have
               judgement
               without
               mercie
            
             and
             be
             punished
             as
             grievously
             as
             might
             be
             ,
             though
             
               for
               it
               only
            
             .
             Thus
             much
             then
             and
             no
             more
             he
             thinks
             our
             Saviour
             would
             have
             signified
             ;
             
               That
               the
               Scribes
               and
               Pharisees
               should
               suffer
               such
               greivous
               calamities
               for
               murthering
               Him
               and
               his
               Apostles
               ,
               as
               they
               might
               well
               seem
               to
               be
               plagued
               for
               their
               
                 Fathers
                 cruelties
              
               ,
               Howbeit
               they
               were
               not
               at
               all
               punished
               for
               them
               but
               only
               for
               their
               own
               .
            
             For
             (
             saith
             he
             )
             although
             neither
             they
             nor
             their
             Fathers
             had
             killed
             either
             Prophet
             ,
             Apostle
             ,
             or
             Disciple
             (
             but
             Christ
             alone
             )
             they
             had
             deserved
             greater
             plagues
             for
             killing
             him
             then
             are
             recorded
             ,
             by
             Iosephus
             .
             This
             
               last
               Assertion
            
             (
             I
             confess
             )
             is
             no
             less
             true
             ,
             then
             Non-concludent
             :
             for
             the
             
               Conclusion
               to
               be
               inferred
            
             was
             not
             ,
             
               what
               manner
               of
               Plagues
               they
               did
               deserve
               for
               putting
               our
               Saviour
               to
               death
            
             ;
             but
             ,
             
               whether
               these
               punishments
               were
            
             de
             Facto
             
               inflicted
               ,
               for
               putting
               him
               to
               death
               ,
            
             or
             for
             the
             murther
             of
             Zachariah
             and
             other
             Prophets
             ,
             whom
             not
             their
             fathers
             only
             ,
             but
             they
             had
             slain
             ,
             for
             so
             our
             Saviour
             layeth
             the
             Charge
             of
             
             Zachariah's
             blood
             unto
             
               them
               in
               particular
               ,
               whom
               YE
               slew
               between
               the
               Temple
               and
               the
               Altar
               .
            
          
           
             8.
             
             A
             
               good
               Auditor
            
             must
             be
             able
             not
             only
             to
             give
             a
             true
             Onus
             or
             Charge
             ,
             but
             withal
             to
             make
             right
             Allocations
             or
             Deductions
             ;
             otherwise
             ,
             he
             shall
             often
             over-reckon
             himself
             or
             wrong
             such
             as
             are
             to
             deal
             with
             him
             .
             The
             like
             skill
             is
             required
             in
             making
             such
             
               Calculatory
               Arguments
            
             as
             Maldonate
             ,
             and
             many
             other
             good
             Christians
             use
             ,
             in
             aggravating
             the
             offences
             of
             
               this
               Present
               Generation
            
             of
             the
             Jews
             against
             
               Our
               Saviour
               ▪
            
             Let
             them
             lay
             the
             Charge
             of
             the
             later
             Jews
             trespasses
             as
             deep
             as
             they
             list
             ,
             or
             can
             ;
             we
             shall
             be
             able
             to
             make
             the
             Deductions
             or
             Allocations
             much-what
             equal
             ;
             so
             that
             
               Computatis
               computandis
            
             ,
             the
             greatest
             part
             or
             fullest
             measure
             of
             the
             blood
             which
             came
             now
             to
             be
             required
             of
             this
             Generation
             must
             arise
             (
             as
             the
             literal
             meaning
             of
             my
             Text
             imports
             )
             
               from
               the
               righteous
               blood
               of
            
             Zacharias
             
               and
               other
               Prophets
               unjustly
               shed
               in
               former
               Ages
               ,
               and
               unrepented
               of
               by
               this
               present
               Generation
               .
            
          
           
             They
             must
             lay
             their
             Charge
             from
             the
             
               Infinite
               Excess
               of
               Christs
               Dignitie
            
             in
             respect
             of
             other
             Prophets
             ;
             for
             ,
             
               His
               Person
               was
               in
               Majestie
               truly
               Infinite
               .
            
             We
             are
             to
             make
             the
             Deduction
             from
             his
             Infinite
             Power
             and
             
               Facility
               to
               forgive
            
             offences
             against
             himself
             or
             his
             Person
             .
             For
             ,
             questionless
             he
             did
             as
             farre
             exceed
             all
             the
             Prophets
             in
             Goodness
             ,
             in
             Mercie
             and
             loving
             kindness
             ,
             as
             he
             did
             in
             Majestie
             and
             Greatness
             .
             And
             had
             
               Peculiar
               Power
            
             and
             Authority
             to
             forgive
             sins
             ,
             and
             remit
             those
             plagues
             which
             the
             Prophets
             had
             denounced
             against
             Jerusalem
             and
             her
             children
             .
             Nor
             could
             the
             malice
             of
             his
             enemies
             against
             him
             be
             more
             available
             to
             procure
             ,
             then
             His
             prayers
             and
             tears
             for
             Jerusalems
             peace
             ,
             were
             to
             pacifie
             his
             Fathers
             wrath
             against
             it
             ;
             especially
             for
             their
             offences
             against
             
               his
               Person
               alone
            
             .
          
           
             9.
             
             The
             flagrant
             Expressions
             of
             his
             
               special
               Love
            
             unto
             Ierusalem
             (
             not
             yet
             alienated
             
             from
             the
             worst
             sort
             of
             this
             present
             Generation
             )
             if
             we
             compare
             them
             with
             this
             
               Threatning
               fore-warning
            
             in
             my
             Text
             and
             in
             the
             words
             before
             it
             ,
             will
             bear
             this
             sense
             or
             brook
             this
             Paraphrase
             ;
             
               However
               I
               see
               and
               know
               you
               more
               maliciously
               bent
               against
               me
               then
               Cain
               was
               against
               his
               brother
               Abel
               ,
               then
               your
               fore-fathers
               (
               Prince
               or
               People
               )
               were
               against
               Zachariah
               the
               son
               of
               Iehoiada
               (
               or
               of
               
                 Barachiah
                 ;
              
               )
               however
               you
               thirst
               more
               greedily
               ,
               and
               more
               irrelentingly
               after
               my
               blood
               then
               the
               chafed
               Hart
               doth
               after
               the
               brooks
               of
               water
               :
               yet
               ,
               when-ever
               you
               have
               glutted
               your selves
               with
               the
               sight
               of
               it
               pouout
               
               upon
               the
               ground
               :
               In-stead
               of
               covering
               it
               with
               dust
               ,
               cast
               not
               this
               foul
               aspersion
               or
               slander
               upon
               me
               or
               it
               ,
               as
               if
               either
               it
               or
               I
               did
               or
               shall
               sollicit
               vengeance
               against
               you
               for
               the
               cruel
               indignities
               which
               ye
               have
               done
               or
               shall
               do
               ,
               either
               to
               me
               or
               to
               my
               followers
               when
               I
               am
               dead
               .
               The
               blood
               of
               my
               Apostles
               will
               not
               speak
               so
               bad
               ;
               And
               My
               blood
               shall
               speak
               much
               better
               things
               for
               you
               ,
               then
               the
               blood
               of
               Abel
               did
               for
               his
               brother
               Cain
               ,
               then
               the
               blood
               of
               Zachariah
               whom
               your
               Fathers
               slew
               betwixt
               the
               Altar
               and
               the
               Temple
               did
               for
               the
               then
               King
               and
               the
               Princes
               or
               people
               of
               Iudah
               .
               For
               my
               Heavenly
               Father
               hath
               not
               sent
               me
               ,
               nor
               will
               I
               give
               any
               Commission
               to
               my
               Followers
               or
               Embassadors
               to
               curse
               ,
               but
               to
               bless
               you
               ;
               not
               to
               wound
               and
               destroy
               ,
               but
               rather
               to
               save
               and
               heal
               you
               .
               If
               your
               impenitencie
               and
               perverseness
               have
               moved
               me
               to
               speak
               severely
               ,
               or
               threaten
               you
               ,
               it
               is
               still
               for
               your
               good
               .
               
                 Severum
                 medicum
                 ager
                 intemperans
                 facit
              
               ;
               Your
               obdurate
               hearts
               have
               caused
               me
               oft-times
               
                 (
                 the
                 mildest
                 Physician
                 that
                 ever
                 took
                 cure
                 of
                 the
                 body
                 or
                 soul
                 upon
                 him
                 !
                 )
              
               to
               use
               tart
               speeches
               unto
               you
               ;
               yet
               shall
               it
               never
               
               provoke
               me
               to
               be
               cruel
               in
               my
               practice
               .
               So
               farre
               am
               I
               from
               seeking
               your
               blood
               or
               harm
               ,
               that
               my
               blood
               ,
               which
               you
               have
               continually
               sought
               ,
               whensoever
               you
               shed
               it
               ,
               shall
               make
               an
               Attonement
               for
               you
               ,
               shall
               procure
               a
               
                 Free
                 and
                 Gracious
                 General
                 Pardon
              
               for
               all
               your
               sins
               ,
               and
               for
               all
               the
               sins
               of
               your
               fore-fathers
               in
               shedding
               the
               Blood
               of
               Prophets
               sent
               unto
               them
               .
               But
               when
               I
               have
               done
               all
               ,
               when
               all
               is
               done
               that
               could
               be
               done
               unto
               
                 this
                 Vineyard
                 which
                 my
                 Father
                 planted
                 ,
              
               according
               to
               the
               Rules
               of
               Equity
               ,
               of
               mercy
               and
               benignity
               ,
               without
               wrong
               or
               prejudice
               to
               
                 eternal
                 Iustice
              
               ;
               Unless
               by
               
                 sincere
                 Repentance
              
               ,
               as
               well
               for
               your
               own
               sins
               ,
               as
               for
               the
               sins
               of
               your
               fore-fathers
               (
               wherein
               you
               have
               been
               too
               deep
               part-takers
               with
               them
               )
               you
               submit
               your selves
               unto
               my
               Fathers
               will
               ,
               and
               with
               all
               humility
               crave
               allowance
               ,
               of
               
                 that
                 most
                 Free
                 and
                 Gracious
                 Pardon
              
               which
               my
               blood
               shall
               purchase
               for
               you
               and
               for
               all
               the
               world
               besides
               ;
               The
               City
               of
               
               Abel's
               and
               of
               
               Zachariah's
               blood
               will
               at
               the
               last
               prevail
               against
               you
               ;
               the
               blood
               of
               both
               of
               them
               ,
               and
               of
               all
               the
               Prophets
               whom
               your
               fore-fathers
               have
               slain
               ,
               will
               be
               Required
               of
               this
               Generation
               in
               fuller
               measure
               then
               it
               was
               of
               those
               which
               slew
               them
               :
               and
               this
               will
               be
               a
               burden
               too
               heavy
               for
               you
               to
               bear
               ;
               much
               heavier
               then
               the
               punishment
               of
               Cain
               ,
               albeit
               neither
               my
               blood
               nor
               the
               blood
               of
               any
               of
               mine
               (
               Apostles
               or
               Disciples
               )
               do
               come
               at
               all
               upon
               the
               Score
               or
               Reckoning
               ,
               wherewith
               
                 Moses
                 in
                 whom
                 ye
                 trust
              
               ,
               and
               the
               Prophets
               whose
               Tombs
               and
               Sepulchres
               ye
               build
               and
               garnish
               ,
               will
               be
               ready
               to
               charge
               you
               in
               the
               day
               of
               your
               Account
               or
               Visitation
               .
            
             For
             if
             the
             blood
             of
             Christ
             or
             of
             his
             Apostles
             had
             been
             Required
             at
             their
             hands
             which
             shed
             it
             (
             me
             thinks
             )
             this
             
               Emphatical
               Ingemination
               ,
               Verily
               ,
               I
               say
               unto
               you
               ,
               it
               shall
               be
               required
               ,
               &c.
            
             should
             not
             be
             so
             needful
             and
             weighty
             as
             were
             all
             the
             words
             uttered
             by
             Him
             ,
             
               who
               spake
               as
               never
               man
               spake
               .
            
          
           
             10.
             
             But
             may
             we
             from
             any
             or
             all
             these
             Premisses
             conclude
             ,
             that
             
               This
               present
               Generation
               was
               not
               punished
            
             at
             all
             
               for
               putting
               our
               Saviour
               to
               death
               ?
            
             
             Or
             that
             his
             death
             or
             the
             indignities
             done
             unto
             
               His
               more
               then
               sacred
               Person
            
             at
             or
             before
             his
             death
             ,
             was
             no
             Cause
             at
             all
             of
             those
             Exemplary
             Punishments
             or
             unparalleld
             plagues
             ,
             which
             fell
             upon
             Ierusalem
             and
             Iudah
             ,
             upon
             this
             whole
             present
             generation
             ?
             God
             forbid
             !
          
           
             The
             Question
             is
             not
             ,
             
               Whether
               our
               Saviours
               death
               was
               any
               Cause
               at
               all
            
             of
             the
             exemplary
             punishments
             ;
             but
             ,
             
               What
               manner
               of
               Cause
               it
               was
            
             ;
             or
             ,
             
               In
               what
               sense
               they
               may
               be
               said
               to
               be
               plagued
               for
               wronging
               him
               thus
               .
            
          
           
             We
             answer
             that
             the
             indignities
             done
             unto
             Him
             at
             his
             death
             ,
             and
             at
             his
             arraignment
             were
             such
             Causes
             of
             the
             ensuing
             Woes
             and
             calamities
             which
             
             came
             upon
             this
             Generation
             ,
             as
             
               Absentia
               Nautae
            
             is
             naufragii
             ;
             The
             Case
             or
             
               Species
               facti
            
             is
             thus
             .
             Suppose
             a
             skilful
             Navigator
             and
             experienced
             Pilot
             ,
             which
             had
             long
             governed
             some
             tall
             and
             goodly
             Ship
             with
             good
             success
             in
             many
             difficult
             voyages
             ,
             should
             at
             the
             length
             either
             by
             the
             greediness
             of
             the
             Owner
             be
             casheerd
             or
             inforced
             to
             leave
             his
             place
             ;
             and
             a
             storm
             upon
             his
             departure
             should
             arise
             ,
             and
             through
             want
             of
             good
             steerage
             or
             sounding
             should
             run
             them
             on
             ground
             or
             dash
             them
             against
             the
             rocks
             ,
             we
             may
             say
             without
             Solecisme
             ,
             that
             
               the
               Abandoning
               or
               Absence
               of
               the
               former
               Master
               or
               Pilot
               was
               the
               Cause
               of
               the
               shipwrack
            
             or
             the
             loss
             of
             men
             or
             goods
             ,
             although
             he
             neither
             were
             any
             Cause
             of
             raising
             the
             storm
             ,
             nor
             prayed
             against
             them
             (
             as
             Zacharias
             did
             against
             his
             persecutors
             )
             nor
             gave
             them
             any
             wrong
             directions
             before
             he
             left
             them
             .
          
           
             Now
             
               the
               Son
               of
               God
            
             from
             the
             time
             of
             his
             peoples
             thraldom
             in
             Egypt
             ,
             but
             more
             especially
             from
             the
             time
             of
             their
             deliverance
             thence
             ,
             had
             been
             in
             Peculiar
             
             
               manner
               the
               King
               and
               Governor
               of
               the
               Iews
               ,
            
             in
             all
             their
             Consultations
             of
             Peace
             or
             Warre
             ;
             their
             only
             Pilot
             in
             all
             their
             storms
             .
             And
             however
             ,
             throughout
             their
             several
             Generations
             they
             were
             often
             greivously
             punished
             :
             yet
             were
             they
             alwayes
             punished
             ▪
             
               Citra
               condignum
            
             ,
             much
             less
             then
             their
             iniquities
             had
             deserved
             .
             Briefly
             ;
             by
             His
             wisdom
             he
             preserved
             them
             safe
             in
             such
             distresses
             ,
             as
             without
             his
             only
             skill
             would
             utterly
             have
             overwhelmed
             the
             State
             and
             Nation
             :
             And
             by
             his
             Intercession
             prevented
             the
             Out-bursting
             or
             fall
             of
             that
             hideous
             storm
             ,
             which
             had
             been
             secretly
             ,
             and
             by
             degrees
             more
             insensible
             ,
             gathering
             against
             them
             ,
             then
             that
             Cloud
             which
             
             Eliah's
             servant
             saw
             rising
             out
             of
             the
             Sea
             ,
             even
             from
             the
             death
             of
             Zachariah
             the
             son
             of
             Iehoiada
             and
             other
             Prophets
             and
             righteous
             men
             whose
             blood
             their
             fore-fathers
             before
             and
             after
             his
             had
             shed
             .
          
           
             But
             after
             this
             last
             Generation
             had
             both
             by
             express
             words
             and
             practice
             verified
             that
             saying
             of
             God
             to
             
               Samuel
               ,
               They
               have
               not
               cast
               off
               thee
               from
               being
               King
               over
               them
               ,
               but
               they
               have
               cast
               off
               Me.
            
             That
             other
             prophesie
             or
             sweetly
             mild
             fore-warning
             ,
             for
             which
             they
             took
             occasion
             to
             stone
             Zachariah
             to
             death
             in
             the
             Courts
             of
             the
             Lords
             House
             ,
             was
             exactly
             fulfilled
             in
             &
             upon
             them
             .
             This
             Prophecie
             or
             fore-warning
             we
             have
             ,
             2
             Chron.
             24.
             verse
             20.
             
             
               Thus
               saith
               God
               ;
               Why
               transgress
               ye
               the
               Commandements
               of
               the
               Lord
               that
               ye
               cannot
               prosper
               ?
               because
               ye
               have
               forsaken
               the
               Lord
               ,
               he
               hath
               also
               forsaken
               you
               .
            
             This
             Prophesie
             with
             that
             other
             of
             Samuel
             was
             most
             exactly
             fulfilled
             ,
             
               Tam
               verbis
               quam
               factis
               male
               ominatis
               ,
               &
               mala
               ominantibus
               ,
            
             when
             they
             solemnly
             protested
             before
             
               Pilate
               ,
               that
               they
               had
               no
               other
               King
               but
               Caesar
               .
            
             From
             this
             time
             ,
             the
             hideous
             storms
             of
             Gods
             wrath
             and
             anger
             against
             them
             ,
             for
             their
             own
             sins
             ,
             and
             the
             sins
             of
             their
             fore-fathers
             ,
             did
             dayly
             encrease
             ;
             and
             at
             last
             were
             poured
             out
             in
             full
             measure
             upon
             them
             ,
             when
             they
             had
             
               no
               Prophet
               nor
               any
               man
               that
               understood
               any
               more
               ;
               no
            
             
             
               Signs
               or
               Tokens
               but
               such
               as
               were
               dismal
            
             ;
             no
             Pilot
             or
             skilful
             Governor
             to
             direct
             them
             ▪
             no
             pious
             Priest
             to
             make
             Intercession
             for
             them
             .
             For
             having
             thus
             solemnly
             abandoned
             
               The
               Son
               of
               God
               their
               King
               and
               Lord
               ,
            
             who
             had
             been
             their
             continual
             Sanctuary
             ;
             the
             destroying
             Angels
             ,
             who
             had
             long
             waited
             their
             Opportunity
             to
             put
             their
             Commission
             in
             Execution
             ,
             did
             Arrest
             their
             bodies
             ,
             delivering
             up
             some
             to
             the
             Famine
             ,
             some
             to
             the
             Sword
             ,
             others
             to
             the
             Fowls
             of
             the
             air
             and
             Beasts
             of
             the
             field
             ,
             and
             did
             seize
             upon
             their
             Land
             ,
             which
             God
             had
             given
             to
             their
             Fore-fathers
             ,
             for
             the
             use
             of
             others
             ,
             
               even
               for
               the
               most
               wicked
               of
               the
               Heathens
               ,
            
             
             first
             bestowing
             it
             upon
             the
             Romans
             ,
             afterward
             upon
             the
             Saracens
             ,
             and
             last
             of
             all
             upon
             the
             
               Barbarous
               Turk
            
             ,
             under
             whose
             heavy
             yoke
             the
             inheritance
             and
             some
             of
             the
             posterity
             of
             Iacob
             have
             long
             groaned
             ,
             and
             still
             must
             groan
             until
             they
             confess
             their
             own
             sins
             and
             the
             sins
             of
             their
             fore-fathers
             ,
             and
             return
             
             
               unto
               the
               Allegiance
               of
               their
               Gracious
               Lord
               and
               Sovereign
            
             whom
             their
             Fore-fathers
             (
             this
             present
             generation
             in
             my
             Text
             )
             had
             crucified
             .
             But
             so
             returning
             unto
             him
             by
             
               true
               Repentance
            
             he
             will
             return
             unto
             them
             in
             mercie
             ,
             and
             be
             as
             gracious
             and
             favourable
             to
             the
             last
             Generations
             of
             this
             miserable
             people
             ,
             as
             he
             was
             of
             old
             unto
             the
             first
             or
             best
             of
             their
             Fore-fathers
             .
             For
             
               in
               this
               Case
            
             especially
             ,
             and
             in
             this
             and
             the
             like
             alone
             ,
             that
             Saying
             of
             our
             Apostle
             ,
             which
             some
             in
             our
             dayes
             most
             unadvisedly
             and
             impertinently
             mis-apply
             and
             confine
             to
             
               their
               own
               particular
               state
               in
               Grace
               ,
               or
               Gods
               Favour
               ,
            
             is
             most
             true
             ,
             
               The
               Gifts
               of
               God
               are
               without
               repentance
               .
            
             That
             Lord
             and
             God
             whom
             they
             solemnly
             forsook
             hath
             not
             finally
             forsaken
             them
             ,
             but
             with
             unspeakable
             patience
             and
             long-suffering
             still
             expects
             
               their
               Conversion
            
             .
             For
             which
             ,
             Christians
             above
             all
             others
             are
             bound
             to
             pray
             .
             Convert
             them
             
               Good
               Lord
            
             unto
             the
             Knowledge
             ,
             and
             us
             unto
             the
             Practise
             of
             that
             Truth
             ,
             wherewith
             thou
             hast
             elightened
             our
             souls
             ,
             that
             our
             Prayers
             for
             them
             and
             for
             our selves
             may
             ever
             be
             acceptable
             in
             thy
             sight
             ,
             O
             Lord
             our
             strength
             and
             our
             Redeemer
             .
          
           
             Amen
             ,
             Amen
             .
          
        
         
           
             CHAP.
             XLIII
             .
          
           
             The
             Second
             Sermon
             upon
             this
             Text.
             
          
           
             
               MATTH
               .
               23.
               verse
               34
               ,
               35
               ,
               36.
               
            
             
               Wherefore
               ,
               Behold
               I
               send
               unto
               you
               Prophets
               —
               and
               some
               of
               them
               ye
               will
               kill
               ,
               &c.
               
            
             
               That
               upon
               you
               may
               come
               all
               the
               righteous
               blood
               shed
               upon
               the
               earth
               ,
               &c.
               
               Verily
               I
               say
               unto
               you
               ,
               All
               these
               things
               shall
               come
               upon
               this
               Generation
               .
            
             
               2
               Chron.
               24.
               22.
               
            
             
               
                 And
                 as
                 he
                 was
                 dying
                 he
                 said
                 ,
                 The
                 Lord
                 look
                 upon
                 it
                 ,
                 and
              
               Require
               it
               .
            
             
               Luke
               11.
               51
               ,
            
             
               
                 Verily
                 I
                 say
                 unto
                 you
              
               ,
               IT
               (
               that
               is
               ,
               ver
               .
               50.
               
               The
               blood
               of
               all
               the
               Prophets
               shed
               from
               the
               Foundation
               of
               the
               world
               )
               
                 shall
                 be
              
               Required
               
                 of
                 this
                 Generation
              
               .
            
          
           
             1.
             
             OF
             several
             Queries
             or
             Problems
             emergent
             out
             of
             these
             words
             (
             proposed
             
             unto
             this
             Audience
             a
             year
             ago
             )
             One
             (
             and
             that
             one
             of
             greatest
             difficultie
             )
             was
             ;
             
               How
               the
               sins
            
             of
             former
             Generations
             can
             be
             required
             of
             later
             ,
             
             specially
             in
             so
             great
             a
             distance
             of
             time
             as
             was
             between
             the
             death
             of
             Abel
             and
             of
             Zachariah
             ,
             and
             this
             last
             Generation
             which
             crucified
             the
             Lord
             of
             life
             :
             the
             Discussion
             whereof
             is
             my
             present
             Task
             .
          
           
             In
             this
             disquisition
             you
             will
             I
             hope
             dispense
             with
             me
             for
             want
             of
             
               a
               formal
            
             
             Division
             or
             Dichotomie
             ,
             because
             the
             Channel
             through
             which
             I
             am
             to
             pass
             is
             so
             narrow
             and
             so
             dangerously
             beset
             with
             Rocks
             and
             shelves
             on
             the
             right
             hand
             and
             on
             the
             left
             ;
             as
             there
             is
             no
             possibility
             for
             two
             to
             go
             on
             brest
             ,
             nor
             any
             room
             for
             Steerage
             ,
             but
             only
             Towage
             .
             One
             passage
             in
             my
             Disquisition
             must
             draw
             another
             after
             it
             ,
             by
             one
             and
             the
             same
             direct
             Line
             .
          
           
             For
             first
             ,
             if
             I
             should
             chance
             to
             say
             any
             thing
             which
             either
             Directly
             ,
             or
             by
             way
             of
             Consequence
             might
             probably
             inferre
             this
             Affirmative
             Conclusion
             ,
             
               [
               That
               God
               doth
               at
               any
               time
               punish
               the
               children
               for
               the
               fathers
               sins
               ,
               or
               later
               generations
               for
               the
               Iniquities
               of
               former
               ;
               ]
            
             This
             were
             to
             contradict
             that
             
               Fundamental
               Truth
            
             which
             the
             Lord
             himself
             hath
             so
             often
             protested
             by
             Oath
             ,
             Ezek.
             18.
             1
             ,
             2
             ,
             &c.
             
             
               And
               the
               word
               of
               the
               Lord
               came
               unto
               me
               again
               ,
               saying
               :
               What
               mean
               ye
               that
               ye
               use
               this
               Proverb
               concerning
               the
               Land
               of
               Israel
               ,
               saying
               ;
               the
               Fathers
               have
               eaten
               sour
               grapes
               ,
               and
               the
               Childrens
               teeth
               are
               set
               on
               edge
               ?
               As
               I
               live
               ,
               saith
               the
               Lord
               God
               ,
               ye
               shall
               not
               have
               occasion
               any
               more
               to
               use
               this
               Proverb
               in
            
             Israel
             .
             
               Behold
               ,
               all
               souls
               are
               mine
               ;
               as
               the
               soul
               of
               the
               Father
               ,
               so
               also
               the
               soul
               of
               the
               Son
               is
               mine
               ;
               the
               soul
               that
               sinneth
               it
               shall
               die
               .
            
             And
             again
             ,
             verse
             the
             last
             ;
             
               I
               have
               no
               pleasure
               in
               the
               death
               of
               him
               that
               dyeth
               ,
               saith
               the
               Lord
               God
               :
               wherefore
               turn
               your selves
               and
               live
               ye
               .
            
          
           
             Now
             to
             contradict
             any
             Branch
             of
             these
             or
             the
             like
             Protestations
             or
             Promises
             ,
             would
             be
             to
             make
             shipwrack
             of
             Faith
             ,
             more
             dangerous
             then
             to
             rush
             with
             full
             sail
             upon
             a
             Rock
             of
             Adamant
             .
          
           
             On
             the
             other
             hand
             ,
             if
             I
             should
             affirm
             any
             thing
             ,
             either
             directly
             ,
             or
             indirectly
             ,
             which
             might
             inferre
             any
             part
             of
             this
             Negative
             
               [
               That
               God
               doth
               not
               visit
               the
               sins
               of
               the
               Fathers
               upon
               the
               Children
               ,
               or
               of
               former
               Generations
               upon
               later
               :
               ]
            
             This
             were
             to
             strike
             upon
             a
             shelf
             no
             less
             dangerous
             then
             to
             dash
             against
             the
             former
             Rock
             ;
             directly
             to
             contradict
             
               Gods
               solemn
               Declaration
            
             (
             in
             the
             second
             Commandement
             )
             of
             
               His
               Proceedings
               in
               this
               Case
            
             ,
             which
             are
             no
             less
             just
             and
             equal
             ,
             then
             the
             former
             
               Promise
               ,
               Ezekiel
            
             the
             18.
             
             By
             this
             you
             see
             
               the
               only
               safe
               way
               for
               passage
            
             through
             the
             straits
             proposed
             must
             be
             to
             find
             out
             
               the
               middle
               Line
            
             ,
             or
             Mean
             ,
             whether
             
               Medium
               Abnegationis
            
             ,
             or
             Participationis
             ;
             or
             in
             one
             word
             ,
             The
             difference
             betwixt
             this
             Negative
             
               [
               God
               doth
               not
               punish
               the
               Children
               for
               the
               Fathers
               sins
               ]
            
             and
             the
             other
             Affirmative
             
               [
               God
               visiteth
               the
               sins
               of
               the
               Fathers
               upon
               the
               Children
               ,
               even
               unto
               the
               third
               and
               fourth
               Generation
               ,
            
             &c.
             ]
          
           
             2.
             
             But
             in
             the
             very
             first
             setting
             forth
             ,
             or
             entry
             into
             this
             narrow
             Passage
             ,
             some
             here
             present
             perhaps
             have
             already
             discovered
             a
             shelf
             or
             sand
             ,
             to
             wit
             ,
             that
             
             the
             passage
             fore-cited
             ,
             out
             of
             the
             
               second
               Commandement
            
             ,
             doth
             better
             reach
             or
             fit
             the
             Case
             concerning
             
               Josiah
               his
               death
               ,
               and
               the
               calamity
               of
               his
               people
               ,
            
             then
             the
             present
             difficultie
             or
             Problem
             now
             in
             handling
             .
             For
             Josiah
             was
             but
             the
             third
             in
             succession
             from
             Manasseh
             ,
             and
             dyed
             within
             fewer
             years
             ,
             then
             a
             Generation
             
             in
             ordinary
             Construction
             imports
             ,
             after
             his
             wicked
             Grand-father
             .
             But
             if
             the
             blood
             of
             Zachariah
             the
             son
             of
             Jehoiada
             ,
             or
             other
             Prophets
             slain
             in
             that
             Age
             ,
             or
             the
             Age
             after
             him
             ,
             were
             required
             of
             this
             present
             Generation
             ;
             God
             doth
             visit
             the
             sins
             of
             Fore-fathers
             upon
             the
             Children
             ,
             after
             more
             then
             three
             or
             four
             ,
             after
             more
             then
             
               five
               times
               five
            
             Generations
             ,
             according
             to
             St.
             Matthew's
             account
             in
             the
             Genealogie
             of
             our
             Lord
             and
             Saviour
             .
             Yet
             this
             seeming
             Difficulty
             
             (
             to
             use
             the
             Mariners
             Dialect
             )
             is
             rather
             an
             Over-fall
             then
             a
             shelf
             ,
             or
             at
             the
             worst
             but
             such
             a
             shelf
             or
             sand
             as
             cannot
             hinder
             our
             passage
             
               if
               we
               sound
               it
               by
               the
               Line
               or
               Plummet
               of
               the
               Sanctuary
               ,
            
             or
             number
             our
             Fathoms
             by
             the
             scale
             of
             sacred
             Dialect
             in
             like
             Cases
             .
             For
             when
             it
             is
             said
             in
             the
             Second
             Commandement
             ,
             that
             God
             doth
             
               visit
               the
               sins
               of
               the
               Fathers
               upon
               the
               Children
               ,
               unto
               the
               third
               and
               fourth
               generation
               of
               them
               that
               hate
               Him
               :
            
             This
             is
             ,
             
               Numerus
               certus
               proincerto
               aut
               indefinito
            
             :
             an
             expression
             or
             speech
             equivalent
             to
             that
             of
             the
             Prophet
             
             
               Amos.
               For
               three
               transgressions
               of
            
             Damascus
             ,
             
               and
               for
               four
               I
               will
               not
               turn
               away
               the
               punishments
               thereof
               .
               For
               three
               transgressions
               of
            
             Tyrus
             ▪
             
               and
               for
               four
               ;
               for
               three
               transgressions
               of
            
             Ammon
             ,
             
               and
               for
               four
               ,
               &c.
            
             
             Throughout
             almost
             every
             third
             verse
             of
             the
             first
             Chapter
             ,
             and
             some
             part
             of
             the
             Second
             .
             The
             Prophets
             meaning
             is
             ,
             that
             all
             the
             Kingdoms
             or
             several
             Sovereignties
             there
             mentioned
             by
             him
             ,
             especially
             Judah
             and
             Israel
             should
             certainly
             be
             punished
             ,
             not
             for
             three
             or
             four
             only
             ,
             but
             for
             the
             multitude
             of
             their
             continual
             transgressions
             ,
             and
             many
             of
             them
             ,
             transgressions
             of
             a
             high
             and
             dangerous
             nature
             .
             Both
             speeches
             ,
             as
             well
             that
             in
             Amos
             ,
             as
             in
             the
             
               Second
               Commandement
            
             (
             reverently
             to
             compare
             
               magna
               parvis
            
             )
             are
             like
             to
             that
             of
             the
             Poet
             ,
          
           
             O
             terque
             quaterque
             beati
             ;
          
           
             that
             is
             ,
             
               most
               happy
            
             .
             So
             that
             
               (
               unto
               the
               third
               and
               fourth
               generation
               )
            
             may
             imply
             more
             then
             
               seven
               times
               seven
               generations
            
             ;
             as
             many
             several
             successions
             of
             men
             or
             families
             as
             have
             lived
             since
             Abels
             death
             unto
             this
             present
             day
             .
             All
             this
             being
             supposed
             or
             admitted
             ;
             yet
             the
             
               Expression
               of
               Gods
               mercies
            
             in
             the
             same
             Commandement
             
               unto
               the
               children
               of
               such
               as
               love
               him
               and
               keep
               his
               Commandements
               ;
               is
               a
               lively
               Character
            
             of
             that
             Truth
             which
             we
             must
             believe
             ,
             to
             wit
             ,
             
               That
               Gods
               Mercie
               as
               farre
               exceedeth
               his
               Justice
               towards
               men
               ,
               as
               a
               thousand
               doth
               three
            
             
             
               or
               four
            
             ,
             unless
             they
             desperately
             make
             up
             the
             full
             measure
             of
             their
             own
             and
             their
             fore-fathers
             sins
             ,
             either
             by
             positive
             transgressions
             ,
             or
             by
             slighting
             ,
             or
             not
             repairing
             in
             time
             ,
             unto
             the
             out-stretched
             wings
             of
             his
             Mercie
             .
             In
             this
             Case
             they
             provoke
             or
             pull
             down
             the
             heavy
             stroak
             of
             his
             out-stretched
             Arm
             of
             Justice
             .
          
           
             3.
             
             This
             difficultie
             in
             the
             Entry
             into
             or
             Barre
             of
             this
             narrow
             passage
             being
             cleared
             ,
             we
             may
             safely
             proceed
             by
             the
             former
             way
             proposed
             ;
             that
             is
             ,
             by
             searching
             the
             Mean
             or
             sounding
             the
             difference
             between
             these
             two
             Absolute
             Truths
             .
             1.
             
             
               [
               God
               never
               punisheth
               the
               Children
               for
               their
               Fathers
               sins
               .
               ]
            
             Secondly
             ,
             
               [
               God
               usually
               visiteth
               the
               sinnes
               of
               the
               Fathers
               upon
               the
               Children
               ,
               &c.
               ]
            
          
           
             The
             most
             
               punctual
               difference
            
             of
             these
             two
             undeniable
             Truths
             ,
             to
             my
             apprehension
             and
             Observation
             ,
             is
             this
             :
             
               To
               punish
               the
               Children
               for
               their
               Fathers
               sins
               ,
            
             
             
               implies
               a
               punishment
               of
               some
               persons
            
             (
             be
             they
             more
             or
             few
             )
             
               without
               any
               personal
               guilt
               in
               them
               ,
               or
               actual
               transgressions
               committed
               by
               them
               .
            
             And
             thus
             to
             do
             in
             awarding
             punishments
             temporarie
             ,
             whether
             Capital
             or
             Corporal
             (
             for
             with
             punishments
             everlasting
             ,
             or
             in
             the
             world
             to
             come
             ,
             I
             dare
             not
             meddle
             or
             interpose
             my
             verdict
             )
             were
             open
             injustice
             .
             The
             sons
             of
             Traytors
             or
             Rebels
             against
             the
             Crown
             and
             dignitie
             of
             the
             State
             wherein
             they
             live
             ,
             are
             not
             by
             humane
             laws
             obnoxious
             to
             any
             Corporal
             or
             Capital
             punishment
             ,
             unless
             they
             be
             in
             some
             degree
             guilty
             of
             their
             Fathers
             treason
             or
             rebellion
             ,
             not
             by
             misprision
             only
             ,
             but
             by
             Association
             .
             And
             however
             Good
             Laws
             do
             deprive
             guiltless
             Children
             of
             the
             Lands
             and
             Titles
             of
             honour
             which
             their
             Fathers
             enjoyed
             ;
             yet
             are
             they
             oftentimes
             upon
             their
             good
             demeanor
             restored
             to
             their
             blood
             ,
             and
             to
             the
             lands
             and
             dignities
             of
             their
             Ancestors
             ,
             even
             by
             such
             Princes
             as
             are
             no
             fit
             paterns
             of
             that
             Clemencie
             which
             becometh
             Princes
             ;
             Not
             so
             much
             as
             good
             foyls
             to
             set
             forth
             or
             commend
             the
             clemencie
             and
             benignitie
             of
             God
             ,
             if
             we
             consider
             it
             ,
             as
             it
             is
             avouched
             by
             Ezekiel
             in
             the
             eighteenth
             Chapter
             .
             However
             earthly
             Princes
             may
             demean
             themselves
             towards
             the
             guiltless
             or
             well-deserving
             sons
             of
             Traytors
             or
             Rebels
             ,
             the
             reason
             or
             intendment
             of
             severest
             publick
             Laws
             in
             this
             Case
             provided
             ,
             was
             not
             to
             lay
             any
             punishment
             upon
             the
             Children
             ,
             but
             rather
             a
             Tye
             or
             bond
             upon
             their
             Fathers
             not
             to
             offend
             in
             this
             high
             kind
             ,
             so
             often
             as
             otherwise
             they
             would
             do
             ,
             save
             onely
             for
             the
             love
             they
             bear
             unto
             their
             Children
             and
             posterity
             ,
             or
             for
             the
             fear
             of
             tainting
             their
             blood
             ,
             
             or
             dishonouring
             their
             Friends
             and
             Families
             .
             Of
             the
             equity
             or
             good
             intendment
             of
             such
             Laws
             we
             have
             the
             fairest
             patern
             in
             the
             fore-cited
             place
             of
             Ezekiel
             ,
             chap.
             18.
             31
             ,
             32.
             
             
               Cast
               away
               from
               you
               all
               your
               transgressions
               whereby
               ye
               have
               transgressed
               ,
               and
               make
               you
               a
               new
               heart
               and
               a
               new
               spirit
               ,
               For
               why
               will
               ye
               die
               O
               ye
               house
               of
            
             Israel
             ?
             
               For
               I
               have
               no
               pleasure
               in
               the
               death
               of
               him
               that
               dyeth
               ,
               saith
               the
               Lord
               God
               ;
               wherefore
               turn
               your selves
               and
               live
               ye
               .
            
          
           
             4.
             
             
               To
               visit
               the
               sins
               of
               the
               Fathers
               upon
               their
               Children
               ,
            
             alwayes
             supposeth
             
             some
             degree
             of
             personal
             guilt
             in
             the
             Children
             :
             yet
             such
             a
             guilt
             or
             such
             transgressions
             as
             would
             not
             be
             punished
             so
             greivously
             either
             for
             measure
             or
             manner
             as
             usually
             they
             are
             ,
             unless
             their
             Fathers
             had
             set
             them
             bad
             Examples
             by
             sinning
             in
             the
             same
             or
             like
             kind
             .
             But
             the
             Circumstances
             or
             Conditions
             which
             most
             aggravate
             or
             bring
             the
             heaviest
             visitation
             of
             Fathers
             sins
             upon
             the
             Children
             
             are
             these
             .
          
           
             First
             ,
             if
             their
             Fathers
             have
             been
             punished
             
               citra
               condignum
            
             ,
             that
             is
             ,
             in
             a
             less
             measure
             or
             lower
             degree
             then
             their
             personal
             transgressions
             had
             deserved
             .
          
           
             The
             Second
             ,
             if
             their
             Fathers
             punishments
             have
             been
             upon
             Register
             or
             Record
             so
             remarkably
             suited
             unto
             their
             sins
             ,
             that
             their
             Children
             might
             (
             as
             they
             ought
             )
             have
             taken
             notice
             of
             the
             occasions
             of
             Gods
             displeasure
             against
             them
             or
             punishing
             hand
             upon
             them
             .
          
           
             To
             draw
             these
             Generals
             more
             close
             unto
             the
             Hypothesis
             ,
             or
             to
             joyn
             them
             together
             by
             annexing
             some
             particular
             Instances
             unto
             them
             .
          
           
             Few
             here
             present
             can
             be
             so
             ignorant
             either
             of
             domestick
             or
             publick
             Statutes
             amongst
             us
             ,
             but
             may
             easily
             observe
             that
             the
             
               same
               offence
               being
               re-iterated
            
             or
             often
             committed
             by
             one
             and
             the
             same
             party
             ,
             is
             ,
             or
             ought
             to
             be
             ,
             more
             greivously
             punished
             for
             the
             
               second
               Turn
            
             then
             for
             the
             first
             ,
             more
             greivously
             for
             the
             
               third
               time
            
             then
             for
             the
             second
             ,
             more
             for
             the
             fourth
             ,
             then
             for
             all
             
               the
               three
               former
            
             .
          
           
             This
             manner
             of
             proceeding
             in
             Colledges
             or
             Academical
             Societies
             ,
             is
             most
             agreeable
             to
             the
             Ancient
             Constitutions
             of
             this
             Kingdom
             for
             the
             manner
             of
             
               Processes
               in
               Courts
               Ecclesiastick
            
             .
          
           
             The
             not
             appearing
             upon
             lawful
             Summons
             in
             Courts
             Ecclesiastick
             ,
             was
             for
             the
             first
             neglect
             ,
             but
             a
             mulct
             of
             Twenty
             pence
             according
             to
             the
             Rate
             of
             money
             in
             those
             dayes
             .
             The
             second
             mulct
             for
             not
             appearing
             upon
             like
             Summons
             did
             double
             the
             first
             ;
             and
             so
             did
             the
             third
             ,
             the
             second
             .
             The
             mulct
             for
             the
             fourth
             neglect
             did
             more
             then
             double
             or
             treble
             all
             the
             former
             .
             For
             the
             party
             thus
             offending
             the
             fourth
             time
             in
             the
             same
             kind
             ,
             became
             liable
             to
             the
             Writ
             
               De
               Excommunicato
               Capiendo
            
             ,
             without
             more
             ado
             .
             And
             this
             was
             an
             heavie
             punishment
             if
             it
             were
             executed
             according
             to
             
               William
               Rufus
               his
               Constitutions
            
             .
             
          
           
             Now
             the
             
               Covenant
               of
               Life
               and
               Death
            
             which
             God
             made
             with
             the
             
               Seed
               of
               Abraham
            
             ,
             or
             with
             the
             Sons
             of
             Jacob
             upon
             their
             deliverance
             out
             of
             Aegypt
             (
             afterwards
             ,
             in
             more
             express
             words
             ,
             with
             the
             house
             of
             David
             ,
             or
             tribe
             of
             Judah
             throughout
             their
             generations
             )
             is
             the
             true
             Patern
             or
             Authentick
             leading
             Case
             of
             all
             Just
             and
             Legal
             Proceedings
             ,
             with
             One
             and
             the
             same
             Partie
             ,
             for
             often
             committing
             the
             same
             Offence
             ;
             especially
             in
             Case
             he
             had
             been
             solemnly
             fore-warned
             ,
             whether
             without
             any
             punishment
             at
             all
             ,
             or
             with
             some
             light
             punishment
             annexed
             for
             the
             first
             time
             .
             Every
             fore-warning
             makes
             the
             following
             offence
             ,
             though
             in
             it self
             not
             so
             great
             ,
             a
             great
             deal
             more
             hainous
             and
             liable
             to
             more
             greivous
             punishment
             .
          
           
             5.
             
             To
             take
             a
             more
             particular
             view
             of
             the
             
               peculiar
               Aspect
            
             ,
             which
             these
             heavenly
             Lights
             (
             Gods
             Laws
             I
             mean
             )
             had
             to
             the
             Seed
             of
             Jacob
             ,
             or
             Kingdom
             
             of
             Israel
             and
             Judah
             :
             For
             in
             respect
             of
             other
             Kingdoms
             or
             Nations
             their
             aspect
             admits
             some
             variation
             :
             To
             keep
             the
             seed
             of
             Jacob
             upright
             in
             the
             wayes
             of
             Faithful
             Abraham
             ,
             the
             God
             of
             their
             fathers
             left
             them
             a
             Twofold
             Register
             
             to
             be
             perpetually
             continued
             by
             his
             Prophets
             or
             other
             sacred
             Writers
             .
             The
             One
             ,
             containing
             their
             fore-fathers
             Good
             deeds
             and
             the
             prosperity
             which
             alwayes
             did
             attend
             them
             .
             The
             Other
             ,
             of
             their
             Fore-fathers
             grossest
             sins
             or
             transgressions
             ,
             and
             of
             the
             calamities
             which
             pursued
             them
             .
             The
             former
             Register
             was
             to
             encourage
             them
             to
             do
             that
             which
             was
             good
             and
             acceptable
             in
             his
             sight
             .
             The
             other
             ,
             to
             deterre
             them
             from
             evil
             ,
             from
             turning
             aside
             from
             him
             and
             his
             Laws
             .
             
               The
               manner
               of
               Gods
               augmenting
               the
               punishments
            
             or
             plagues
             upon
             succeeding
             Generations
             ,
             which
             would
             not
             take
             warning
             by
             the
             punishments
             of
             their
             fore-fathers
             ,
             usually
             runs
             by
             
               the
               scale
               of
               seven
            
             .
          
           
             
               Every
               man
               that
               seeth
               me
            
             (
             saith
             Cain
             ,
             after
             the
             Lord
             had
             convented
             him
             for
             killing
             his
             brother
             )
             
               will
               kill
               me
            
             ;
             whereas
             ,
             there
             was
             not
             a
             man
             in
             the
             world
             besides
             his
             father
             and
             himself
             ;
             But
             
               a
               mans
               Conscience
            
             (
             as
             we
             say
             )
             
               is
               a
               thousand
               witnesses
            
             :
             And
             his
             Conscience
             did
             sufficiently
             convict
             him
             ,
             to
             have
             deserved
             Execution
             ,
             whereas
             there
             was
             neither
             Witness
             nor
             Executioner
             .
          
           
             According
             to
             this
             Sentence
             engraven
             in
             this
             murtherous
             heart
             ,
             did
             God
             afterwards
             enjoyn
             Noah
             ,
             and
             gave
             it
             in
             express
             Commandement
             under
             his
             hand
             to
             
               Moses
               [
               Whosoever
               doth
               shed
               mans
               blood
               ▪
               by
               man
               shall
               his
               blood
               be
               shed
               .
               ]
            
             If
             this
             Law
             were
             Just
             amongst
             the
             Israelites
             ,
             why
             was
             it
             not
             executed
             upon
             
               Cain
               the
               first
               Malefactor
               in
               this
               kind
               ?
            
             Nay
             ,
             why
             doth
             God
             expresly
             exempt
             him
             from
             it
             ,
             and
             punish
             him
             with
             exile
             only
             ?
             Doubtless
             this
             was
             from
             His
             Gracious
             Universal
             Goodness
             ,
             which
             alwayes
             threats
             before
             it
             strike
             ,
             offereth
             favour
             before
             he
             proceed
             to
             Judgment
             ,
             and
             mingleth
             Judgment
             with
             Mercie
             ,
             before
             he
             proceed
             in
             rigor
             of
             Justice
             .
             Now
             Cain
             had
             no
             former
             warning
             how
             displeasant
             murther
             was
             to
             God
             ,
             and
             therefore
             is
             not
             so
             severely
             punished
             ,
             as
             every
             murtherer
             after
             him
             must
             be
             .
             For
             so
             it
             is
             said
             ,
             Gen.
             4.
             15.
             
             
               Whosoever
               slayeth
               Cain
               ,
               vengeance
               shall
               be
               taken
               on
               him
               seven-fold
               .
            
             Yet
             for
             any
             of
             Seths
             Posteritie
             to
             have
             killed
             murtherous
             Cain
             ,
             had
             been
             a
             sin
             in
             its
             nature
             farre
             less
             then
             for
             Cain
             to
             murther
             his
             righteous
             brother
             :
             yet
             (
             by
             Rule
             of
             divine
             Justice
             )
             to
             be
             more
             greivously
             punished
             then
             Cains
             murther
             was
             ;
             because
             ,
             
               in
               him
               they
               had
               their
               Warnings
               .
            
          
           
             6.
             
             The
             same
             Proportion
             God
             observes
             in
             visiting
             the
             sins
             of
             Fathers
             upon
             
             their
             Children
             .
             So
             
               in
               that
               Great
               Covenant
               of
               Life
               and
               Death
            
             made
             with
             the
             
               Israelites
               ,
               Levit.
            
             26.
             14
             ,
             15
             ,
             16.
             
             After
             promise
             of
             extraordinary
             blessings
             to
             the
             Observers
             of
             his
             Law
             ,
             the
             Lord
             thus
             threatneth
             the
             transgressors
             ;
             
               But
               if
               ye
               will
               not
               hearken
               unto
               me
               ,
               and
               will
               not
               do
               all
               these
               Commandements
               :
               And
               if
               ye
               despise
               my
               Statutes
               ,
               or
               if
               your
               soul
               abhor
               my
               Judgments
               ,
               so
               that
               ye
               will
               not
               do
               all
               my
               Commandements
               ,
               but
               that
               ye
               break
               my
               Covenant
               ;
               I
               also
               will
               do
            
             this
             
               unto
               you
               ,
               I
               will
               even
               appoint
               over
               you
               terror
               ,
               consumption
               ,
               &c.
               
            
             But
             if
             for
             all
             this
             they
             will
             not
             yet
             turn
             unto
             him
             ,
             he
             will
             plague
             them
             still
             with
             the
             pursuit
             of
             their
             enemies
             .
             Nay
             it
             followeth
             ,
             verse
             18
             -
             
               And
               if
               ye
               will
               not
               hearken
               unto
               me
               ,
               then
               will
               I
               punish
               you
               seven
               times
               more
               for
               your
               sins
            
             ;
             and
             if
             all
             this
             will
             not
             reclaim
             them
             ,
             these
             later
             plagues
             shall
             be
             
               seven
               times
               multiplied
            
             ,
             and
             this
             third
             plague
             
               three
               hundred
               forty
               three
               times
            
             greater
             then
             the
             first
             :
             and
             the
             fourth
             Transgression
             shall
             likewise
             be
             multiplied
             by
             seven
             :
             So
             that
             the
             same
             Apostasie
             or
             rebellion
             ,
             not
             amended
             after
             so
             many
             warnings
             (
             if
             we
             may
             call
             the
             literal
             meaning
             to
             strict
             Arithmetical
             Account
             )
             shall
             in
             the
             end
             be
             
               One
               thousand
               one
               hundred
               ninety
               seven
               times
            
             more
             severely
             punished
             then
             the
             first
             .
             But
             it
             is
             likely
             ,
             that
             a
             Certain
             Number
             was
             put
             for
             an
             uncertain
             .
          
           
           
             That
             the
             visitation
             of
             sins
             of
             Fathers
             upon
             their
             Children
             ,
             may
             be
             continued
             seventy
             Generations
             ,
             even
             from
             the
             first
             giving
             of
             the
             Law
             by
             Moses
             unto
             the
             worlds
             End
             ,
             is
             apparent
             ,
             from
             the
             verses
             following
             ,
             Levit.
             26.
             37.
             unto
             This
             :
             
               [
               Yet
               will
               the
               Lord
               still
               remember
               the
               Covenant
               made
               with
            
             Abraham
             ,
             &c.
             ]
          
           
             For
             not
             putting
             
               this
               Rule
            
             or
             
               Law
               [
               of
               confessing
               their
               fathers
               sins
               ]
            
             in
             practise
             ,
             the
             Children
             of
             that
             Generation
             which
             put
             our
             Lord
             and
             Saviour
             to
             death
             ,
             are
             punished
             this
             day
             with
             greater
             hardness
             of
             heart
             ,
             then
             the
             Scribes
             and
             Pharisees
             were
             .
             For
             however
             They
             were
             the
             
               very
               Paterns
               of
               Hypocrisie
            
             ,
             yet
             had
             they
             so
             much
             sense
             or
             feeling
             of
             conscience
             ,
             that
             they
             did
             utterly
             dislike
             their
             Fore-fathers
             Actions
             ,
             and
             thought
             to
             super-erogate
             for
             their
             Fathers
             transgressions
             ,
             by
             erecting
             the
             Tombs
             ,
             or
             garnishing
             the
             Sepulchres
             of
             the
             Prophets
             whom
             their
             Fathers
             had
             murthered
             or
             stoned
             to
             death
             .
             But
             these
             modern
             scattered
             Jews
             will
             not
             to
             this
             day
             confess
             their
             fore-fathers
             sins
             ,
             nor
             acknowledge
             that
             they
             did
             ought
             amiss
             ,
             in
             putting
             to
             death
             the
             
               Prince
               of
               Prophets
            
             and
             
               Lord
               of
               Life
            
             .
             And
             their
             Fathers
             sins
             ,
             until
             they
             confess
             them
             ,
             are
             become
             their
             sins
             ;
             and
             shall
             be
             visited
             upon
             them
             .
             
          
           
             
               To
               confess
               the
               sins
               of
               their
               Fathers
               ,
            
             according
             to
             the
             intendment
             or
             purpose
             of
             Gods
             Law
             ,
             implies
             an
             
               hearty
               Repentance
            
             for
             them
             ,
             and
             repentance
             truly
             hearty
             implies
             not
             only
             an
             
               Abstinence
               from
               the
               same
            
             or
             like
             transgressions
             wherewith
             their
             Fathers
             had
             provoked
             Gods
             wrath
             ,
             
               but
               a
               zealous
               Desire
               or
               Endeavour
               to
               glorifie
               God
               by
               constant
               Practise
               of
               the
               Contrary
               vertues
            
             or
             works
             of
             Piety
             .
             This
             Doctrinal
             Conclusion
             may
             easily
             be
             inferred
             from
             the
             afore-cited
             18.
             of
             Ezekiel
             .
          
           
             7.
             
             
               Sin
               is
               more
               catching
               then
               the
               Pestilence
            
             ;
             and
             no
             marvel
             if
             the
             plagues
             due
             for
             it
             to
             the
             Father
             ,
             in
             the
             course
             or
             doom
             of
             Justice
             seize
             on
             the
             Son
             ;
             seeing
             the
             contagion
             of
             sin
             ,
             spreads
             from
             the
             unknown
             Malefactor
             to
             his
             neighbors
             ;
             from
             the
             Fields
             wherein
             it
             is
             by
             Passengers
             committed
             ,
             into
             the
             bordering
             Cities
             or
             Villages
             ;
             unless
             the
             Attonement
             be
             made
             by
             Sacrifice
             and
             such
             solemn
             deprecation
             of
             guilt
             as
             the
             Law
             in
             this
             Case
             appoints
             ,
             Deut.
             21.
             1
             ,
             2
             ,
             &c.
             
             
               If
               one
               be
               found
               slain
               in
               the
               Land
               which
               the
               Lord
               thy
               God
               giveth
               thee
               to
               possesse
               it
               ,
               lying
               in
               the
               field
               ,
               and
               it
               be
               not
               known
               who
               hath
               slain
               him
               :
               Then
               thy
               Elders
               and
               Judges
               shall
               come
               forth
               ,
               and
               shall
               measure
               to
               the
               Cities
               which
               are
               round
               about
               him
               that
               is
               slain
               .
               And
               it
               shall
               be
               ,
               that
               the
               City
               which
               is
               next
               unto
               the
               slain
               man
               ,
               even
               the
               Elders
               of
               that
               City
               ,
               shall
               take
               a
               Heifer
               which
               hath
               not
               been
               wrought
               with
               ,
               and
               which
               hath
               not
               drawn
               the
               yoak
               .
               And
               that
               City
               shall
               bring
               down
               the
               Heifer
               into
               a
               rough
               valley
               ,
               which
               is
               neither
               cared
               nor
               sown
               ,
               and
               shall
               strike
               off
               the
               Heifers
               neck
               there
               in
               the
               valley
               :
               And
               the
               Priests
               the
               sons
               of
            
             Levi
             
               shall
               come
               neer
               (
               for
               them
               the
               Lord
               thy
               God
               hath
               chosen
               to
               minister
               unto
               him
               ,
               and
               to
               bless
               in
               the
               name
               of
               the
               Lord
               ,
               and
               by
               their
               word
               shall
               every
               controversie
               and
               stroke
               be
               tryed
               .
               )
               And
               all
               the
               Elders
               of
               that
               City
               that
               are
               next
               to
               the
               slain
               man
               shall
               wash
               their
               hands
               over
               the
               Heiser
               ,
               that
               is
               to
               be
               beheaded
               in
               the
               valley
               ;
               And
               they
               shall
               answer
               and
               say
               ;
               Our
               hands
               have
               not
               shed
               this
               blood
               ,
               neither
               have
               our
               eyes
               seen
               it
               ;
               Be
               merciful
               ,
               O
               Lord
               ,
               unto
               thy
               people
               Israel
               ,
               whom
               thou
               hast
               redeemed
               ,
               and
               lay
               not
               innocent
               blood
               unto
               thy
               People
               of
            
             Israels
             
               charge
               ,
               and
               the
               blood
               shall
               be
               forgiven
               them
               .
               So
               shalt
               thou
               put
               away
               the
               guilt
               of
               innocent
               blood
               from
               among
               you
               ,
               when
               thou
               shalt
               do
               that
               which
               is
               right
               in
               the
               sight
               of
               the
               Lord.
            
             The
             nearer
             unto
             us
             Actual
             Transgressors
             be
             ,
             the
             more
             they
             should
             provoke
             our
             zealous
             endeavors
             for
             performance
             of
             contrary
             duties
             ;
             otherwise
             Gods
             Justice
             will
             in
             time
             over-sway
             his
             mercie
             ;
             and
             plagues
             ,
             first
             procured
             by
             some
             one
             or
             few
             mens
             sins
             ,
             will
             diffuse
             themselves
             from
             the
             Actual
             Transgressors
             deceased
             unto
             the
             whole
             living
             Hoast
             ,
             and
             be
             propagated
             from
             posterity
             to
             posterity
             ,
             
             though
             no
             personal
             Actors
             .
             It
             is
             matter
             of
             death
             to
             be
             meer
             Spectators
             or
             Idle
             By-standers
             ,
             where
             all
             are
             bound
             to
             take
             their
             Censers
             and
             make
             Atonement
             .
          
           
             8.
             
             But
             I
             have
             gone
             farre
             enough
             in
             this
             narrow
             Passage
             for
             Clearing
             the
             Difficulties
             ,
             which
             concern
             the
             Doctrinal
             part
             of
             my
             Text
             ;
             so
             farre
             ,
             that
             we
             may
             without
             the
             help
             of
             Perspective
             or
             spectacles
             discover
             the
             point
             where
             it
             opens
             it self
             into
             a
             wide
             Sea
             or
             Ocean
             of
             useful
             Applications
             for
             all
             Times
             ,
             Places
             and
             Persons
             :
             Especially
             for
             such
             as
             sit
             at
             the
             Stern
             ,
             or
             are
             any
             way
             interested
             in
             the
             Government
             of
             the
             great
             Ship
             of
             State.
             But
             the
             time
             will
             not
             serve
             me
             ,
             or
             if
             it
             did
             ,
             I
             never
             had
             list
             to
             become
             the
             States-mans
             Remembrancer
             out
             of
             the
             Academical
             Pulpit
             ,
             not
             to
             exhort
             or
             reprove
             Academicks
             in
             the
             Court
             or
             Presence
             of
             States-men
             .
          
           
             The
             residue
             of
             my
             message
             for
             this
             present
             is
             to
             you
             ,
             (
             Men
             ,
             Fathers
             and
             Brethren
             )
             to
             you
             especially
             unto
             whom
             the
             Lord
             hath
             delegated
             the
             Government
             
             or
             over-sight
             of
             others
             (
             including
             my self
             in
             the
             number
             .
             )
             My
             message
             shall
             be
             very
             brief
             ,
             only
             This
             ;
             That
             we
             never
             seek
             to
             maintain
             ,
             either
             the
             dignitie
             of
             our
             places
             or
             means
             of
             private
             gain
             or
             advantages
             by
             the
             examples
             or
             practises
             of
             our
             Fore-fathers
             or
             Predecessors
             .
             For
             this
             would
             be
             the
             most
             compendious
             way
             ,
             by
             which
             the
             old
             wily
             Serpent
             could
             either
             lead
             or
             drive
             us
             ,
             to
             make
             up
             the
             measure
             of
             our
             Fore-fathers
             or
             Predecessors
             sins
             .
             As
             common
             charitie
             binds
             us
             to
             hope
             the
             best
             of
             their
             estate
             or
             persons
             ,
             and
             not
             to
             speak
             the
             worst
             of
             their
             proceedings
             :
             so
             ,
             True
             Charitie
             towards
             our
             own
             souls
             permits
             us
             to
             suppose
             ,
             that
             many
             things
             have
             been
             done
             so
             farre
             amisse
             by
             them
             ,
             as
             by
             the
             fore-cited
             Laws
             of
             God
             ,
             will
             bind
             us
             ,
             whilest
             we
             beseech
             him
             to
             forgive
             us
             our
             own
             sinnes
             ,
             so
             to
             forgive
             us
             also
             the
             sinnes
             of
             our
             Fore-fathers
             or
             Predecessors
             ,
             that
             if
             they
             have
             oppressed
             any
             by
             fraud
             or
             violence
             ,
             or
             by
             unconscionable
             using
             advantages
             of
             human
             Laws
             ;
             that
             he
             would
             give
             us
             Grace
             
               to
               deal
               our
               bread
               unto
               the
               hungrie
               ,
               to
               cover
               the
               naked
               with
               a
               garment
               :
            
             That
             if
             they
             have
             dishonoured
             Gods
             Name
             by
             intemperance
             or
             other
             
               impure
               manner
               of
               living
            
             ,
             he
             would
             grant
             the
             assistance
             of
             his
             Grace
             unto
             our
             Endeavors
             for
             glorifying
             his
             Name
             
               by
               sanctitie
               of
               life
               in
               his
               sight
               ,
            
             and
             by
             integrity
             of
             conversation
             amongst
             men
             .
             That
             if
             they
             have
             offended
             him
             by
             superstition
             ,
             by
             false
             doctrine
             or
             heresie
             ,
             he
             would
             so
             bless
             our
             ministerial
             function
             or
             other
             endeavors
             in
             our
             several
             Callings
             ,
             that
             we
             may
             lead
             others
             in
             the
             wayes
             of
             truth
             from
             which
             they
             have
             erred
             or
             caused
             others
             to
             erre
             .
          
        
         
           
             To
             the
             C.
             Reader
             ,
             An
             Advertisement
             of
             the
             Publishers
             .
          
           
             
               THis
               Great
               Author
               (
               as
               may
               be
               seen
               Fol.
            
             3728.
             and
             3729.
             )
             
               had
               raised
            
             Six
             Questions
             
               out
               of
               the
               Text
               :
               and
               in
               the
               Two
               last
               past
               Sermons
               (
               or
               Chapters
               )
               had
               spoken
               to
            
             Four
             
               (
               the
               first
               four
               )
               of
               those
            
             Six
             Questions
             .
          
           
             To
             the
             Sixth
             or
             last
             of
             them
             ,
             
               he
               intended
               not
               to
               say
               any
               thing
            
             there
             ;
             
               because
               he
               had
               spoken
            
             thereto
             
               in
               divers
               places
               of
               his
               Writings
               ,
               and
               namely
            
             in
             the
             fourteenth
             and
             fiftteenth
             Chapters
             of
             the
             seventh
             Book
             ;
             and
             in
             his
             First
             Sermon
             upon
             2
             Chronicles
             6.
             39.
             
          
           
           
             
               But
               he
               hath
               neither
               as
               yet
            
             here
             
               (
               I
               mean
               ,
               in
               the
               two
               last
               Sermons
               )
               nor
               elsewhere
               ,
               that
               I
               can
               referre
               the
               Reader
               to
               ,
               spoken
               any
               thing
               concerning
               the
            
             Fifth
             Question
             :
             
               Which
               is
            
             One
             Reason
             
               why
               I
               subjoyn
               the
               ensuing
            
             Fragment
             or
             Appendix
             
               having
               something
               in
               it
               relating
               to
            
             That
             .
             
               And
               (
               that
               I
               may
               give
               the
               Reader
               a
               punctual
               Account
               of
               every
               particular
               )
               It
               comes
               to
               be
               as
               a
            
             Fragment
             or
             Appendix
             ,
             
               Thus.
               The
               Author
               had
               written
               a
               very
            
             Large
             Tractate
             
               upon
               Matth.
            
             23.
             34
             ,
             
               &c.
               
               Out
               of
            
             this
             Tractate
             ,
             
               upon
               Occasion
               ,
               himself
               had
               excerpt
               the
               Two
               next
               fore-printed
            
             Sermons
             .
             
               Leaving
               out
               such
               things
               as
               I
               esteem
               (
               so
               will
               the
               Reader
               I
               hope
               )
               very
               worthy
               to
               be
               inserted
               .
               And
               I
               chuse
               rather
               to
               prejudice
               the
               Author
               by
               Publishing
               them
               in
               this
               way
               ,
               then
               by
               stifling
               them
               to
               deprive
               the
               Reader
               of
               the
               Benefit
               and
               delight
               of
               them
               .
               In
               sum
               ;
               What
               follows
               in
               this
            
             Appendix
             ,
             
               may
               by
            
             easie
             observation
             
               be
               referred
               ,
               either
            
             ,
          
           
             1
             ,
             
               To
               our
            
             Authors
             Opinion
             
               declared
               in
               answering
            
             the
             Third
             Question
             
               (
               which
               ,
               I
               confesse
               ,
               was
            
             New
             
               to
               me
               ,
               and
               may
               perhaps
               seem
               to
               others
            
             A
             Paradox
             :
             )
             viz.
             That
             our
             Saviours
             Transcendent
             Goodness
             so
             interposed
             ,
             That
             His
             own
             and
             His
             Apostles
             Blood
             was
             not
             required
             of
             them
             that
             shed
             it
             .
          
           
             Or
             2.
             
             
               To
               the
            
             Fourth
             Question
             ,
             How
             Fathers
             sins
             are
             visited
             upon
             the
             Children
             ?
          
           
             
               Or
               to
               the
            
             Fifth
             Question
             ;
             Is
             it
             lawful
             for
             any
             of
             Christs
             followers
             in
             Zacharias
             his
             Case
             to
             use
             the
             like
             Imprecation
             
               [
               Lord
               look
               on
               it
               ,
               and
               require
               it
               ?
               ]
            
          
           
             
               Or
               lastly
               ,
               to
               the
            
             Sixth
             Question
             ;
             With
             what
             Intent
             God
             sent
             Prophets
             ,
             &c.
             
               which
               is
               proved
            
             To
             be
             out
             of
             mercie
             ,
             and
             to
             recal
             them
             from
             sin
             ,
             
               By
               two
               very
               apposite
               Texts
               .
               The
               One
               ,
            
             2
             Chron.
             24.
             19.
             
             
               The
               other
            
             ,
             2
             Chron.
             36.
             15.
             
          
        
         
           
             An
             Appendix
             to
             the
             two
             next
             precedent
             Sermons
             .
          
           
             1.
             
             VVE
             do
             not
             ;
             God
             forbid
             we
             should
             deny
             ,
             
               This
               last
               Generations
               personal
               offences
               against
               our
               Saviour
               to
               have
               been
               most
               heynous
               ,
            
             most
             meritorious
             of
             exemplary
             punishment
             in
             this
             life
             .
             But
             I
             know
             not
             how
             it
             
             comes
             to
             pass
             ,
             that
             many
             Christian
             Writers
             ,
             partly
             by
             measuring
             the
             greivousness
             of
             the
             Jews
             offences
             amiss
             ;
             partly
             by
             deriving
             their
             plagues
             from
             a
             wrong
             root
             ,
             do
             nurse
             such
             security
             in
             their
             hearers
             ,
             as
             was
             in
             these
             Iews
             ;
             And
             occasion
             them
             to
             make
             up
             the
             measure
             of
             these
             later
             Jews
             sins
             ,
             as
             they
             did
             the
             measure
             of
             their
             fore-fathers
             .
          
           
             In
             civil
             Justice
             we
             know
             the
             same
             abuse
             is
             much
             greater
             ,
             and
             more
             greivously
             punished
             ,
             whilest
             offered
             to
             an
             Officer
             ,
             though
             but
             a
             Petty
             Constable
             ,
             then
             to
             a
             meer
             private
             man
             ;
             greater
             to
             a
             Justice
             of
             Peace
             ,
             then
             to
             a
             Constable
             ,
             though
             greater
             to
             a
             Justice
             of
             Assise
             ,
             then
             to
             an
             ordinary
             Justice
             ;
             but
             Greatest
             of
             all
             unto
             the
             Prince
             himself
             .
             Thus
             we
             imagine
             the
             punishment
             inflicted
             upon
             those
             Iews
             for
             their
             offences
             against
             our
             Saviour
             to
             have
             been
             so
             much
             more
             grievous
             ,
             then
             any
             punishment
             for
             the
             same
             offence
             against
             the
             Prophets
             ,
             or
             any
             Temporal
             Prince
             ,
             as
             Christ
             was
             greater
             and
             better
             then
             the
             Prophets
             ,
             or
             earthly
             Princes
             .
          
           
             In
             this
             short
             Collection
             ,
             notwithstanding
             there
             be
             three
             grosse
             Inconsequences
             .
          
           
             First
             :
             Admitting
             ,
             that
             every
             degree
             of
             dignitie
             in
             the
             party
             offended
             (
             as
             much
             as
             can
             be
             demanded
             )
             brings
             forth
             a
             correspondent
             degree
             of
             excesse
             in
             the
             offence
             ,
             supposing
             the
             matter
             of
             the
             offence
             to
             be
             ,
             
               (
               quoad
               caetera
            
             )
             equal
             :
             Yet
             ,
             what
             proportion
             one
             degree
             hath
             to
             another
             ,
             or
             unto
             what
             height
             any
             personal
             offence
             ,
             though
             against
             our
             Saviour
             Himself
             ,
             could
             by
             this
             
             reckoning
             amount
             ,
             is
             only
             possible
             for
             Infinite
             Wisdom
             to
             determine
             .
          
           
             Secondly
             ,
             Admitting
             every
             personal
             offence
             against
             Christ
             to
             be
             infinite
             in
             all
             such
             as
             believe
             him
             to
             be
             truly
             God
             ,
             yet
             the
             Jews
             Case
             may
             differ
             ,
             because
             they
             took
             him
             to
             be
             but
             Man.
             
          
           
             Thirdly
             ,
             admitting
             their
             personal
             offences
             against
             him
             to
             have
             been
             the
             most
             greivous
             sins
             ,
             that
             ever
             were
             ,
             or
             could
             be
             committed
             ;
             This
             will
             not
             inferre
             the
             Conclusion
             intended
             by
             Maldonate
             and
             others
             ,
             That
             the
             plagues
             here
             threatned
             by
             our
             Saviour
             must
             wholly
             be
             ascribed
             to
             the
             murthering
             of
             Him
             and
             his
             Apostles
             ,
             without
             any
             Reference
             to
             the
             slaughter
             of
             Gods
             Prophets
             .
          
           
             The
             
               Infiniteness
               of
               the
               Person
               offended
               makes
               up
               but
               one
               and
               not
               the
               greatest
               Dimension
               in
               the
               body
               of
               sin
               :
            
             the
             Soliditie
             or
             heynousness
             of
             it
             must
             be
             derived
             
             from
             another
             Root
             .
             And
             though
             it
             be
             most
             true
             ,
             that
             every
             sin
             is
             an
             offence
             against
             an
             
               Infinite
               Majestie
            
             ;
             yet
             is
             He
             ,
             whose
             
               Majestie
               is
               Infinite
            
             in
             a
             manner
             infinitely
             more
             offended
             with
             some
             sinnes
             ,
             then
             with
             others
             .
          
           
             2.
             
             Ignorance
             of
             those
             great
             mysteries
             
               (
               which
               we
               beleive
               and
               acknowledge
               )
            
             did
             somewhat
             mitigate
             the
             Iews
             offences
             ,
             as
             personal
             against
             our
             Saviour
             ,
             and
             excuse
             their
             Persons
             a
             Tanto
             ,
             though
             not
             a
             
               Toto
               .
               We
               speak
               the
               Wisdom
               of
               God
               —
               which
               none
               of
               the
               Princes
               of
               this
               world
               knew
            
             ;
             for
             had
             they
             known
             it
             ,
             
               they
               would
               not
               have
               crucified
               the
               Lord
               of
               Glory
               ,
            
             1
             Cor.
             2.
             7
             ,
             8.
             
             And
             
             again
             ,
             
               They
               of
            
             Jerusalem
             ,
             
               and
               their
               Rulers
               because
               they
               knew
               him
               not
               ,
               nor
               yet
               the
               voices
               of
               the
               Prophets
               ,
               they
               have
               fulfilled
               them
               in
               condemning
               him
               ,
               Acts
            
             13.
             27.
             
             
               St.
               Peter
            
             hath
             avouched
             as
             much
             upon
             his
             own
             knowledge
             ,
             as
             
               St.
               Paul
            
             did
             ,
             in
             mitigation
             of
             these
             Jews
             offence
             .
             
               And
               now
               brethren
               I
               wot
               that
               out
               of
               ignorance
               ye
               did
               it
               ,
               as
               did
               also
               your
               Rulers
               ,
               Act.
            
             3.
             verse
             17.
             
             Some
             rigid
             Accuser
             of
             these
             hateful
             men
             would
             perhaps
             reply
             that
             they
             were
             
               ignorant
               through
               their
               own
               default
            
             .
             All
             this
             being
             granted
             ,
             their
             fault
             lies
             properly
             in
             the
             true
             and
             immediate
             Cause
             of
             their
             Ignorance
             ,
             not
             in
             that
             ignorance
             which
             was
             no
             otherwise
             Cause
             of
             their
             actual
             murther
             ,
             then
             by
             not
             restraining
             their
             malice
             ,
             which
             first
             brought
             forth
             ignorance
             ,
             and
             then
             murther
             .
             What
             then
             were
             the
             true
             and
             proper
             Causes
             of
             their
             malitious
             Ignorance
             ?
             
               Self-conceit
               of
               their
               own
               righteousness
               ,
               pride
               ,
               ambition
               ,
               covetousness
            
             ;
             unto
             all
             which
             ,
             as
             also
             to
             their
             
               obdurateness
               in
               all
               these
            
             ,
             and
             like
             enormities
             ;
             such
             partial
             apprehensions
             of
             their
             fathers
             idolatry
             and
             cruelty
             in
             killing
             the
             Prophets
             ,
             as
             we
             have
             of
             their
             hypocrisie
             and
             cruelty
             against
             Christ
             ,
             did
             concurre
             as
             Accessarie
             or
             
               Causes
               Collateral
            
             .
             Being
             so
             much
             addicted
             to
             covetousness
             ,
             to
             pride
             and
             ambition
             ,
             and
             so
             self-conceited
             of
             their
             own
             righteousness
             in
             respect
             of
             other
             men
             ,
             it
             was
             impossible
             they
             should
             not
             do
             as
             they
             did
             .
             These
             Collections
             to
             my
             apprehension
             are
             the
             same
             with
             that
             of
             our
             Saviour
             ;
             
               He
               that
               believeth
               not
               ,
               is
               condemned
               already
               ,
               because
               he
               hath
               not
               believed
               in
               the
               name
               of
               the
               only
               begotten
               Son
               of
               God.
               And
               this
               is
               their
               condemnation
               :
            
             What
             ?
             That
             they
             went
             about
             to
             kill
             Christ
             ?
             No
             ;
             but
             
               that
               light
               is
               come
               into
               the
               world
               ,
               and
               men
               loved
               darkness
               rather
               then
               light
               .
            
             But
             why
             did
             they
             so
             ?
             
               Because
               their
               deeds
               were
               evil
               .
               For
               every
               one
               that
               doth
               evil
               hateth
               the
               light
               .
            
             He
             that
             now
             is
             otherwise
             as
             evil
             ,
             as
             they
             were
             before
             Christ
             came
             ,
             would
             have
             hated
             him
             and
             his
             Disciples
             ,
             as
             much
             as
             they
             did
             ,
             and
             is
             as
             liable
             ,
             as
             they
             were
             to
             any
             punishment
             ,
             which
             they
             suffered
             for
             their
             trespasses
             against
             him
             .
             Suppose
             he
             had
             come
             into
             the
             world
             in
             the
             dayes
             of
             Joash
             ,
             who
             put
             Zachariah
             to
             death
             ,
             done
             the
             same
             works
             ,
             used
             the
             same
             admonitions
             and
             reproofs
             to
             have
             recalled
             that
             headstrong
             generation
             from
             Idolatry
             ,
             which
             he
             did
             to
             reclaim
             the
             Scribes
             and
             Pharisees
             from
             
             their
             hypocrisie
             and
             malice
             ;
             Gods
             Prophets
             ,
             which
             knew
             their
             temper
             ,
             would
             not
             (
             I
             am
             perswaded
             )
             have
             been
             too
             forward
             
               to
               have
               been
               their
               Bails
            
             for
             much
             better
             behaviour
             towards
             
               their
               Lord
               and
               Master
            
             ,
             then
             they
             had
             shewed
             towards
             themselves
             his
             servants
             .
             
               St.
               Stephen's
            
             Censure
             of
             this
             people
             from
             
             time
             to
             time
             ;
             
               [
               Ye
               do
               alwayes
               resist
               the
               holy
               Ghost
               :
               As
               your
               fathers
               did
               ,
               so
               do
               ye
               .
               ]
            
             gives
             us
             occasion
             to
             suspect
             that
             they
             were
             sometimes
             afore
             Christs
             time
             so
             wicked
             ,
             as
             if
             he
             had
             come
             in
             their
             dayes
             ,
             they
             would
             have
             done
             as
             this
             later
             generation
             did
             .
             But
             these
             have
             killed
             him
             
               De
               Facto
            
             ;
             Their
             sin
             notwithstanding
             is
             not
             hereby
             greater
             then
             theirs
             ,
             that
             would
             have
             been
             as
             forward
             to
             kill
             him
             ,
             if
             he
             had
             given
             them
             the
             like
             provocation
             .
             For
             so
             his
             manifestation
             in
             the
             flesh
             should
             necessarily
             have
             made
             this
             later
             Generation
             worse
             then
             any
             former
             had
             been
             ,
             and
             God
             had
             dealt
             less
             graciously
             with
             them
             in
             presenting
             his
             Son
             unto
             them
             ,
             then
             with
             their
             wicked
             fathers
             ▪
             which
             never
             had
             seen
             him
             .
             But
             against
             these
             and
             the
             like
             necessary
             Consequences
             of
             the
             former
             Position
             ,
             our
             Saviour
             protests
             ;
             
               God
               sent
               not
               his
               Son
               into
               the
               world
               to
               condemn
               the
               world
               ,
               but
               that
               the
               world
               through
               him
               might
               be
               saved
               ,
               John
            
             3.
             17.
             
             And
             this
             salvation
             was
             first
             (
             out
             of
             love
             no
             doubt
             )
             to
             be
             tendred
             unto
             Ierusalem
             and
             her
             children
             .
          
           
             3.
             
             The
             Issue
             of
             these
             Deductions
             in
             brief
             is
             this
             ;
             The
             Scribes
             and
             Pharisees
             did
             no
             way
             exceed
             their
             fathers
             in
             wickedness
             ,
             unless
             perhaps
             in
             Hypocrisie
             or
             unwillingness
             to
             be
             reclaimed
             .
             Christ
             was
             a
             better
             Teacher
             then
             the
             Prophets
             were
             ,
             and
             unto
             us
             it
             is
             manifest
             ,
             that
             these
             Scribes
             and
             Pharisees
             ,
             which
             would
             not
             learn
             goodness
             of
             him
             ,
             were
             most
             wickedly
             wilful
             ;
             But
             whether
             more
             wicked
             or
             wilful
             ,
             then
             any
             of
             their
             fathers
             before
             ,
             or
             others
             ,
             that
             lived
             since
             that
             time
             have
             been
             ,
             is
             more
             then
             man
             can
             determine
             .
             It
             must
             be
             left
             to
             his
             judgment
             ,
             which
             judgeth
             not
             as
             man
             doth
             ,
             by
             the
             Event
             ,
             but
             by
             clear
             sight
             of
             the
             heart
             .
             For
             the
             same
             reason
             it
             cannot
             be
             resolved
             ,
             whether
             they
             that
             put
             our
             Saviour
             to
             death
             were
             greater
             sinners
             then
             King
             Ioash
             and
             his
             Princes
             :
             Only
             this
             we
             know
             and
             must
             believe
             ,
             
               That
               these
               later
               did
               fill
               up
               the
               measure
               of
               their
               fore-fathers
               iniquity
            
             ;
             that
             the
             complement
             of
             their
             iniquity
             being
             come
             ,
             the
             vials
             of
             Gods
             wrath
             were
             poured
             more
             plentifully
             upon
             this
             last
             Generation
             ,
             then
             upon
             any
             former
             ,
             but
             should
             not
             have
             been
             so
             plentifully
             poured
             upon
             it
             ,
             unless
             Zacharias
             and
             the
             Prophets
             had
             been
             so
             desperately
             slain
             by
             their
             fathers
             .
             And
             for
             any
             Argument
             that
             can
             be
             brought
             to
             the
             contrary
             ,
             
               had
               Christ
               been
               crucified
               ,
               when
            
             Zacharias
             
               was
               slain
               ,
               and
            
             Zacharias
             
               slain
               when
               he
               was
               crucified
            
             (
             all
             other
             proper
             Circumstances
             of
             each
             Fact
             (
             besides
             this
             change
             of
             time
             )
             continuing
             the
             same
             )
             it
             is
             probable
             from
             my
             Text
             ,
             That
             
               Gods
               judgments
               upon
               this
               Nation
               ,
               had
               been
               less
               in
               the
               former
               age
               then
               they
               were
               ;
               and
               more
               greivous
               ,
               more
               sudden
               and
               terrible
               in
               the
               later
               ,
               then
               are
               now
               recorded
               .
            
             Nor
             can
             this
             Consequence
             be
             any
             whit
             prejudiced
             ,
             albeit
             we
             grant
             the
             practises
             of
             cruelty
             against
             our
             Saviour
             to
             have
             been
             seven
             hundred
             thousand
             times
             more
             heynous
             in
             themselves
             ,
             then
             any
             could
             have
             been
             attempted
             against
             Zacharias
             .
          
           
             The
             destruction
             of
             our
             Saviours
             Enemies
             ,
             upon
             the
             first
             Arrest
             or
             shameless
             abuse
             of
             
               His
               sacred
               Body
            
             ,
             in
             justice
             might
             ,
             and
             
               (
               without
               his
               Intercession
            
             )
             perhaps
             would
             have
             been
             more
             sudden
             and
             dreadful
             then
             Sodoms
             was
             .
             Obdurate
             pride
             ,
             unrelenting
             cruelty
             and
             general
             impenitencie
             for
             other
             foul
             sins
             ,
             as
             they
             concerned
             the
             
               Whole
               Trinity
            
             ,
             or
             were
             matter
             of
             sin
             against
             the
             Holy
             
             Ghost
             ,
             he
             could
             not
             remit
             or
             make
             intercession
             for
             them
             in
             the
             dayes
             of
             his
             flesh
             ,
             but
             is
             to
             call
             their
             Authors
             to
             strict
             account
             ,
             as
             he
             is
             the
             Judge
             of
             quick
             and
             dead
             :
             But
             he
             that
             by
             vertue
             of
             his
             
               Commission
               ,
               as
               Son
               of
               man
            
             did
             freely
             forgive
             all
             other
             sins
             ,
             did
             (
             as
             my
             Text
             imports
             )
             remit
             
               all
               personal
               offences
            
             ,
             
             
               as
               they
               only
               concerned
               himself
            
             ,
             and
             did
             not
             suffer
             the
             fruits
             or
             effects
             of
             these
             later
             Jews
             malice
             to
             come
             upon
             Jerusalems
             score
             for
             shedding
             of
             righteous
             blood
             .
             It
             was
             not
             his
             Will
             to
             have
             any
             ,
             more
             greivously
             punished
             for
             being
             malitiously
             bent
             against
             him
             ,
             then
             they
             should
             otherwise
             have
             been
             for
             the
             unrelenting
             habitual
             bent
             of
             their
             malice
             against
             whomsoever
             it
             had
             beene
             set
             .
             Never
             was
             bitter
             enmitie
             practised
             against
             any
             so
             little
             desirous
             of
             revenge
             ,
             or
             so
             unwilling
             to
             accuse
             his
             enemies
             ,
             as
             he
             was
             ,
             for
             so
             he
             protests
             unto
             the
             Jews
             which
             sought
             his
             life
             .
             
               Do
               not
               think
               that
               I
               will
               accuse
               you
               to
               the
               Father
               ,
               there
               is
               one
               that
               accuseth
               you
               ,
               even
            
             Moses
             ,
             
               in
               whom
               ye
               trust
               .
               John
            
             5.
             v.
             45.
             
             Moses
             ,
             though
             (
             till
             Christ
             came
             )
             
               the
               meekest
               man
            
             that
             had
             been
             
               on
               earth
            
             ,
             had
             foretold
             and
             solemnly
             threatned
             those
             plagues
             ,
             whose
             execution
             most
             of
             the
             Prophets
             had
             sollicited
             .
             But
             this
             
               Great
               Prophet
            
             beyond
             all
             measure
             of
             meekness
             and
             patience
             ,
             whereof
             humanity
             ,
             so
             but
             meer
             humanity
             ,
             is
             capable
             ,
             seeks
             by
             prayer
             ,
             by
             reproof
             ,
             by
             admonitions
             and
             exhortations
             ,
             by
             all
             means
             justly
             possible
             to
             prevent
             them
             ;
             he
             often
             fore-warns
             what
             would
             be
             the
             issue
             of
             their
             stubbornness
             ,
             which
             he
             never
             mentions
             but
             with
             greif
             and
             sorrow
             of
             heart
             ;
             he
             often
             intimates
             ,
             that
             the
             most
             malicious
             murtherer
             amongst
             this
             people
             was
             not
             so
             desirous
             of
             his
             death
             ,
             as
             he
             was
             of
             all
             their
             lives
             ,
             witness
             his
             affectionate
             prayers
             seasoned
             with
             sighs
             and
             tears
             ,
             even
             whiles
             they
             plotted
             the
             execution
             of
             their
             long-intended
             mischeif
             against
             him
             .
          
           
             4.
             
             That
             which
             first
             moved
             me
             to
             make
             ,
             and
             must
             justifie
             the
             interpretation
             of
             these
             words
             here
             made
             ,
             is
             
               a
               remarkable
               Opposition
            
             expresly
             recorded
             in
             Scripture
             
               betwixt
               our
               Saviours
               and
               his
               Disciples
               desires
            
             uttered
             at
             their
             death
             for
             this
             peoples
             good
             ,
             and
             the
             cry
             of
             
               Abels
               blood
            
             ,
             and
             
               Zachariah's
               dying
               voice
               ,
               both
               solliciting
            
             vengeance
             from
             Heaven
             against
             their
             persecutors
             .
             
               When
               they
               were
               come
               to
               the
               place
               ,
               called
            
             Calvarie
             ,
             
               they
               crucified
               him
               ;
               Then
               said
               Iesus
               ,
               Father
               forgive
               them
               ;
               for
               they
               know
               not
               what
               they
               do
               ,
               Luke
            
             23.
             ver
             .
             33.
             
             This
             
               Infinite
               Charity
            
             ,
             notwithstanding
             ,
             some
             (
             alwayes
             jealous
             ,
             least
             God
             should
             shew
             any
             token
             of
             love
             towards
             such
             as
             they
             mislike
             ,
             or
             Christ
             manifest
             any
             desire
             of
             their
             salvation
             ,
             whom
             they
             have
             markt
             
               for
               Reprobates
            
             )
             would
             have
             restrained
             unto
             the
             Garrison
             of
             Souldiers
             that
             conducted
             him
             to
             the
             Cross
             .
             But
             Reasons
             we
             have
             many
             to
             think
             ,
             or
             rather
             firmly
             to
             believe
             ,
             that
             he
             uttered
             those
             Prayers
             
               Indefinitely
               for
               all
            
             ,
             that
             either
             were
             Actors
             in
             this
             business
             ,
             or
             Approvers
             of
             it
             ,
             whether
             Jews
             or
             Gentiles
             :
             And
             if
             both
             his
             Doctrines
             and
             Miracles
             ,
             whiles
             he
             lived
             on
             earth
             (
             as
             all
             must
             acknowledge
             )
             did
             ,
             why
             should
             not
             his
             
               dying
               Prayers
            
             in
             the
             first
             place
             respect
             the
             
               lost
               sheep
               of
               Israel
               ?
               Roman
               Souldiers
            
             they
             were
             not
             ,
             but
             Jews
             of
             the
             most
             malignant
             stamp
             ,
             which
             martyred
             
               St.
               Stephen
            
             ;
             yet
             after
             he
             had
             commended
             his
             spirit
             unto
             Iesus
             in
             near
             the
             same
             terms
             ,
             that
             Jesus
             did
             his
             unto
             his
             Father
             ,
             
               he
               kneeled
               down
               ,
               and
               cried
               with
               a
               loud
               voice
               ,
               Lord
               lay
               not
               this
               sin
               to
               their
               charge
               ;
               And
               when
               he
               had
               said
               this
               he
               fell
               asleep
               ,
               Acts
            
             7.
             60.
             
             It
             is
             no
             sin
             I
             hope
             to
             suppose
             ,
             that
             
               the
               Master
            
             was
             every
             way
             as
             charitable
             at
             his
             death
             as
             his
             Disciple
             .
             It
             is
             requisite
             that
             he
             ,
             which
             bids
             us
             
               bless
               our
               persecutors
            
             ,
             should
             set
             us
             a
             more
             exquisite
             patern
             ,
             then
             we
             are
             able
             to
             express
             ;
             His
             prayers
             for
             his
             greatest
             persecutors
             were
             more
             fervent
             and
             unfeigned
             ,
             then
             ours
             can
             be
             for
             our
             dearest
             friends
             .
             
               St.
               Stephen
            
             in
             thus
             praying
             for
             his
             enemies
             did
             but
             imitate
             his
             Master
             ,
             and
             bear
             witness
             of
             his
             loving
             kindness
             towards
             all
             .
             But
             when
             Cain
             had
             killed
             Abel
             ,
             the
             voice
             of
             
               his
               blood
               cried
               unto
               the
               Lord
               from
               the
               earth
            
             ;
             and
             the
             cry
             procured
             a
             curse
             upon
             him
             ;
             for
             the
             earth
             became
             barren
             unto
             him
             ,
             and
             he
             was
             a
             fugitive
             and
             vagabond
             from
             the
             Land
             ,
             wherein
             he
             lived
             before
             :
             Herein
             (
             as
             St.
             Augustine
             excellently
             observes
             )
             a
             Type
             of
             the
             Jewish
             Nation
             ,
             who
             having
             the
             prerogative
             of
             birth-right
             amongst
             Gods
             People
             ,
             for
             the
             like
             sin
             became
             fugitives
             and
             vagabonds
             
             on
             the
             face
             of
             the
             earth
             ,
             whilest
             the
             good
             Land
             ,
             which
             God
             gave
             unto
             their
             fathers
             hath
             been
             curst
             with
             barrenness
             and
             desolation
             for
             their
             sakes
             ▪
             And
             
               this
               Cry
               of
               Abels
               blood
               against
               his
               brother
               ,
               God
               would
               have
               registred
               in
               the
               beginning
               of
               his
               book
               ,
               as
               a
               Proclamation
               against
               all
               like
               impious
               and
               bloody
               Conspiracies
               until
               the
               worlds
               end
               :
            
             Whereby
             the
             Iews
             ,
             to
             whom
             the
             manner
             of
             Gods
             process
             with
             Cain
             ,
             was
             sufficiently
             known
             ,
             were
             condemned
             
               Ipso
               Facto
            
             ,
             without
             any
             further
             folicitation
             of
             Gods
             judgments
             ,
             then
             their
             own
             attempts
             of
             like
             practises
             .
             No
             marvel
             if
             his
             punishment
             foreshadow
             theirs
             ,
             when
             as
             never
             any
             did
             so
             manifestly
             and
             notoriously
             revive
             his
             sin
             ,
             as
             this
             Generation
             here
             spoken
             of
             did
             .
             Cain
             (
             saith
             
               St.
               Iohn
               )
               was
               of
               that
               wicked
               one
               ,
               and
               slew
               his
               brother
               ?
               And
               wherefore
               slew
               he
               him
               ?
               Because
               his
               own
               works
               were
               evil
               ,
               and
               his
               brothers
               righteous
               ,
            
             1
             John
             3.
             12.
             
             
               Ye
               are
               of
               your
               father
               the
               divel
            
             (
             saith
             our
             Saviour
             to
             these
             
               Iewes
               )
               and
               the
               lusts
               of
               your
               father
               ye
               will
               do
               ;
               he
               was
               a
               murtherer
               from
               the
               beginning
               ;
               Iohn
            
             8.
             v.
             44.
             
          
           
             And
             why
             did
             they
             go
             about
             to
             murther
             him
             ?
          
           
             
               Because
               he
               had
               told
               them
               the
               truth
               which
               he
               had
               heard
               of
               God
               ;
               ver
               .
            
             40.
             
             And
             as
             he
             had
             taught
             before
             in
             the
             third
             of
             S.
             
               John
               ,
               They
               would
               not
               receive
               him
               ,
               although
               he
               came
               as
               a
               light
               into
               the
               world
               ,
               because
               their
               deeds
               were
               evil
               .
            
          
           
             Moses
             had
             foretold
             ,
             That
             
               the
               Great
               Prophet
               ,
               was
               to
               be
               this
               peoples
               Brother
            
             ;
             and
             ,
             in
             that
             they
             would
             not
             hearken
             to
             him
             ,
             they
             stood
             condemned
             by
             
             Moses's
             Sentence
             ;
             Deut.
             18.
             18.
             
             
               Whosoever
               will
               not
               hearken
               unto
               my
               words
               ,
               which
               he
               shall
               speak
               in
               my
               name
               ,
               I
               will
               require
               it
               of
               him
               ,
               v.
            
             19.
             
          
           
             Abel
             ,
             as
             pleasing
             God
             by
             his
             sacrifice
             ,
             and
             as
             being
             slain
             by
             his
             ungratious
             brother
             ,
             was
             the
             
               live
               Type
               of
               Christ
            
             ,
             as
             man
             ,
             whose
             murther
             by
             his
             brethren
             ,
             though
             most
             displeasant
             ,
             yet
             his
             sacrifice
             was
             most
             acceptable
             unto
             his
             God.
             The
             same
             God
             ,
             which
             in
             the
             fourth
             of
             Genesis
             admonisheth
             Cain
             ,
             partly
             by
             threatning
             ,
             partly
             by
             promises
             ,
             
               to
               desist
               from
               his
               wicked
               purposes
               ,
               doth
               here
               in
               my
               Text
            
             as
             lovingly
             ,
             and
             yet
             as
             severely
             dehort
             these
             Jews
             from
             following
             his
             foot-steps
             ,
             least
             his
             punishments
             fall
             heavier
             upon
             them
             :
             And
             they
             not
             taking
             warning
             by
             
             Cain's
             example
             (
             to
             repent
             them
             of
             their
             envie
             and
             grudging
             against
             their
             brother
             )
             
               the
               Crie
               ,
               not
               of
               Christs
               blood
               which
               they
               shed
               ,
            
             but
             of
             
             Abel's
             ,
             overtakes
             them
             ;
             for
             
               Christ
               was
               consecrated
               as
               the
               Sanctuary
               ,
               or
               place
               of
               Refuge
               ,
               whereto
               they
               should
               have
               fled
            
             ;
             And
             Abel
             was
             the
             
               Revenger
               of
               blood
            
             ,
             which
             did
             pursue
             them
             .
             So
             likewise
             doth
             the
             Cry
             of
             
             Zacharias's
             at
             his
             death
             ;
             (
             for
             that
             was
             quite
             contrary
             to
             
               our
               Saviours
            
             and
             St.
             Stephen's
             )
             
               When
               he
               died
               he
               said
               ;
               The
               Lord
               look
               upon
               it
               ,
               and
               require
               it
               ,
            
             2
             Chron.
             24.
             22
             ,
             The
             present
             Effect
             of
             this
             his
             dying
             speech
             compared
             with
             
               St.
               Lukes
            
             narration
             of
             Our
             Saviours
             Admonition
             ,
             affords
             the
             true
             Comment
             on
             my
             Text
             ,
             
               Therefore
               (
               said
               the
               wisdom
               of
               God
               )
               I
               will
               send
               them
               Prophets
               and
               Apostles
               ,
               and
               some
               of
               them
               they
               shall
               slay
               ;
               That
               the
               blood
               of
               all
               the
               Prophets
               shed
               from
               the
               foundation
               of
               the
               world
               ,
               may
               be
               required
               of
               this
               generation
               ,
               from
               the
               blood
               of
            
             Abel
             
               unto
               the
               blood
               of
            
             Zacharias
             ;
             
               Verily
               I
               say
               unto
               you
               ,
               it
               shall
               be
               required
               of
               this
               generation
               ,
            
             Luke
             11.
             v.
             49
             ,
             50
             ,
             51.
             
             The
             Emphatical
             resuming
             of
             the
             Terms
             which
             Zacharias
             used
             
               [
               It
               shall
               be
               required
               of
               this
               generation
               ]
            
             implies
             as
             much
             ,
             as
             if
             our
             Saviour
             had
             said
             ,
             
               The
               day
               of
               vengeance
               and
               execution
               ,
               which
               Zacharias
               sollicited
               against
               your
               fathers
               for
               their
               Apostasie
               from
               God
               ,
               and
               their
               Cruelty
               towards
               him
               ,
               is
               yet
               to
               come
               .
               His
               innocent
               blood
               ,
               which
               was
               in
               part
               required
               of
               that
               wicked
               King
               and
               the
               Princes
               which
               shed
               it
               ,
               shall
               be
               required
               in
               fuller
               measure
               of
               
                 this
                 generation
              
               ,
               which
               is
               more
               bloodily
               minded
               then
               that
               was
               ,
               and
               herein
               worse
               then
               all
               the
               former
               ,
               in
               that
               it
               will
               not
               take
               warning
               ,
               either
               by
               
               Cain's
               punishment
               ,
               or
               the
               calamities
               which
               befel
               this
               people
               for
               
               their
               cruelty
               towards
               Zacharias
               and
               other
               Prophets
               :
            
             For
             the
             Army
             of
             the
             Syrians
             came
             with
             a
             small
             company
             ,
             and
             the
             Lord
             delivered
             a
             very
             great
             hoast
             into
             their
             hands
             ▪
             because
             they
             had
             forsaken
             the
             Lord
             ;
             So
             they
             executed
             judgment
             against
             Joash
             ;
             And
             left
             him
             in
             great
             diseases
             ;
             and
             his
             own
             servants
             conspired
             against
             him
             for
             the
             blood
             of
             the
             sons
             of
             Jehoiadah
             the
             Priest
             ,
             and
             slew
             him
             ,
             2
             Chron
             24
             24
             ,
             25.
             
          
           
             5.
             
             Yet
             some
             there
             be
             which
             question
             ,
             Whether
             Zacharias
             
               did
               not
               use
               these
            
             
             
               words
               only
               by
               way
               of
               Prophecie
               ,
            
             fearing
             belike
             ,
             least
             his
             using
             of
             them
             by
             way
             of
             Curse
             ,
             or
             Imprecation
             ,
             might
             argue
             he
             died
             not
             in
             perfect
             charity
             .
             But
             seeing
             he
             was
             a
             Prophet
             ,
             he
             might
             foresee
             many
             reasons
             unknown
             to
             us
             ,
             not
             to
             pray
             for
             them
             ,
             but
             against
             them
             .
             Or
             if
             out
             of
             the
             bitterness
             of
             his
             soul
             ,
             or
             indignation
             at
             this
             graceless
             Kings
             ingratitude
             ,
             he
             did
             thus
             pray
             against
             him
             ,
             and
             his
             people
             ;
             we
             may
             not
             condemn
             him
             of
             sin
             ,
             although
             
               it
               would
               be
               a
               damnable
               sin
               in
               us
               to
               imitate
               him
               in
               like
               Cases
            
             ;
             Nor
             is
             it
             necessary
             we
             should
             think
             he
             did
             wish
             their
             eternal
             destruction
             ,
             but
             only
             indefinitely
             desire
             ,
             that
             God
             would
             not
             suffer
             such
             an
             
               Execrable
               Conspiracie
            
             to
             go
             unpunished
             ,
             least
             others
             should
             be
             emboldened
             to
             do
             the
             like
             .
             And
             though
             we
             know
             not
             upon
             what
             motives
             or
             warrants
             all
             other
             Prophets
             of
             God
             ,
             or
             Types
             of
             Christ
             ,
             in
             their
             perplexity
             and
             distress
             so
             zealously
             pray
             for
             vengeance
             against
             their
             malicious
             persecutors
             :
             yet
             we
             should
             know
             
               One
               true
               Use
               or
               End
               of
               these
               their
               usual
               practises
               to
               be
               this
               ;
               that
               the
               world
               might
               note
               the
               difference
               between
               them
               ,
               and
               the
               promised
               Messias
            
             ;
             who
             though
             he
             had
             suffered
             greater
             indignities
             ,
             more
             open
             shame
             ,
             and
             more
             greivous
             vexations
             at
             this
             peoples
             hands
             ,
             then
             all
             his
             fore-runners
             had
             done
             :
             yet
             never
             complains
             ,
             never
             prayes
             against
             them
             ,
             but
             for
             them
             ,
             even
             whiles
             they
             crucifie
             him
             .
             This
             his
             
               peculiar
               Character
            
             argues
             he
             came
             into
             the
             world
             
               not
               to
               condemn
               ,
               but
               to
               save
               it
               .
            
             And
             when
             his
             Disciples
             desire
             him
             to
             call
             down
             fire
             from
             heaven
             ,
             as
             Elias
             did
             ,
             he
             derives
             
               his
               sharp
               Check
            
             from
             this
             Principle
             ▪
             which
             they
             should
             have
             known
             ;
             
               Ye
               know
               not
               what
               Spirit
               ye
               are
               of
               ;
               for
               the
               Son
               of
               God
               is
               not
               come
               to
               destroy
               mens
               lives
               ,
               but
               to
               save
               them
               ,
               Luke
            
             9.
             55.
             
             Did
             then
             Elias
             or
             Elisha
             his
             Scholar
             sin
             in
             taking
             vengeance
             upon
             the
             enemies
             of
             their
             God
             ?
             Who
             dare
             avouch
             it
             ?
             Or
             if
             to
             execute
             vengeance
             were
             lawful
             to
             them
             ,
             
               as
               they
               were
               Prophets
            
             ,
             was
             it
             unlawful
             for
             Zacharias
             upon
             greater
             personal
             indignities
             to
             desire
             the
             Lord
             would
             revenge
             his
             death
             ?
             
               Yet
               Christs
               Disciples
               might
               not
               do
               so
               ,
               because
               they
               were
               to
               be
               of
               another
               Spirit
               ,
            
             as
             having
             a
             better
             example
             set
             by
             their
             Master
             at
             his
             death
             .
          
           
             6.
             
             But
             whence
             is
             it
             ,
             that
             
             Zacharias's
             curse
             should
             take
             better
             effect
             against
             
             this
             Generation
             ,
             which
             had
             never
             offended
             him
             ,
             never
             known
             him
             ,
             then
             our
             Saviours
             prayers
             powred
             out
             for
             their
             safety
             ,
             whiles
             he
             offered
             himself
             in
             sacrifice
             ?
             Was
             it
             possible
             ,
             
             Zacharias's
             spirit
             of
             cursing
             and
             indignation
             should
             be
             stronger
             ,
             so
             long
             after
             his
             death
             ,
             then
             the
             spirit
             of
             prayer
             and
             blessing
             was
             in
             
               the
               Redeemer
               of
               Israels
            
             living
             mouth
             ?
             God
             forbid
             !
             Rather
             this
             Generation
             by
             reviving
             their
             fore-fathers
             sins
             ,
             awaked
             Gods
             Justice
             to
             renew
             their
             plagues
             ;
             and
             by
             their
             impenitencie
             made
             themselves
             uncapable
             of
             that
             
               General
               Pardon
            
             ,
             which
             Christ
             had
             procured
             for
             all
             that
             be
             penitent
             ,
             or
             would
             rightly
             use
             it
             :
             But
             neither
             did
             he
             pray
             ,
             that
             their
             stubbornness
             might
             be
             pardoned
             ,
             nor
             did
             
             Zachariah's
             curse
             make
             them
             stubborn
             .
             
               Their
               impenitency
               is
               from
               themselves
            
             ,
             and
             whiles
             they
             continue
             stubborn
             and
             impenitent
             ,
             they
             can
             have
             
               no
               Allowance
               of
               that
               General
               Pardon
               ,
            
             which
             they
             will
             not
             plead
             or
             stand
             to
             ,
             as
             standing
             too
             much
             upon
             their
             own
             integrity
             .
             Since
             Christs
             death
             they
             have
             been
             perpetually
             punished
             for
             their
             impenitencie
             ,
             yet
             not
             punished
             with
             perpetual
             impenitencie
             for
             putting
             him
             to
             death
             .
          
           
           
             But
             take
             we
             them
             ,
             as
             they
             are
             in
             their
             impenitency
             ,
             may
             we
             think
             they
             were
             thus
             grievously
             punished
             for
             shedding
             
               His
               Blood
            
             ,
             or
             for
             the
             blood
             of
             
               Abel
               ,
               Zacharias
            
             ,
             and
             other
             Prophets
             ,
             unjustly
             shed
             by
             their
             fore-fathers
             ?
             for
             their
             personal
             hatred
             against
             him
             
               as
               the
               Son
               of
               God
            
             ;
             or
             for
             their
             habitual
             hatred
             and
             opposition
             unto
             that
             truth
             which
             made
             his
             person
             and
             presence
             ,
             as
             it
             had
             done
             all
             the
             Prophets
             before
             him
             ,
             so
             hateful
             unto
             them
             ?
          
           
             
               They
               were
               plagued
               questionless
               for
               that
               Blood
               which
               was
            
             required
             
               of
               them
               ;
               And
               that
               was
            
             Zacharias's
             and
             Abel's
             
               Blood
               ,
               not
            
             Christs
             .
          
           
             7.
             
             That
             this
             multiplication
             of
             punishment
             cannot
             be
             meant
             only
             of
             the
             same
             
             persons
             multiplying
             the
             same
             or
             the
             like
             offences
             ,
             but
             withall
             of
             different
             ages
             or
             successions
             ,
             is
             apparent
             ,
             partly
             because
             it
             is
             spoken
             generally
             of
             the
             whole
             State
             or
             Nation
             ;
             partly
             from
             the
             different
             
               specifical
               qualitie
            
             ,
             or
             extent
             of
             the
             plagues
             here
             mentioned
             ,
             often
             inflicted
             on
             several
             generations
             of
             the
             Israelites
             ;
             But
             specially
             from
             the
             Tenour
             and
             purpose
             of
             the
             Law
             it self
             ▪
             strictly
             enjoyning
             the
             scattered
             Reliques
             of
             this
             people
             ,
             after
             execution
             of
             the
             last
             plague
             ,
             
               To
               confess
               the
               iniquity
               of
               their
               Fathers
               ,
            
             as
             an
             especial
             Duty
             to
             be
             performed
             on
             their
             parts
             ,
             and
             as
             a
             necessary
             mean
             in
             Gods
             Ordination
             for
             their
             Absolution
             ,
             or
             deliverance
             .
             And
             if
             without
             
               Confession
               of
               their
               fathers
               iniquitie
            
             ,
             they
             cannot
             be
             
               absolved
               from
               their
               own
            
             ;
             their
             fathers
             iniquitie
             not
             repented
             of
             ,
             was
             their
             own
             ;
             so
             was
             the
             punishment
             due
             unto
             it
             .
             
               The
               Consequence
               is
               evident
               to
               Reason
               ,
            
             but
             more
             evident
             from
             the
             express
             words
             of
             the
             Text
             ;
             
               Ye
               shall
               perish
               among
               the
               heathen
               ,
               and
               the
               land
               of
               your
               enemies
               shall
               eat
               you
               up
               .
               And
               they
               that
               are
               left
               of
               you
               ,
               shall
               pine
               away
               in
               their
               iniquity
               in
               your
               enemies
               lands
               ,
               and
               also
               in
               the
               iniquities
               of
               their
               fathers
               shall
               they
               pine
               away
               with
               them
               .
               If
               they
               shall
               (
               then
               )
               confess
               the
               iniquities
               of
               their
               fathers
               ,
               with
               their
               trespass
               ,
               which
               they
               trespassed
               against
               me
               ,
               and
               that
               also
               they
               have
               walked
               contrary
               unto
               me
               .
               And
               that
               I
               have
               also
               walked
               contrary
               unto
               them
               ,
               and
               have
               brought
               them
               into
               the
               land
               of
               their
               enemies
               ;
               If
               then
               their
               uncircumcised
               hearts
               be
               humbled
               ,
               and
               they
            
             
             
               then
               accept
               of
               the
               punishment
               of
               their
               iniquity
               .
               Then
               will
               I
               remember
               my
               Covenant
               with
            
             Jacob
             ,
             
               and
               also
               my
               Covenant
               with
            
             Isaac
             ,
             
               and
               also
               my
               Covenant
               with
            
             Abraham
             
               will
               I
               remember
               ,
               and
               I
               will
               remember
               the
               land
               .
            
          
           
             Gods
             Covenant
             is
             with
             his
             people
             (
             whether
             Jews
             or
             Gentiles
             )
             and
             their
             children
             joyntly
             :
             
               Every
               Child
               is
               born
            
             ,
             as
             it
             were
             ,
             
               heir
               to
               his
               Fathers
               sins
            
             and
             their
             plagues
             ,
             unless
             he
             renounce
             them
             by
             taking
             their
             guilt
             upon
             him
             in
             such
             hearty
             Confession
             ,
             as
             this
             law
             prescribes
             ,
             and
             patient
             submission
             of
             himself
             to
             Gods
             correction
             .
             To
             satisfie
             Gods
             justice
             for
             the
             least
             trespass
             committed
             by
             our
             Ancestors
             is
             impossible
             ;
             But
             to
             avert
             their
             just
             punishment
             from
             our selves
             ,
             by
             unfeigned
             Conversion
             unto
             God
             in
             those
             particulars
             ,
             wherein
             our
             fathers
             have
             forsaken
             him
             ,
             is
             a
             duty
             possible
             ,
             because
             necessary
             to
             every
             faithful
             soul
             .
             As
             if
             the
             father
             have
             been
             an
             unconscionable
             gatherer
             or
             cruel
             oppressor
             ,
             the
             son
             is
             more
             strictly
             bound
             ,
             then
             otherwise
             he
             were
             ,
             to
             abound
             in
             works
             of
             mercie
             towards
             the
             poor
             ;
             to
             give
             liberally
             to
             such
             as
             need
             ;
             to
             lend
             freely
             to
             such
             as
             desire
             rather
             their
             kindness
             then
             meer
             Almes
             .
             If
             the
             father
             have
             been
             a
             blasphemer
             ,
             or
             greivous
             swearer
             ,
             the
             son
             must
             consecrate
             his
             tongue
             to
             God
             ,
             and
             use
             no
             speech
             ,
             but
             such
             ,
             as
             may
             minister
             grace
             unto
             the
             hearers
             .
             Briefly
             ;
             Posterity
             (
             besides
             performance
             of
             duties
             common
             to
             all
             )
             
             must
             alwayes
             be
             zealous
             observers
             of
             those
             precepts
             ,
             which
             their
             fore-fathers
             have
             principally
             transgressed
             .
             The
             truth
             of
             this
             Inference
             is
             warranted
             by
             that
             very
             Text
             of
             Scripture
             ,
             intirely
             considered
             ,
             whose
             first
             passages
             are
             by
             worldlings
             brought
             against
             it
             .
             What
             more
             common
             shelter
             for
             security
             in
             this
             kind
             ?
             then
             the
             Prophets
             speech
             :
             
               The
               soul
               that
               sinneth
               it
               shall
               die
               ,
            
             
             Ezek.
             18.
             v.
             4.
             
             But
             every
             soul
             ,
             that
             sees
             his
             fathers
             sins
             ,
             and
             sorrows
             not
             for
             them
             ,
             
               sins
               them
               over
               again
            
             .
             And
             now
             ,
             Lo
             (
             saith
             the
             Prophet
             )
             
               if
               he
               beget
               a
               son
               ,
               that
               seeth
               all
               his
               fathers
               sins
               which
               he
               hath
               done
               ,
               and
               considereth
               ,
               and
               doth
               not
               such
               like
               ;
               one
               ,
               that
               hath
               not
               oppressed
               any
               ,
               nor
               with-held
               the
               pledge
               ;
               one
               ,
               that
               hath
               not
               spoiled
               by
               violence
               :
            
             shall
             he
             ,
             by
             not
             doing
             all
             ,
             or
             any
             of
             these
             ,
             escape
             Gods
             wrath
             kindled
             against
             his
             father
             ?
             No
             ;
             Performance
             of
             Negatives
             makes
             no
             man
             just
             :
             If
             doing
             none
             of
             these
             ,
             
               he
               hath
               given
               his
               bread
               to
               the
               hungry
            
             (
             whom
             his
             father
             deprived
             of
             food
             )
             
               covered
               the
               naked
            
             (
             whom
             his
             father
             spoiled
             )
             
               with
               a
               garment
               :
               And
               taken
               off
               his
               hand
               from
               the
               poor
            
             (
             on
             whom
             his
             fathers
             hand
             was
             heavy
             )
             
               if
               he
               hath
               not
               received
               usury
               nor
               increase
               ,
               but
               hath
               executed
               my
               judgments
               ,
               and
               hath
               walked
               in
               my
               statutes
               ;
               he
               shall
               not
               die
               for
               the
               iniquity
               of
               his
               father
               (
               saith
               the
               Lord
               )
               he
               shall
               live
               ,
            
             Ezek.
             18.
             14
             ,
             15
             ,
             16.
             
          
           
             From
             these
             Laws
             thus
             expounded
             ,
             specially
             from
             that
             of
             
               Gods
               visiting
               the
               sins
               of
               fathers
               upon
               their
               children
               unto
               the
               third
               and
               fourth
               generation
               :
            
             The
             reason
             is
             plain
             ,
             why
             some
             Royal
             or
             noble
             families
             have
             had
             their
             Fatal
             
             Periods
             in
             the
             dayes
             of
             such
             ,
             as
             ,
             to
             the
             sight
             of
             men
             ,
             were
             no
             way
             so
             heynous
             offenders
             as
             their
             fore-elders
             had
             been
             .
             With
             instances
             to
             this
             purpose
             ,
             you
             that
             can
             read
             may
             furnish
             your selves
             out
             of
             Histories
             sacred
             and
             moral
             ,
             domestick
             and
             forreign
             .
             Every
             one
             of
             you
             may
             without
             reading
             observe
             ;
             that
             many
             extortioners
             or
             cruel
             oppressors
             children
             ,
             come
             oft-times
             to
             greater
             misery
             then
             their
             fathers
             in
             this
             life
             suffered
             ;
             albeit
             they
             did
             not
             so
             well
             deserve
             it
             in
             your
             judgments
             .
             But
             if
             positive
             or
             actual
             transgressions
             otherwise
             equal
             be
             liable
             by
             the
             Rule
             of
             Divine
             Justice
             ,
             to
             more
             then
             double
             punishment
             in
             the
             son
             ,
             that
             hath
             had
             fair
             warnings
             in
             his
             father
             :
             It
             is
             very
             consonant
             to
             the
             same
             Rule
             ,
             that
             the
             son
             ,
             albeit
             he
             do
             not
             imitate
             his
             fore-fathers
             in
             actual
             transgressions
             ,
             should
             suffer
             greater
             temporal
             punishments
             ,
             then
             they
             did
             ,
             
               for
               not
               confessing
               their
               sins
            
             ,
             as
             Gods
             Law
             requires
             ;
             or
             not
             glorifying
             Gods
             name
             by
             his
             fidelity
             in
             contrary
             practises
             of
             charity
             ,
             and
             godliness
             .
             Many
             children
             by
             not
             making
             restitution
             of
             goods
             ill
             gotten
             by
             some
             of
             their
             Ancestors
             ,
             have
             forfeited
             unto
             Gods
             hands
             whatsoever
             all
             had
             gotten
             .
             The
             best
             way
             for
             all
             to
             make
             kingdoms
             ,
             or
             private
             inheritances
             greater
             in
             length
             or
             duration
             ;
             
             would
             be
             to
             diminish
             them
             in
             mass
             ,
             or
             substance
             ,
             by
             paring
             off
             what
             is
             tainted
             or
             corrupted
             .
          
           
             But
             leaving
             these
             particulars
             to
             the
             Application
             ,
             let
             us
             apply
             the
             doctrine
             hitherto
             generally
             delivered
             unto
             the
             point
             in
             Question
             .
             We
             must
             consider
             ,
             that
             the
             Jewish
             Nation
             had
             many
             fore-warnings
             of
             Gods
             displeasure
             in
             the
             Ages
             before
             Zacharias
             ;
             That
             in
             his
             time
             ,
             both
             Prince
             and
             People
             ,
             the
             whole
             Nation
             stood
             as
             condemned
             by
             that
             his
             sentence
             solemnly
             pronounced
             
               Ex
               Cathedra
               ;
               [
               ye
               shall
               not
               prosper
               ;
               ye
               have
               forsaken
               the
               Lord
               ,
               and
               the
               Lord
               hath
               forsaken
               you
               :
               ]
            
             though
             God
             ,
             tempering
             his
             judgments
             with
             mercy
             ,
             reprieved
             this
             State
             in
             hope
             of
             amendment
             .
             But
             of
             succeeding
             Princes
             some
             proved
             more
             gross
             Idolaters
             then
             Joash
             had
             been
             ;
             
               viz.
               Ahaz
            
             :
             Some
             shed
             more
             innocent
             blood
             then
             he
             had
             done
             ;
             so
             did
             Manasses
             .
             And
             of
             the
             people
             more
             grew
             worse
             ,
             few
             better
             ,
             then
             their
             fathers
             had
             been
             ;
             such
             as
             were
             better
             were
             not
             so
             forward
             to
             expiate
             the
             sins
             of
             former
             times
             ,
             as
             the
             worse
             sort
             were
             to
             augment
             them
             .
             And
             according
             as
             they
             were
             augmented
             ,
             Gods
             judgments
             did
             gather
             and
             multiply
             by
             degrees
             against
             this
             people
             ;
             And
             the
             sentence
             solemnly
             denounced
             by
             Zachariah
             ,
             often
             re-iterated
             in
             more
             severe
             termes
             by
             later
             Prophets
             ,
             is
             executed
             at
             length
             ,
             according
             to
             the
             full
             measure
             of
             their
             iniquity
             ;
             witness
             the
             first
             and
             second
             destruction
             of
             the
             City
             and
             Temple
             ,
             the
             desolation
             of
             the
             Land
             ,
             and
             captivity
             of
             the
             whole
             Nation
             .
             The
             whole
             
             manner
             of
             Gods
             proceeding
             against
             them
             ,
             first
             in
             Mercie
             ,
             then
             in
             Judgment
             ,
             lastly
             in
             Severity
             and
             fury
             is
             most
             directly
             set
             forth
             unto
             us
             by
             Our
             Saviour
             in
             the
             Parable
             of
             the
             Vineyard
             
               let
               out
               to
               husbandmen
            
             ,
             whose
             estate
             in
             it
             was
             utterly
             void
             upon
             the
             first
             Non-payment
             of
             rent
             ,
             if
             the
             Lord
             had
             dealt
             in
             justice
             with
             them
             .
             But
             though
             of
             his
             servants
             ,
             or
             rent-gatherers
             they
             had
             beaten
             one
             ,
             and
             killed
             another
             ,
             and
             stoned
             a
             third
             ;
             yet
             in
             merciful
             expectation
             of
             their
             amendment
             he
             sent
             other
             servants
             ,
             mo
             then
             the
             first
             ,
             and
             they
             did
             unto
             them
             likewise
             .
          
           
             Though
             this
             iniquity
             exceeded
             the
             former
             ,
             yet
             the
             Lords
             mercy
             exceeded
             both
             :
             and
             out
             of
             his
             abundant
             kindness
             ,
             last
             of
             all
             he
             sent
             His
             Son
             ,
             saying
             ,
             
               [
               They
               will
               reverence
               my
               Son.
               ]
            
             But
             as
             mercy
             had
             abounded
             ;
             so
             their
             sins
             did
             still
             super-abound
             :
             For
             when
             they
             saw
             the
             Son
             ,
             they
             said
             among
             themselves
             ,
             
               [
               This
               is
               the
               Heir
               ;
               Come
               let
               us
               kill
               him
               ,
               and
               let
               us
               seize
               on
               his
               inheritance
               :
               ]
            
             And
             as
             they
             said
             ,
             so
             they
             did
             ;
             
               [
               They
               caught
               him
               ,
               and
               cast
               him
               out
               of
               the
               Vineyard
               ,
               and
               slew
               him
               .
               ]
            
             So
             fully
             ripe
             for
             Justice
             was
             iniquity
             once
             come
             to
             this
             height
             ,
             that
             they
             themselves
             ,
             whom
             this
             Case
             concerns
             ,
             adjudge
             the
             authors
             of
             this
             murther
             uncapable
             of
             mercy
             .
             For
             to
             Our
             Saviour
             demanding
             of
             them
             
               [
               When
               therefore
               the
               Lord
               of
               the
               vineyard
               cometh
               ;
               What
               will
               he
               do
               unto
               these
               husbandmen
               ?
               ]
            
             They
             make
             Reply
             
               [
               He
               will
               miserably
               destroy
               those
               wicked
               men
               ,
               and
               will
               let
               out
               his
               vineyard
               unto
               other
               husbandmen
               ,
               which
               shall
               render
               him
               the
               fruits
               in
               their
               season
               ,
            
             Matth.
             21.
             
             Luke
             20.
             
          
           
             Most
             men
             (
             I
             doubt
             not
             )
             understand
             the
             General
             meaning
             of
             the
             Parable
             .
             And
             it
             is
             in
             effect
             the
             same
             with
             the
             Prophets
             Song
             of
             his
             Beloved
             concerning
             his
             vineyard
             ,
             Esay
             5.
             1.
             
             The
             one
             is
             as
             a
             Paraphrase
             upon
             the
             other
             ;
             The
             histories
             of
             this
             Nation
             from
             that
             time
             to
             this
             ,
             is
             as
             a
             full
             and
             just
             Commentary
             upon
             both
             .
             
               The
               vineyard
               of
               the
               Lord
               of
               hoasts
            
             (
             saith
             the
             Prophet
             ,
             v.
             7.
             )
             
               is
               the
               house
               of
               Israel
               ;
               and
               the
               men
               of
               Judah
               his
               pleasant
               plants
            
             ;
             And
             being
             reasonable
             plants
             ,
             they
             were
             also
             the
             husbandmen
             here
             meant
             .
             The
             fruits
             looked
             for
             were
             Iudgment
             ,
             and
             in
             stead
             of
             it
             
               behold
               ,
               oppression
               :
               righteousness
            
             ,
             
             and
             in
             lieu
             hereof
             ,
             behold
             a
             Cry.
             These
             were
             wild
             grapes
             .
             If
             any
             list
             to
             descend
             to
             more
             particulars
             ,
             By
             the
             fruitful
             hill
             ,
             wherein
             the
             vineyard
             was
             seated
             ;
             he
             may
             understand
             
               the
               hill
               of
               Sion
            
             ,
             or
             Jerusalem
             ;
             by
             the
             Tower
             ,
             the
             Temple
             :
             By
             the
             hedge
             the
             
               fortifications
               of
               Hierusalem
            
             ,
             begun
             by
             David
             ,
             without
             which
             our
             Saviour
             (
             who
             is
             the
             heir
             meant
             in
             the
             Gospel
             )
             was
             crucified
             ;
             being
             sentenced
             to
             execution
             within
             the
             vineyard
             .
             The
             judgment
             ,
             which
             the
             chief
             Priest
             and
             Elders
             gave
             against
             themselves
             :
             was
             by
             the
             Prophet
             referred
             unto
             the
             Inhabitants
             of
             Hierusalem
             ,
             and
             men
             of
             Judah
             .
             The
             Tenour
             of
             it
             is
             the
             same
             in
             the
             Prophet
             and
             the
             Evangelist
             ,
             
               I
               will
               tell
               you
            
             (
             saith
             the
             Prophet
             )
             
               what
               I
               will
               do
               to
               my
               vineyard
               ;
               I
               will
               take
               away
               the
               hedge
               thereof
               ,
               and
               it
               shall
               be
               eaten
               up
               ,
               and
               break
               down
               the
               wall
               thereof
               ,
               and
               it
               shall
               be
               troden
               down
               ;
               And
               I
               will
               lay
               it
               waste
               ,
               and
               it
               shall
               not
               be
               pruned
               ,
               or
               digged
               ;
               But
               there
               shall
               come
               up
               briars
               and
               thorns
               .
               I
               will
               also
               command
               the
               Clouds
               ,
               that
               they
               rain
               no
               rain
               upon
               it
               :
            
             That
             is
             ,
             Not
             whiles
             it
             remained
             in
             Judah
             ,
             whose
             mountains
             are
             now
             become
             like
             the
             mountains
             of
             Gilboah
             ,
             accursed
             for
             the
             slaughter
             of
             the
             King
             of
             Israel
             .
          
           
             The
             execution
             of
             this
             Sentence
             was
             fitted
             to
             divers
             times
             in
             different
             measure
             ,
             according
             to
             their
             unfruitfulness
             ,
             or
             fertility
             in
             bringing
             forth
             wild
             grapes
             ,
             when
             good
             grapes
             were
             most
             expected
             .
          
           
             More
             exactly
             parallel
             to
             the
             Parable
             ,
             as
             it
             is
             proposed
             by
             our
             Saviour
             ,
             we
             
             may
             (
             besides
             all
             other
             particular
             diseases
             or
             distempers
             of
             this
             flourishing
             State
             )
             observe
             
               Three
               principal
               Climacterical
               Seasons
            
             .
             In
             the
             first
             and
             second
             it
             escapes
             very
             hardly
             ,
             and
             dies
             in
             the
             last
             .
          
           
           
             
               The
               First
            
             we
             take
             from
             
             Zachariah's
             death
             ;
             a
             Season
             ,
             wherein
             God
             (
             the
             men
             or
             Iudah
             being
             Judges
             )
             might
             justly
             expect
             extraordinary
             fruit
             of
             his
             vineyard
             .
             For
             Jehoiada
             the
             High-Priest
             ,
             father
             in
             Zachariah
             ,
             had
             lastly
             
             pruned
             and
             drest
             it
             ,
             re-ingrafting
             Joash
             ,
             as
             a
             forlorn
             Plant
             ,
             into
             the
             stock
             of
             David
             ,
             from
             which
             he
             had
             been
             for
             a
             while
             dis-planted
             by
             Athaliah
             the
             Queen
             Regent
             ;
             through
             whose
             cruelty
             all
             the
             rest
             of
             the
             Royal
             Branches
             utterly
             perished
             :
             But
             instead
             of
             grapes
             the
             Princes
             bring
             forth
             wild
             grapes
             .
             
               After
               the
               death
               of
            
             Jehoiada
             ,
             
               Came
               the
               Princes
               and
               made
               obeysance
               to
               the
               King
               ;
               who
               hearkened
               unto
               them
               .
               And
               they
               left
               the
               House
               of
               the
               Lord
               and
               served
               groves
               :
               So
               wrath
               came
               upon
            
             Judah
             ,
             
               for
               this
               trespass
               .
               Yet
               he
               sent
               Prophets
               to
               them
               ,
               to
               bring
               them
               again
               unto
               the
               Lord
               ;
               and
               they
               testified
               against
               them
               ;
               but
               they
               would
               not
               give
               ear
               .
               After
               all
               this
               ,
               the
               Spirit
               of
               the
               Lord
               came
               upon
            
             Zachariah
             ,
             
               and
               he
               said
               unto
               them
               ,
               Thus
               saith
               God
               ;
               Why
               transgress
               ye
               the
               Lords
               Commandements
               that
               ye
               cannot
               prosper
               ?
            
             2
             Chron.
             24.
             17
             ,
             22.
             
             He
             said
             no
             more
             then
             Moses
             their
             Law-giver
             had
             expressed
             in
             that
             Divine
             Song
             ,
             Deut.
             32.
             which
             this
             people
             were
             to
             teach
             their
             children
             ,
             that
             it
             might
             be
             a
             witness
             against
             them
             .
             Notwithstanding
             in
             despight
             of
             Moses
             Law
             ,
             and
             the
             Spirit
             of
             the
             Lord
             ,
             which
             emboldened
             Zachariah
             to
             preach
             it
             ;
             they
             confirm
             their
             desperate
             league
             with
             the
             Prophets
             blood
             ,
             that
             did
             disswade
             it
             .
          
           
             Of
             those
             other
             Servants
             of
             the
             Lord
             ,
             sent
             unto
             them
             about
             the
             same
             time
             ;
             we
             may
             without
             breach
             of
             charity
             suspect
             ;
             one
             at
             least
             was
             beaten
             and
             another
             slain
             ;
             Because
             it
             is
             certain
             ,
             that
             Zachariah
             ,
             whose
             Father
             had
             deserved
             so
             well
             of
             King
             ,
             Princes
             and
             People
             of
             Judah
             ,
             was
             by
             the
             Kings
             appointment
             stoned
             to
             death
             .
             And
             (
             besides
             the
             Calamities
             of
             warre
             ,
             which
             befell
             the
             Land
             in
             the
             end
             of
             that
             year
             )
             the
             Temple
             ,
             in
             which
             he
             died
             ,
             was
             by
             his
             dying
             curse
             designed
             to
             ruine
             and
             destruction
             .
             It
             could
             not
             be
             purged
             from
             guilt
             of
             his
             guiltless
             blood
             ,
             but
             by
             that
             fire
             ,
             which
             in
             the
             next
             generation
             did
             devour
             it
             .
          
           
             Yet
             before
             the
             approach
             of
             this
             Second
             Climacterical
             Season
             ;
             
               The
               Lord
            
             
             
               God
               of
               their
               fathers
               sent
               to
               them
               by
               his
               Messengers
               ,
               rising
               up
               betimes
               ,
               and
               sending
               ;
               because
               he
               had
               compassion
               on
               his
               people
               ,
               and
               on
               his
               dwelling
               place
               .
               But
               they
               mocked
               the
               Messengers
               of
               God
               ,
               despised
               his
               words
               ,
               and
               misused
               his
               Prophets
               ,
               until
               the
               wrath
               of
               the
               Lord
               arose
               ,
               till
               there
               was
               no
               remedy
               ,
            
             2
             Chron.
             36.
             15
             ,
             16
             ,
             17.
             
          
           
             8.
             
             This
             affectionate
             description
             of
             Gods
             tender
             care
             and
             compassion
             in
             sending
             Prophets
             to
             reclaim
             them
             ,
             argues
             (
             what
             Our
             Saviour
             expresseth
             in
             the
             
             Parable
             )
             
               That
               he
               sent
               moe
               ,
               then
               before
               .
            
             And
             in
             the
             age
             following
             
             Zachariah's
             death
             ,
             lived
             all
             the
             Prophets
             ,
             whose
             Prophecies
             are
             extant
             ;
             But
             unto
             all
             those
             (
             though
             moe
             )
             they
             did
             ,
             as
             they
             had
             done
             unto
             the
             former
             ,
             Isaiah
             (
             as
             the
             Jews
             confess
             )
             was
             slain
             by
             
               Manasses
               ;
               Uriah
            
             (
             as
             you
             heard
             before
             )
             was
             killed
             by
             Jehoiakim
             ;
             and
             Jeremiah
             sometimes
             beaten
             ,
             sometimes
             imprisoned
             ,
             perpetually
             abused
             ,
             during
             the
             reign
             of
             Iehoiakim
             and
             Zedekiah
             ;
             And
             so
             at
             length
             the
             plagues
             threatned
             ,
             and
             in
             part
             executed
             upon
             this
             people
             immediately
             after
             
             Zechariah's
             death
             ,
             are
             multiplied
             upon
             that
             wicked
             generation
             .
             The
             Rod
             of
             Gods
             wrath
             is
             for
             fashion
             the
             same
             ,
             but
             now
             more
             sharp
             and
             terrible
             .
             Their
             fathers
             had
             slain
             Zachariah
             in
             the
             Temple
             :
             And
             for
             this
             sin
             not
             expiated
             ,
             but
             continued
             and
             approved
             ,
             at
             least
             by
             like
             practises
             of
             this
             Generation
             ;
             
               The
               Lord
               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
               men
               or
               maidens
               ,
               old
               men
               ,
               or
               him
               that
               stoopeth
               for
               age
               ,
               he
               gave
               them
               all
               into
               his
               hand
               .
               And
               all
               the
               vessels
               of
               the
               House
               of
               God
               ,
               great
               and
               small
               ,
               and
               the
               treasures
               of
               the
               House
               of
               the
               Lord
               ,
               and
               the
               treasures
               of
               the
               King
               and
               of
               his
               Princes
               ;
               all
            
             
             
               those
               he
               brought
               to
            
             Babylon
             ,
             2
             Chron.
             ch
             .
             36.
             v.
             17
             ,
             18.
             
             What
             are
             those
             but
             ▪
             meer
             enlargements
             of
             the
             former
             calamities
             ,
             which
             ensued
             the
             Butchery
             of
             Zacharias
             ?
             which
             were
             these
             .
             
               It
               came
               to
               pass
               in
               the
               revolution
               of
               the
               year
               ,
               that
               the
               hoast
               of
            
             Syria
             
               came
               up
               against
            
             Joash
             ,
             
               and
               they
               came
               to
            
             Judah
             
               and
               Jerusalem
               ,
               and
               destroyed
               all
               the
               Princes
               of
               the
               people
               from
               among
               the
               people
               ,
               and
               sent
               all
               the
               spoil
               of
               them
               unto
               the
               King
               of
            
             Damascus
             ,
             2
             Chron.
             24.
             23.
             
             Some
             principal
             particulars
             of
             the
             spoils
             here
             intimated
             ,
             are
             fully
             expressed
             ,
             2
             Kings
             12.
             where
             the
             rest
             of
             this
             story
             is
             omitted
             :
             And
             Jehoash
             
               King
               of
            
             Judah
             
               took
               all
               the
               hallowed
               things
               ,
               and
               all
               the
               gold
               ,
               found
               in
               the
               treasures
               of
               the
               House
               of
               the
               Lord
               ,
               and
               in
               the
               Kings
               house
               ,
               and
               sent
               it
               to
            
             Hazael
             
               King
               of
            
             Syria
             ,
             
               and
               he
               went
               away
               from
            
             Jerusalem
             .
          
           
             But
             though
             the
             Chaldeans
             had
             burnt
             the
             House
             of
             God
             and
             the
             Palaces
             of
             Ierusalem
             with
             fire
             ,
             had
             destroyed
             all
             the
             goodly
             vessels
             thereof
             ;
             yet
             the
             Lord
             doth
             not
             utterly
             forsake
             his
             vineyard
             ,
             his
             Church
             
               (
               the
               Quire
               of
               Saints
            
             )
             still
             nestles
             in
             the
             branches
             that
             are
             transplanted
             ,
             whose
             off
             spring
             within
             seventy
             years
             is
             restored
             unto
             their
             native
             soyl
             ,
             Jerusalem
             repaired
             ,
             the
             Temple
             re-edified
             ,
             and
             the
             Land
             of
             Iudah
             sown
             with
             the
             seed
             of
             man
             and
             beast
             .
             After
             this
             State
             thus
             raised
             again
             from
             Civil
             Death
             ,
             if
             posterity
             will
             not
             believe
             ,
             nor
             bring
             forth
             better
             fruits
             then
             heretofore
             their
             fathers
             have
             done
             ;
             neither
             would
             they
             believe
             ,
             though
             Moses
             and
             the
             Prophets
             were
             raised
             from
             the
             dead
             to
             exhort
             them
             to
             repentance
             .
          
           
             For
             this
             reason
             ,
             after
             their
             return
             from
             Babylon
             and
             re-edification
             of
             the
             
             Temple
             ,
             God
             sends
             no
             more
             Prophets
             (
             save
             such
             as
             they
             brought
             with
             them
             )
             until
             the
             fulness
             of
             time
             ,
             or
             the
             
               Third
               Climacterical
               Period
            
             of
             this
             State
             ,
             wherein
             the
             disease
             being
             become
             more
             desperate
             ;
             he
             sent
             
               his
               only
               Son
               the
               Heir
               of
               all
               things
               ,
            
             as
             knowing
             ,
             that
             if
             he
             could
             not
             ,
             none
             ever
             after
             should
             be
             able
             to
             recover
             it
             .
             
               This
               his
               Son
               was
               that
               Lord
               ,
            
             which
             ,
             by
             his
             peculiar
             presence
             ,
             had
             
               brought
               this
               vine
               out
               of
               Egypt
               ,
            
             but
             (
             after
             he
             had
             planted
             it
             in
             Iudea
             ,
             and
             let
             it
             out
             unto
             these
             husbandmen
             )
             went
             into
             a
             farre
             Country
             ,
             that
             is
             ,
             
               he
               appeared
               not
               unto
               them
            
             ,
             as
             he
             did
             to
             Moses
             ,
             to
             Joshuah
             ,
             &c.
             until
             in
             the
             last
             dayes
             he
             descended
             from
             Heaven
             in
             the
             true
             form
             and
             substance
             of
             man
             to
             receive
             the
             fruits
             :
             He
             looked
             (
             at
             this
             time
             especially
             )
             his
             vineyard
             should
             had
             brought
             forth
             grapes
             ,
             but
             it
             brought
             forth
             more
             wild
             grapes
             then
             before
             .
             He
             looked
             for
             weighty
             matters
             of
             the
             Law
             ,
             and
             behold
             tithing
             of
             Mint
             ,
             Annise
             and
             Cummin
             ;
             He
             looked
             for
             judgment
             ,
             mercy
             and
             faith
             ;
             But
             behold
             ,
             covetousness
             ,
             extortion
             ,
             pride
             and
             cruelty
             ;
             grapes
             more
             bitter
             then
             the
             grapes
             of
             
               Sodom
               ;
               Sourness
               it self
            
             the
             very
             
               leaven
               of
               Hypocrisie
            
             ;
             yet
             upon
             the
             first
             denial
             of
             such
             fruits
             ,
             as
             he
             expected
             ,
             he
             departs
             not
             from
             them
             ,
             he
             accuseth
             them
             not
             unto
             his
             Father
             :
             But
             (
             as
             they
             had
             two
             or
             three
             fore-warnings
             more
             remarkable
             then
             ordinary
             in
             several
             Generations
             of
             their
             Ancestors
             ;
             so
             )
             he
             expects
             a
             loyal
             Answer
             at
             more
             times
             of
             fruit
             ,
             then
             one
             or
             two
             ,
             presenting
             himself
             to
             them
             for
             three
             years
             and
             more
             together
             at
             every
             several
             Passover
             ,
             besides
             other
             anniversary
             solemnities
             .
             And
             yet
             at
             last
             for
             constant
             delivery
             of
             that
             Embassage
             ,
             which
             he
             had
             from
             his
             father
             ,
             they
             caught
             him
             ,
             and
             condemned
             him
             in
             the
             vineyard
             ,
             but
             carry
             him
             out
             of
             it
             to
             be
             crucified
             in
             Mount
             Calvarie
             .
             And
             thus
             at
             length
             
             Zachariah's
             Prophecie
             against
             Ioash
             and
             his
             wicked
             Princes
             ,
             and
             his
             Imprecation
             at
             his
             death
             ,
             are
             fulfilled
             in
             this
             wicked
             generation
             ;
             they
             formally
             forsook
             their
             God
             ,
             when
             they
             cried
             
               [
               We
               have
               no
               King
               but
               Caesar
               ]
            
             and
             demanding
             Barabbas
             a
             murtherer
             (
             the
             son
             of
             their
             father
             the
             Divle
             ;
             )
             they
             destoyed
             
               Iesus
               the
               Son
               of
               God
            
             ,
             And
             the
             Lord
             hath
             utterly
             forsaken
             them
             ,
             not
             the
             Temple
             and
             City
             only
             ,
             but
             the
             Inhabitants
             ,
             but
             the
             whole
             race
             of
             the
             Jewish
             Nation
             ,
             and
             hath
             let
             forth
             His
             Vineyard
             to
             us
             Gentiles
             .
             They
             were
             
             so
             rich
             by
             his
             bounty
             ,
             that
             they
             were
             ashamed
             to
             acknowledge
             so
             mean
             a
             man
             as
             Our
             Saviour
             ,
             for
             their
             Lord
             ,
             and
             Owner
             of
             the
             Land
             they
             inhabited
             .
             And
             as
             the
             Prophet
             foretold
             ,
             
               they
               hid
               their
               faces
               from
               him
            
             ;
             And
             therefore
             ,
             as
             Moses
             testified
             against
             them
             in
             his
             dying
             Song
             ,
             
               The
               Lord
               hides
               his
               face
               from
               them
               .
            
             Darkness
             did
             over-spread
             the
             Land
             of
             Iudah
             at
             his
             Passion
             ,
             and
             the
             light
             of
             his
             countenance
             ,
             since
             that
             time
             ,
             hath
             never
             shined
             upon
             that
             Nation
             .
             They
             lost
             Gods
             extraordinary
             Illumination
             by
             Urim
             and
             Thummim
             (
             as
             some
             hold
             )
             at
             
             Zachariah's
             death
             ,
             (
             as
             most
             agree
             )
             at
             the
             destruction
             of
             
             Salomon's
             Temple
             ;
             but
             now
             are
             destitute
             of
             the
             light
             of
             Scripture
             ,
             without
             all
             knowledge
             of
             Gods
             Word
             ,
             since
             they
             rejected
             
               Him
               ,
               which
               enlighteneth
               every
               man
               that
               cometh
               into
               the
               world
            
             ;
             In
             the
             very
             sun-shine
             of
             the
             Gospel
             ,
             they
             grope
             like
             blind
             men
             ,
             that
             cannot
             see
             a
             beaten
             way
             ,
             and
             must
             so
             continue
             throughout
             their
             generations
             unto
             the
             worlds
             end
             ;
             until
             they
             shall
             unfeignedly
             
               confess
               the
               iniquity
               of
               their
               fathers
               ,
               and
               that
               they
               have
               walked
               contrary
               unto
               me
               ;
               And
               that
               I
               also
               have
               walked
               contrary
               unto
               them
               ,
               and
               have
               brought
               them
               into
               the
               land
               of
               their
               enemies
               ,
            
             Lev.
             26.
             40
             ,
             41.
             
          
           
             As
             the
             sins
             of
             those
             Jews
             ,
             which
             rejected
             
               the
               Light
               of
               the
               world
            
             ,
             and
             
               solemnly
               revolted
               from
               their
               King
            
             ;
             have
             been
             thus
             remarkably
             visited
             upon
             their
             children
             ,
             that
             will
             not
             confess
             their
             sins
             in
             so
             doing
             ,
             nor
             acknowledge
             him
             ,
             whom
             they
             rejected
             ,
             for
             their
             expected
             Redeemer
             :
             So
             were
             the
             sins
             of
             that
             generation
             ,
             which
             slue
             Zachariah
             ,
             visited
             upon
             this
             ,
             which
             crucified
             our
             Saviour
             ,
             because
             they
             neither
             did
             truly
             confess
             them
             (
             but
             rather
             revive
             and
             increase
             them
             )
             nor
             finally
             admit
             of
             his
             Sacrifice
             ,
             which
             was
             appointed
             for
             the
             expiation
             of
             that
             Prodigious
             Fact
             (
             as
             of
             all
             others
             )
             wherewith
             the
             City
             and
             Temple
             had
             been
             polluted
             .
             Unless
             God's
             mercy
             had
             warded
             off
             the
             stroke
             of
             his
             justice
             ,
             Ierusalem
             it self
             had
             been
             made
             an
             heap
             of
             stones
             ▪
             when
             King
             Ioash
             stoned
             Zachariah
             to
             death
             :
             So
             had
             the
             Temple
             it self
             ,
             wherein
             his
             guiltless
             blood
             lay
             uncovered
             ,
             been
             covered
             with
             Dust
             .
             The
             whole
             Nations
             plagues
             in
             rigour
             of
             justice
             might
             have
             been
             much
             greater
             at
             that
             time
             ,
             then
             they
             have
             been
             since
             .
          
           
             Now
             all
             the
             mercie
             or
             mitigation
             of
             Justice
             ,
             which
             former
             Generations
             found
             ,
             was
             through
             the
             Mediation
             of
             the
             Son
             of
             God.
             And
             seeing
             these
             later
             have
             been
             more
             refractorie
             to
             this
             their
             Mediator
             himself
             ,
             then
             were
             their
             fathers
             to
             his
             Prophets
             ;
             seeing
             they
             have
             solemnly
             disavowed
             him
             ,
             and
             bid
             a
             defiance
             to
             his
             Embassadors
             ;
             Gods
             mercies
             ,
             which
             had
             daily
             shrowded
             Ierusalem
             from
             his
             wrath
             ,
             as
             the
             hen
             doth
             her
             young
             ones
             from
             the
             storm
             ,
             leave
             it
             ,
             and
             her
             children
             open
             to
             his
             justice
             .
          
           
             For
             Resolution
             of
             the
             main
             Point
             or
             difficulty
             proposed
             ;
             The
             forsaking
             ,
             or
             putting
             the
             Son
             of
             God
             to
             death
             ,
             is
             (
             for
             ought
             I
             can
             gather
             )
             no
             direct
             and
             positive
             cause
             of
             all
             the
             miseries
             expressed
             or
             intimated
             in
             my
             Text
             :
             
               Only
               such
               a
               Cause
               of
               Ierusalems
               destruction
               ,
               as
               the
               Pilots
               absence
               is
               of
               shipwrack
            
             ;
             a
             Cause
             of
             it
             only
             in
             this
             sense
             ,
             that
             her
             inhabitants
             by
             forsaking
             him
             have
             exempted
             themselves
             from
             his
             wonted
             protection
             ;
             and
             God's
             justice
             ,
             which
             had
             long
             watched
             his
             departure
             from
             the
             City
             and
             Temple
             (
             as
             Sergeants
             do
             their
             egress
             ,
             which
             have
             taken
             Sanctuary
             )
             now
             attatches
             them
             ,
             when
             there
             is
             none
             to
             become
             their
             Surety
             ,
             none
             to
             intercede
             for
             mitigation
             of
             Justice
             ,
             none
             to
             hinder
             ,
             why
             judgments
             heretofore
             alwayes
             abated
             ,
             and
             oft-times
             altogether
             deferred
             ,
             may
             not
             be
             executed
             upon
             them
             in
             full
             measure
             .
             But
             that
             their
             Personal
             Offences
             against
             their
             Mediator
             should
             wholly
             ,
             or
             specially
             procure
             this
             woful
             doom
             ,
             or
             come
             at
             all
             into
             the
             Bill
             of
             their
             Indictment
             ,
             is
             (
             in
             my
             Opinion
             )
             no
             way
             probable
             .
             The
             character
             of
             his
             own
             speeches
             ,
             as
             well
             in
             my
             Text
             ,
             or
             elsewhere
             ,
             altogether
             disclaims
             this
             Assertion
             ,
             as
             unconsonant
             
             to
             the
             form
             of
             wholsome
             doctrine
             .
             But
             may
             we
             say
             ,
             that
             albeit
             his
             blood
             did
             not
             augment
             their
             plagues
             that
             shed
             it
             ,
             because
             never
             laid
             unto
             their
             charge
             ,
             it
             may
             notwithstanding
             exempt
             them
             and
             their
             children
             from
             hope
             of
             mercy
             ,
             or
             mitigation
             of
             punishments
             due
             unto
             them
             for
             other
             sins
             ?
             Or
             that
             such
             ,
             as
             since
             his
             death
             have
             
               pined
               away
               in
               their
               own
               sins
               ,
               and
               the
               sins
               of
               their
               fathers
               ,
            
             did
             therefore
             perish
             ,
             because
             he
             had
             
               absolutely
               decreed
            
             not
             to
             save
             them
             or
             grant
             them
             means
             of
             repentance
             ?
             God
             forbid
             !
             This
             were
             more
             ,
             then
             to
             say
             
               [
               They
               stumbled
               that
               they
               should
               fall
               .
               ]
            
             And
             in
             as
             much
             ,
             as
             the
             riches
             of
             the
             world
             will
             be
             much
             greater
             by
             their
             fulness
             ,
             then
             by
             their
             Fall
             or
             diminution
             ,
             the
             fault
             is
             ours
             ,
             as
             well
             as
             theirs
             ,
             that
             their
             Conversion
             is
             not
             accomplished
             ;
             Both
             we
             and
             they
             are
             liable
             to
             a
             strict
             account
             ,
             
               That
               we
               would
               not
               be
               gathered
               ,
               when
               God
               would
               have
               gathered
               us
               .
            
          
        
         
           
             CHAP.
             XLIV
             .
          
           
             
               2
               KINGS
               23.
               26
               ,
               27.
               
            
             
               
                 Notwithstanding
                 ,
                 the
                 Lord
                 turned
                 not
                 from
                 the
                 fierceness
                 of
                 his
                 great
                 wrath
                 ,
                 wherewith
                 his
                 anger
                 was
                 kindled
                 against
                 Iudah
                 ,
                 because
                 of
                 all
                 the
                 provocations
                 that
              
               Manasseh
               
                 had
                 provoked
                 him
                 withal
              
               .
            
             
               
                 And
                 the
                 Lord
                 said
                 ,
                 I
                 will
                 remove
              
               Judah
               
                 also
                 out
                 of
                 my
                 sight
                 ,
                 as
                 I
                 have
                 removed
              
               Israel
               ,
               
                 and
                 will
                 cast
                 off
                 this
                 City
              
               Jerusalem
               ,
               
                 which
                 I
                 have
                 chosen
                 ,
                 and
                 the
                 house
                 ,
                 of
                 which
                 I
                 have
                 said
                 ,
                 my
                 Name
                 shall
                 be
                 there
                 .
              
            
          
           
             1.
             
             THe
             Points
             to
             be
             discussed
             are
             Two.
             
             
          
           
             First
             ,
             How
             the
             Lord
             might
             justly
             punish
             Iudah
             for
             
             Manasseh's
             sins
             ,
             and
             sins
             committed
             in
             His
             time
             ,
             in
             the
             dayes
             of
             good
             Josiah
             and
             His
             Sons
             .
          
           
             Secondly
             ,
             In
             what
             manner
             God
             proceeded
             to
             execute
             this
             his
             fierce
             wrath
             denounced
             against
             Iudah
             .
          
           
             For
             your
             better
             satisfaction
             in
             the
             Former
             Point
             ,
             You
             are
             to
             consider
             ,
             the
             Nature
             and
             Tenor
             of
             Gods
             General
             Covenant
             with
             this
             people
             .
             The
             miraculous
             Blessings
             and
             extraordinary
             Curses
             proposed
             unto
             the
             two
             several
             wayes
             of
             Life
             and
             Death
             ,
             which
             Moses
             first
             had
             set
             before
             this
             people
             ,
             are
             sufficiently
             known
             ,
             being
             most
             expresly
             set
             down
             ,
             Levit.
             26.
             and
             Deut.
             28.
             throughout
             the
             whole
             Chapters
             .
          
           
             The
             like
             Covenant
             was
             renewed
             with
             Davids
             Line
             ,
             in
             the
             same
             Tenor.
             Psal
             .
             89.
             29
             ,
             &c
             ,
             
               His
               Seed
               will
               I
               make
               to
               endure
               for
               ever
               ;
               and
               his
               Throne
               as
               the
               dayes
               of
               Heaven
               .
               But
               if
               his
               Children
               forsake
               my
               Law
               ,
               and
               walk
               not
               in
               my
               judgments
               ;
               If
               they
               break
               my
               Statutes
               ,
               and
               keep
               not
               my
               Commandements
               ,
               Then
               will
               I
               visit
               their
               transgressions
               with
               the
               rod
               ,
               and
               their
               iniquity
               with
               stripes
               .
               Neverthelesse
               ,
               my
               loving
               kindness
               will
               I
               not
               utterly
               take
               from
               him
               ,
               nor
               suffer
               my
               faithfulnesse
               to
               fail
               .
            
             Or
             ,
             
               Neither
               will
               I
               falsifie
               my
               truth
               .
            
             This
             promise
             was
             Absolute
             for
             Christ
             ,
             Conditional
             for
             the
             other
             Sons
             of
             David
             :
             and
             consists
             
             not
             in
             their
             Immunitie
             from
             punishments
             ,
             but
             in
             the
             Assurance
             of
             their
             recovery
             ,
             upon
             their
             penitencie
             .
          
           
             The
             Tenor
             of
             both
             Covenants
             then
             (
             in
             brief
             )
             was
             Thus.
             
               Following
               
               the
               foot-steps
               of
               Abraham
               or
               David
               ,
               they
               should
               be
               blessed
               extraordinarily
               :
               Forsaking
               their
               wayes
               and
               following
               the
               Customs
               of
               other
               Nations
               they
               should
               be
               punished
               more
               severely
               then
               other
               men
               ;
               yet
               so
               ,
               that
               if
               in
               their
               distress
               they
               did
               turn
               again
               unto
               the
               Lord
               ,
               for
               
               Abraham's
               and
               for
               
               David's
               sake
               they
               should
               be
               restored
               to
               his
               wonted
               mercie
               and
               favour
               .
            
             So
             saith
             the
             Lord
             ,
             Levit.
             26.
             44
             ,
             45
             ,
             
               And
               yet
               for
               all
               that
            
             (
             he
             supposeth
             his
             plagues
             denounced
             had
             already
             overtaken
             them
             )
             
               When
               they
               be
               in
               the
               land
               of
               their
               enemies
               ,
               I
               will
               not
               cast
               them
               away
               ,
               neither
               will
               I
               abhorre
               them
               ,
               to
               destroy
               them
               utterly
               ,
               and
               to
               break
               my
               Covenant
               with
               them
               :
               for
               I
               am
               the
               Lord
               their
               God.
               But
               I
               will
               remember
               them
               according
               to
               the
               Covenant
               of
               old
               ,
               Or
               ,
               I
               will
               for
               their
               sakes
               remember
               the
               Covenant
               of
               their
               Ancestors
               ,
               whom
               I
               brought
               forth
               out
               of
               the
               Land
               of
            
             Egypt
             .
             And
             in
             the
             42.
             verse
             of
             the
             same
             Chapter
             ,
             
               (
               when
               they
               shall
               confesse
               their
               iniquity
               before
               him
               in
               their
               distresse
               )
            
             He
             saith
             ,
             He
             would
             
               remember
               His
               Covenant
               with
            
             Jacob
             ,
             
               and
               also
               his
               Covenant
               with
            
             Isaac
             
               and
               with
            
             Abraham
             .
          
           
             The
             same
             Covenant
             is
             more
             solemnly
             established
             at
             the
             Dedication
             of
             the
             Temple
             ,
             2
             Chron.
             6.
             by
             Salomon
             .
             He
             supposed
             this
             People
             should
             be
             plagued
             for
             their
             sins
             ,
             as
             others
             were
             :
             But
             
               yet
               if
               they
               turned
               to
               the
               Lord
               with
               all
               their
               heart
               ,
               and
               with
               all
               their
               soul
               ,
               in
               the
               Land
               of
               their
               captivity
            
             ;
             the
             effect
             of
             his
             Petition
             is
             ;
             
               That
               the
               Lords
               eyes
               should
               be
               open
               ,
               and
               his
               ears
               attent
               unto
               the
               prayers
               which
               they
               made
               towards
               the
               Temple
               which
               he
               had
               built
               .
            
             And
             in
             this
             sense
             is
             God
             said
             
               to
               shew
               mercie
               unto
               thousands
               in
               such
               as
               love
               Him
               and
               keep
               his
               Commandements
               :
            
             Because
             for
             Abraham
             and
             for
             
             David's
             sake
             ,
             they
             still
             enjoyed
             the
             assurance
             of
             recovering
             their
             ruinate
             and
             decayed
             Estate
             .
          
           
             2.
             
             Yet
             here
             we
             are
             again
             to
             consider
             ,
             that
             the
             Covenant
             was
             not
             made
             
               In
               capita
            
             ,
             as
             if
             it
             were
             to
             begin
             intirely
             
               with
               every
               particular
               Man
            
             ;
             but
             rather
             with
             their
             whole
             Successions
             in
             their
             several
             Generations
             .
             They
             stood
             all
             joyntly
             bound
             to
             obey
             the
             Lord
             their
             God
             :
             So
             as
             Posterity
             must
             make
             up
             the
             Arrerages
             of
             their
             Fathers
             ryot
             ,
             by
             their
             warie
             and
             diligent
             observance
             of
             those
             Commandements
             which
             the
             other
             had
             broken
             .
             If
             the
             Fathers
             had
             sinned
             by
             Idolatry
             ,
             the
             Posterity
             must
             redeem
             their
             sins
             or
             break
             them
             off
             ,
             by
             preaching
             reformation
             of
             Religion
             ,
             and
             restoring
             the
             true
             Worship
             of
             God
             again
             .
             If
             the
             Fathers
             had
             caused
             Gods
             wrath
             upon
             the
             Land
             by
             oppression
             ,
             extortion
             and
             cruelty
             ,
             the
             Children
             must
             divert
             it
             ,
             by
             mercie
             ,
             bountie
             and
             open-handedness
             towards
             the
             Poor
             ;
             and
             by
             restitution
             of
             goods
             ill-gotten
             by
             their
             Fathers
             ,
             unto
             their
             proper
             Owners
             ;
             or
             by
             restoring
             goods
             rightly
             enjoyed
             ,
             but
             imployed
             amiss
             ,
             unto
             their
             natural
             and
             right
             use
             .
             If
             the
             Fathers
             have
             transgressed
             all
             or
             most
             of
             Gods
             neg
             .
             Commandments
             ,
             the
             children
             are
             bound
             to
             rectifie
             their
             errors
             ,
             by
             practising
             the
             affirmative
             duties
             of
             the
             Law.
             In
             a
             word
             ,
             as
             the
             Fathers
             offences
             have
             been
             greater
             ,
             either
             in
             multitude
             ,
             magnitude
             ,
             or
             continuance
             ,
             so
             must
             the
             Vertues
             and
             Piety
             of
             Posterity
             ,
             abound
             
               in
               Perfection
               of
               Parts
               ,
               Intention
               of
               Degrees
               and
               Duration
               of
               time
               .
            
             For
             although
             it
             be
             most
             true
             ,
             that
             
               the
               Childrens
               teeth
               are
               not
               set
               on
               edge
               ,
               for
               their
               Fathers
               eating
               sour
               grapes
               ,
               but
               the
               soul
               that
               sinneth
               it
               shall
               die
               ,
               Ezek.
            
             18.
             
             Yet
             is
             not
             this
             so
             to
             be
             understood
             ,
             but
             that
             the
             son
             may
             be
             punished
             for
             those
             sins
             which
             his
             Father
             only
             did
             actually
             commit
             ,
             if
             so
             he
             seek
             not
             to
             rectifie
             his
             errors
             ,
             by
             inclining
             to
             the
             Contrary
             Duties
             :
             For
             ,
             not
             so
             doing
             ,
             
               His
               fathers
               sins
               are
               made
               his
               by
               participation
               ,
            
             and
             the
             Curse
             becomes
             hereditary
             .
             As
             he
             that
             
             helpeth
             not
             when
             he
             may
             ,
             doth
             further
             or
             abett
             the
             evil
             done
             by
             others
             ,
             and
             is
             thereby
             made
             Accessary
             or
             part-taker
             of
             other
             mens
             sins
             :
             So
             likewise
             are
             the
             Children
             guilty
             of
             their
             fathers
             transgressions
             ,
             and
             liable
             to
             Gods
             wrath
             caused
             by
             them
             ,
             if
             they
             seek
             not
             to
             rectifie
             the
             same
             ,
             by
             their
             zealous
             prayers
             ,
             speedie
             repentance
             and
             unfeigned
             turning
             to
             the
             Lord.
             So
             is
             it
             said
             ,
             Ezek.
             18.
             14.
             
             
               The
               Son
               that
               seeth
               all
               his
               fathers
               sins
               ,
               which
               he
               hath
               done
               ,
               and
               feareth
               ,
               neither
               doth
               such
               like
            
             ;
             but
             rather
             if
             the
             father
             have
             cruelly
             oppressed
             and
             spoiled
             his
             brother
             by
             violence
             ,
             he
             feeds
             the
             hungrie
             ,
             and
             clothes
             the
             naked
             ,
             and
             keeps
             all
             Gods
             Statutes
             ,
             
               he
               shall
               live
            
             .
             Hence
             it
             is
             ,
             that
             this
             people
             of
             God
             in
             their
             distress
             make
             
               The
               Confession
               of
               their
               fore-fathers
               sins
               as
               Essential
            
             
             
               an
               Ingredient
            
             (
             or
             Condition
             )
             
               of
               their
               prayers
               ,
               as
               the
               confession
               of
               their
               own
               ,
               Dan.
            
             9.
             
             Ezra
             9.
             
             Nehem.
             9.
             
             Psal
             .
             106
             :
             6
             ,
             7.
             
             For
             this
             the
             Lord
             himself
             had
             expresly
             taught
             them
             ,
             Levit.
             26.
             
             
               For
               your
               transgressions
               the
               Land
               of
               your
               enemies
               shall
               eat
               you
               up
               .
            
             And
             
               they
               that
               are
               left
               of
               you
               shall
               pine
               away
               for
               their
               iniquitie
               ,
               and
               for
               the
               iniquities
               of
               their
               fathers
               shall
               they
               pine
               away
               with
               them
               also
               .
               Then
               they
               shall
               confess
               their
               iniquity
               ,
               and
               the
               wickedness
               of
               their
               fathers
               .
            
             Ver.
             38.
             
             
               Thus
               doing
               ,
               I
               will
               remember
            
             (
             saith
             the
             Lord
             )
             
               my
               Covenant
               with
            
             Jacoo
             ,
             
               and
               my
               Covenant
               also
               with
            
             Isaac
             ,
             
               and
               also
               my
               Covenant
               with
            
             Abraham
             
               will
               I
               remember
               ,
               and
               will
               remember
               the
               Land.
            
             You
             see
             then
             it
             is
             evident
             ,
             that
             as
             
             Adam's-sin
             remaines
             in
             his
             Posterity
             ,
             until
             it
             be
             taken
             away
             in
             Christ
             ;
             so
             doth
             Gods
             wrath
             abide
             upon
             a
             Land
             ,
             for
             the
             former
             Inhabitants
             sins
             ,
             and
             passeth
             from
             the
             Dead
             unto
             the
             Living
             ;
             unless
             the
             Attonement
             be
             made
             by
             the
             sweet
             incense
             of
             prayer
             and
             fervencie
             of
             spirit
             ,
             which
             is
             to
             be
             in
             every
             Christian
             and
             spiritual
             Priests
             heart
             as
             ready
             upon
             this
             occasion
             ,
             as
             fire
             from
             the
             Altar
             was
             in
             Aarons
             hand
             ,
             when
             he
             stayed
             the
             Plague
             ,
             by
             standing
             betwixt
             the
             dead
             and
             them
             that
             were
             alive
             ,
             Numb
             .
             16.
             46.
             
             It
             is
             not
             the
             sacrifice
             ,
             though
             of
             the
             calves
             of
             mens
             lips
             ,
             without
             an
             
               humbled
               and
               contrite
               spirit
            
             ,
             and
             fervent
             zeal
             of
             blessing
             Gods
             Name
             by
             
               Contrary
               good
               deeds
            
             ,
             that
             can
             stay
             the
             plague
             and
             divert
             the
             wrath
             gone
             out
             from
             God
             against
             a
             Land
             ,
             for
             her
             former
             Inhabitants
             their
             Predecessors
             sins
             .
          
           
             3.
             
             From
             these
             Principles
             we
             may
             easily
             gather
             ,
             How
             Gods
             Mercies
             may
             be
             abridged
             towards
             a
             Land
             or
             People
             less
             sinful
             perhaps
             then
             others
             formerly
             have
             been
             for
             
               actual
               transgressions
            
             ,
             if
             we
             consider
             the
             sins
             only
             of
             the
             present
             time
             .
             From
             the
             same
             Principles
             we
             may
             likewise
             clearly
             discern
             ,
             how
             the
             full
             measure
             of
             any
             Lands
             or
             Peoples
             iniquity
             may
             be
             accomplished
             then
             ,
             when
             to
             mens
             seeming
             their
             out-rages
             be
             nothing
             so
             greivous
             ,
             as
             others
             
             before
             them
             have
             been
             ,
             or
             when
             their
             Princes
             or
             Rulers
             are
             more
             then
             ordinarily
             religious
             .
          
           
             First
             ,
             Where
             the
             transgressions
             of
             Predecessors
             have
             been
             many
             and
             greivous
             ,
             and
             the
             Reformation
             of
             their
             Successors
             ,
             but
             slight
             or
             imperfect
             :
             the
             wrath
             of
             God
             procured
             by
             the
             former
             ,
             may
             remain
             still
             ,
             and
             light
             heaviest
             upon
             
             the
             Third
             Generation
             following
             ,
             who
             shall
             procure
             it
             further
             ,
             if
             they
             follow
             their
             Grandsires
             sins
             ,
             notwithstanding
             their
             immediate
             Parents
             or
             Predecessors
             did
             in
             part
             repent
             ,
             or
             in
             some
             sort
             renounce
             their
             Fathers
             wayes
             .
             For
             the
             fruits
             of
             such
             repentance
             ,
             seeing
             it
             is
             
               not
               Total
               and
               proceeds
               not
               from
               a
               perfect
               and
               unfeigned
               heart
               ,
            
             do
             but
             as
             it
             were
             for
             a
             time
             put
             off
             the
             Fit
             or
             Extremity
             of
             Gods
             wrath
             :
             they
             take
             not
             away
             the
             disease
             it self
             ,
             which
             therefore
             returns
             to
             its
             course
             again
             :
             As
             the
             Psalmist
             excellently
             describes
             the
             effects
             of
             such
             repentance
             .
             
               When
               he
               stew
               them
               ,
               they
               sought
               him
               ,
               and
               they
               returned
            
             
             
               and
               sought
               God
               early
               .
               And
               they
               remembred
               that
               God
               was
               their
               strength
               ,
               and
               the
               most
               high
               God
               their
               Redeemer
               :
               but
               their
               heart
               was
               not
               upright
               with
               him
               :
               Neither
               were
               they
               faithful
               in
               his
               Covenant
               .
            
             The
             fruit
             of
             this
             was
             ,
             that
             oft-times
             
             he
             called
             back
             his
             anger
             ,
             and
             
               would
               not
               suffer
               his
               whole
               displeasure
               to
               arise
               :
            
             This
             stayed
             the
             Course
             or
             Motion
             of
             his
             wrath
             ;
             It
             did
             not
             minish
             the
             Inclination
             or
             Propension
             of
             the
             same
             .
             But
             when
             the
             former
             sins
             burst
             out
             again
             ,
             either
             in
             them
             or
             their
             posterity
             :
             His
             judgments
             drew
             nearer
             unto
             them
             then
             before
             ;
             and
             his
             vengeance
             was
             more
             fierce
             and
             sudden
             .
          
           
             Secondly
             ,
             Where
             the
             Reformation
             of
             Religion
             and
             turning
             unto
             the
             Lord
             is
             on
             the
             Princes
             parts
             perfect
             and
             compleat
             ,
             yet
             the
             people
             do
             not
             inwardly
             repent
             ,
             and
             with
             a
             perfect
             heart
             abjure
             their
             fore-fathers
             wayes
             :
             the
             wrath
             of
             
             God
             due
             unto
             their
             fathers
             sins
             comes
             upon
             them
             ,
             and
             is
             executed
             by
             taking
             away
             their
             good
             ,
             and
             giving
             them
             Princes
             alike
             minded
             to
             themselves
             :
             And
             so
             by
             little
             and
             little
             
               they
               fulfil
               the
               iniquity
               of
               their
               fore-fathers
               .
            
          
           
             4.
             
             To
             give
             you
             a
             view
             of
             these
             General
             undoubted
             Truths
             in
             the
             succession
             of
             this
             Kingdom
             .
             Righteous
             David
             had
             left
             Gods
             Mercie
             towards
             
             this
             Land
             and
             People
             ,
             so
             farre
             over-ballancing
             his
             Justice
             ,
             that
             all
             the
             Idolatry
             which
             Solomon
             his
             son
             had
             set
             up
             (
             albeit
             idolatry
             be
             a
             most
             greivous
             sin
             )
             did
             not
             any
             more
             ,
             then
             bring
             his
             Mercie
             to
             an
             Equipoize
             with
             it
             again
             .
             But
             Rehoboam
             ,
             following
             his
             Fathers
             footsteps
             in
             evil
             ,
             not
             his
             religious
             Grandfathers
             paths
             in
             good
             ,
             puls
             down
             Gods
             judgments
             upon
             his
             head
             ,
             and
             first
             bears
             the
             rod
             of
             his
             transgression
             ,
             having
             more
             then
             one
             half
             of
             his
             Kingdom
             rent
             from
             him
             by
             his
             servant
             Jeroboam
             ,
             and
             afterwards
             both
             he
             and
             Judah
             ,
             which
             had
             remained
             with
             him
             ,
             bear
             the
             strokes
             of
             their
             iniquity
             ,
             by
             the
             hand
             of
             Shishak
             King
             of
             Egypt
             ,
             who
             forraged
             the
             Land
             ,
             and
             took
             away
             the
             treasures
             
             of
             the
             Temple
             of
             the
             Lord.
             But
             in
             this
             God
             did
             but
             shake
             his
             sword
             over
             their
             heads
             :
             These
             beginnings
             of
             plagues
             and
             judgments
             are
             but
             the
             Motions
             of
             His
             wrath
             which
             abides
             not
             :
             for
             his
             Mercie
             presently
             retired
             unto
             the
             same
             Point
             where
             it
             stood
             at
             Jeroboams
             revolt
             .
             Of
             an
             unwise
             father
             there
             sprung
             up
             immediately
             an
             unrighteous
             son
             Abijam
             ,
             who
             though
             he
             had
             sometimes
             
             good
             success
             against
             his
             enemies
             :
             yet
             as
             the
             sequel
             of
             this
             Story
             intimates
             ,
             1
             King.
             15.
             3.
             he
             had
             almost
             brought
             Gods
             fierce
             wrath
             upon
             the
             Land
             ,
             by
             following
             his
             fathers
             footsteps
             ;
             but
             that
             the
             Lord
             as
             yet
             drew
             back
             his
             punishing
             hand
             ,
             for
             Righteous
             David
             his
             great
             Grand-fathers
             sake
             .
             For
             David
             
               's
               sake
               did
               the
               Lord
               his
               God
               give
               him
               a
               light
               in
            
             Jerusalem
             ,
             
               and
               set
               up
               his
               son
               after
               him
               ,
               and
               established
            
             Jerusalem
             ,
             ver
             .
             4.
             
             This
             was
             Asa
             ,
             in
             whose
             dayes
             the
             Land
             had
             peace
             :
             for
             he
             followed
             the
             footsteps
             of
             his
             Father
             David
             ,
             yet
             
             was
             there
             no
             perfect
             Reformation
             wrought
             in
             his
             raign
             ;
             for
             the
             High
             places
             were
             not
             taken
             away
             :
             And
             he
             himself
             ,
             after
             good
             success
             in
             victory
             ,
             was
             infected
             with
             the
             
               Fatal
               disease
               of
               Kings
               and
               Princes
               ,
            
             To
             begin
             to
             trust
             too
             
             much
             to
             secular
             Policie
             ,
             and
             grew
             impatient
             of
             the
             Lords
             Prophets
             reproof
             .
             But
             by
             his
             carriage
             and
             good
             example
             ,
             such
             as
             it
             is
             ,
             and
             the
             righteous
             reign
             of
             his
             son
             Jehosaphat
             ,
             is
             the
             Current
             of
             the
             Lords
             former
             wrath
             stopped
             ;
             yet
             so
             ,
             as
             it
             is
             ready
             to
             overflow
             the
             Land
             with
             greater
             violence
             ,
             in
             the
             next
             succession
             ,
             wherein
             the
             like
             iniquity
             as
             had
             reigned
             in
             former
             times
             ,
             should
             burst
             out
             afresh
             again
             .
             Although
             Jehoshaphat's
             heart
             was
             upright
             :
             yet
             did
             he
             work
             no
             perfect
             Reformation
             .
             For
             the
             high
             places
             were
             not
             taken
             away
             .
             And
             as
             it
             is
             ,
             2
             Chron.
             20.
             23.
             
             
               The
               people
               had
               not
               yet
               prepared
               their
               hearts
               unto
               the
               God
               of
               their
               fathers
               :
            
             Neither
             so
             penitent
             ,
             as
             that
             they
             could
             recal
             Gods
             wrath
             ,
             or
             bring
             his
             mercie
             back
             again
             unto
             its
             former
             stay
             :
             Nor
             yet
             so
             extream
             bad
             and
             forward
             in
             sin
             ,
             as
             that
             the
             Lord
             would
             not
             spare
             the
             Land
             and
             be
             merciful
             to
             them
             for
             religious
             Jehoshaphat
             and
             the
             Righteous
             sakes
             ,
             that
             lived
             in
             it
             .
             After
             Iehoshaphats
             death
             ,
             Iehoram
             his
             son
             reigns
             in
             his
             stead
             
             (
             a
             successor
             to
             the
             Kings
             of
             Israel
             in
             all
             wickedness
             and
             Idolatry
             .
             )
             And
             as
             his
             life
             was
             wicked
             ,
             so
             was
             his
             estate
             unfortunate
             ,
             his
             end
             terrible
             ,
             and
             his
             death
             ignominious
             .
             In
             his
             dayes
             did
             Edom
             make
             his
             final
             revolt
             from
             Iudah
             ,
             2
             Chron.
             21.
             10.
             
               and
               Libnah
               ,
               at
               the
               same
               time
               ,
               because
               he
               had
               forsaken
               the
               God
               of
               his
               fathers
               .
            
             And
             ver
             .
             14.
             
             Behold
             (
             saith
             Elijah
             to
             him
             by
             a
             letter
             ,
             )
             
               with
               a
               great
               plague
               will
               the
               Lord
               smite
               thy
               people
               ,
               and
               thy
               children
               ,
               and
               thy
               wives
               and
               all
               thy
               substance
               .
            
             And
             so
             Gods
             judgments
             came
             upon
             him
             and
             his
             Children
             :
             He
             himself
             dies
             of
             a
             lingering
             loathsom
             disease
             ,
             without
             the
             wonted
             solemnities
             of
             Funerals
             .
             And
             Ahaziah
             his
             youngest
             son
             (
             all
             the
             elder
             being
             slain
             
             by
             the
             Arabians
             :
             2
             Chron.
             22.
             1.
             
             )
             is
             about
             a
             year
             after
             killed
             by
             Jehu
             executing
             judgment
             upon
             the
             house
             of
             Ahab
             .
             After
             all
             this
             were
             All
             the
             Royal
             
             Seed
             of
             Judah
             destroyed
             by
             
               Athaliah
               ,
               Ioash
            
             son
             of
             Ahaziah
             only
             excepted
             ,
             whose
             beginnings
             were
             good
             ;
             The
             reformation
             of
             Religion
             was
             perfect
             ,
             for
             the
             external
             form
             ,
             so
             long
             as
             Iehoiada
             the
             Priest
             did
             live
             ,
             but
             not
             compleat
             for
             the
             number
             or
             quality
             of
             such
             as
             turned
             to
             the
             Lord
             their
             God.
             For
             the
             Princes
             hearts
             were
             wholly
             set
             upon
             idolatry
             :
             And
             the
             King
             himself
             is
             drawn
             upon
             his
             own
             destruction
             by
             them
             ,
             after
             
             Iehoiada's
             death
             .
             As
             his
             beginnings
             were
             good
             and
             godly
             :
             so
             were
             his
             later
             dayes
             idolatrous
             and
             cruel
             ;
             and
             
             Zachariah's
             blood
             was
             recompensed
             upon
             his
             head
             ,
             and
             upon
             the
             head
             of
             Amaziah
             his
             son
             ;
             who
             ,
             though
             he
             were
             not
             (
             like
             his
             father
             )
             guilty
             as
             principal
             
             of
             actual
             murther
             in
             putting
             a
             Prophet
             to
             death
             :
             yet
             thus
             farre
             by
             Participation
             guilty
             of
             his
             fathers
             sin
             ,
             that
             he
             is
             impatient
             of
             the
             Prophets
             just
             reproof
             :
             As
             his
             father
             killed
             ,
             so
             he
             threatens
             the
             Prophet
             for
             reproving
             him
             for
             his
             sins
             ;
             
               for
               taking
               the
               gods
               of
            
             Edom
             
               for
               his
               gods
            
             ,
             2
             Chron.
             25.
             14.
             
             
               Have
               they
               made
               thee
               the
               Kings
               Counsellor
               ?
               Cease
               thou
               :
               why
               should
               they
               smite
               thee
               ?
               And
               the
               Prophet
               ceased
               ,
               but
               said
               ,
               I
               know
               the
               Lord
               hath
               determined
               to
               destroy
               thee
               ,
               because
               thou
               hast
               done
               this
               ,
               and
               hast
               not
               obeyed
               my
               Counsel
               .
            
             His
             doom
             is
             read
             ,
             and
             judgment
             followes
             :
             For
             he
             is
             shamefully
             foyled
             ,
             2
             Chron.
             25.
             23.
             by
             Ioash
             King
             of
             Israel
             ,
             and
             led
             captive
             home
             to
             his
             own
             good
             Town
             of
             Ierusalem
             ,
             four
             hundred
             cubits
             of
             whose
             wals
             were
             broke
             down
             to
             make
             entrance
             for
             his
             triumphant
             enemies
             ,
             in
             the
             sight
             of
             his
             own
             people
             .
             And
             after
             his
             freedom
             ,
             bought
             with
             his
             own
             treasure
             and
             with
             the
             treasure
             of
             the
             Lords
             house
             ;
             his
             own
             Subjects
             conspire
             against
             him
             ,
             and
             pursue
             him
             unto
             death
             ,
             where
             he
             dies
             (
             his
             fathers
             death
             )
             by
             the
             hands
             of
             his
             Servants
             ,
             2
             Chron.
             25.
             27.
             
             As
             Amaziah
             from
             good
             beginnings
             grew
             idolatrous
             ;
             so
             Uzziah
             his
             son
             after
             
             good
             success
             ,
             became
             in
             his
             later
             end
             ,
             sacrilegiously
             presumptuous
             .
             For
             intermedling
             with
             the
             Priests
             Office
             ,
             he
             becomes
             liable
             to
             the
             Priests
             Tribunal
             :
             He
             is
             judged
             a
             Leper
             ,
             and
             removed
             from
             administration
             of
             the
             Kingdom
             ,
             for
             the
             leprosie
             wherewith
             the
             Lord
             had
             smitten
             him
             ,
             2
             Chron.
             26.
             
          
           
             5.
             
             Thus
             in
             process
             of
             time
             is
             still
             the
             increase
             of
             sin
             :
             either
             their
             Kings
             are
             wicked
             (
             as
             but
             two
             from
             David
             to
             
             Hezekiah's
             time
             which
             continued
             in
             good
             :
             )
             Or
             if
             their
             Kings
             be
             vertuous
             and
             religious
             ,
             as
             Iehoshaphat
             had
             been
             ,
             and
             Iotham
             son
             to
             Uzziah
             now
             is
             :
             yet
             in
             his
             dayes
             again
             
               the
               peoples
               hearts
               are
               not
               prepared
               to
               serve
               the
               Lord
               ,
            
             2
             Kings
             15.
             35.
             
             
               But
               the
               high
               Places
               were
               not
            
             
             
               put
               away
               ;
               for
               the
               people
               yet
               offered
               and
               burnt
               incense
               in
               the
               high
               places
            
             ;
             and
             so
             kept
             in
             the
             fire
             of
             Gods
             wrath
             ,
             which
             had
             been
             long
             kindled
             against
             Judah
             ,
             but
             not
             suffered
             to
             burst
             out
             into
             any
             flame
             ,
             in
             the
             dayes
             of
             righteous
             Jotham
             ,
             and
             such
             as
             by
             his
             example
             followed
             righteousness
             .
             Nay
             ,
             to
             encourage
             others
             to
             follow
             him
             ,
             the
             Lord
             gave
             him
             victory
             over
             the
             enemies
             of
             
               Judah
               ,
               and
               He
               grew
               mighty
               ,
               because
               He
               directed
               His
               wayes
               before
               the
               Lord
               His
               God
               ,
            
             2
             Chron.
             27
             :
             6.
             
          
           
           
             6.
             
             But
             neither
             did
             he
             nor
             any
             Prince
             of
             Judah
             ,
             since
             Righteous
             David
             ,
             so
             perfectly
             direct
             ,
             as
             Ahaz
             his
             son
             did
             
               pervert
               his
               wayes
            
             before
             the
             Lord.
             This
             is
             the
             first
             that
             adds
             stubbornness
             to
             infidelity
             ,
             and
             drunkenness
             to
             thirst
             ,
             as
             the
             
             Spirit
             tels
             us
             ,
             2
             Chron.
             28.
             22.
             
             
               In
               his
               tribulation
               did
               he
               yet
               trespass
               more
               against
               the
               Lord
               ;
               (
               this
               is
               King
               Ahaz
               ,
            
             saith
             the
             Text
             )
             you
             must
             expect
             a
             remarkable
             monster
             in
             his
             dealings
             ;
             
               For
               he
               sacrificed
               unto
               the
               gods
               of
            
             Damascus
             ,
             
               which
               plagued
               him
               ,
               and
               he
               said
               :
               Because
               the
               gods
               of
               the
               Kings
               of
            
             Aram
             
               helped
               them
               ,
               I
               will
               sacrifice
               unto
               them
               ,
               and
               they
               will
               help
               me
               :
               yet
               they
               were
               his
               ruine
               ,
               and
               of
               all
               Israel
               ,
            
             ver
             .
             23.
             
             This
             people
             was
             alwayes
             prone
             to
             wickedness
             ,
             even
             during
             the
             reign
             of
             most
             religious
             Kings
             ;
             but
             are
             now
             so
             violently
             carried
             to
             all
             mischief
             ,
             having
             got
             this
             preposterous
             Monster
             for
             their
             Governor
             ,
             that
             as
             a
             ship
             sailing
             with
             advantage
             of
             wind
             and
             tide
             ,
             and
             help
             of
             oares
             ,
             continues
             motion
             when
             sail
             is
             stricken
             and
             Rowers
             cease
             ;
             so
             Jerusalem
             and
             Judah
             ,
             after
             Ahaz
             their
             Commander
             in
             mischief
             ceased
             from
             his
             wicked
             labours
             ,
             held
             on
             still
             their
             mischievous
             courses
             ,
             even
             in
             good
             King
             
             Hezekiah's
             dayes
             .
          
           
             7.
             
             Whereas
             God
             's
             threatnings
             had
             been
             but
             particular
             heretofore
             ;
             either
             to
             the
             King
             alone
             ,
             or
             to
             his
             Line
             and
             House
             ,
             or
             of
             some
             momentary
             desolation
             upon
             the
             Land
             :
             Now
             God
             thunders
             out
             a
             General
             Deluge
             of
             Calamity
             to
             the
             City
             and
             Temple
             ,
             by
             the
             Prophet
             Micah
             :
             Sion
             
               shall
               be
               plowed
               as
               a
               field
               ,
               and
            
             Jerusalem
             
               shall
               be
               an
               heap
               ,
               and
               the
               mountain
               of
               the
               house
               shall
               be
               as
               the
               high
               places
               of
               the
               forrest
               .
            
             Here
             the
             scattered
             clouds
             of
             Gods
             judgments
             ,
             which
             had
             long
             soared
             over
             Judah
             ,
             are
             gathered
             as
             it
             were
             into
             one
             shower
             ,
             ready
             to
             fall
             upon
             her
             (
             as
             it
             were
             an
             Hawk
             stooping
             to
             her
             prey
             :
             )
             but
             that
             good
             King
             Hezekiah
             ,
             and
             the
             people
             by
             his
             example
             ,
             laid
             fast
             hold
             upon
             his
             mercies
             ,
             
             and
             averted
             his
             fierce
             wrath
             from
             them
             ,
             by
             hearty
             and
             unfeigned
             prayer
             :
             
               They
               feared
               the
               Lord
               ,
               and
               prayed
               before
               him
               ,
               and
               the
               Lord
               repented
               him
               of
               the
               evil
               ,
               that
               he
               had
               pronounced
               against
               them
               .
            
             Whiles
             I
             behold
             the
             Compleat
             Reformation
             which
             Hezekiah
             wrought
             ,
             and
             the
             peoples
             will
             to
             accord
             with
             him
             therein
             ;
             Me
             thinks
             I
             hear
             the
             Lord
             wishing
             from
             heaven
             ,
             as
             he
             did
             sometimes
             to
             their
             fathers
             in
             the
             wilderness
             ,
             Deut.
             5.
             29.
             
             
               Oh
               that
               there
               were
               such
               an
               heart
               in
               them
               to
               fear
               me
               ,
               and
               to
               keep
               all
               my
               Commandements
               alway
               ,
               that
               it
               might
               go
               well
               with
               them
               ,
               and
               with
               their
               children
               for
               ever
               .
               But
            
             Hezekiah
             
               did
               not
               render
               according
               to
               the
               reward
               bestowed
               upon
               him
               :
               For
               his
               heart
               was
               lifted
               up
               ,
               and
               wrath
               came
               upon
               him
               ,
               and
               upon
            
             Judah
             and
             Jerusalem
             ,
             2
             Chron.
             32.
             v.
             25.
             
             Not
             that
             it
             did
             seize
             upon
             them
             ,
             but
             that
             it
             was
             ready
             to
             smite
             .
             For
             as
             it
             follows
             ,
             ver
             .
             26.
             
             Notwithstanding
             ,
             Hezekiah
             
               humbled
               himself
               (
               after
               his
               heart
               was
               lift
               up
               )
               he
               and
               the
               Inhabitants
               of
            
             Jerusalem
             ,
             
               and
               the
               wrath
               of
               the
               Lord
               came
               not
               upon
               them
               in
               the
               dayes
               of
            
             Hezekiah
             ,
             but
             of
             Manasseh
             his
             son
             ,
             who
             pulled
             
             it
             down
             upon
             his
             own
             and
             his
             peoples
             heads
             .
             For
             as
             it
             is
             registred
             ,
             2
             Kin.
             21.
             3.
             
             
               He
               went
               back
               and
               built
               the
               high
               places
               ,
               which
            
             Hezekiah
             
               his
               Father
               had
               destroyed
               ,
               and
               erected
               Altars
               for
            
             Baal
             ,
             
               and
               made
               a
               grove
               as
               did
            
             Ahab
             
               King
               of
            
             Israel
             ,
             
               and
               worshipped
               all
               the
               Hoast
               of
               Heaven
               ,
               and
               served
               them
               .
               And
               ,
            
             as
             if
             he
             meant
             to
             thrust
             the
             Lord
             out
             of
             his
             own
             House
             ,
             
               He
               built
               Altars
               in
               it
               ,
               of
               the
               which
               the
               Lord
               said
               ;
               In
            
             Jerusalem
             
               will
               I
               put
               my
               Name
               .
               And
               he
               built
               Altars
               for
               all
               the
               Hoast
               of
               Heaven
               ,
               in
               the
               two
               Courts
               of
               the
               House
               of
               the
               Lord
               ,
            
             ver
             .
             45.
             
             And
             besides
             these
             and
             many
             other
             sins
             ,
             wherewith
             he
             caused
             Judah
             to
             sin
             ,
             and
             to
             do
             evil
             in
             the
             sight
             of
             the
             Lord
             ,
             after
             the
             abominations
             of
             the
             Heathen
             ,
             which
             the
             Lord
             had
             cast
             out
             before
             them
             ,
             he
             filled
             Jerusalem
             
               from
               corner
               to
               corner
               with
               innocent
               blood
               ,
            
             whose
             cry
             did
             fill
             the
             Courts
             of
             Heaven
             .
             So
             both
             
             he
             and
             his
             people
             are
             plagued
             for
             their
             grievous
             sins
             ;
             He
             is
             the
             First
             King
             of
             Judah
             that
             is
             led
             into
             Captivity
             ;
             yet
             upon
             his
             returning
             to
             the
             Lord
             his
             God
             
             he
             is
             restored
             again
             .
             But
             his
             good
             example
             doth
             not
             move
             his
             peoples
             hearts
             unto
             like
             repentance
             ,
             as
             his
             former
             bad
             example
             had
             caused
             them
             to
             sin
             .
             Wherefore
             albeit
             the
             Lord
             repent
             him
             of
             the
             evil
             which
             had
             befallen
             his
             person
             ;
             yet
             
               (
               Amon
            
             his
             son
             and
             successor
             imitating
             his
             fathers
             sins
             ,
             but
             not
             his
             repentance
             ,
             2
             Chron.
             33.
             21.
             
             )
             doth
             he
             not
             turn
             away
             from
             his
             fierce
             wrath
             
             wherewith
             he
             was
             angry
             against
             Judah
             ;
             albeit
             Josiah
             his
             vertuous
             Nephew
             (
             or
             Grand-child
             )
             had
             
               turned
               to
               him
               with
               all
               his
               heart
               ,
               and
               with
               all
               his
               soul
               ,
               according
               to
               all
               the
               Law
               of
            
             Moses
             .
             
             Manassch's
             sin
             therefore
             is
             said
             to
             be
             the
             Cause
             why
             the
             Lord
             did
             cast
             off
             Judah
             ,
             in
             such
             a
             sense
             as
             the
             Addition
             of
             the
             last
             weight
             may
             be
             said
             to
             cast
             the
             scale
             ,
             which
             was
             inclined
             that
             way
             before
             ,
             albeit
             restrained
             from
             motion
             by
             a
             counterpoize
             ,
             until
             the
             last
             weight
             over-powred
             the
             Restraint
             .
             God's
             wrath
             remained
             stil
             upon
             the
             Land
             from
             
             Salomon's
             and
             
             Rehoboam's
             reign
             :
             And
             the
             weight
             of
             his
             judgments
             was
             daily
             increased
             more
             and
             more
             ;
             howsoever
             the
             final
             execution
             of
             them
             was
             deferred
             ,
             at
             the
             instant
             prayers
             of
             religious
             Kings
             and
             righteous
             people
             :
             But
             now
             Manassch
             hath
             made
             up
             the
             full
             measure
             of
             all
             his
             fore-fathers
             sins
             ;
             the
             weight
             of
             God's
             Judgments
             hath
             so
             farre
             over-grown
             his
             Mercies
             ,
             that
             there
             is
             no
             hope
             of
             recovery
             left
             ,
             unless
             Prince
             ,
             Priest
             and
             People
             would
             fill
             Jerusalem
             as
             full
             with
             their
             repentant
             tears
             ,
             as
             Manassch
             had
             with
             blood
             ;
             and
             devote
             the
             whole
             course
             of
             their
             life
             ,
             to
             doing
             good
             ,
             as
             their
             fore-fathers
             had
             sold
             themselves
             to
             work
             wickedness
             ;
             which
             good
             Josiah
             for
             his
             part
             performs
             ;
             and
             
             so
             deads
             the
             stroke
             of
             God's
             judgments
             whilst
             they
             are
             in
             motion
             .
             But
             his
             peoples
             hearts
             are
             not
             so
             strongly
             set
             on
             their
             God.
             Although
             they
             joyn
             with
             him
             in
             renewing
             the
             Covenant
             betwixt
             God
             and
             them
             ,
             the
             chief
             strength
             of
             their
             zeal
             and
             fervencie
             is
             spent
             in
             the
             first
             Act
             of
             Repentance
             ,
             or
             in
             the
             Motion
             of
             their
             Retire
             to
             God
             ;
             Their
             Permanent
             Disposition
             and
             Propension
             is
             not
             firm
             :
             Their
             very
             turning
             unto
             God
             ,
             is
             rather
             forced
             then
             voluntary
             ;
             so
             as
             they
             hold
             off
             God's
             judgments
             only
             for
             a
             time
             .
             As
             if
             a
             man
             by
             haling
             and
             pulling
             with
             might
             and
             main
             should
             keep
             some
             heavie
             and
             mighty
             body
             from
             falling
             ,
             or
             some
             great
             weight
             from
             swaying
             the
             full
             compasse
             ;
             whereas
             the
             solid
             weight
             of
             it
             still
             remains
             the
             same
             ,
             and
             will
             have
             full
             sway
             when
             his
             actual
             strength
             fails
             him
             .
             Thus
             they
             quickly
             become
             weary
             of
             well-doing
             ,
             and
             God's
             heaviest
             judgments
             take
             their
             course
             .
             For
             however
             it
             be
             said
             ,
             2
             Chron.
             34.
             33.
             
             That
             
               they
               did
               not
               turn
               back
               from
               the
               Lord
               God
               of
               their
               fathers
               ,
               all
               the
               dayes
               of
            
             Josiah
             :
             Yet
             was
             this
             their
             cleaving
             to
             him
             ,
             but
             compelled
             :
             It
             consisted
             more
             in
             the
             outward
             solemnity
             or
             publick
             fashion
             ,
             then
             in
             inward
             sincerity
             and
             integrity
             :
             They
             did
             not
             profess
             ,
             or
             openly
             practise
             the
             solemn
             worship
             of
             strange
             gods
             ;
             but
             had
             still
             a
             longing
             after
             foreign
             fashions
             :
             as
             appears
             out
             of
             the
             Prophet
             Zephanie
             ,
             who
             wrote
             of
             those
             times
             ;
             Chap
             1.
             8
             ,
             9.
             
             
               And
               it
               shall
               be
               in
               the
               day
               of
               the
               Lord's
               sacrifice
               ,
               that
               I
               will
               visit
               the
               Princes
               and
               the
               Kings
               Children
               ,
               and
               all
               such
               as
               are
               clothed
               with
               strange
               apparel
               .
               In
               the
               same
               day
               also
               will
               I
               visit
               all
               those
               that
               dance
               upon
               the
               threshold
               so
               proudly
               ,
               which
               fill
               their
               Masters
               houses
               by
               cruelty
               and
               deceit
               .
            
             The
             corruption
             of
             both
             the
             Clergy
             and
             Magistracie
             had
             continued
             greivous
             from
             
             Hezekiah's
             
             dayes
             ,
             wherein
             it
             cried
             for
             vengeance
             .
             And
             this
             peoples
             repentance
             of
             these
             sins
             in
             
             Josiah's
             dayes
             ,
             was
             either
             none
             ,
             or
             but
             feigned
             and
             hypocritical
             ;
             as
             the
             same
             Prophet
             testifieth
             ,
             Chap.
             3.
             ver
             .
             1
             ,
             2
             ,
             3
             ,
             4.
             
             
               Wo
               to
               her
               that
               is
               filthy
               and
               polluted
               ,
               to
               the
               robbing
               City
               .
               She
               heard
               not
               the
               voice
               ;
               She
               received
               not
               correction
               ;
               She
               trusted
               not
               in
               the
               Lord
               ;
               She
               drew
               not
               near
               to
               her
               God.
               Her
               Princes
               within
               her
               are
               as
               roaring
               Lyons
               ;
               Her
               Judges
               are
               as
               Wolves
               in
               the
               evening
               ,
               which
               leave
               not
               the
               bones
               till
               the
               morrow
               .
               Her
               Prophets
               are
               light
               and
               wicked
               persons
               ;
               Her
               Priests
               have
               polluted
               the
               Sanctuary
               ,
               they
               have
               wrested
               the
               Law
               ,
            
             
             And
             even
             for
             this
             peoples
             pronenesse
             to
             fulfil
             the
             measure
             of
             their
             fore-fathers
             sins
             ,
             was
             good
             Iosiah
             removed
             from
             off
             the
             earth
             ;
             lest
             Gods
             judgments
             should
             come
             upon
             Jerusalem
             in
             his
             dayes
             .
             And
             no
             marvel
             ,
             if
             the
             fulness
             of
             Judah's
             sin
             be
             accomplished
             in
             
             Iosiah's
             dayes
             ,
             though
             he
             were
             the
             most
             righteous
             Prince
             of
             
             David's
             line
             .
             For
             ,
             sin
             and
             iniquity
             may
             so
             abound
             in
             a
             Land
             and
             people
             ,
             that
             albeit
             
               Noah
               ,
               Job
               and
               Daniel
               lived
               amongst
               them
               ,
               they
               should
               deliver
               but
               their
               own
               souls
               by
               their
               righteousness
               .
            
             And
             it
             is
             one
             of
             the
             best
             notes
             
             that
             I
             have
             somewhere
             found
             ,
             
               That
               men
               should
               not
               lay
               all
               the
               blame
               on
               Princes
               ,
               where
               States
               miscarry
            
             ;
             seeing
             it
             is
             said
             ,
             that
             Hosea
             ,
             in
             whose
             dayes
             Israel
             was
             led
             into
             captivity
             ,
             was
             either
             the
             best
             ,
             or
             least
             evil
             ,
             of
             all
             the
             Kings
             of
             Israel
             ,
             2
             King.
             17.
             
             
               He
               did
               evil
               indeed
               in
               the
               sight
               of
               the
               Lord
               ,
               but
               not
               as
               the
               Kings
               of
               Israel
               that
               were
               before
               him
               ,
               ver
               .
            
             2.
             
             Which
             equity
             of
             Gods
             judgments
             in
             like
             Cases
             ,
             
               Franciscus
               Sforza
            
             the
             last
             Duke
             of
             that
             race
             in
             Millain
             ,
             and
             the
             far
             best
             
             of
             all
             his
             kindred
             ,
             except
             the
             first
             ,
             did
             with
             humility
             acknowledge
             ,
             before
             the
             foolish
             Politicians
             School-mistress
             Experience
             taught
             him
             the
             truth
             by
             the
             evidence
             of
             the
             event
             .
             For
             when
             his
             wise
             and
             gravest
             Counsellors
             did
             humbly
             intreat
             him
             in
             the
             behalf
             of
             State
             and
             Country
             ,
             to
             suffer
             at
             least
             some
             provisions
             to
             be
             brought
             up
             secretly
             as
             his
             own
             ,
             lest
             Millain
             might
             be
             delivered
             up
             to
             some
             Forrainer
             :
             He
             requested
             them
             to
             set
             their
             hearts
             at
             rest
             ;
             The
             unhappy
             family
             had
             run
             their
             race
             ;
             and
             it
             was
             impossible
             ,
             but
             that
             the
             bloody
             practises
             of
             his
             Ancestors
             should
             blot
             out
             the
             very
             name
             in
             him
             :
             A
             Prince
             though
             otherwise
             in
             Charles
             the
             fifths
             esteem
             ,
             the
             wisest
             of
             all
             the
             Italian
             Princes
             in
             his
             time
             ,
             yet
             herein
             indued
             with
             wisdom
             in
             an
             higher
             rank
             ,
             then
             the
             stateliest
             Potentates
             are
             wont
             to
             trouble
             themselves
             withal
             ,
             in
             that
             he
             could
             so
             well
             foresee
             ,
             
               There
               was
               no
               counsel
               against
               the
               Lord
            
             ;
             whose
             Decrees
             concerning
             any
             Land
             or
             People
             ,
             then
             usually
             take
             place
             ,
             when
             as
             Posterity
             seeks
             earnestly
             by
             secular
             Policie
             ,
             to
             patch
             up
             the
             rents
             and
             breaches
             of
             a
             State
             decayed
             &
             ruinate
             by
             the
             heavie
             burthen
             of
             their
             Predecessors
             sins
             .
             Such
             was
             the
             temper
             of
             Iosiah's
             States-men
             &
             Princes
             ,
             though
             his
             heart
             was
             of
             another
             metal
             ,
             and
             had
             been
             fashioned
             in
             another
             mold
             .
             Wherefore
             the
             Book
             of
             the
             Law
             ,
             which
             had
             long
             laid
             buried
             ,
             is
             now
             risen
             out
             of
             the
             dust
             ,
             to
             proclaim
             Ierusalems
             downfal
             ,
             and
             Sions
             burial
             in
             her
             ashes
             .
             And
             this
             sentence
             of
             the
             Law
             now
             found
             ,
             is
             ratified
             by
             the
             Prophetess
             Huldahs
             mouth
             :
             
               Gods
               wrath
               shall
            
             presently
             
               be
               kindled
               against
               this
               place
               ,
               and
               shall
               not
               be
               quenched
               .
            
             But
             unto
             good
             Josiah
             ,
             who
             sought
             the
             Prophetesses
             ,
             and
             not
             the
             Politicians
             advice
             ,
             is
             this
             sole
             comfort
             left
             .
             
               To
               the
               King
               of
            
             Judah
             ,
             
               who
               sent
               you
               to
               inquire
               of
               the
               Lord
               ,
               so
               shall
               ye
               say
               unto
               him
               :
               Because
               thine
               heart
               did
               melt
               ,
               and
               thou
               hast
               humbled
               thy self
               before
               the
               Lord
               ,
               when
               thou
               heardest
               what
               I
               spake
               against
               this
               place
               ,
               and
               against
               the
               Inhabitants
               of
               the
               same
               ,
            
             to
             wit
             ,
             
               that
               it
               should
               be
               destroyed
               and
               accursed
               ;
               and
               hast
               rent
               thy
               clothes
               and
               wept
               before
               me
               ,
            
             I
             
               have
               also
               heard
               it
               ,
               saith
               the
               Lord.
               Behold
               therefore
               I
               will
               gather
               thee
               to
               thy
               fathers
               ,
               and
               thou
               shalt
               be
               put
               in
               thy
            
             
             
               grave
               in
               peace
               ,
               and
               thine
               eyes
               shall
               not
               see
               all
               the
               evil
               which
            
             I
             
               will
               bring
               upon
               this
               place
            
             ,
             2
             King.
             22.
             18.
             
          
           
             8.
             
             But
             should
             not
             his
             righteousness
             have
             saved
             him
             ?
             Or
             is
             this
             to
             be
             put
             in
             his
             grave
             in
             peace
             ,
             to
             be
             slain
             by
             his
             enemies
             ?
             Yes
             ,
             this
             his
             burial
             was
             in
             peace
             ,
             in
             that
             he
             was
             buried
             in
             the
             Sepulchres
             of
             his
             Fathers
             ,
             and
             mourned
             for
             by
             all
             his
             people
             ,
             without
             the
             molestation
             of
             their
             enemies
             .
             This
             was
             a
             blessing
             of
             peace
             ,
             which
             none
             of
             his
             Sons
             or
             Successors
             enjoyed
             .
             For
             of
             them
             all
             ,
             not
             one
             but
             dies
             captive
             in
             the
             enemies
             Land
             ,
             or
             in
             their
             own
             ,
             without
             the
             decencie
             of
             Princely
             funerals
             .
             And
             who
             knows
             ,
             Whether
             Iosiah's
             violent
             death
             was
             deserved
             by
             going
             to
             battel
             without
             the
             Lords
             advice
             ?
             Yea
             ,
             who
             knows
             ,
             whether
             the
             Lord
             did
             not
             thus
             suddenly
             take
             him
             away
             ,
             partly
             to
             prevent
             
             the
             increase
             of
             that
             disease
             ,
             wherewith
             no
             Prince
             of
             all
             the
             stock
             of
             Iudah
             ,
             but
             had
             been
             more
             or
             less
             infected
             ,
             and
             which
             now
             ,
             as
             it
             seemeth
             ,
             was
             growing
             on
             him
             .
             All
             of
             them
             in
             their
             prosperity
             ,
             began
             to
             trade
             in
             secular
             Policie
             ,
             whose
             practise
             was
             Jerusalems
             ruine
             ,
             and
             Iudahs
             wreck
             ;
             howsoever
             right
             dear
             in
             the
             sight
             of
             the
             Lord
             was
             the
             death
             of
             this
             holy
             and
             religious
             King
             ,
             who
             if
             he
             had
             lived
             the
             longer
             ,
             should
             have
             died
             the
             oftner
             .
             His
             Childrens
             and
             peoples
             sins
             are
             now
             full
             ripe
             for
             the
             sword
             ;
             and
             their
             vengeance
             hastens
             on
             so
             fast
             ,
             that
             either
             he
             must
             suddenly
             die
             ,
             or
             else
             see
             their
             manifold
             miseries
             ,
             farre
             worse
             then
             so
             many
             several
             deaths
             .
             For
             what
             pangs
             would
             it
             have
             caused
             in
             his
             tender
             heart
             ,
             which
             melted
             even
             whilest
             the
             noise
             of
             Ierusalems
             curse
             did
             but
             approach
             his
             ears
             ,
             if
             his
             eyes
             should
             have
             beheld
             the
             flames
             of
             Gods
             fierce
             wrath
             devouring
             her
             gates
             ,
             and
             his
             ears
             had
             been
             filled
             with
             her
             woful
             out-cries
             in
             the
             dayes
             of
             mourning
             ?
             For
             Ieremie
             or
             Baruch
             ,
             two
             Prophets
             so
             poor
             that
             their
             fore-warnings
             of
             these
             miseries
             could
             not
             merit
             any
             credit
             with
             this
             politick
             generation
             ,
             to
             live
             and
             see
             the
             event
             ,
             was
             a
             blessing
             of
             God
             ;
             and
             bare
             life
             given
             them
             a
             bountiful
             prey
             ;
             But
             what
             benefit
             could
             so
             great
             a
             Prince
             have
             reaped
             by
             life
             ;
             What
             comfort
             in
             length
             of
             dayes
             ,
             to
             have
             seen
             the
             children
             of
             his
             loins
             ,
             born
             unto
             higher
             hopes
             then
             any
             Princes
             of
             the
             world
             besides
             ,
             either
             led
             captive
             into
             the
             enemies
             land
             ,
             or
             made
             a
             prey
             unto
             the
             birds
             of
             heaven
             in
             their
             own
             ?
             Much
             better
             an
             enemies
             arrow
             stick
             once
             for
             all
             fast
             in
             his
             side
             ,
             then
             that
             the
             sword
             should
             continually
             pierce
             thorow
             his
             soul
             ,
             whilst
             he
             should
             see
             his
             dearest
             people
             cut
             down
             like
             grass
             ;
             and
             Iudah
             the
             Lords
             inclosure
             laid
             open
             like
             a
             common
             field
             ,
             to
             their
             bordering
             enemies
             spoil
             ;
             and
             Ierusalem
             his
             hearts
             joy
             ,
             which
             the
             Lord
             had
             hedged
             and
             walled
             about
             ,
             laid
             waste
             like
             a
             forlorn
             vineyard
             ,
             whose
             grapes
             were
             wild
             and
             naught
             .
             Yet
             such
             are
             the
             dayes
             which
             immediately
             ensue
             his
             death
             :
             The
             Land
             is
             one
             while
             ransackt
             by
             the
             Egyptian
             ;
             another
             while
             made
             tributary
             to
             the
             Chaldean
             ;
             another
             while
             forraged
             by
             the
             
               Aramite
               ,
               Ammonite
            
             and
             Moabite
             ,
             until
             it
             was
             utterly
             laid
             waste
             .
             For
             judgment
             is
             here
             begun
             already
             at
             the
             house
             of
             God
             ;
             and
             in
             godly
             Iosiah's
             fall
             might
             the
             ungodly
             Iudah
             read
             her
             Fatal
             Destiny
             registred
             in
             Characters
             of
             blood
             .
             And
             doubtlesse
             at
             this
             his
             
             sudden
             unexpected
             end
             ,
             the
             execution
             of
             Gods
             fierce
             and
             violent
             wrath
             did
             begin
             ;
             Of
             the
             successive
             degrees
             whereof
             ,
             I
             shall
             ,
             God
             willing
             ,
             hereafter
             speak
             .
             For
             the
             Manner
             of
             it
             ,
             I
             only
             note
             thus
             much
             now
             in
             general
             ;
             That
             not
             all
             the
             wisdom
             of
             their
             most
             Politick
             Enemies
             ,
             albeit
             the
             Lord
             had
             given
             them
             libertie
             to
             have
             plotted
             this
             peoples
             overthrow
             at
             their
             pleasure
             ,
             could
             have
             invented
             so
             readie
             and
             sure
             a
             course
             for
             their
             swift
             destruction
             ,
             as
             this
             people
             themselves
             
               (
               in
               great
               Policie
               to
               their
               seeming
               )
            
             still
             make
             choice
             of
             .
             Not
             one
             project
             which
             they
             can
             forecast
             ,
             but
             proves
             an
             inevitablegin
             to
             intrap
             themselves
             ,
             and
             is
             as
             a
             fatal
             snare
             unto
             their
             owne
             feet
             .
          
           
             9.
             
             First
             good
             Josias
             ,
             without
             
               Warrant
               from
               God
            
             ,
             or
             his
             
               Prophets
               advice
            
             ,
             thinks
             it
             in
             Policie
             the
             safest
             course
             ,
             to
             assault
             the
             Egyptian
             in
             the
             confines
             of
             his
             Country
             ,
             lest
             afterwards
             he
             should
             be
             enforced
             to
             defend
             himselfe
             upon
             harder
             termes
             ,
             nearer
             to
             the
             heart
             of
             Judah
             ,
             from
             his
             Enemie
             strengthned
             with
             the
             spoile
             of
             her
             borders
             ;
             so
             jealous
             he
             is
             of
             
             Nechoh's
             purpose
             ,
             which
             meant
             him
             no
             harm
             ,
             that
             his
             word
             will
             not
             serve
             him
             for
             warrant
             ;
             albeit
             his
             words
             ,
             as
             the
             Text
             saith
             ,
             
               were
               from
               the
               mouth
               of
               God.
            
             The
             issue
             of
             his
             policie
             ,
             
             is
             ,
             that
             he
             himself
             is
             slain
             ;
             and
             
               Pharaoh
               Nechoh
            
             ,
             by
             this
             his
             unseasonable
             provocation
             ,
             took
             a
             fair
             pretence
             of
             invading
             the
             Land
             after
             his
             death
             ,
             and
             condemns
             it
             in
             an
             hundred
             talents
             of
             Silver
             ,
             and
             a
             talent
             of
             gold
             .
             And
             for
             the
             effecting
             of
             this
             his
             purpose
             ,
             the
             people
             themselves
             had
             given
             occasion
             ;
             
             for
             they
             (
             no
             doubt
             out
             of
             some
             politick
             purpose
             )
             had
             preferred
             the
             *
             
               younger
               brother
               Iehoahaz
            
             to
             the
             Kingdom
             :
             who
             (
             poor
             Caitiff
             !
             )
             in
             stead
             of
             swaying
             Davids
             Scepter
             in
             the
             promised
             Land
             ,
             is
             after
             three
             months
             space
             led
             Captive
             
             in
             chains
             (
             like
             a
             Bond-slave
             )
             into
             Egypt
             ,
             whence
             the
             Lord
             had
             redeemed
             the
             meanest
             of
             this
             peoples
             forefathers
             .
             So
             contrary
             hath
             Iudah
             been
             in
             all
             her
             courses
             ,
             that
             all
             the
             glorious
             hopes
             of
             Davids
             Line
             run
             backwards
             :
             So
             farre
             is
             the
             Calendar
             of
             Ierusalems
             good
             dayes
             run
             out
             of
             date
             ;
             such
             are
             the
             revolutions
             of
             times
             ,
             that
             this
             Light
             which
             they
             had
             set
             up
             for
             David
             hath
             taken
             darkness
             for
             its
             habitation
             :
             The
             Sun
             of
             their
             Comfort
             is
             set
             ,
             before
             it
             came
             to
             the
             Meridian
             ,
             and
             runs
             away
             out
             of
             their
             Hemisphere
             .
             And
             in
             his
             stead
             a
             Comet
             ariseth
             out
             of
             Egyptian
             exhalations
             ,
             which
             portends
             nothing
             but
             war
             and
             blood
             .
             This
             is
             Jehoiakim
             whom
             
               Pharaoh
               Nechoh
            
             ,
             which
             slew
             his
             father
             ,
             hath
             now
             appointed
             to
             be
             King
             over
             this
             people
             ,
             for
             his
             purpose
             ;
             the
             
             successe
             of
             whose
             Raign
             in
             general
             the
             people
             might
             well
             prognosticate
             by
             his
             life
             and
             manners
             :
             the
             Epitome
             of
             which
             ,
             
               Iosephus
               ,
               lib.
            
             10.
             cap.
             5.
             hath
             given
             very
             pithily
             ,
             in
             two
             words
             ,
             
               He
               was
               neither
               religious
               towards
               God
               ,
               nor
               just
               towards
               men
               .
            
             And
             yet
             besides
             this
             ,
             his
             natural
             disposition
             was
             particularly
             incensed
             against
             this
             people
             ,
             for
             preferring
             his
             younger
             *
             brother
             to
             the
             Crown
             ,
             and
             so
             more
             ready
             to
             wreak
             his
             spite
             ,
             by
             reason
             of
             his
             dependance
             upon
             the
             Egyptian
             ,
             out
             of
             whose
             Country
             he
             had
             the
             
               Prophet
               Uriah
            
             brought
             ,
             to
             satiate
             his
             thirst
             of
             blood
             :
             Jer.
             26.
             23.
             which
             
               bloodie
               Fact
            
             of
             his
             ,
             and
             the
             like
             (
             with
             their
             like
             successe
             )
             is
             the
             train
             I
             have
             pursued
             in
             these
             present
             Meditations
             .
          
           
             I
             will
             conclude
             them
             with
             that
             of
             Solomon
             ,
             Prov.
             28.
             2.
             
             
               For
               the
               transgressions
               of
               a
               Land
               ,
               many
               are
               the
               Princes
               thereof
               .
            
             And
             of
             Iudah
             never
             a
             good
             one
             after
             Iosiah
             ;
             such
             they
             were
             as
             might
             serve
             to
             scourge
             this
             people
             ,
             until
             they
             were
             cast
             like
             Vagabonds
             and
             unprofitable
             Members
             out
             of
             that
             City
             and
             Land
             which
             had
             bred
             them
             .
          
           
             10.
             
             Thus
             you
             see
             ,
             Gods
             largest
             Promises
             have
             their
             limits
             ;
             greatest
             prosperity
             hath
             a
             period
             ,
             and
             mightiest
             Kingdomes
             have
             their
             fall
             .
             You
             have
             likewise
             seen
             ,
             how
             for
             the
             uncircumcised
             hearts
             of
             this
             people
             ,
             is
             he
             slain
             by
             uncircumcised
             hands
             ,
             who
             had
             so
             throughly
             cleansed
             Ierusalem
             and
             Iudah
             from
             all
             the
             abominations
             of
             the
             Heathen
             .
             The
             Heroical
             attempts
             of
             whose
             Princely
             resolution
             and
             zeal
             in
             restoring
             the
             true
             worship
             of
             God
             unto
             this
             people
             ,
             needs
             not
             mine
             ,
             it
             hath
             the
             commendations
             of
             Gods
             Spirit
             ,
             who
             hath
             been
             curious
             in
             calculating
             his
             particular
             good
             deeds
             throughout
             this
             Chapter
             ,
             to
             have
             been
             matchless
             in
             Davids
             Race
             ;
             and
             how
             then
             possible
             to
             be
             parallell'd
             in
             any
             other
             Princes
             Line
             ?
             And
             what
             ?
             If
             through
             the
             religious
             care
             and
             industrie
             of
             some
             one
             or
             two
             Princes
             ,
             whom
             the
             Lord
             in
             mercie
             had
             raised
             up
             as
             Lights
             unto
             this
             Land
             ,
             the
             foggie
             mists
             of
             Superstition
             ,
             Heresie
             and
             Idolatry
             be
             driven
             hence
             ?
             This
             is
             an
             
               Infallible
               testimonie
            
             of
             Gods
             former
             love
             unto
             our
             forefathers
             ,
             no
             
               sure
               Document
            
             of
             our
             continuance
             in
             his
             favour
             ;
             if
             yet
             this
             Land
             and
             People
             may
             be
             taken
             in
             
               the
               very
               manner
            
             of
             those
             capital
             Crimes
             ,
             which
             did
             condemn
             Iudah
             (
             his
             first-born
             amongst
             the
             Nations
             )
             in
             the
             dayes
             of
             good
             Iosiah
             ,
             even
             whilest
             it
             was
             acquitted
             from
             profession
             of
             Idolatrie
             and
             Superstition
             .
             What
             shall
             it
             avail
             us
             ,
             that
             those
             forrain
             hungrie
             Hell-hounds
             ,
             which
             brought
             Commissions
             of
             Charter
             Warrant
             for
             hunting
             out
             the
             good
             things
             of
             this
             Land
             ,
             and
             made
             this
             people
             a
             prey
             for
             maintenance
             of
             the
             many-headed
             beast
             ,
             have
             been
             long
             time
             prohibited
             to
             continue
             their
             wanted
             raunge
             ,
             if
             the
             Princes
             which
             are
             left
             within
             her
             ,
             be
             as
             roaring
             Lions
             ,
             and
             her
             Judges
             as
             wolves
             in
             the
             evening
             ,
             which
             leave
             not
             the
             bones
             until
             the
             morrow
             ?
             What
             availes
             it
             that
             the
             secular
             Priests
             and
             Jesuite
             are
             (
             would
             God
             they
             were
             )
             transported
             out
             of
             this
             Land
             ,
             if
             her
             
             owne
             Prophets
             be
             light
             and
             wicked
             persons
             ,
             and
             her
             Priests
             pollute
             the
             Sanctuary
             ,
             and
             wrest
             the
             Law
             ?
             Or
             what
             shall
             it
             avail
             us
             ,
             that
             the
             Light
             of
             the
             Gospel
             doth
             shine
             amongst
             us
             ;
             
               if
               the
               just
               Lord
               be
               in
               the
               midst
               of
               us
               ,
               and
               every
               morning
               bring
               forth
               judgment
               unto
               light
               ,
               and
               fail
               not
               ,
            
             and
             yet
             
               the
               wicked
               will
               not
               learn
               to
               be
               ashamed
               ?
            
             Or
             what
             avails
             it
             ,
             that
             we
             have
             cast
             off
             all
             blind
             obedience
             to
             the
             Sea
             of
             Antichrist
             ,
             if
             we
             will
             not
             suffer
             Gods
             providence
             to
             be
             a
             Rule
             ,
             and
             Christs
             word
             a
             Light
             unto
             our
             paths
             ,
             but
             walk
             on
             still
             in
             the
             wayes
             of
             the
             heathens
             ;
             making
             secular
             observations
             our
             chief
             confidence
             ,
             and
             worldly
             policie
             ,
             our
             greatest
             trust
             ?
             Or
             what
             avails
             it
             to
             have
             purged
             our
             hearts
             from
             all
             conceit
             of
             merit
             ,
             if
             we
             pollute
             our
             hands
             with
             bribes
             ?
             Or
             what
             availes
             it
             to
             give
             God
             the
             glory
             in
             all
             good
             actions
             ,
             and
             yet
             daily
             dishonor
             his
             name
             with
             bad
             dealings
             ?
             I
             will
             speak
             more
             plainly
             ,
             What
             advantageth
             it
             us
             ,
             to
             object
             unto
             the
             Papists
             ,
             that
             they
             seek
             to
             merit
             heaven
             by
             their
             works
             ,
             and
             share
             with
             God
             in
             the
             honour
             of
             good
             deeds
             ,
             if
             they
             can
             truly
             reply
             upon
             us
             ,
             That
             the
             free
             Almes
             of
             Papists
             Founders
             ,
             have
             been
             by
             Protestants
             set
             on
             sale
             unto
             their
             brethren
             ?
             Or
             that
             secular
             Appendices
             and
             Alliance
             of
             Spiritual
             men
             ,
             devour
             a
             great
             part
             of
             that
             liberal
             maintenance
             ,
             which
             was
             allotted
             only
             for
             Prophets
             ,
             and
             Prophets
             children
             .
          
           
             11.
             
             
               Beloved
               in
               our
               Lord
            
             ,
             were
             we
             our selves
             without
             sin
             ,
             without
             these
             enormous
             sins
             ,
             which
             I
             have
             mentioned
             ,
             all
             of
             us
             might
             freely
             attempt
             to
             stone
             that
             filthy
             Whore
             ,
             and
             all
             her
             foul
             Adulterers
             ,
             unto
             death
             .
             But
             such
             of
             us
             as
             seek
             most
             to
             purge
             the
             Land
             of
             them
             ,
             and
             seek
             not
             withal
             to
             cleanse
             our
             own
             hearts
             of
             those
             sins
             which
             have
             procured
             Gods
             wrath
             against
             it
             ,
             may
             justly
             dread
             ,
             lest
             we
             find
             no
             better
             success
             then
             good
             Josiah
             did
             ;
             to
             provoke
             the
             enemie
             to
             do
             more
             mischief
             then
             haply
             they
             meant
             ?
             Mistake
             me
             not
             ,
             I
             beseech
             you
             ,
             as
             though
             I
             misliked
             such
             as
             sollicite
             severitie
             against
             that
             Nation
             ;
             yet
             cannot
             I
             hope
             ,
             but
             some
             will
             be
             as
             jealous
             of
             me
             ,
             as
             these
             Iews
             of
             Iosiah's
             and
             
             Jehoiakim's
             dayes
             ,
             were
             alwayes
             of
             the
             Prophet
             Jeremy
             ,
             whose
             footsteps
             I
             have
             resolved
             to
             follow
             ,
             through
             good
             and
             bad
             report
             .
             Give
             me
             leave
             to
             explain
             my
             meaning
             ,
             thus
             .
          
           
             As
             from
             my
             heart
             I
             reverence
             their
             religious
             labors
             ,
             who
             have
             of
             late
             so
             effectually
             stirred
             up
             our
             Sovereignes
             heart
             to
             this
             purpose
             ,
             and
             earnestly
             request
             your
             heartie
             prayers
             unto
             Almighty
             God
             ,
             that
             his
             Holy
             Spirit
             may
             continually
             enflame
             his
             royal
             heart
             with
             those
             good
             motions
             which
             have
             been
             kindled
             in
             it
             of
             late
             :
             so
             do
             I
             desire
             from
             the
             very
             centre
             of
             my
             soul
             ,
             both
             ,
             that
             men
             of
             place
             ,
             Authoritie
             ,
             Gravitie
             ,
             Learning
             and
             Integritie
             of
             life
             ,
             may
             prosecute
             it
             ;
             and
             that
             young
             Divines
             (
             whether
             
               young
               in
               years
            
             or
             manners
             ,
             it
             skills
             not
             )
             would
             oftentimes
             ,
             even
             for
             Sions
             sake
             ,
             hold
             their
             peace
             ,
             or
             at
             least
             be
             wary
             where
             and
             when
             they
             open
             their
             mouths
             in
             this
             argument
             .
             For
             he
             that
             looks
             into
             the
             temper
             of
             this
             present
             people
             with
             a
             discreet
             ,
             religious
             ,
             not
             with
             a
             turbulent
             ,
             factious
             eye
             ,
             may
             easily
             discerne
             that
             many
             ill
             tempered
             and
             extravagant
             invectives
             against
             Papists
             (
             made
             by
             men
             whose
             Persons
             wanting
             Authoritie
             ,
             as
             much
             as
             their
             speeches
             do
             
               Reason
               ,
            
             )
             do
             nothing
             else
             but
             set
             an
             edge
             upon
             our
             Adversaries
             sword
             ;
             whilst
             the
             light
             behaviour
             ,
             and
             bad
             example
             of
             the
             Inveighers
             life
             ,
             infuseth
             courage
             to
             their
             hearts
             ,
             and
             addeth
             strength
             unto
             their
             armes
             .
             In
             one
             word
             ,
             Many
             of
             our
             words
             in
             this
             place
             ,
             increase
             the
             wrath
             ,
             and
             many
             of
             our
             lives
             out
             of
             this
             place
             increase
             the
             number
             of
             that
             Faction
             .
          
           
             12.
             
             
               Though
               all
               of
               us
               by
               Profession
               are
               Christs
               Soldiers
               ,
               yet
               every
               Soldier
               is
               not
               fit
               for
               any
               service
               .
            
             Albeit
             I
             discourage
             no
             man
             ;
             I
             only
             advise
             ,
             that
             every
             man
             that
             means
             to
             be
             a
             valiant
             Soldier
             in
             Christ
             ,
             and
             would
             do
             his
             Master
             
             good
             Service
             in
             so
             just
             a
             quarrel
             ,
             would
             first
             begin
             to
             try
             his
             Valour
             in
             the
             Reformation
             of
             his
             own
             life
             ,
             in
             expelling
             all
             dissolute
             and
             inveterate
             lusts
             all
             immoderate
             and
             unruly
             desires
             out
             of
             his
             own
             heart
             ,
             
               So
               shall
               the
               words
               of
               his
               mouth
               ,
               and
               the
               Meditations
               of
               his
               heart
               ,
               be
               alwaies
               acceptable
               in
               the
               sight
               of
               the
               Lord
               ,
               his
               only
               strength
               and
               his
               Redeemer
               :
            
             In
             whose
             strength
             and
             valor
             alone
             ,
             we
             must
             assault
             and
             vanquish
             our
             malicious
             Adversaries
             .
             And
             
               unless
               Reformation
               do
               ,
               certainly
               judgement
               will
               begin
               at
               the
               Houses
               of
               God
               ,
            
             at
             those
             living
             
             Temples
             of
             his
             ,
             which
             have
             the
             platformes
             of
             true
             Religion
             in
             them
             ,
             but
             are
             not
             edified
             in
             good
             works
             .
             
               Let
               not
               the
               Eunuch
               say
               ,
               I
               am
               a
               dry
               tree
               .
            
             Nor
             let
             the
             meanest
             amongst
             us
             ,
             either
             in
             Learning
             ,
             Wit
             ,
             or
             outward
             Estate
             ,
             think
             that
             he
             can
             do
             nothing
             in
             this
             case
             .
             For
             if
             we
             have
             but
             true
             faith
             ,
             we
             all
             know
             ,
             That
             it
             is
             not
             the
             resolute
             Soldiers
             arm
             ,
             nor
             these
             verest
             Magistrates
             sword
             ,
             nor
             the
             cunningest
             Politicians
             head
             ,
             nor
             the
             Potent
             Custom
             of
             Law
             ,
             that
             sets
             or
             keeps
             Kings
             Crownes
             upon
             their
             Heads
             ,
             but
             the
             lifting
             up
             of
             pure
             hearts
             and
             holding
             up
             clean
             hands
             to
             him
             ,
             that
             giveth
             wisdome
             to
             the
             Wise
             ,
             and
             strength
             to
             the
             Strong
             ;
             to
             him
             which
             hath
             the
             Soldiers
             arme
             ,
             the
             Magistrates
             sword
             ,
             the
             Politicians
             Wisdom
             ,
             all
             Power
             ,
             all
             Fulness
             at
             his
             disposal
             .
             Wherefore
             ,
             Beloved
             in
             our
             Lord
             ,
             If
             either
             love
             to
             God
             ,
             or
             love
             to
             Prince
             ;
             if
             either
             love
             to
             that
             Religion
             which
             we
             professe
             ,
             or
             love
             unto
             those
             pleasant
             places
             which
             we
             inhabit
             ,
             or
             the
             good
             things
             belonging
             to
             them
             ,
             which
             we
             possesse
             ;
             If
             love
             to
             any
             or
             all
             of
             these
             ,
             can
             move
             our
             hearts
             (
             as
             whose
             heart
             is
             there
             but
             is
             moved
             to
             some
             of
             these
             ?
             )
             Oh
             let
             them
             move
             them
             in
             time
             unto
             repentance
             ,
             that
             we
             may
             enjoy
             these
             blessings
             the
             longer
             .
             Let
             us
             draw
             neer
             unto
             our
             God
             ,
             and
             he
             will
             draw
             near
             to
             us
             :
             Let
             us
             cleanse
             our
             minds
             ,
             and
             lift
             up
             pure
             hands
             and
             hearts
             unto
             the
             Lord
             ,
             for
             only
             such
             can
             lay
             fast
             hold
             upon
             his
             mercie
             ,
             lest
             our
             continuance
             in
             our
             own
             dayly
             transgressions
             ,
             added
             to
             the
             heavy
             weight
             of
             our
             predecessors
             sinnes
             ,
             pull
             downe
             Gods
             sudden
             judgements
             upon
             this
             Land
             ,
             Prince
             and
             People
             .
          
           
             13.
             
             And
             as
             for
             such
             ,
             O
             Lord
             ,
             as
             set
             their
             faces
             against
             heaven
             and
             against
             thee
             ,
             to
             work
             wickedness
             in
             thy
             sight
             ,
             and
             hold
             on
             still
             to
             fill
             up
             the
             full
             measure
             of
             their
             forefathers
             sins
             ,
             and
             cause
             the
             over-flowing
             vengeance
             of
             thy
             wrath
             ;
             Lord
             ,
             let
             them
             all
             perish
             suddenly
             from
             the
             earth
             ;
             and
             let
             their
             posterity
             vanish
             hence
             like
             smoke
             ,
             ere
             for
             their
             provocations
             wherewith
             they
             provoke
             thee
             daily
             ,
             the
             breath
             of
             our
             nostrils
             ,
             thine
             annointed
             Servant
             ,
             be
             taken
             in
             those
             nets
             which
             the
             uncircumcised
             daily
             spread
             for
             him
             .
          
           
             And
             let
             us
             ,
             Beloved
             ,
             whom
             he
             loves
             so
             dearly
             ,
             seek
             to
             fill
             this
             Land
             with
             the
             good
             example
             of
             our
             lives
             ,
             and
             incense
             of
             our
             hearty
             prayers
             :
             That
             under
             his
             shadow
             ,
             and
             the
             shadow
             of
             his
             Royal
             Off-spring
             ,
             we
             of
             this
             place
             ,
             with
             this
             Land
             and
             People
             ,
             may
             be
             preserved
             alive
             from
             all
             strange
             or
             domestick
             tyrannie
             .
          
           
             Amen
             .
          
        
         
           
           
             CHAP.
             XLV
             .
          
           
             
               MATTH
               .
               23.
               verse
               37.
               
            
             
               O
               Jerusalem
               ,
               Jerusalem
               ,
               
                 thou
                 that
                 killest
                 the
                 Prophets
                 ,
                 and
                 stonest
                 them
                 which
                 are
                 sent
                 to
                 thee
                 ,
                 how
                 often
                 would
                 I
                 have
                 gathered
                 thy
                 children
                 together
                 ,
                 even
                 as
                 a
                 Hen
                 gathereth
                 her
                 chickens
                 under
                 her
                 wings
                 ,
                 and
                 ye
                 would
                 not
                 ?
              
            
          
           
             1.
             
             THe
             Summe
             of
             my
             
               last
               Meditations
               upon
               the
               former
               verses
               ,
            
             was
             ,
             That
             notwithstanding
             our
             Saviours
             Prediction
             or
             threatning
             of
             all
             those
             
             plagues
             shortly
             to
             befal
             Jerusalem
             ,
             there
             was
             even
             at
             this
             time
             A
             Possibilitie
             left
             for
             this
             people
             to
             have
             continued
             a
             flourishing
             Nation
             ;
             
               A
               Possibilitie
            
             left
             for
             their
             Repentance
             :
             That
             their
             Repentance
             and
             Prosperity
             was
             the
             End
             whereat
             the
             Lord
             himself
             did
             aim
             in
             sending
             Prophets
             and
             Wise-men
             ,
             and
             lastly
             his
             only
             Son
             unto
             them
             .
          
           
             The
             Former
             of
             the
             two
             Parts
             :
             
               [
               The
               Possibilitie
               of
               their
               Prosperitie
               and
               Repentance
               ]
            
             was
             proved
             from
             the
             perpetual
             Tenor
             of
             Gods
             Covenant
             with
             this
             people
             ,
             first
             made
             with
             Moses
             ,
             afterward
             renewed
             with
             David
             ,
             and
             Solomon
             ,
             and
             ratified
             by
             Jeremie
             and
             Ezekiel
             .
             The
             Tenor
             of
             the
             Covenant
             ,
             as
             you
             then
             heard
             ,
             was
             a
             Covenant
             not
             of
             Death
             only
             ,
             but
             of
             Life
             and
             Death
             ;
             of
             Life
             ,
             if
             they
             continued
             faithful
             in
             his
             Covenant
             :
             of
             Death
             ,
             if
             they
             continued
             in
             disobedience
             .
          
           
             The
             later
             Part
             of
             the
             same
             Assertion
             ,
             
               viz.
               [
               That
               this
               Peoples
               Repentance
               and
               Prosperitie
               was
               the
               end
               intended
               by
               God
               ]
            
             was
             proved
             from
             that
             Declaration
             of
             his
             desire
             of
             their
             everlasting
             Prosperitie
             ,
             Deut.
             5.
             29.
             
             
               Oh
               that
               there
               were
               such
               a
               heart
               in
               this
               people
               ,
               to
               fear
               me
               ,
               and
               keep
               my
               Commandments
               alwaies
               ,
               that
               it
               might
               go
               well
               with
               them
               ,
               and
               their
               posteritie
               for
               ever
               .
            
             And
             the
             like
             place
             Psalm
             81.
             v.
             13.
             
             Isai
             .
             48.
             18.
             
          
           
             These
             places
             manifest
             Gods
             love
             ,
             and
             desire
             of
             this
             peoples
             safety
             ;
             But
             the
             Abundance
             ,
             the
             Strength
             ,
             with
             the
             unrelenting
             Constancie
             and
             tenderness
             of
             his
             love
             ,
             is
             in
             no
             place
             more
             fully
             manifested
             then
             in
             these
             words
             of
             my
             Text.
             The
             
               abundant
               fervencie
            
             we
             may
             note
             in
             the
             very
             first
             words
             ,
             in
             that
             his
             mouth
             which
             never
             spake
             idle
             nor
             superfluous
             word
             ,
             doth
             here
             ingeminate
             the
             Appellation
             ,
             
               O
               Jerusalem
               ,
               Jerusalem
            
             .
             This
             he
             spake
             out
             of
             the
             
               abundance
               of
               his
               love
            
             .
             But
             Love
             is
             oft-times
             fervent
             or
             abundant
             for
             the
             present
             ,
             or
             whiles
             the
             Object
             of
             our
             love
             remains
             amiable
             ,
             yet
             not
             so
             constant
             and
             perpetual
             ,
             if
             the
             qualitie
             of
             what
             we
             loved
             be
             changed
             .
             But
             herein
             appears
             the
             strength
             and
             constancie
             of
             Gods
             love
             ,
             that
             it
             was
             thus
             fervently
             set
             upon
             Ierusalem
             ,
             not
             only
             in
             her
             pure
             and
             virgin
             dayes
             ,
             or
             whiles
             she
             continued
             as
             chaste
             and
             loyal
             ,
             as
             when
             she
             was
             affianced
             unto
             the
             Lord
             by
             David
             ,
             but
             upon
             Ierusalem
             often
             drunk
             with
             the
             cup
             of
             Fornications
             ;
             upon
             Her
             ,
             long
             stained
             and
             polluted
             with
             the
             blood
             of
             his
             dearest
             Saints
             ,
             which
             she
             had
             even
             mingled
             with
             her
             Sacrifices
             :
             Upon
             Jerusalem
             and
             her
             children
             ,
             when
             (
             after
             he
             had
             cleansed
             her
             infected
             habitations
             with
             fire
             ,
             and
             carried
             her
             inhabitants
             beyond
             Babylon
             into
             the
             North-land
             ,
             as
             into
             a
             more
             fresh
             and
             pure
             aire
             :
             Yet
             after
             their
             return
             thence
             ,
             and
             replantation
             in
             their
             own
             Land
             )
             returned
             with
             the
             dog
             
             to
             his
             vomit
             ,
             and
             with
             the
             washed
             Sow
             ,
             to
             wallowing
             in
             the
             mire
             ;
             
               God
               would
               have
               gathered
               even
               as
               the
               Hen
               doth
               her
               chickens
               under
               her
               wings
               ,
               &c.
               
            
          
           
             2.
             
             In
             which
             words
             ,
             besides
             
               the
               tendernesse
               of
               Gods
               Love
            
             toward
             these
             Castawayes
             ,
             is
             set
             out
             unto
             us
             the
             safety
             of
             his
             Protection
             ,
             so
             they
             would
             have
             been
             gathered
             .
             For
             as
             there
             is
             no
             creature
             more
             kind
             and
             tender
             then
             the
             Hen
             unto
             her
             young
             ones
             ,
             none
             that
             doth
             more
             carefully
             shroud
             and
             shelter
             them
             from
             the
             storm
             ,
             none
             that
             doth
             more
             closely
             hide
             them
             from
             the
             eye
             of
             the
             Destroyer
             ;
             so
             would
             God
             have
             hidden
             Jerusalem
             under
             the
             shadow
             of
             his
             wings
             ,
             from
             all
             those
             stormes
             which
             afterward
             overwhelmed
             her
             ,
             and
             from
             the
             
               Roman
               Eagle
            
             ,
             to
             whom
             this
             whole
             generation
             present
             became
             a
             prey
             .
             If
             so
             Jerusalem
             with
             her
             children
             ,
             after
             so
             many
             hundred
             years
             experience
             of
             his
             fatherly
             love
             and
             tender
             care
             had
             not
             remained
             more
             foolish
             than
             the
             new
             hatched
             brood
             of
             reasonless
             creatures
             :
             If
             so
             they
             had
             not
             been
             ignorant
             of
             his
             Call
             ,
             that
             had
             often
             redeemed
             them
             from
             their
             enemies
             .
             
               How
               often
               would
               I
               have
               gathered
               you
               ,
               and
               you
               would
               not
               ?
            
          
           
             Here
             were
             large
             matter
             for
             Rhetorical
             Digressions
             ,
             or
             mellifluous
             Encomions
             of
             
               Divine
               Love
            
             :
             Points
             wherein
             many
             Learned
             Divines
             have
             in
             later
             times
             been
             very
             copious
             ,
             yet
             still
             leaving
             the
             truth
             of
             that
             Love
             which
             they
             so
             magnifie
             ,
             very
             questionable
             .
             It
             shall
             suffice
             me
             at
             this
             time
             ,
          
           
             First
             ,
             To
             prove
             the
             undoubted
             truth
             ,
             and
             unfeignednesse
             of
             Gods
             tender
             
             Love
             even
             towards
             such
             Cast-awayes
             as
             these
             proved
             ,
             to
             whom
             he
             made
             this
             protestation
             .
          
           
             Secondly
             ,
             To
             unfold
             (
             as
             far
             as
             is
             fitting
             for
             us
             to
             inquire
             )
             how
             it
             is
             possible
             that
             they
             should
             not
             be
             gathered
             unto
             God
             ,
             nor
             saved
             by
             Christ
             ,
             whose
             gathering
             and
             whose
             safety
             ,
             he
             ,
             to
             whom
             nothing
             can
             be
             impossible
             ,
             had
             so
             earnestly
             ,
             so
             tenderly
             ,
             and
             constantly
             longed
             after
             .
          
           
             These
             are
             Points
             of
             such
             Use
             and
             Consequence
             ,
             that
             if
             God
             shall
             enable
             me
             soundly
             ,
             though
             plainly
             ,
             to
             unfold
             their
             truth
             ;
             you
             will
             ,
             I
             hope
             ,
             dispense
             with
             me
             for
             want
             of
             artificial
             Exornations
             ,
             or
             words
             more
             choice
             then
             such
             as
             naturally
             spring
             out
             of
             the
             matters
             handled
             ,
             as
             willingly
             as
             the
             poor
             amongst
             you
             pardon
             good
             house-keepers
             for
             wearing
             nothing
             but
             home-spun
             cloth
             For
             as
             it
             is
             hard
             for
             a
             man
             of
             ordinary
             means
             to
             bestow
             much
             on
             his
             own
             back
             ,
             and
             feed
             many
             bellies
             ;
             so
             neither
             is
             it
             easie
             for
             me
             and
             my
             present
             opportunities
             ,
             both
             to
             feed
             your
             souls
             with
             the
             Truth
             ,
             and
             to
             cloath
             my
             Discourse
             with
             choice
             words
             ,
             and
             flourishing
             phrases
             .
             And
             I
             am
             perswaded
             many
             Preachers
             might
             in
             this
             Argument
             often
             prove
             more
             Theological
             ,
             so
             they
             could
             be
             content
             to
             be
             lesse
             Rhetorical
             .
             My
             purpose
             is
             not
             to
             dissent
             from
             any
             of
             the
             Reformed
             Churches
             ,
             but
             only
             in
             those
             particulars
             wherein
             they
             evidently
             dissent
             from
             themselves
             ,
             and
             from
             
               General
               Principles
            
             of
             Truth
             acknowledged
             by
             all
             that
             believe
             God
             or
             his
             Word
             .
          
           
             3.
             
             Were
             I
             to
             speak
             in
             some
             Audience
             ,
             of
             
               this
               Point
            
             ,
             it
             would
             be
             needful
             to
             dip
             my
             pen
             in
             Nectar
             ,
             or
             sweeten
             my
             voice
             with
             Ambrosia
             ,
             to
             allay
             the
             harshnesse
             of
             this
             Position
             ,
             
               That
               God
               should
               so
               earnestly
               desire
               the
               conversion
               of
               such
            
             
             
               as
               perish
            
             .
             Howbeit
             the
             surest
             Grounds
             of
             that
             Charitie
             which
             God
             requires
             should
             be
             in
             every
             one
             of
             us
             
               towards
               all
            
             (
             our
             greatest
             enemies
             not
             excepted
             )
             is
             
               Firm
               Belief
            
             of
             this
             
               his
               unspeakable
               Love
               towards
               all
            
             ,
             even
             towards
             such
             as
             kill
             his
             Prophets
             ,
             and
             stone
             the
             Messengers
             of
             their
             peace
             .
             
               I
               exhort
            
             (
             saith
             the
             Apostle
             ,
             1
             Tim.
             2.
             1.
             
             )
             
               that
               first
               of
               all
               supplications
               ,
               prayers
               ,
               intercessions
               and
               giving
               of
               thanks
               ,
               be
               made
               for
               all
               men
               ;
               for
               Kings
               and
               for
               all
               that
               are
               in
               authoritie
               .
            
             Yet
             did
             most
             such
             in
             those
             dayes
             ,
             
               oppress
               Christians
               ,
               and
               draw
               them
               before
               Judgement
               Seats
               ,
            
             James
             2.
             6.
             even
             because
             
               they
               did
               pray
               unto
               the
               true
               God
            
             
             
               for
               them
               ,
               who
               did
               blaspheme
               that
               worthy
               Name
               ,
            
             &c.
             
             This
             Dutie
             ,
             notwithstanding
             (
             which
             was
             so
             odious
             unto
             those
             great
             and
             rich
             men
             ,
             for
             whose
             good
             it
             was
             performed
             )
             S.
             Paul
             tells
             us
             ,
             
               was
               good
               and
               acceptable
               in
               the
               sight
               of
               God
               our
               Saviour
               ,
            
             1
             Tim.
             2.
             3.
             
             Why
             acceptable
             in
             his
             sight
             ?
             Because
             (
             v.
             4.
             )
             
               he
               would
               have
               all
               men
            
             (
             and
             therefore
             the
             sworn
             enemies
             of
             the
             Gospel
             )
             
               to
               be
               saved
               ,
               and
               to
               come
               to
               the
               knowledg
               of
               the
               truth
               ,
            
             which
             they
             now
             oppugned
             .
             Or
             ,
             if
             the
             expresse
             Authoritie
             of
             the
             Apostle
             suffice
             not
             ,
             his
             Reasons
             drawn
             from
             the
             Principles
             of
             Nature
             ,
             will
             perswade
             such
             as
             have
             not
             quenched
             the
             Light
             of
             Nature
             ,
             by
             setting
             not
             the
             corruptions
             only
             ,
             but
             the
             very
             Essence
             of
             Nature
             at
             odds
             with
             
               Grace
               ;
               For
            
             (
             v.
             5.
             )
             
               there
               is
               one
               God
            
             ;
             had
             there
             beene
             moe
             ,
             every
             one
             might
             have
             been
             conceived
             as
             partial
             for
             his
             own
             Creatures
             .
             But
             in
             as
             much
             as
             all
             of
             us
             have
             but
             
               one
               Father
            
             ,
             his
             love
             to
             every
             one
             must
             needs
             be
             greater
             then
             any
             earthly
             Parents
             love
             unto
             their
             children
             ,
             in
             as
             much
             as
             we
             are
             more
             truly
             His
             ,
             then
             Children
             are
             their
             Parents
             .
             But
             here
             (
             as
             the
             Apostle
             foreseeth
             )
             might
             be
             Replyed
             ,
             That
             albeit
             
               God
               be
               One
            
             and
             the
             onely
             Creator
             of
             all
             :
             yet
             in
             as
             much
             as
             all
             of
             us
             are
             the
             Seed
             of
             Rebels
             with
             whom
             he
             is
             displeased
             ,
             our
             Mediator
             might
             be
             more
             partial
             ,
             and
             commend
             some
             to
             Gods
             love
             ,
             neglecting
             others
             :
             To
             prevent
             this
             Scruple
             ,
             the
             Apostle
             adds
             ,
             ver
             .
             5.
             that
             as
             there
             is
             but
             
               One
               God
            
             ,
             so
             there
             is
             but
             
               One
               Mediator
               between
               God
               and
               Man
               ,
            
             and
             he
             of
             the
             same
             Nature
             with
             us
             ,
             
               A
               Man.
            
             But
             men
             are
             partial
             :
             yet
             so
             is
             not
             the
             
               Man
               Christ
               Jesus
            
             ;
             that
             is
             ,
             
               The
               Man
               annointed
               by
               the
               Holy
               Ghost
               to
               be
               the
               Saviour
               of
               the
               world
               .
            
             As
             he
             truly
             took
             our
             flesh
             upon
             him
             that
             he
             might
             be
             a
             faithful
             and
             affectionate
             High
             Priest
             ;
             so
             ,
             that
             we
             might
             conceive
             of
             him
             as
             of
             an
             
               unpartial
               Solicitor
            
             or
             Mediator
             betwixt
             God
             and
             us
             ,
             he
             took
             not
             our
             Nature
             enstampt
             with
             any
             
               Individual
               Properties
            
             ,
             Characters
             or
             References
             to
             any
             one
             Tribe
             or
             Kindred
             .
             Father
             according
             to
             the
             flesh
             he
             had
             none
             ,
             but
             was
             framed
             by
             the
             sole
             immediate
             hand
             of
             God
             ,
             to
             the
             end
             that
             as
             the
             eye
             ,
             because
             it
             hath
             no
             set
             colour
             ,
             is
             apt
             to
             receive
             the
             impression
             of
             every
             colour
             :
             So
             Christ
             ,
             because
             he
             had
             not
             those
             carnal
             References
             which
             others
             have
             ,
             but
             was
             without
             father
             ,
             without
             brother
             ,
             without
             sister
             on
             earth
             ,
             might
             be
             unpartial
             towards
             all
             ,
             and
             account
             
               every
               one
               that
               doth
               the
               will
               of
               his
               Father
               which
               is
               in
               heaven
               ,
               as
               sister
               ,
               mother
               ,
               and
               brother
               .
               Thus
               saith
               the
               Lord
               unto
               the
               Eunuchs
               that
               keep
               my
               Sabbaths
               ,
               and
               chuse
               the
               things
               that
               please
               me
               ,
               and
               take
               hold
               of
               my
               Covenant
               :
               Even
               unto
               them
               will
               I
               give
            
             
             
               in
               mine
               house
               ,
               and
               within
               my
               walls
               ,
               a
               place
               and
               a
               Name
               better
               then
               of
               sons
               and
               of
               daughters
               .
               I
               will
               give
               them
               an
               everlasting
               Name
               that
               shall
               not
               be
               cut
               off
               .
            
             Briefly
             ,
             he
             is
             
               A
               Brother
            
             to
             all
             mankind
             ,
             more
             loving
             and
             more
             affectionate
             then
             brothers
             of
             intire
             blood
             are
             one
             towards
             another
             .
          
           
             4.
             
             The
             very
             Ground
             of
             the
             Apostles
             Reason
             thus
             barred
             ,
             will
             of
             its
             owne
             accord
             reverberate
             
               that
               distinction
            
             which
             hath
             been
             laid
             against
             his
             meaning
             by
             some
             otherwise
             most
             worthy
             defendants
             of
             the
             truth
             .
             The
             Distinction
             is
             ,
             that
             when
             the
             Apostle
             saith
             ,
             
               God
               will
               have
               all
               men
               to
               be
               saved
               ,
            
             he
             means
             ,
             
               Genera
               singulorum
            
             ,
             not
             
               singula
               generum
               ;
               Some
               few
               of
               all
               sorts
               ,
               not
               all
               of
               every
               sort
               .
               Some
               rich
               ,
               some
               poor
               ,
               some
               learned
               ,
               some
               unlearned
               ,
               some
               Jewes
               ,
               some
            
             
             
               Gentiles
               ,
               some
               Italians
               ,
               some
               English
               ,
               &c.
               
            
             The
             Illustrations
             which
             they
             bring
             to
             justifie
             this
             manner
             of
             speech
             ,
             did
             the
             time
             permit
             ,
             I
             could
             retort
             upon
             themselves
             ,
             and
             make
             them
             speak
             more
             plainly
             for
             my
             Opinion
             then
             for
             theirs
             .
             It
             shall
             be
             sufficient
             by
             the
             way
             to
             note
             the
             
               Impertinencie
               of
               the
               Application
            
             ,
             supposing
             the
             Instances
             brought
             by
             them
             were
             justifiable
             by
             the
             Illustrations
             which
             they
             bring
             ;
             Or
             ,
             to
             shew
             how
             little
             it
             could
             weaken
             
               Our
               Assertion
            
             ,
             although
             it
             might
             intercept
             all
             the
             strength
             or
             aid
             
               this
               Place
            
             affords
             for
             the
             Fortification
             of
             it
             .
             For
             what
             can
             it
             help
             them
             to
             turn
             these
             words
             (
             because
             
             they
             make
             towards
             us
             )
             from
             their
             ordinary
             and
             usual
             meaning
             ;
             or
             to
             restrain
             Gods
             Love
             only
             unto
             such
             as
             are
             saved
             ;
             when
             as
             
               the
               Current
            
             of
             it
             in
             other
             passages
             of
             Scripture
             is
             evidently
             extended
             unto
             such
             as
             perish
             ?
             In
             stead
             of
             many
             words
             unto
             this
             purpose
             uttered
             by
             him
             that
             canot
             lye
             ,
             those
             few
             ,
             Ezek.
             33.
             11.
             shall
             content
             me
             .
             
               As
               I
               live
               saith
               the
               Lord
               God
               I
               have
               no
               pleasure
               in
               the
               death
               of
               the
               wicked
               ,
               but
               that
               the
               wicked
               turn
               from
               his
               way
               and
               live
               ,
               turn
               ye
               ,
               turn
               ye
               from
               your
               evil
               wayes
               .
               For
               why
               will
               ye
               dye
               ,
               O
               ye
               house
               of
               Israel
               ?
            
          
           
             If
             God
             will
             the
             safetie
             of
             such
             as
             perish
             ,
             yea
             even
             of
             most
             desperate
             stubborn
             sinners
             :
             no
             question
             but
             he
             wills
             all
             should
             be
             saved
             and
             come
             unto
             the
             knowledg
             of
             his
             truth
             .
             The
             
               Former
               distinction
            
             then
             will
             not
             stop
             this
             passage
             .
             Howbeit
             some
             Learned
             amongst
             the
             School-men
             ,
             and
             other
             most
             religious
             Writers
             of
             later
             times
             ,
             have
             sought
             out
             another
             for
             intercepting
             all
             succour
             ,
             this
             or
             the
             like
             places
             might
             afford
             to
             the
             maintenance
             of
             that
             truth
             ,
             which
             they
             oppugn
             and
             we
             defend
             .
             That
             God
             doth
             not
             will
             the
             death
             of
             a
             sinner
             
               Voluntate
               signi
            
             ,
             they
             grant
             ;
             but
             that
             he
             wills
             it
             
               Voluntate
               beneplaciti
            
             ,
             they
             take
             as
             granted
             ;
             That
             is
             in
             other
             termes
             ,
             
               God
               doth
               not
               will
               the
               death
               of
               him
               that
               dies
               by
               his
            
             Revealed
             Will
             ,
             
               but
               by
               his
            
             Secret
             Will.
             Not
             to
             urge
             them
             to
             a
             better
             declaration
             then
             hitherto
             they
             have
             made
             ,
             in
             what
             sense
             God
             
               (
               being
               but
               One
            
             )
             may
             be
             said
             to
             have
             
               two
               Wills.
            
             That
             he
             wills
             many
             things
             which
             we
             know
             not
             ;
             that
             he
             hath
             divers
             
               Secret
               Purposes
            
             ,
             we
             grant
             ,
             and
             believe
             as
             most
             true
             ,
             indefinitely
             taken
             :
             But
             because
             
               these
               Wills
               or
               Purposes
               are
               Secret
            
             ;
             man
             may
             not
             ,
             man
             cannot
             without
             presumption
             ,
             determine
             the
             particular
             matters
             which
             he
             so
             willeth
             or
             purposeth
             ,
             otherwise
             they
             should
             not
             be
             secret
             ,
             but
             revealed
             to
             us
             ,
             whereas
             
               things
               secret
               ,
               as
               secret
            
             ,
             belong
             only
             unto
             God
             ,
             Deut.
             29.
             29.
             
             In
             that
             they
             oppose
             
               Gods
               Secret
               Will
            
             to
             Gods
             Revealed
             Will
             ,
             they
             do
             (
             as
             it
             were
             )
             put
             in
             a
             Caveat
             ,
             That
             we
             should
             not
             believe
             it
             in
             those
             particulars
             whereto
             they
             apply
             it
             .
             For
             we
             may
             not
             believe
             any
             thing
             concerning
             the
             salvation
             or
             damnation
             of
             mankind
             ,
             or
             the
             meanes
             which
             lead
             to
             either
             ,
             save
             what
             is
             revealed
             ;
             But
             this
             
               Secret
               Will
            
             is
             not
             Revealed
             ;
             therefore
             not
             to
             be
             believed
             .
             Nor
             are
             we
             by
             the
             Principles
             of
             
               Reformed
               Religion
            
             bound
             only
             
               not
               to
               believe
               it
            
             ,
             but
             utterly
             to
             
               disclaim
               it
            
             .
             For
             admitting
             (
             what
             was
             before
             granted
             )
             
               an
               Indefinite
               Belief
            
             ,
             that
             God
             wills
             many
             things
             which
             he
             keeps
             secret
             from
             us
             ;
             yet
             we
             must
             absolutely
             believe
             ,
             
               That
               he
               never
               wills
               any
               thing
               secretly
               ,
               which
               shall
               be
               Contrary
               or
               Contradictory
               to
               that
               whereon
               his
               Will
               Revealed
               is
               set
               ,
               or
               to
               that
               which
               by
               the
               expresse
               warrant
               of
               his
               written
               Word
               we
               know
               he
               wills
               .
            
             Now
             every
             Christian
             must
             infallibly
             and
             determinately
             believe
             ,
             
               That
               God
               wils
               not
               the
               death
               of
               the
               wicked
               ,
               or
               of
               him
               that
               dies
            
             ;
             seeing
             his
             written
             Word
             doth
             plainly
             register
             his
             peremptorie
             determination
             of
             this
             Negative
             ;
             therefore
             no
             man
             may
             believe
             the
             Contradictory
             to
             this
             ,
             to
             wit
             ,
             
               That
               he
               wills
               the
               death
               of
               him
               that
               dies
               :
            
             otherwise
             
               this
               Distinction
               admitted
               ,
               untwines
               the
               very
               bonds
               of
               mans
               salvation
               .
            
             For
             what
             ground
             of
             hope
             have
             the
             very
             Elect
             ,
             besides
             
               Gods
               Will
               Revealed
            
             ,
             or
             (
             at
             the
             best
             )
             confirmed
             by
             oath
             ?
             Now
             if
             we
             might
             admit
             it
             but
             as
             probable
             ,
             That
             God
             ,
             
               Voluntate
               Beneplaciti
            
             ,
             or
             ,
             
               by
               his
               Secret
               Will
            
             ,
             may
             purpose
             some
             things
             contrary
             to
             what
             he
             promises
             by
             his
             
               Revealed
               Will
            
             ,
             who
             is
             he
             that
             could
             have
             ,
             I
             say
             not
             ,
             any
             Certainty
             ,
             but
             any
             
               moral
               Probabilitie
            
             of
             his
             Salvation
             ?
             Seeing
             God
             assures
             us
             of
             Salvation
             only
             by
             his
             
               Word
               Revealed
            
             ,
             not
             by
             his
             
               secret
               will
               or
               purpose
            
             ,
             which
             ,
             for
             ought
             we
             do
             ,
             or
             possibly
             can
             ,
             know
             ,
             may
             utterly
             disanul
             what
             his
             
               Revealed
               Will
            
             seems
             to
             ratifie
             .
             Lastly
             ,
             It
             is
             an
             
               infallible
               Rule
               or
               Maxime
               in
               Divinitie
               ,
            
             That
             
               we
               may
               not
               attribute
               any
               thing
               to
               the
               most
               pure
               and
               perfect
               Essence
               of
               the
               Deitie
               ,
               which
               includes
               any
               imperfection
               in
               it
            
             ;
             
             much
             lesse
             may
             we
             ascribe
             any
             impuritie
             or
             untruth
             ,
             unto
             that
             
               Holy
               One
               ,
               the
               Author
               of
               all
               truth
               .
            
             But
             to
             swear
             one
             thing
             ,
             and
             to
             reserve
             a
             
               secret
               meaning
            
             ,
             contrary
             to
             the
             plain
             and
             literal
             meaning
             professed
             ,
             is
             the
             very
             
               Idaea
               of
               untruth
            
             ,
             the
             Essence
             of
             impious
             Perjury
             ,
             which
             we
             so
             much
             condemn
             in
             some
             of
             our
             Adversaries
             ,
             who
             ,
             if
             this
             Distinction
             might
             
               generally
               passe
               for
               current
               amongst
               us
               ,
            
             might
             retort
             ;
             that
             we
             are
             as
             maliciously
             partial
             against
             the
             Jesuites
             as
             the
             Jewes
             were
             against
             
               Christ
               Jesus
            
             :
             that
             we
             are
             readie
             to
             blaspheme
             God
             rather
             then
             spare
             to
             revile
             them
             :
             seeing
             we
             attribute
             that
             unto
             his
             
               Divine
               Majestie
            
             ,
             which
             we
             condemn
             in
             them
             as
             most
             impious
             and
             contrarie
             to
             his
             Sacred
             Will
             ,
             who
             will
             not
             dispense
             with
             Equivocation
             or
             
               mental
               Reservation
            
             ,
             be
             the
             cause
             wherein
             they
             are
             used
             ,
             never
             so
             good
             ;
             because
             
               to
               swear
               one
               thing
               openly
            
             ,
             and
             
               secretly
               to
               reserve
               a
               contradictorie
               meaning
               ,
            
             is
             contrary
             to
             the
             very
             Nature
             and
             Essence
             of
             the
             
               First
               Truth
            
             ;
             the
             most
             transcendent
             sin
             that
             can
             be
             imagined
             .
             Wherefore
             ,
             as
             this
             Distinction
             was
             lately
             hatched
             ,
             so
             it
             were
             to
             be
             wished
             that
             it
             might
             quickly
             be
             extinguished
             ,
             and
             lye
             buried
             with
             their
             bones
             that
             have
             revived
             it
             .
             
               Let
               God
               be
               true
               in
               all
               his
               words
               ,
            
             in
             all
             his
             sayings
             ,
             but
             
               especially
               in
               all
               his
               oaths
            
             ,
             and
             let
             the
             Jesuite
             be
             reputed
             as
             he
             is
             ,
             a
             double
             dissembling
             perjured
             Liar
             .
          
           
             5
             The
             former
             Place
             of
             Ezekiel
             ,
             as
             it
             is
             no
             way
             impeached
             by
             this
             distinction
             last
             mentioned
             ;
             so
             doth
             it
             plainely
             refute
             another
             Glosse
             put
             upon
             my
             Text
             by
             some
             worthy
             and
             Famous
             Writers
             .
             
               How
               oft
               would
               I
               have
               gathered
            
             
             
               you
               ,
               and
               you
               would
               not
               ,
               &c.
               
            
             
               These
               words
               (
               say
               they
               )
               were
               uttered
               by
               our
               Saviour
               manifesting
               his
               desire
               
                 As
                 Man.
              
               
            
             But
             unlesse
             they
             be
             more
             then
             men
             which
             frame
             
               this
               Gloss
            
             ,
             Christ
             as
             man
             was
             greater
             then
             they
             ,
             and
             spake
             nothing
             but
             what
             he
             had
             in
             
               expresse
               Commission
            
             from
             his
             Father
             .
             We
             may
             then
             I
             trust
             without
             offence
             take
             his
             words
             as
             here
             they
             sound
             ,
             for
             a
             better
             interpretation
             of
             his
             Fathers
             Will
             ,
             then
             any
             man
             can
             give
             of
             his
             meaning
             in
             this
             passage
             uttered
             by
             himself
             in
             words
             as
             plain
             as
             they
             can
             devise
             .
          
           
             These
             words
             indeed
             were
             spoken
             by
             the
             mouth
             of
             him
             that
             was
             man
             ,
             yet
             by
             a
             mouth
             as
             truly
             manifesting
             the
             desire
             and
             good
             will
             of
             God
             for
             the
             salvation
             of
             his
             people
             ,
             as
             if
             they
             had
             been
             immediately
             uttered
             by
             the
             Godhead
             without
             the
             Organ
             or
             Instrument
             of
             humane
             voice
             .
             But
             why
             should
             we
             think
             they
             were
             conceived
             by
             Christ
             ,
             
               as
               he
               was
               man
            
             ,
             not
             rather
             by
             him
             as
             the
             
               Mediator
               between
               God
               and
               man
            
             ,
             as
             the
             Second
             Person
             in
             the
             Trinity
             manifested
             in
             our
             Flesh
             ?
             He
             saith
             not
             ,
             
               Behold
               my
               Father
               hath
               sent
            
             ,
             but
             ,
             in
             his
             own
             Person
             ,
             
               I
               have
               sent
               unto
               you
               Prophets
               and
               Wise
               men
               ,
            
             &c.
             
             Nor
             is
             it
             said
             
               How
               often
               would
               my
               Father
            
             ?
             but
             ,
             
               How
               often
               would
               I
               have
               gathered
               you
               ?
            
             This
             Gathering
             we
             cannot
             referre
             only
             to
             the
             
               three
               yeers
               of
               his
               Ministerie
            
             ,
             but
             to
             the
             whole
             time
             of
             Jerusalem
             her
             running
             astray
             from
             the
             Prophets
             Calls
             :
             from
             the
             first
             time
             that
             David
             first
             took
             possession
             of
             it
             ,
             till
             the
             last
             destruction
             of
             it
             .
             For
             all
             this
             time
             ,
             He
             that
             was
             now
             sent
             by
             his
             Father
             in
             the
             similitude
             of
             man
             did
             send
             
               Prophets
               ,
               Wise
               men
            
             and
             Apostles
             to
             reclaim
             them
             ,
             if
             they
             would
             have
             hearkned
             to
             him
             ,
             or
             his
             Messengers
             Admonitions
             .
             S.
             Luke
             puts
             this
             out
             of
             Controversie
             ,
             for
             ,
             repeating
             part
             of
             this
             story
             ,
             he
             saith
             expresly
             ,
             Therefore
             
             
               also
               said
               the
               Wisdom
               of
               God
               ,
               I
               will
               send
               them
               Prophets
               ,
               &c.
               
            
             And
             Christ
             is
             styled
             ,
             
               The
               Wisdom
               of
               God
            
             ,
             not
             
               as
               man
            
             ,
             but
             as
             God
             ;
             and
             Consequently
             He
             spake
             these
             words
             ,
             not
             
               as
               man
               only
            
             ,
             but
             as
             God.
             The
             same
             compassion
             and
             burning
             Love
             ,
             the
             same
             thirst
             and
             longing
             after
             Jerusalems
             safety
             which
             we
             see
             here
             manifested
             by
             a
             manner
             comprehensible
             to
             flesh
             and
             blood
             ,
             in
             these
             words
             of
             our
             Saviour
             in
             my
             Text
             (
             or
             the
             like
             uttered
             by
             him
             ,
             Luke
             19
             with
             tears
             and
             sobs
             )
             we
             must
             believe
             to
             be
             as
             truly
             ,
             as
             really
             and
             unfeignedly
             
               in
               the
               Divine
               Nature
            
             ,
             though
             by
             a
             manner
             incomprehensible
             to
             flesh
             and
             
             blood
             .
             How
             any
             such
             flagrant
             desire
             of
             their
             welfare
             which
             finally
             perish
             ,
             should
             be
             in
             God
             ,
             we
             cannot
             conceive
             ,
             because
             our
             minds
             are
             more
             dazeled
             with
             that
             inaccessible
             Light
             which
             he
             inhabits
             ,
             then
             the
             eyes
             of
             Batts
             and
             Owles
             are
             by
             gazing
             on
             the
             Sun.
             To
             qualifie
             
               this
               Incomprehensible
               Glorie
               of
               the
               Deitie
               ,
            
             the
             Wisdom
             of
             God
             was
             made
             Flesh
             ,
             that
             we
             might
             safely
             behold
             the
             true
             module
             or
             proportion
             of
             Divine
             Goodness
             in
             our
             Nature
             :
             as
             the
             eye
             which
             cannot
             look
             upon
             the
             Sun
             in
             his
             strength
             ,
             or
             as
             it
             shines
             in
             the
             Firmament
             ,
             may
             without
             offence
             behold
             it
             in
             the
             water
             ,
             being
             an
             
               Element
               homogeneal
            
             to
             its
             own
             substance
             .
             Thus
             should
             
               all
               Christs
               Prayers
               ,
               desires
            
             ,
             or
             pathetical
             wishes
             of
             mans
             safetie
             be
             to
             us
             as
             so
             many
             visible
             pledges
             ,
             or
             
               sensible
               Evidences
            
             of
             Gods
             Invisible
             and
             Incomprehensible
             Love
             ;
             and
             so
             he
             concludes
             his
             
               last
               Invitation
            
             of
             the
             Jewes
             .
             
               I
               have
               not
               spoken
               of
               my selfe
               ,
               but
               the
               Father
               which
               sent
               me
               ,
               he
               gave
               me
               Commandment
               what
               I
               should
               say
               ,
               and
               what
               I
               should
               speak
               ;
               And
               I
               know
               that
               his
               Commandment
               is
               everlasting
               life
               ;
               whatsoever
               I
               spake
               therefore
               even
               as
               the
               Father
               said
               unto
               me
               ,
               so
               I
               spake
               .
            
             Joh.
             12.
             ver
             .
             49
             ,
             50.
             
          
           
             And
             what
             saith
             our
             Saviour
             more
             in
             his
             own
             ,
             then
             the
             Prophet
             had
             done
             in
             the
             Name
             and
             Person
             of
             his
             God
             ?
             Isai
             .
             49.
             v.
             14.
             
             
               Sion
               complained
               ,
               the
               Lord
               hath
               for
               saken
               me
               ,
               and
               my
               Lord
               hath
               forgotten
               me
               .
            
             But
             he
             answered
             .
             
               Can
               a
               woman
               forget
               her
               sucking
               Child
               ,
               that
               she
               should
               not
               have
               compassion
               on
               the
               son
               of
               her
               womb
               ?
               yea
               !
               they
               may
               forget
               ;
               yet
               will
               I
               not
               forget
               thee
               .
               Behold
               I
               have
               graven
               thee
               upon
               the
               palmes
               of
               my
               hands
               .
               &c.
            
             These
             and
             the
             like
             Places
             of
             the
             Prophets
             ,
             compared
             with
             our
             Saviours
             speech
             here
             in
             my
             Text
             ,
             give
             us
             plainly
             to
             understand
             ,
             That
             
               whatsoever
               Love
               any
               mother
               can
               bear
               to
               the
               fruit
               of
               her
               womb
               ,
            
             (
             unto
             whom
             her
             bowels
             of
             compassion
             are
             more
             tender
             then
             the
             fathers
             can
             be
             )
             
               or
               whatsoever
               affection
               any
               dumb
               Creature
               can
               afford
               unto
               their
               tender
               brood
               ,
            
             the
             like
             ,
             
               but
               greater
               doth
               God
               bear
               unto
               his
               children
               .
            
             Unto
             the
             Elect
             most
             will
             grant
             :
             But
             is
             his
             Love
             so
             tender
             towards
             
               such
               as
               perish
            
             ?
             Yes
             ;
             the
             Lord
             carried
             the
             whole
             Hoste
             of
             Israel
             (
             even
             the
             stubborne
             and
             most
             disobedient
             )
             
               as
               the
               Eagle
               doth
               her
               young
               ones
               upon
               her
               wings
               ,
            
             Exod.
             19.
             4.
             
          
           
             Earthly
             Parents
             will
             not
             vouchsafe
             to
             wait
             perpetually
             upon
             their
             children
             .
             The
             Hen
             continueth
             not
             her
             Call
             from
             morning
             to
             night
             ,
             nor
             can
             she
             endure
             to
             hold
             out
             her
             wings
             all
             day
             for
             a
             shelter
             to
             her
             young
             ones
             :
             as
             they
             grow
             great
             and
             refuse
             to
             come
             ,
             she
             gives
             over
             to
             invite
             them
             .
             But
             (
             saith
             the
             Lord
             by
             his
             Prophet
             ,
             )
             I
             
               have
               spred
               out
               my
               hand
               all
               the
               day
               unto
               a
               rebellious
               people
               ,
               which
               walketh
               in
               a
               way
               that
               was
               not
               good
               ,
               after
               their
               own
               thoughts
               .
               A
               people
               that
               provoketh
               me
               to
               anger
               continually
               to
               my
               face
               ;
               that
               sacrificeth
               in
               gardens
               ,
               and
               burneth
               incense
               upon
               Altars
               of
               bricks
               ,
               which
               remain
               among
               the
               graves
               ,
               and
               lodg
               in
               the
               monuments
               ;
               which
               eat
               Swines
               flesh
               ,
               and
               broth
               of
               abominable
               things
               is
               in
               their
               vessels
               ;
               which
               say
            
             (
             adding
             hypocrisie
             unto
             filthinesse
             and
             Idolatry
             )
             
               stand
               by
               thy self
               ,
               come
               not
               neer
               unto
               me
               ,
               for
            
             I
             
               am
               holier
               then
               thou
            
             .
             Isai
             .
             65.
             ver
             .
             2
             ,
             3
             ,
             4.
             
             Such
             they
             were
             ,
             and
             so
             conceited
             of
             our
             Saviour
             ,
             with
             whom
             he
             had
             in
             his
             life
             time
             oft
             to
             deal
             ,
             and
             for
             whose
             safetie
             he
             prayed
             with
             teares
             before
             his
             Passion
             .
          
           
             These
             and
             many
             like
             passages
             of
             Scripture
             are
             pathetically
             set
             forth
             by
             the
             Spirit
             ,
             to
             assure
             us
             ,
             
               That
               there
               is
               no
               desire
               like
               unto
               the
               Almighties
               desire
               of
               sinful
               mans
               Repentance
               ,
               no
               Longing
               to
               his
               Longing
               after
               our
               Salvation
               .
            
             If
             Gods
             Love
             ,
             to
             Iudah
             comen
             to
             the
             height
             of
             rebellion
             ,
             had
             beene
             lesse
             then
             mans
             or
             other
             Creatures
             Love
             to
             what
             they
             affect
             most
             dearely
             :
             If
             the
             Meanes
             he
             used
             to
             reclaim
             her
             had
             been
             fewer
             ,
             or
             lesse
             probable
             ,
             then
             any
             others
             had
             attempted
             for
             obtaining
             their
             most
             wished
             End
             ,
             his
             Demand
             (
             to
             which
             the
             Prophet
             thought
             no
             possible
             Answer
             could
             be
             given
             )
             might
             
             easily
             have
             been
             put
             off
             by
             these
             incredulous
             Jewes
             ,
             unto
             whom
             he
             had
             not
             referred
             the
             judgment
             in
             their
             own
             Cause
             ;
             if
             they
             could
             have
             instanced
             in
             man
             or
             other
             Creature
             ,
             more
             willing
             to
             do
             what
             possibly
             they
             could
             do
             ,
             either
             for
             themselves
             or
             others
             ,
             then
             he
             was
             to
             do
             
               whatsoever
               was
               possible
               to
               be
               done
            
             for
             them
             :
             
               And
               now
               O
               Inhabitants
               of
               Jerusalem
               and
               men
               of
               Judah
               ,
               judg
               I
               pray
               you
               betwixt
               me
               and
               my
               Vineyard
               ;
               what
               could
               more
               have
               been
               done
               to
               my
               vineyard
               ,
               that
               I
               have
               not
               done
               to
               it
               ?
               Wherefore
               when
               I
               looked
               that
               it
               should
               bring
               forth
               grapes
               ,
               brought
               it
               forth
               wild
               grapes
               ?
            
             Isa
             .
             5.
             v.
             3
             ,
             4.
             
          
           
             6.
             
             But
             the
             greater
             we
             make
             the
             Truth
             and
             Extent
             of
             Gods
             Love
             ,
             the
             more
             
             we
             increase
             the
             difficultie
             of
             the
             
               Second
               Point
            
             proposed
             .
             For
             amongst
             women
             many
             there
             be
             that
             would
             ;
             amongst
             dumb
             Creatures
             ,
             scarce
             any
             that
             would
             not
             ,
             redeeme
             their
             sucklings
             from
             death
             by
             dying
             themselves
             .
             Yet
             what
             is
             it
             that
             they
             can
             do
             ,
             which
             they
             would
             not
             do
             to
             save
             their
             owne
             lives
             ?
             And
             did
             not
             God
             so
             
               love
               the
               world
               that
               he
               gave
               his
               only
               begotten
               Son
               for
               it
               ?
            
             Yes
             ,
             for
             the
             world
             of
             the
             Elect
             ;
             I
             see
             not
             why
             any
             should
             be
             excluded
             from
             the
             number
             .
             But
             to
             let
             that
             passe
             ;
             Gods
             desire
             of
             their
             repentance
             which
             perish
             ,
             is
             undoubtedly
             such
             as
             hath
             been
             said
             :
             Yet
             should
             we
             say
             that
             he
             hath
             done
             all
             that
             could
             be
             done
             for
             them
             ,
             
               How
               chanceth
               it
               that
               all
               are
               not
               saved
               ?
            
             Was
             the
             Vineyard
             more
             barren
             then
             Sarah
             ?
             the
             fruit
             of
             whose
             womb
             he
             made
             like
             the
             Stars
             of
             the
             sky
             ,
             or
             as
             the
             sands
             by
             the
             Sea
             shore
             innumerable
             .
             Was
             it
             a
             matter
             more
             hard
             to
             make
             the
             impenitent
             Jew
             bring
             forth
             fruits
             worthy
             of
             Repentance
             ,
             then
             to
             make
             a
             Virgin
             conceive
             and
             beare
             a
             son
             ?
             If
             it
             were
             not
             ,
             how
             chanceth
             it
             ,
             the
             Word
             of
             the
             Lord
             (
             and
             that
             but
             a
             short
             one
             )
             should
             bring
             the
             One
             to
             joyful
             Issue
             ,
             whilst
             the
             other
             (
             the
             repentance
             of
             the
             Jewes
             ,
             and
             other
             ungodly
             men
             )
             after
             so
             many
             exhortations
             and
             threatnings
             ,
             after
             so
             many
             promises
             of
             comfort
             ,
             and
             so
             many
             denunciations
             of
             woes
             ,
             as
             the
             Prophets
             ,
             the
             Apostles
             and
             their
             Successors
             have
             used
             ,
             is
             not
             to
             this
             day
             ,
             nor
             ever
             will
             be
             accomplished
             ?
          
           
             If
             repentance
             of
             men
             born
             and
             brought
             up
             in
             sin
             be
             a
             work
             
               altogether
               impossible
            
             ,
             all
             of
             us
             should
             utterly
             perish
             ,
             none
             repent
             ;
             if
             possible
             to
             any
             ,
             shall
             it
             not
             be
             possible
             to
             the
             Almighty
             ,
             who
             alone
             can
             do
             all
             things
             ?
             if
             possible
             to
             him
             ,
             why
             is
             not
             repentance
             wrought
             in
             all
             ,
             whose
             salvation
             he
             more
             earnestly
             desires
             then
             the
             most
             tender
             hearted
             mother
             doth
             the
             life
             and
             welfare
             of
             her
             darling
             infant
             ?
             Hence
             with
             
               Seeming
               Probabilitie
            
             ,
             some
             may
             Conclude
             ,
             either
             that
             Gods
             Love
             unto
             such
             as
             perish
             is
             not
             so
             great
             as
             some
             mothers
             bear
             unto
             their
             children
             ,
             or
             else
             his
             Power
             in
             respect
             of
             them
             is
             not
             infinite
             .
             And
             against
             our
             Doctrine
             ,
             perhaps
             ,
             it
             will
             be
             Objected
             ,
             That
             by
             thus
             magnifying
             Gods
             Love
             towards
             All
             ,
             we
             minish
             his
             Power
             towards
             Some
             :
             From
             which
             to
             derogate
             ought
             ,
             is
             ,
             in
             some
             mens
             judgements
             ,
             the
             worst
             kind
             of
             Blasphemie
             ;
             a
             Point
             as
             dangerous
             in
             Divinitie
             ,
             to
             speak
             but
             doubtfully
             or
             suspiciously
             of
             it
             ,
             as
             in
             matter
             of
             State
             to
             determine
             or
             limit
             the
             
               Prerogative
               Royal.
            
             Howbeit
             ,
             if
             no
             other
             choice
             were
             left
             ,
             but
             a
             necessitie
             were
             laid
             upon
             us
             of
             leaving
             either
             the
             infinite
             Power
             or
             infinite
             Goodnesse
             of
             our
             God
             questionable
             or
             unexpressed
             ;
             the
             offence
             were
             lesse
             ,
             to
             speak
             not
             so
             much
             of
             his
             Power
             as
             most
             do
             ,
             than
             to
             speak
             ought
             prejudicial
             to
             that
             conceipt
             which
             even
             the
             Heathens
             by
             light
             of
             Nature
             had
             of
             his
             Goodness
             .
             
               This
               Attribute
               is
               the
               Chief
               Object
               of
               our
               Love
               ,
            
             and
             for
             which
             he
             himself
             desires
             to
             be
             loved
             most
             ;
             and
             in
             this
             respect
             to
             derogate
             ought
             from
             it
             ,
             must
             needs
             be
             most
             offensive
             .
             But
             his
             curse
             be
             upon
             him
             that
             will
             not
             unfeignedly
             acknowledge
             the
             absolute
             infinitenesse
             as
             well
             of
             his
             Power
             as
             of
             his
             Goodnesse
             .
             Whosoever
             he
             be
             that
             loves
             his
             Goodnesse
             ,
             will
             unfeignedly
             acknowledge
             ,
             
             that
             he
             is
             to
             be
             feared
             and
             reverenced
             as
             the
             Almightie
             Creator
             ,
             Preserver
             ,
             and
             Judge
             of
             men
             ;
             and
             unless
             he
             were
             in
             Power
             infinite
             ,
             he
             could
             not
             be
             infinitely
             Good.
             Howbeit
             he
             that
             restrains
             his
             Love
             and
             tender
             Mercie
             ,
             only
             unto
             such
             as
             are
             saved
             ,
             doth
             make
             his
             Goodness
             less
             (
             at
             least
             extensively
             )
             then
             his
             Power
             .
             For
             there
             is
             no
             Creature
             unto
             which
             his
             Power
             reacheth
             not
             ,
             but
             so
             doth
             not
             his
             loving
             kindness
             extend
             to
             all
             ,
             unless
             he
             desire
             the
             good
             and
             safetie
             of
             such
             as
             perish
             .
          
           
             7.
             
             For
             winding
             our selves
             out
             of
             the
             
               Former
               Snare
            
             ,
             we
             are
             to
             consider
             a
             
               main
               difference
            
             between
             the
             Love
             of
             man
             or
             other
             Creatures
             ,
             and
             the
             Love
             of
             God
             to
             mankind
             .
             Dumb
             creatures
             alwayes
             affect
             what
             they
             most
             desire
             ,
             if
             it
             be
             within
             the
             precincts
             of
             their
             power
             ,
             because
             they
             have
             neither
             Reason
             nor
             other
             Internal
             Law
             of
             right
             or
             wrong
             to
             controll
             or
             counter-sway
             their
             brutish
             appetites
             .
             Man
             although
             indued
             with
             Reason
             and
             natural
             Notions
             of
             right
             and
             wrong
             ,
             is
             notwithstanding
             oft-times
             drawn
             by
             the
             strength
             or
             inordination
             of
             his
             tender
             affection
             ,
             to
             use
             such
             Means
             as
             are
             contrarie
             to
             the
             
               Rules
               of
               Reason
               ,
               Equitie
            
             and
             Religion
             ,
             for
             procuring
             their
             safetie
             or
             impunitie
             on
             whom
             he
             dotes
             .
             Howbeit
             ,
             among
             men
             we
             may
             find
             some
             ,
             which
             cannot
             be
             wrought
             by
             any
             promise
             or
             perswasion
             ,
             to
             use
             those
             unlawful
             courses
             for
             the
             impunity
             of
             their
             children
             or
             dearest
             Friends
             which
             the
             world
             commonly
             most
             approveth
             .
             Not
             that
             their
             Love
             towards
             their
             children
             ,
             friends
             or
             acquaintance
             is
             lesse
             ,
             but
             because
             their
             Love
             to
             publick
             Iustice
             ,
             to
             Truth
             and
             Equitie
             ,
             and
             respect
             to
             their
             owne
             Integritie
             ,
             is
             Greater
             then
             other
             mens
             are
             .
          
           
             A
             fit
             Instance
             we
             have
             in
             Zaleucus
             ,
             King
             of
             Locris
             ,
             who
             having
             made
             a
             severe
             Law
             ,
             
               That
               whosoever
               committed
               such
               an
               offence
            
             (
             suppose
             Adultery
             )
             
               should
               lose
               his
               eyes
            
             :
             It
             shortly
             after
             came
             to
             pass
             ,
             that
             the
             Prince
             ,
             his
             Son
             and
             Heir
             apparent
             to
             the
             Crown
             ,
             trespassed
             against
             this
             Sanction
             .
             Could
             not
             the
             good
             King
             have
             granted
             
               A
               Pardon
            
             to
             his
             Son
             ?
             He
             had
             Power
             ,
             no
             doubt
             ,
             in
             his
             hands
             to
             have
             dispensed
             with
             this
             particular
             ,
             without
             any
             danger
             to
             his
             Person
             ;
             and
             most
             Princes
             would
             have
             done
             as
             much
             as
             they
             could
             ,
             for
             the
             safetie
             of
             their
             Successor
             ;
             nor
             could
             Priviledges
             or
             Indulgences
             upon
             such
             special
             circumstances
             ,
             be
             held
             as
             breaches
             or
             violations
             of
             Publick
             Lawes
             ,
             because
             the
             Prerogative
             of
             the
             person
             offending
             cannot
             be
             drawn
             into
             Example
             .
             But
             Zaleucus
             could
             not
             be
             brought
             to
             dispense
             with
             his
             Law
             ,
             because
             he
             loved
             Justice
             no
             lesse
             dearly
             then
             his
             Son
             ,
             whom
             he
             loved
             as
             dearly
             as
             himself
             ;
             and
             to
             manifest
             
               the
               Equalitie
               of
               his
               love
               to
               all
               three
               ,
            
             he
             caused
             one
             of
             his
             own
             eyes
             ,
             and
             another
             of
             his
             Sons
             to
             be
             put
             out
             ,
             that
             so
             the
             Law
             might
             have
             its
             due
             ,
             though
             not
             wholly
             from
             his
             son
             that
             had
             offended
             ,
             but
             in
             part
             from
             himself
             as
             it
             were
             by
             way
             of
             punishment
             for
             his
             partialitie
             towards
             his
             son
             .
             It
             were
             Possible
             ,
             no
             doubt
             ,
             for
             a
             King
             to
             reclaim
             many
             Inferiors
             from
             theft
             ,
             from
             robberie
             or
             other
             ungratious
             Courses
             ,
             so
             he
             would
             vouchsafe
             to
             abate
             his
             own
             expences
             to
             maintain
             theirs
             ,
             or
             afford
             them
             the
             solaces
             of
             the
             Court
             ,
             make
             them
             his
             Peers
             ,
             or
             otherwise
             allow
             them
             means
             for
             compassing
             their
             wonted
             pleasures
             .
             But
             thus
             far
             to
             condescend
             to
             unthriftie
             subjects
             ,
             were
             ill
             beseeming
             that
             
               Gravitie
               and
               Majestie
            
             which
             should
             be
             in
             Princes
             .
             If
             one
             should
             give
             notice
             to
             a
             Prince
             ,
             how
             easie
             and
             possible
             it
             were
             for
             him
             by
             these
             means
             to
             save
             a
             number
             from
             the
             Gallowes
             :
             his
             reply
             would
             be
             ,
             
               Princeps
               id
               potest
               quod
               salva
               majestata
               potest
               ;
               That
               only
               is
               possible
               to
               a
               Prince
               which
               can
               stand
               with
               the
               safetie
               of
               his
               Majestie
               .
            
             But
             thus
             to
             feed
             the
             unsatiable
             appetites
             of
             greedie
             unthrifts
             ,
             though
             such
             as
             he
             otherwise
             loves
             most
             dearly
             ,
             and
             whose
             welfare
             he
             wishes
             as
             heartily
             as
             they
             do
             that
             thus
             speak
             for
             them
             ,
             is
             neither
             Princely
             nor
             Majestical
             .
             For
             a
             King
             in
             this
             Case
             to
             do
             as
             much
             as
             by
             some
             
             means
             possible
             he
             is
             able
             to
             do
             ,
             were
             an
             act
             of
             weaknesse
             and
             impotencie
             ,
             not
             an
             act
             of
             Soveraigne
             power
             ,
             a
             great
             blot
             to
             his
             Wisdom
             ,
             Honor
             or
             Dignitie
             ,
             no
             true
             Argument
             of
             Royal
             Love
             or
             Princely
             Clemencie
             .
          
           
             In
             like
             Case
             we
             are
             to
             consider
             ,
             That
             God
             albeit
             
               in
               Power
               infinite
            
             ,
             yet
             his
             
               infinite
               Power
            
             is
             matched
             with
             
               Goodnesse
               as
               truly
               infinite
            
             ;
             his
             
               infinite
               Love
            
             ,
             is
             as
             it
             were
             counterpoised
             with
             
               infinite
               Majestie
            
             :
             And
             though
             his
             
               infinite
               mercie
            
             be
             as
             Soveraign
             to
             his
             other
             Attributes
             ,
             yet
             is
             it
             in
             a
             sort
             restrained
             by
             the
             
               Tribunicial
               Power
               of
               his
               Justice
            
             .
             This
             
               Equalitie
               of
               infinitenesse
            
             betwixt
             his
             Attributes
             being
             considered
             ;
             the
             former
             Difficultie
             is
             easily
             resolved
             .
             If
             it
             be
             demanded
             ,
             whether
             God
             could
             not
             make
             a
             thousand
             worlds
             as
             good
             or
             better
             then
             this
             ,
             it
             were
             infidelitie
             to
             deny
             it
             .
             Why
             ?
             Because
             this
             is
             an
             effect
             of
             
               meer
               Power
            
             ,
             and
             might
             be
             done
             without
             any
             Contradiction
             to
             his
             Goodness
             ,
             to
             his
             Majestie
             ,
             to
             his
             Mercie
             ,
             or
             Justice
             ,
             all
             which
             it
             might
             serve
             to
             set
             forth
             .
             And
             this
             is
             a
             Rule
             of
             Faith
             ;
             
               [
               That
               all
               Effects
               of
               mere
               Power
               though
               greater
               then
               we
               can
               conceive
               as
               possible
               ,
               may
               be
               done
               of
               him
               with
               greater
               ease
               then
               we
               can
               breath
               .
               ]
            
             His
             only
             Word
             would
             suffice
             to
             make
             ten
             thousand
             worlds
             .
             But
             if
             it
             be
             questioned
             ,
             
               Whether
               God
               could
               not
               have
               done
               more
               then
               he
               hath
               done
               for
               his
               Vineyard
               ?
               whether
               he
               cannot
               save
               such
               as
               daily
               perish
               ?
            
             The
             Case
             is
             altered
             ,
             and
             breeds
             a
             Fallacie
             ,
             
               Ad
               plures
               Interrogationes
            
             .
             For
             mans
             Salvation
             is
             not
             a
             work
             of
             
               meer
               Power
            
             ,
             it
             necessarily
             requires
             ,
             
               An
               Harmony
               of
               Goodness
               ,
               of
               Majestie
               ,
               of
               Mercie
               and
               Justice
               ,
            
             whereunto
             the
             
               infinite
               Power
            
             is
             in
             a
             manner
             subservient
             .
             Nor
             are
             we
             to
             consider
             his
             Infinite
             Power
             alone
             ,
             but
             as
             matched
             with
             Infinite
             Majestie
             ;
             nor
             his
             Infinite
             Mercie
             and
             Goodnesse
             alone
             ,
             but
             as
             matched
             with
             infinite
             Justice
             ;
             and
             in
             this
             case
             it
             is
             as
             true
             of
             God
             as
             man.
             
               Deus
               illud
               potest
               quod
               salva
               majestate
               potest
               ;
               quod
               salva
               bonitate
               &
               justitia
               potest
               :
               God
               can
               do
               that
               which
               is
               not
               prejudicial
               to
               his
               Majestie
               ,
               to
               his
               Goodness
               and
               Justice
            
             ;
             And
             he
             had
             done
             (
             if
             we
             may
             believe
             his
             Oath
             )
             as
             much
             for
             his
             Vineyard
             as
             the
             Concurrence
             of
             his
             Infinite
             Power
             and
             Wisdome
             could
             effect
             without
             disparagement
             to
             the
             Infinitie
             of
             his
             Majestie
             ,
             or
             that
             Internal
             Law
             ,
             or
             Rule
             of
             Infinite
             Goodness
             whereby
             he
             created
             man
             after
             his
             own
             Image
             and
             Similitude
             .
          
           
             8.
             
             God
             ,
             as
             he
             hath
             his
             Being
             ,
             so
             hath
             he
             his
             Goodness
             of
             himself
             :
             And
             his
             Goodnesse
             is
             his
             Being
             :
             As
             impossible
             therefore
             that
             he
             should
             not
             be
             Good
             ,
             as
             not
             Be.
             Man
             as
             he
             had
             his
             life
             and
             being
             ,
             so
             had
             he
             his
             goodness
             wholly
             from
             his
             Creator
             .
             And
             as
             Actual
             Existence
             is
             no
             part
             ,
             no
             necessarie
             Consequent
             of
             his
             Essence
             ;
             so
             neither
             is
             his
             Goodness
             necessarie
             or
             essential
             to
             his
             Existence
             .
             As
             his
             existence
             ,
             so
             his
             goodness
             is
             mutable
             ;
             the
             one
             necessarily
             including
             a
             
               possibilitie
               of
               declination
            
             ,
             or
             decay
             ,
             the
             other
             an
             
               inclination
               to
               relapse
            
             or
             falling
             into
             evil
             .
             As
             he
             was
             made
             after
             the
             Similitude
             of
             God
             ,
             he
             was
             actually
             and
             inherently
             Good
             ;
             yet
             was
             not
             his
             Goodness
             essential
             ,
             necessary
             or
             immutable
             .
             Nor
             did
             he
             resemble
             his
             Creator
             in
             these
             
               essential
               Attributes
            
             but
             rather
             in
             the
             Exercise
             of
             them
             
               ad
               extra
            
             .
          
           
             Now
             that
             Exercise
             was
             not
             necessarie
             but
             free
             in
             the
             Creator
             ;
             for
             God
             might
             have
             continued
             for
             ever
             most
             Holy
             ,
             Righteous
             and
             Good
             in
             himself
             ,
             albeit
             he
             had
             neither
             created
             man
             nor
             other
             Creature
             .
             Wherefore
             he
             made
             them
             good
             as
             he
             was
             freely
             Good
             ,
             and
             such
             is
             the
             Goodnesse
             communicated
             to
             them
             in
             their
             Creation
             ,
             not
             necessarie
             ,
             but
             free
             ;
             and
             if
             free
             ,
             as
             well
             including
             a
             
               possibilitie
               of
               falling
               into
               evil
            
             as
             an
             actual
             state
             of
             goodness
             .
          
           
             If
             then
             you
             ask
             ,
             
               Could
               not
               God
               by
               his
               Almightie
               Power
               have
               prevented
               Adams
               eating
               of
               the
               forbidden
               Fruit
               ?
            
             None
             (
             I
             think
             )
             will
             be
             so
             incredulous
             as
             to
             doubt
             ,
             whether
             he
             that
             commanded
             the
             Sun
             to
             stand
             still
             in
             his
             sphere
             and
             did
             dead
             Ieroboams
             arme
             when
             he
             stretched
             it
             out
             against
             the
             Prophet
             ,
             
             could
             not
             as
             easily
             have
             stayed
             Adams
             hand
             from
             taking
             ,
             or
             turned
             his
             eies
             from
             looking
             upon
             ,
             or
             his
             heart
             from
             lusting
             after
             the
             forbidden
             fruit
             .
             All
             these
             were
             
               Acts
               of
               Meer
               Power
            
             .
             But
             had
             he
             by
             his
             
               Omnipotent
               Power
            
             laid
             this
             Necessitie
             upon
             Adams
             will
             or
             understanding
             ;
             or
             had
             he
             kept
             him
             from
             transgression
             by
             restraint
             ,
             he
             had
             made
             him
             uncapable
             of
             that
             happinesse
             whereto
             by
             his
             
               infinite
               Goodnesse
            
             he
             had
             ordained
             him
             .
             For
             ,
             by
             this
             supposition
             ,
             he
             had
             not
             been
             
               Good
               in
               himself
            
             :
             Nor
             could
             he
             be
             capable
             of
             true
             felicitie
             ,
             but
             he
             must
             be
             capable
             likewise
             of
             punishment
             and
             miserie
             .
             The
             Ground
             of
             his
             Interest
             in
             the
             One
             ,
             was
             his
             
               actual
               and
               inherent
               Goodness
            
             ,
             communicated
             in
             his
             Creation
             :
             Nor
             was
             he
             lyable
             to
             the
             other
             ,
             but
             by
             the
             mutabilitie
             of
             his
             Goodness
             ,
             or
             possibilitie
             of
             falling
             into
             evil
             .
             In
             like
             manner
             ,
             he
             that
             gave
             that
             known
             Power
             and
             Vertue
             to
             the
             Load-stone
             ,
             could
             as
             easily
             draw
             the
             most
             stony
             hearted
             son
             of
             Adam
             unto
             Christ
             ,
             as
             it
             doth
             steel
             and
             iron
             .
             But
             if
             he
             should
             draw
             them
             by
             such
             a
             necessary
             and
             
               natural
               motion
            
             ,
             he
             should
             defeat
             them
             of
             all
             their
             hope
             or
             interest
             in
             that
             excessive
             Glory
             which
             he
             hath
             prepared
             for
             those
             that
             love
             him
             .
             If
             again
             it
             be
             demanded
             ,
             
               Why
               God
               doth
               not
               save
               the
               impenitent
               and
               stubborn
               sinner
               ?
            
             It
             is
             all
             one
             as
             if
             we
             should
             ask
             ,
             
               VVhy
               he
               did
               not
               crown
               brute
               Beasts
               with
               honour
               and
               immortalitie
               ?
            
             That
             thus
             he
             could
             do
             by
             his
             
               Infinite
               Power
            
             ,
             I
             will
             not
             deny
             ;
             and
             if
             thus
             he
             would
             do
             ,
             no
             Creature
             justly
             might
             controll
             him
             ,
             none
             possibly
             could
             resist
             or
             hinder
             him
             .
             Yet
             I
             may
             (
             without
             presumption
             )
             affirm
             ,
             That
             ,
             
               Thus
               to
               do
               ,
               cannot
               stand
               with
               the
               internal
               Rule
               of
               his
               Justice
               ,
               Goodnesse
               and
               Majestie
               .
            
             Nor
             can
             it
             stand
             better
             with
             the
             same
             Rule
             to
             save
             all
             men
             ,
             if
             we
             take
             them
             
               as
               they
               are
            
             ,
             not
             ,
             
               as
               they
               might
               be
            
             ;
             Albeit
             ,
             he
             have
             endued
             all
             with
             reason
             to
             distinguish
             between
             good
             and
             evil
             .
             For
             many
             of
             them
             
               speak
               evil
               of
               those
               things
               they
               know
               not
               ,
               but
               what
               they
               know
               naturally
               as
               brute
               beasts
               ,
               in
               those
               things
               they
               corrupt
               themselves
               .
            
             Jude
             v.
             10.
             
             It
             stands
             lesse
             with
             
               Gods
               infinite
               Goodness
            
             or
             Power
             ,
             if
             we
             consider
             them
             as
             linkt
             with
             infinite
             Justice
             or
             Majestie
             ,
             to
             bring
             such
             unto
             true
             happiness
             ,
             then
             to
             advance
             brute
             beasts
             to
             Immortality
             .
             
               It
               is
               a
               people
            
             ,
             (
             saith
             the
             Prophet
             ,
             Isai
             .
             27.
             11.
             
             )
             
               of
               no
               understanding
               ,
               therefore
               he
               that
               made
               them
               will
               not
               have
               mercie
               on
               them
               ,
               and
               he
               that
               formed
               them
               will
               shew
               them
               no
               favor
               .
            
             God
             out
             of
             the
             abundance
             of
             his
             Goodnesse
             ,
             Mercie
             and
             Long-suffering
             ,
             tolerates
             such
             as
             the
             Apostle
             and
             Prophet
             speak
             of
             ,
             and
             out
             of
             his
             infinite
             Love
             seeks
             by
             the
             Preaching
             of
             his
             Word
             ,
             and
             other
             means
             not
             prejudicial
             to
             his
             Justice
             and
             Majestie
             ,
             to
             gather
             them
             as
             he
             would
             have
             done
             Jerusalem
             here
             in
             my
             Text.
             But
             (
             finally
             )
             there
             is
             a
             certain
             
               Measure
               of
               Iniquitie
            
             which
             when
             it
             is
             full
             ,
             or
             ,
             
               an
               height
               of
               stubborness
            
             and
             profaneness
             ,
             whereunto
             if
             once
             they
             come
             ,
             the
             stroke
             of
             his
             infinite
             Justice
             falls
             heavie
             upon
             them
             for
             wilful
             contempt
             of
             his
             infinite
             Mercie
             .
             That
             is
             ,
             as
             he
             himself
             somewhere
             
             saith
             ,
             
               He
               cannot
               any
               longer
               endure
               them
               .
            
          
           
             9.
             
             
               The
               suspitions
               whereto
               these
               Resolutions
               will
               seeme
               liable
               ,
               be
               especially
               three
               .
            
             
          
           
             First
             ,
             That
             they
             derogate
             from
             Gods
             extraordinarie
             favour
             towards
             his
             Elect.
             
          
           
             Our
             Answer
             is
             brief
             ;
             The
             Offence
             if
             any
             there
             be
             is
             taken
             ,
             not
             given
             ;
             
             seeing
             we
             only
             affirm
             ,
             
               That
               none
               so
               perish
               ,
               but
               that
               they
               had
               a
               possibilitie
               to
               be
               saved
               .
            
             We
             deny
             not
             ,
             
               That
               many
               are
               so
               saved
               ,
               as
               it
               were
               not
               possible
               for
               them
               finally
               to
               perish
               .
            
             Yet
             so
             saved
             they
             are
             ,
             not
             by
             Gods
             Infinite
             Power
             ,
             laying
             a
             necessitie
             upon
             their
             wills
             ,
             but
             by
             his
             Infinite
             Wisdom
             preparing
             their
             hearts
             to
             be
             fit
             Objects
             of
             his
             Infinite
             Mercie
             ,
             and
             forecasting
             their
             final
             Salvation
             as
             necessary
             by
             〈…〉
             not
             altogether
             necessarily
             unto
             the
             particular
             meanes
             whereby
             it
             is
             wrought
             ;
             that
             is
             ,
             in
             fewer
             Termes
             :
             
               Unto
               their
               Salvation
               an
               infinite
            
             
             
               Power
               ,
               or
               infinite
               Mercie
            
             ,
             matched
             with
             
               infinite
               Justice
            
             ,
             without
             an
             
               infinite
               wisdom
            
             ,
             would
             not
             suffice
             .
             To
             
               call
               some
            
             (
             how
             many
             none
             may
             determine
             )
             extraordinarily
             ,
             as
             he
             did
             S.
             Paul
             ,
             may
             well
             stand
             with
             the
             Eternal
             Rule
             of
             his
             Goodnesse
             :
             Because
             he
             useth
             their
             
               mir
               aculous
               or
               unusual
               Conversion
            
             ,
             as
             a
             means
             to
             win
             others
             by
             his
             
               usual
               or
               ordinary
               Calling
            
             ,
             Special
             Privileges
             ,
             upon
             peculiar
             and
             extraordinary
             Occasions
             ,
             doe
             not
             prejudice
             ordinary
             Laws
             :
             albeit
             to
             draw
             such
             Privileges
             into
             common
             Practice
             would
             overthrow
             the
             course
             of
             Justice
             .
             It
             is
             not
             contradictory
             then
             to
             the
             Rule
             of
             Gods
             Justice
             ,
             to
             make
             some
             feel
             his
             mercie
             and
             kindness
             before
             they
             seek
             it
             ,
             that
             others
             may
             not
             dispere
             of
             finding
             it
             ;
             he
             having
             assured
             all
             by
             an
             eternal
             Promise
             ,
             That
             
               seeking
               they
               shall
               find
               ;
               and
               that
               they
               which
               hunger
               and
               thirst
               after
               righteousnesse
               shall
               be
               satisfied
               .
            
          
           
             10.
             
             The
             
               second
               Suspition
            
             or
             Imputation
             ,
             is
             ,
             
               That
               this
               Doctrin
               may
               too
               much
               favour
               Free-will
               .
            
             
          
           
             In
             Brief
             we
             answer
             ,
             
               There
               have
               been
               Two
               Extremities
               in
               Opinions
               continually
               followed
               by
               the
               two
               main
               Factions
               of
               the
               Christian
               world
            
             ;
             The
             One
             ,
             
               That
               God
               hath
               so
               decreed
               all
               things
               ,
               as
               that
               it
               is
               impossible
               ought
               should
               have
               been
               that
               hath
               not
               been
               ,
               or
               not
               to
               have
               been
               ,
               which
               hath
               been
               .
            
             This
             was
             the
             Opinion
             of
             the
             Antient
             Stoicks
             ,
             which
             attributed
             all
             Events
             to
             Fate
             ,
             and
             it
             is
             no
             way
             mitigated
             ,
             but
             rather
             improved
             ,
             by
             referring
             this
             
               absolute
               Necessity
            
             ,
             not
             to
             second
             Causes
             or
             Nature
             ,
             but
             to
             the
             Omnipotent
             Power
             of
             the
             God
             of
             Nature
             .
             This
             was
             refuted
             in
             our
             last
             Meditations
             ,
             because
             it
             makes
             God
             the
             sole
             Author
             of
             every
             sin
             .
          
           
             The
             
               Second
               Extremity
            
             is
             ,
             
               That
               in
               man
               before
               his
               Conversion
               by
               Grace
               ,
               there
               is
               a
               freedome
               or
               abtliment
               to
               do
               that
               which
               is
               pleasant
               and
               acceptable
               unto
               God
               ,
               or
               an
               activity
               to
               work
               his
               own
               Conversion
               .
            
             This
             was
             the
             Error
             of
             the
             Pelagians
             ,
             and
             is
             in
             part
             communicated
             to
             the
             modern
             Papists
             ,
             who
             hold
             a
             mean
             indeed
             ,
             but
             a
             false
             one
             ,
             betwixt
             the
             Pelagians
             and
             the
             Stoicks
             .
          
           
             The
             true
             Mean
             from
             which
             these
             Extremities
             swerve
             ,
             may
             be
             comprized
             in
             these
             
               two
               Propositions
            
             :
             The
             One
             Negative
             :
             
               In
               Man
               after
               Adams
               Fall
               there
               is
               no
               Freedom
               of
               will
               ,
               or
               ability
               to
               do
               any
               thing
               not
               deserving
               Gods
               wrath
               or
               Just
               indignation
               .
            
             The
             Other
             Affirmative
             :
             
               There
               is
               in
               man
               after
               his
               Fall
               ,
               a
               possibility
               left
               of
               doing
               or
               not
               doing
               some
               things
               ,
               which
               being
               done
               or
               not
               done
               ,
               he
               becomes
               passively
               capable
               of
               Gods
               mercies
               ;
               doing
               or
               not
               doing
               the
               contrary
               ,
               he
               is
               excluded
               from
               mercie
               ,
               and
               remaines
               a
               vessel
               of
               wrath
               ,
               for
               his
               Justice
               to
               work
               upon
               .
            
             For
             whether
             a
             man
             wil
             call
             this
             
               Contingencie
               in
               humane
               actions
            
             ,
             not
             ,
             
               a
               possibility
               of
               doing
               or
               not
               doing
               ,
            
             but
             rather
             
               a
               possibility
               of
               acknowledging
               our
               infirmities
               or
               absolute
               impotencie
               of
               doing
               any
               thing
               belonging
               or
               tending
               to
               our
               salvation
               :
            
             I
             will
             not
             contend
             with
             him
             .
             Only
             of
             this
             I
             rest
             perswaded
             ,
             That
             all
             the
             Exhortations
             of
             Prophets
             &
             Apostles
             to
             work
             humilitie
             and
             true
             repentance
             in
             their
             Auditors
             ,
             suppose
             a
             possibility
             of
             Humiliation
             and
             Repentance
             ;
             a
             Possibility
             likewise
             of
             acknowledging
             and
             considering
             our
             own
             impotencie
             and
             misery
             ;
             a
             Possibility
             likewise
             of
             conceiving
             some
             desire
             not
             meerly
             brutish
             of
             our
             redemption
             or
             deliverance
             .
             Our
             Saviour
             (
             ye
             know
             )
             required
             not
             only
             
               a
               desire
            
             of
             health
             ,
             of
             sight
             ,
             of
             speech
             in
             all
             those
             whom
             he
             healed
             ,
             restored
             to
             sight
             ,
             or
             made
             to
             speak
             ,
             but
             withal
             
               a
               kind
               of
               natural
               belief
            
             or
             conceit
             that
             he
             was
             able
             to
             effect
             what
             they
             desired
             .
             Hence
             saith
             the
             Evangelist
             ,
             Mark
             6.
             5.
             
             Matth.
             13.
             58.
             
             
               He
               could
               not
               do
               many
               miracles
               among
               them
               because
               of
               their
               unbelief
               .
            
             Yet
             Christ
             alone
             wrought
             the
             Miracles
             ,
             the
             parties
             cured
             were
             mere
             Patients
             ,
             no
             way
             Agents
             .
             And
             such
             as
             solicited
             their
             cause
             in
             Case
             of
             absence
             at
             the
             best
             were
             but
             By-standers
             .
             Now
             no
             man
             I
             think
             will
             deny
             that
             Christ
             by
             the
             Power
             of
             his
             Godhead
             could
             have
             given
             sight
             ,
             〈◊〉
             or
             health
             to
             the
             
             most
             obstinate
             and
             perverse
             ,
             yet
             by
             the
             
               Rule
               of
               his
               divine
               Goodnesse
            
             ,
             he
             could
             not
             cast
             his
             Pearles
             before
             swine
             .
             Most
             true
             it
             is
             ,
             that
             we
             are
             altogether
             dead
             to
             life
             spiritual
             ,
             unable
             to
             speak
             or
             think
             ,
             much
             less
             to
             desire
             it
             as
             we
             should
             :
             yet
             Belief
             and
             Reason
             moral
             and
             natural
             survive
             ,
             and
             may
             with
             Martha
             and
             Mary
             beseech
             Christ
             to
             raise
             their
             dead
             brother
             ,
             who
             cannot
             speak
             for
             himself
             .
          
           
             11.
             
             The
             
               third
               Objection
            
             will
             rather
             be
             preferred
             in
             Table-talk
             ,
             then
             seriously
             
             urged
             in
             solemne
             Dispute
             .
             
               If
               God
               so
               earnestly
               desire
               or
               will
               the
               life
               and
               safetie
               of
               such
               as
               perish
               ,
               his
               will
               should
               not
               alwayes
               be
               done
               .
            
             Why
             ?
             Dare
             any
             man
             living
             say
             or
             think
             that
             he
             alwayes
             doth
             whatsoever
             God
             would
             have
             him
             do
             :
             So
             doubtlesse
             he
             should
             never
             sin
             or
             offend
             his
             God.
             For
             never
             
             was
             there
             woman
             so
             wilful
             ,
             or
             man
             so
             mad
             ,
             as
             to
             be
             offended
             with
             ought
             that
             wen●
             not
             against
             
               their
               present
               will
            
             ;
             nor
             was
             there
             ever
             ,
             or
             possible
             can
             be
             any
             breach
             of
             any
             Law
             ,
             unlesse
             the
             
               will
               of
               the
               Law-giver
            
             be
             broken
             ,
             thwarted
             or
             contradicted
             ;
             for
             he
             that
             leaves
             the
             Letter
             ,
             and
             followes
             the
             
               true
               meaning
            
             of
             the
             Law-givers
             will
             ,
             doth
             not
             transgresse
             the
             Law
             ,
             but
             observes
             it
             .
             And
             unlesse
             Gods
             will
             had
             been
             set
             upon
             the
             salvation
             of
             such
             as
             perish
             ,
             they
             had
             not
             offended
             ,
             but
             rather
             pleased
             him
             by
             running
             headlong
             in
             the
             waies
             of
             death
             .
          
           
             Yet
             
               in
               a
               good
               sense
            
             it
             is
             alwayes
             most
             true
             ,
             That
             
               Gods
               will
               is
               alwaies
               fulfilled
            
             .
             We
             are
             therefore
             to
             consider
             ,
             That
             God
             may
             will
             some
             things
             Absolutely
             ,
             others
             Disjunctively
             :
             or
             that
             some
             things
             should
             fall
             out
             necessarily
             ,
             others
             not
             at
             all
             ,
             or
             contingently
             .
             The
             particulars
             which
             
               God
               absolutely
            
             wils
             or
             which
             he
             wills
             should
             fall
             out
             necessarily
             ,
             must
             of
             necessitie
             come
             to
             pass
             ;
             otherwise
             his
             Will
             could
             in
             no
             case
             be
             truly
             said
             to
             be
             fulfilled
             .
             As
             unlesse
             the
             Leper
             ,
             to
             whom
             it
             was
             said
             by
             our
             Saviour
             ,
             
               [
               I
               will
               be
               thou
               clean
               ]
            
             had
             been
             cleansed
             ;
             Gods
             Will
             manifested
             in
             these
             words
             had
             been
             utterly
             broken
             .
             But
             if
             every
             particular
             which
             he
             wills
             disjunctively
             ,
             or
             which
             he
             wills
             
               should
               be
               contingent
            
             ,
             did
             of
             necessitie
             come
             to
             passe
             ,
             his
             whole
             Will
             should
             utterly
             be
             defeated
             .
             For
             his
             Will
             (
             as
             we
             suppose
             )
             in
             this
             Case
             is
             ,
             that
             neither
             this
             ,
             nor
             that
             particular
             should
             be
             necessarie
             ,
             but
             that
             either
             they
             should
             not
             be
             ,
             or
             be
             contingent
             .
             And
             if
             any
             particular
             ,
             comprized
             within
             the
             latitude
             of
             this
             Contingencie
             with
             its
             consequent
             ,
             come
             to
             passe
             ,
             his
             Will
             is
             truly
             and
             perfectly
             fulfilled
             .
             As
             for
             Example
             :
             God
             tells
             the
             Israelites
             that
             by
             observing
             of
             his
             Commandments
             they
             should
             live
             ,
             and
             die
             by
             transgressing
             them
             .
             Whether
             therefore
             they
             live
             by
             the
             one
             meanes
             ,
             or
             dye
             by
             the
             other
             ,
             his
             Will
             is
             necessarily
             fulfilled
             ,
             because
             it
             was
             not
             that
             they
             should
             necessarily
             observe
             his
             Commandments
             or
             transgresse
             them
             :
             But
             to
             their
             transgressions
             ,
             though
             Contingent
             death
             was
             the
             necessary
             Doome
             :
             So
             was
             life
             the
             absolute
             necessarie
             Reward
             of
             their
             Contingent
             observing
             them
             .
          
           
             12.
             
             But
             the
             Lord
             hath
             sworn
             ,
             
               That
               he
               delights
               not
               in
               the
               death
               of
               him
               that
               dieth
               ,
            
             but
             in
             his
             repentance
             :
             If
             then
             he
             never
             repent
             ,
             Gods
             delight
             or
             good
             pleasure
             
             is
             not
             alwayes
             fulfilled
             ,
             because
             he
             delights
             in
             the
             one
             of
             these
             ,
             not
             in
             the
             other
             .
             How
             then
             shall
             it
             be
             true
             which
             is
             written
             ,
             
               God
               doth
               whatsoever
               pleaseth
               him
               in
               heaven
               and
               earth
               ,
            
             if
             he
             make
             not
             sinners
             repent
             in
             whose
             repentance
             he
             is
             better
             pleased
             then
             in
             their
             death
             ?
          
           
             But
             unto
             this
             Difficultie
             the
             former
             Answer
             may
             be
             rightly
             fitted
             .
             Gods
             
             
               Delight
               or
               good
               Pleasure
               may
               be
               done
               Two
               Waies
            
             ;
             either
             
               by
               us
            
             ,
             or
             
               upon
               us
            
             .
             In
             the
             former
             place
             it
             is
             set
             upon
             our
             repentance
             or
             obsequiousness
             ,
             to
             his
             Will
             ;
             For
             this
             is
             that
             service
             whereto
             by
             his
             Goodness
             he
             ordained
             us
             :
             But
             if
             we
             cross
             his
             Good
             Will
             or
             pleasure
             as
             it
             respects
             this
             Point
             ;
             that
             is
             ,
             if
             we
             will
             not
             
             suffer
             our selves
             to
             be
             saved
             ,
             the
             same
             delight
             or
             pleasure
             is
             set
             upon
             our
             punishment
             ,
             and
             fulfilled
             upon
             us
             :
             and
             if
             we
             would
             but
             enter
             into
             our
             own
             hearts
             ,
             we
             might
             see
             the
             Image
             of
             Gods
             Will
             hitherto
             manifested
             by
             his
             Word
             distinctly
             written
             in
             them
             ;
             and
             that
             the
             Rule
             which
             his
             infinite
             Justice
             observes
             
             in
             punishing
             the
             wicked
             and
             reprobate
             ,
             is
             to
             measure
             out
             their
             plagues
             and
             punishments
             ,
             according
             to
             the
             measure
             of
             their
             neglecting
             his
             Will
             ,
             or
             contradicting
             his
             delight
             in
             their
             salvation
             :
             that
             as
             the
             riches
             of
             his
             Goodness
             leading
             them
             to
             repentance
             hath
             been
             more
             plentiful
             ;
             so
             they
             by
             their
             impenitencie
             still
             treasure
             up
             greater
             store
             of
             wrath
             against
             the
             day
             of
             wrath
             .
             To
             this
             purpose
             doth
             the
             Lord
             threaten
             the
             obstinate
             people
             before
             mentioned
             ,
             Isai
             .
             65.
             5.
             
             
               These
               are
               as
               a
               smoke
               in
               my
               nose
               ,
               a
               fire
               that
               burneth
               all
               the
               day
               .
               Behold
               it
               is
               written
               before
               me
            
             ;
             I
             
               will
               not
               keep
               silence
               ,
               but
               will
               recompense
               ,
               even
               recompense
               into
               their
               bosom
               ,
               your
               iniquities
               ,
               and
               the
               iniquities
               of
               your
               Fathers
               together
               (
               saith
               the
               Lord
               )
               which
               have
               burnt
               Incense
               upon
               the
               mountains
               ,
               and
               blasphemed
               me
               upon
               the
               Hils
               ;
               therefore
               wil
               I
               measure
               their
               former
               work
               into
               their
               bosom
               .
            
             Both
             these
             parts
             of
             Gods
             delight
             are
             fully
             expressed
             by
             Solomon
             ,
             Prov.
             1.
             21.
             
             
               VVisdom
               crieth
               without
               ,
               she
               hath
               uttered
               her
               voice
               in
               the
               streets
               ;
               she
               crieth
               in
               the
               chief
               place
               of
               the
               Concourse
               ,
               in
               the
               opening
               of
               the
               gates
               ;
               in
               the
               Citie
               she
               uttereth
               her
               words
               ,
               saying
               ,
               How
               long
               ye
               simple
               ones
               ,
               will
               ye
               love
               simplicity
               ,
               and
               the
               scorners
               delight
               in
               their
               scorning
               ,
               and
               fools
               hate
               knowledg
               ?
               Turn
               you
               at
               my
               reproof
               Behold
               I
               wil
               pour
               out
               my
               spirit
               upon
               you
               ,
               I
               wil
               make
               knowne
               my
               words
               unto
               you
               .
            
             These
             passages
             infallibly
             argue
             an
             unfeigned
             delight
             in
             their
             repentance
             ,
             and
             such
             a
             desire
             of
             their
             salvation
             ,
             as
             the
             Wisdome
             of
             God
             hath
             expressed
             in
             my
             Text.
             But
             what
             followes
             ?
             
               Because
               I
               have
               called
               ,
               and
               ye
               refused
               ,
               I
               have
               stretched
               out
               my
               hand
               and
               no
               man
               regarded
               :
               But
               ye
               have
               set
               at
               naught
               all
               my
               counsel
               ,
               and
               would
               none
               of
               my
               reproof
               ,
            
             I
             
               also
               wil
               laugh
               at
               your
               calamity
               ,
            
             I
             
               wil
               mock
               when
               your
               fear
               cometh
               .
            
             Thus
             his
             delight
             remaines
             the
             same
             ,
             but
             is
             set
             upon
             another
             Object
             .
             To
             the
             same
             purpose
             ,
             Isai
             .
             65.
             12.
             
             Therefore
             I
             
               wil
               number
               you
               to
               the
               sword
               ,
               and
               ye
               shall
               all
               bow
               down
               to
               the
               slaughter
               ,
               because
               when
            
             I
             
               called
               ,
               ye
               did
               not
               answer
               ,
               when
            
             I
             
               spake
               ye
               did
               not
               hear
               ,
               but
               did
               evil
               before
               mine
               eyes
               ,
               and
               did
               chuse
               that
               wherein
            
             I
             
               delighted
               not
            
             .
             So
             then
             whether
             by
             the
             destruction
             of
             the
             wicked
             ,
             or
             the
             salvation
             of
             his
             Chosen
             ,
             Gods
             name
             is
             still
             alike
             glorified
             :
             His
             Justice
             exacts
             what
             should
             have
             been
             ,
             but
             was
             not
             payed
             unto
             his
             Mercie
             .
             He
             can
             be
             no
             loser
             by
             mans
             unthankfulness
             or
             ungratiousnesse
             ;
             The
             Case
             is
             all
             one
             ,
             as
             if
             we
             should
             take
             that
             from
             a
             thief
             with
             the
             left
             hand
             ,
             which
             he
             had
             picked
             out
             of
             our
             right
             hand
             .
             
               Thus
               much
               of
               the
               two
               Points
               proposed
               .
            
          
           
             13.
             
             I
             do
             desire
             no
             more
             then
             that
             the
             Tree
             may
             be
             judged
             by
             the
             Fruit.
             And
             
             questionless
             the
             Use
             of
             these
             Resolutions
             ,
             whether
             for
             convincing
             our selves
             of
             sin
             ,
             or
             quelling
             despere
             ,
             or
             for
             encouraging
             the
             careless
             and
             impenitent
             unto
             repentance
             ,
             by
             giving
             them
             right
             hold
             of
             the
             means
             of
             life
             ,
             is
             much
             greater
             then
             can
             be
             conceived
             without
             admittance
             of
             their
             truth
             .
          
           
             First
             ,
             Seeing
             the
             end
             of
             our
             preaching
             ,
             is
             not
             so
             much
             
               to
               instruct
               the
               Elect
            
             ,
             as
             
               to
               call
               sinners
               to
               repentance
            
             ;
             not
             so
             much
             to
             confirm
             their
             faith
             that
             are
             already
             certain
             of
             salvation
             ,
             as
             to
             give
             Hope
             to
             the
             Unregenerate
             that
             they
             may
             be
             saved
             :
             How
             shall
             we
             accomplish
             either
             intendment
             ?
             By
             magnifying
             Gods
             Love
             towards
             the
             Elect
             ?
             who
             these
             are
             ,
             God
             and
             themselves
             know
             .
             How
             shal
             he
             which
             lives
             yet
             in
             sin
             perswade
             himself
             there
             is
             any
             probabilitie
             he
             may
             be
             saved
             ?
             Because
             God
             hath
             infallibly
             decreed
             to
             save
             some
             few
             ?
             Rather
             seeing
             by
             the
             contrary
             Doctrine
             ,
             the
             most
             part
             of
             mankind
             must
             necessarily
             perish
             ,
             he
             hath
             more
             reason
             to
             fear
             least
             he
             be
             one
             of
             those
             many
             ,
             then
             to
             hope
             that
             he
             is
             one
             of
             those
             few
             .
             The
             bare
             possibility
             
             of
             his
             salvation
             cannot
             be
             inferred
             but
             from
             indefinite
             Premisses
             ;
             from
             which
             no
             certain
             Conclusion
             can
             possibly
             follow
             .
             And
             without
             certain
             apprehension
             or
             conceit
             of
             Possibilitie
             ,
             there
             can
             be
             no
             sure
             Ground
             of
             Hope
             .
             But
             if
             we
             admit
             the
             
               former
               Extent
               of
               Gods
               unspeakable
               love
               to
               all
               ,
            
             and
             his
             desire
             of
             their
             eternal
             safetie
             which
             desperately
             perish
             ,
             
               every
               man
               may
            
             ,
             nay
             must
             undoubtedly
             thus
             Conclude
             ;
             
               Ergo
               ,
               Gods
               Love
               extends
               to
               me
               ;
               It
               is
               his
               good
               will
               and
               pleasure
               to
               have
               me
               saved
               amongst
               the
               rest
               ,
               as
               well
               as
               any
               other
               ;
               and
               whatsoever
               he
               unfeignedly
               wills
               ,
               his
               power
               is
               able
               effectually
               to
               bring
               to
               passe
               .
            
             The
             danger
             of
             sin
             and
             terrour
             of
             that
             dreadful
             day
             being
             first
             made
             known
             unto
             our
             Auditors
             ;
             the
             pressing
             of
             these
             Points
             as
             effectually
             as
             they
             might
             be
             
               (
               were
               this
               Doctrine
               held
               for
               current
               )
            
             would
             kindle
             the
             Love
             of
             God
             in
             our
             hearts
             ,
             and
             inflame
             them
             with
             desires
             answerable
             to
             Gods
             ardent
             Will
             of
             our
             Salvation
             ,
             and
             these
             once
             kindled
             ,
             would
             breed
             sure
             hope
             ,
             and
             in
             a
             manner
             inforce
             us
             to
             imbrace
             the
             
               infallible
               means
            
             thereto
             ordained
             .
          
           
             14.
             
             Without
             admission
             of
             the
             
               Former
               Doctrine
            
             ,
             it
             is
             impossible
             for
             any
             man
             rightly
             to
             measure
             the
             heinousnesse
             of
             his
             own
             or
             others
             sins
             .
             Such
             as
             gather
             the
             infinitie
             of
             sins
             demerit
             from
             the
             infinite
             Majestie
             against
             which
             it
             is
             committed
             ,
             give
             us
             the
             surface
             of
             sin
             ,
             infinite
             in
             length
             and
             breadth
             ,
             but
             not
             in
             soliditie
             .
             
             The
             will
             or
             pleasure
             of
             a
             Prince
             in
             matters
             meanly
             affected
             by
             him
             ,
             or
             in
             respect
             of
             which
             he
             is
             little
             more
             then
             indifferent
             ,
             may
             be
             neglected
             without
             greater
             offence
             then
             meaner
             persons
             may
             justly
             take
             for
             foul
             indignities
             or
             grievous
             wrongs
             .
             But
             if
             a
             
               Princes
               Soveraign
               Command
            
             ,
             in
             a
             matter
             which
             he
             desired
             as
             much
             as
             his
             own
             life
             ,
             should
             be
             contemned
             ,
             a
             Loyal
             Subject
             conscious
             of
             such
             contempt
             ,
             though
             happening
             through
             Riot
             or
             perswasions
             of
             ill
             company
             ,
             would
             in
             his
             sober
             thoughts
             be
             ready
             to
             take
             revenge
             upon
             himself
             ,
             specially
             if
             he
             knew
             his
             Soveraigns
             Love
             or
             liking
             of
             him
             to
             be
             more
             then
             ordinary
             .
             Consider
             then
             ,
             that
             as
             the
             Majestie
             and
             Goodnesse
             of
             our
             God
             ,
             so
             his
             Love
             and
             Mercie
             towards
             us
             ,
             is
             truly
             infinite
             .
             That
             he
             desires
             our
             repentance
             as
             earnestly
             as
             we
             can
             desire
             meat
             or
             drink
             in
             the
             extremity
             of
             thirst
             or
             hunger
             ;
             as
             we
             can
             do
             life
             it self
             while
             we
             are
             beset
             with
             death
             ;
             That
             this
             our
             
               God
               manifested
               in
               our
               flesh
               did
               not
               desire
               his
               own
               life
               so
               much
               as
               our
               redemption
               .
            
             We
             must
             therefore
             measure
             the
             heinousness
             of
             our
             sins
             by
             the
             abundance
             of
             Gods
             Love
             ,
             by
             the
             heighth
             and
             depth
             of
             our
             Saviours
             Humiliation
             :
             Thus
             they
             will
             appear
             infinite
             not
             only
             because
             committed
             against
             an
             infinite
             Majestie
             ,
             but
             because
             with
             this
             dimension
             they
             further
             include
             a
             wilful
             neglect
             of
             infinite
             mercie
             ,
             and
             Incomprehensible
             desires
             of
             our
             Salvation
             .
             We
             are
             by
             nature
             the
             seed
             of
             Rebels
             ,
             which
             had
             lift
             their
             hands
             against
             the
             
               infinite
               Goodness
               of
               their
               Creator
            
             ,
             in
             taking
             the
             forbidden
             fruit
             ,
             whereby
             they
             sought
             to
             be
             like
             him
             in
             Majestie
             .
             Conscious
             of
             this
             transgression
             ,
             the
             first
             Actors
             immediately
             hid
             themselves
             from
             his
             presence
             :
             And
             ,
             as
             if
             this
             their
             terror
             had
             imprinted
             a
             perpetual
             Antipathy
             in
             their
             posteritie
             ,
             the
             least
             glympse
             of
             his
             glory
             for
             many
             generations
             after
             ,
             made
             them
             cry
             out
             ,
             
               Alas
               we
               shall
               dye
               !
               because
               we
               have
               seen
               the
               Lord.
            
             We
             stil
             continue
             like
             the
             off-spring
             of
             tame
             Creatures
             growen
             wild
             ,
             alwayes
             eschewing
             his
             presence
             that
             seeks
             to
             recover
             us
             ,
             as
             the
             Bird
             doth
             the
             Fowler
             ,
             or
             the
             beasts
             of
             the
             Forrest
             the
             sight
             of
             fire
             .
             And
             yet
             unless
             he
             shelter
             us
             under
             the
             shadow
             of
             his
             wings
             ,
             we
             are
             as
             a
             prey
             exposed
             to
             the
             destroyer
             ,
             already
             condemned
             for
             Fewel
             to
             the
             flames
             of
             hell
             ,
             or
             as
             nutriment
             to
             the
             brood
             of
             serpents
             .
             To
             redeem
             us
             from
             this
             everlasting
             thraldome
             ,
             our
             
               God
               came
               down
               into
               the
               world
               disguised
               in
               the
               similitude
               of
               our
               flesh
               ,
            
             made
             as
             a
             stale
             to
             allure
             us
             with
             wiles
             into
             his
             net
             ,
             that
             he
             might
             draw
             us
             with
             the
             
               cords
               of
               Love.
            
             The
             depth
             of
             Christs
             humiliation
             ,
             was
             as
             great
             as
             the
             difference
             between
             God
             and
             the
             meanest
             man
             ,
             therefore
             truly
             
             infinite
             .
             He
             that
             was
             equal
             with
             God
             ,
             was
             conversant
             with
             us
             here
             on
             earth
             in
             the
             form
             and
             condition
             of
             a
             servant
             .
             But
             of
             servants
             by
             birth
             ,
             or
             civil
             constitution
             many
             live
             in
             health
             and
             ease
             with
             sufficient
             supplies
             of
             all
             
             things
             necessary
             for
             this
             life
             :
             So
             did
             not
             the
             Son
             of
             God
             ,
             his
             humanitie
             was
             charged
             with
             all
             the
             miseries
             whereof
             mortality
             is
             capable
             ,
             subject
             to
             hunger
             and
             thirst
             ,
             to
             temptations
             ,
             revilings
             and
             scornings
             ,
             even
             of
             his
             servants
             ,
             an
             indignitie
             which
             cannot
             befal
             slaves
             or
             vassals
             either
             born
             ,
             or
             made
             so
             by
             men
             .
             Or
             to
             use
             the
             Prophets
             words
             ,
             
               He
               bare
               mans
               infirmities
            
             ,
             not
             spiritually
             only
             ,
             but
             bodily
             .
             For
             ,
             
               who
               was
               weak
               ,
               and
               he
               was
               not
               weak
               ?
            
             Who
             was
             sick
             ,
             and
             he
             whole
             ?
             No
             malady
             of
             any
             disease
             cured
             by
             him
             ,
             but
             was
             made
             his
             by
             exact
             and
             perfect
             sympathie
             .
             Lastly
             ,
             
               He
               bare
               our
               sinnes
               ,
               upon
               the
               Crosse
               ,
            
             and
             submitted
             himself
             to
             greater
             torments
             then
             any
             man
             in
             this
             life
             can
             suffer
             .
             And
             although
             these
             were
             as
             displeasant
             to
             his
             humane
             Nature
             ,
             as
             to
             ours
             ,
             yet
             were
             our
             sins
             to
             him
             more
             displeasant
             .
             As
             he
             was
             loving
             to
             us
             in
             his
             death
             ,
             so
             was
             he
             wise
             towards
             himself
             ,
             and
             in
             submitting
             himself
             to
             this
             ignominious
             and
             cruel
             death
             ,
             did
             of
             two
             evils
             chuse
             the
             lesse
             :
             Rather
             to
             suffer
             the
             punishment
             due
             to
             our
             sins
             ,
             then
             to
             suffer
             sin
             stil
             to
             reign
             in
             us
             ,
             whom
             he
             loved
             more
             dearly
             then
             his
             own
             life
             .
             If
             then
             we
             shall
             continue
             in
             sin
             after
             manifestation
             of
             this
             his
             Love
             ,
             the
             heinousnesse
             of
             our
             offence
             is
             truly
             infinite
             ,
             in
             as
             much
             as
             we
             do
             that
             continually
             which
             is
             more
             distasteful
             to
             our
             gracious
             God
             ,
             then
             any
             torments
             can
             be
             to
             us
             :
             So
             doing
             
               we
               build
               up
               the
               works
               of
               Satan
               which
               he
               came
               purposely
               to
               destroy
               .
            
             For
             of
             this
             I
             would
             not
             have
             you
             ignorant
             ,
             that
             albeit
             the
             end
             of
             his
             death
             was
             to
             redeem
             sinners
             ;
             yet
             ,
             
               the
               only
               means
               predestinated
               by
               him
               for
               our
               Redemption
               is
               destruction
               of
               the
               works
               of
               Satan
               ,
               and
               renovation
               of
               his
               Fathers
               Image
               in
               our
               souls
               .
            
             For
             us
             then
             to
             re-edifie
             the
             works
             of
             Satan
             ,
             or
             abett
             his
             Faction
             ,
             is
             still
             more
             offensive
             to
             this
             our
             God
             ,
             then
             was
             his
             Agony
             and
             bloodie
             Sweat.
             For
             taking
             a
             fuller
             measure
             of
             our
             sins
             ,
             let
             us
             hereunto
             adde
             his
             patient
             expectation
             of
             his
             enemies
             Conversion
             after
             his
             Resurrection
             .
          
           
             15.
             
             If
             the
             son
             of
             Zaleucus
             before
             mentioned
             should
             have
             pardoned
             any
             as
             deeply
             guilty
             as
             himself
             had
             been
             of
             that
             offence
             for
             which
             he
             lost
             one
             eye
             ,
             and
             his
             Father
             another
             ;
             the
             world
             would
             have
             taxed
             him
             either
             of
             injustice
             ,
             folly
             ,
             or
             too
             much
             facility
             ,
             rather
             then
             commended
             him
             for
             true
             Justice
             or
             Clemencie
             .
             But
             that
             we
             may
             know
             how
             far
             Gods
             Mercie
             doth
             over-beare
             his
             Majestie
             ,
             he
             proceeds
             not
             straight
             way
             to
             execute
             vengeance
             upon
             these
             Jewes
             which
             wreaked
             their
             malice
             upon
             his
             deare
             and
             only
             Son
             ,
             who
             had
             committed
             nothing
             worthy
             of
             blame
             ,
             much
             lesse
             of
             death
             .
             Here
             was
             matter
             of
             wrath
             and
             indignation
             so
             just
             as
             would
             have
             moved
             the
             most
             merciful
             man
             on
             earth
             to
             have
             taken
             speedy
             vengeance
             upon
             these
             Spillers
             of
             innocent
             blood
             ,
             specially
             the
             Law
             of
             God
             permitting
             thus
             much
             .
             But
             Gods
             mercy
             is
             above
             his
             Law
             ,
             above
             his
             Justice
             ;
             these
             did
             exact
             the
             very
             abolition
             of
             these
             sinners
             in
             the
             very
             first
             act
             of
             sin
             committed
             against
             God
             made
             man
             for
             their
             redemption
             .
             Yet
             he
             patiently
             expects
             their
             repentance
             which
             with
             unrelenting
             fury
             had
             plotted
             his
             destruction
             .
             
               Forty
               yeers
               long
               had
               he
               been
               grieved
               with
               this
               generation
               after
            
             the
             first
             Passeover
             celebrated
             in
             sign
             of
             their
             deliverance
             from
             Egyptian
             bondage
             ,
             and
             for
             their
             stubbornesse
             
               he
               swore
               they
               should
               not
               enter
               into
               his
               rest
               .
            
             And
             now
             their
             posterity
             after
             a
             more
             glorious
             deliverance
             from
             the
             Powers
             of
             darknesse
             ,
             have
             fortie
             yeers
             allotted
             them
             for
             repentance
             before
             they
             be
             rooted
             out
             of
             the
             Land
             of
             Rest
             or
             Promise
             .
             
               Yet
               hath
               not
               the
               Lord
               given
               them
               hearts
               to
               perceive
               ,
               eyes
               to
               see
               ,
               or
               ears
               to
               hear
               unto
               this
               day
               ,
               because
               seeing
               they
               would
               not
               see
               ,
               nor
               hearing
               they
               would
               not
               hear
               ,
               but
               hardened
               their
               hearts
               against
               the
               Spirit
               of
               Grace
               ,
            
             Lord
             give
             us
             what
             thou
             didst
             not
             give
             them
             
               hearts
               of
               flesh
            
             ,
             which
             may
             melt
             at
             thy
             threats
             ,
             ears
             to
             hear
             the
             
             admonitions
             of
             our
             peace
             ,
             and
             eyes
             to
             foresee
             the
             day
             of
             our
             visitation
             ,
             that
             so
             when
             thy
             wrath
             shall
             be
             revealed
             against
             sin
             and
             sinners
             ,
             we
             may
             be
             sheltred
             from
             stormes
             of
             fire
             and
             brimstone
             under
             the
             shadow
             of
             thy
             wings
             so
             long
             stretched
             out
             in
             mercie
             for
             us
             .
             Often
             ,
             O
             Lord
             ,
             wouldst
             thou
             have
             gathered
             us
             ,
             and
             we
             would
             not
             ;
             But
             let
             there
             be
             (
             we
             beseech
             thee
             )
             an
             end
             of
             our
             stubborn
             ingratitude
             towards
             thee
             ,
             no
             end
             of
             thy
             mercies
             and
             loving
             kindness
             towards
             us
             .
          
           
             Amen
             .
          
        
         
           
             CHAP.
             XLVI
             .
          
           
             
               HEER
               .
               4.
               verse
               12
               ,
               13.
               
            
             
               
                 For
                 ,
                 the
              
               Word
               of
               God
               
                 is
                 quick
                 and
                 powerful
                 ,
                 and
                 sharper
                 then
                 any
                 two
                 edged
                 Sword
                 ,
                 piercing
                 even
                 to
                 the
                 dividing
                 asunder
                 of
                 Soul
                 and
                 Spirit
                 ,
                 and
                 of
                 the
                 joynts
                 and
                 marrow
                 ,
                 and
                 is
                 a
                 discerner
                 of
                 the
                 thoughts
                 and
                 intents
                 of
                 the
                 heart
                 .
                 Neither
                 is
                 there
                 any
                 Creature
                 that
                 is
                 not
                 manifest
                 in
                 his
                 sight
                 ;
                 but
                 all
                 things
                 are
                 naked
                 and
                 open
                 unto
                 the
                 eyes
                 of
                 him
                 with
                 whom
                 we
                 have
                 to
                 do
                 .
              
            
          
           
             1.
             
             IF
             a
             meer
             Artist
             (
             altogether
             unacquainted
             with
             the
             Mysteries
             contained
             in
             Scripture
             ,
             or
             with
             the
             drift
             on
             scope
             of
             this
             Epistle
             )
             should
             have
             
             dipt
             upon
             this
             Text
             ;
             he
             would
             have
             thought
             the
             Author
             of
             it
             had
             intended
             some
             
               Copia
               Verborum
            
             ,
             or
             
               Poetical
               Sylva
               of
               Epithites
            
             ;
             the
             words
             be
             so
             many
             and
             so
             ponderous
             .
             And
             yet
             there
             be
             as
             many
             
               several
               Propositions
            
             almost
             ,
             as
             there
             be
             words
             :
             And
             of
             all
             these
             Propositions
             ,
             or
             this
             weighty
             structure
             of
             words
             ,
             the
             Foundation
             or
             Subject
             is
             but
             One
             ;
             to
             wit
             ,
             The
             WORD
             OF
             GOD.
             About
             the
             Attributes
             or
             Epithites
             of
             
               This
               Word
            
             ,
             though
             these
             be
             many
             ,
             there
             is
             no
             difficultie
             or
             matter
             worthy
             of
             any
             disquisition
             ,
             which
             is
             not
             meerly
             Verbal
             or
             Grammatical
             :
             The
             Subject
             ,
             though
             but
             One
             ,
             admits
             ,
             or
             rather
             requires
             many
             Disquisitions
             ,
             all
             truly
             Theological
             ,
             worthy
             the
             search
             or
             paines
             of
             a
             true
             Divine
             .
          
           
             I
             must
             crave
             your
             patience
             for
             the
             discussing
             of
             
               One
               Question
            
             ,
             which
             is
             the
             Principal
             ,
             and
             is
             briefly
             this
             ;
             What
             is
             here
             meant
             by
             the
             
               Word
               of
               God
            
             ,
             whether
             
             
               Verbum
               Domini
            
             only
             ,
             
               the
               VVord
               of
               God
            
             ,
             as
             it
             was
             written
             long
             ago
             by
             the
             Prophets
             and
             Apostles
             ,
             or
             as
             it
             is
             daily
             read
             and
             preached
             unto
             you
             ?
             Or
             
               Verbum
               Dominus
            
             ,
             that
             
               VVord
               of
               God
            
             which
             
               in
               the
               beginning
               was
               with
               God
               ,
            
             and
             which
             
               was
               God
            
             ;
             to
             wit
             ,
             
               the
               Son
               of
               God
               by
               whom
               all
               things
               were
               made
               ,
               and
               without
               whom
               nothing
               was
               made
            
             that
             hath
             either
             making
             or
             beginning
             .
          
           
             2.
             
             
               Pontificii
               Scriptores
               ,
               &c.
            
             The
             Roman
             Writers
             (
             saith
             Paraus
             )
             upon
             the
             Text
             ,
             contend
             ,
             that
             by
             the
             
               VVord
               of
               God
            
             ,
             the
             Son
             of
             God
             ,
             God
             blessed
             for
             ever
             ,
             is
             here
             punctually
             meant
             .
             But
             by
             this
             good
             Authors
             leave
             ,
             I
             would
             be
             loath
             to
             grant
             the
             Romish
             Church
             all
             those
             to
             be
             her
             Children
             which
             stand
             for
             this
             Interpretation
             ;
             And
             more
             unwilling
             I
             am
             to
             make
             this
             any
             
               Branch
               of
               Controversie
            
             betwixt
             us
             and
             the
             Romish
             Church
             :
             we
             have
             enough
             besides
             of
             far
             better
             use
             and
             consequence
             ,
             even
             in
             Paraeus
             his
             Judgment
             .
             For
             he
             himself
             ingenuously
             confesseth
             ,
             
               Nil
               mali
               continet
               in
               se
               haec
               interpretatio
               ,
               That
               this
               Interpretation
            
             of
             Romish
             Writers
             (
             as
             he
             conceives
             all
             those
             to
             be
             ,
             who
             by
             the
             Word
             of
             God
             here
             understand
             the
             Son
             of
             God
             )
             
               doth
               contain
               no
               harm
               nor
               evil
               in
               it
               .
            
             And
             if
             it
             contain
             no
             evil
             in
             it
             ,
             it
             will
             be
             no
             sin
             in
             it self
             ,
             no
             wrong
             
             at
             all
             unto
             Paraeus
             or
             other
             Modern
             Writers
             contrary-minded
             ,
             to
             inquire
             ,
             Whether
             it
             doth
             not
             contain
             some
             Good
             in
             it
             .
             Whether
             it
             be
             not
             the
             better
             Interpretation
             of
             the
             two
             controversed
             ,
             as
             well
             for
             profoundnesse
             of
             Doctrin
             as
             for
             profitable
             Use
             .
             
               The
               Principal
               Reason
            
             which
             moved
             Paraeus
             and
             other
             Modern
             Writers
             not
             to
             subscribe
             unto
             the
             Interpretation
             of
             men
             more
             Antient
             
             
               and
               Orthodoxal
            
             ,
             is
             ,
             
               Because
               our
               Apostle
               no
               where
               before
               ,
               no
               where
               after
               in
               this
               Epistle
               ,
               doth
               call
               the
               Son
               of
               God
               ,
               
                 The
                 Word
                 of
                 God.
              
               
            
             But
             this
             Reason
             is
             a
             great
             deal
             too
             light
             to
             cast
             the
             Scales
             for
             his
             Opinion
             ,
             supposing
             they
             were
             otherwise
             even
             :
             For
             the
             
               Evangelist
               S.
               John
            
             ,
             albeit
             he
             had
             oftner
             occasion
             to
             mention
             the
             Son
             of
             God
             in
             his
             Gospel
             ,
             then
             our
             Apostle
             had
             to
             mention
             him
             in
             this
             Epistle
             ,
             doth
             no
             where
             (
             to
             my
             remembrance
             )
             instyle
             him
             ,
             
             
               The
               VVord
               of
               God
            
             ,
             save
             only
             in
             the
             first
             Chapter
             .
             And
             yet
             no
             Orthodoxal
             Christian
             doubts
             ,
             whether
             
               S.
               John
            
             by
             
               the
               VVord
               which
               in
               the
               beginning
               was
               with
               God
               ,
               and
               was
               God
               ,
            
             did
             understand
             any
             other
             Person
             or
             Thing
             whatsoever
             ,
             besides
             the
             
               Son
               of
               God.
            
             And
             if
             our
             Apostle
             in
             the
             Text
             ,
             had
             
               some
               more
               special
               Reason
            
             then
             he
             had
             in
             any
             other
             place
             of
             this
             Epistle
             before
             or
             after
             ,
             to
             enstyle
             the
             Son
             of
             God
             ,
             
               The
               VVord
               of
               God
            
             :
             this
             will
             be
             enough
             ,
             at
             least
             to
             bring
             the
             Scales
             to
             an
             aequipoize
             ;
             more
             then
             enough
             to
             Counterpoiz
             either
             Paraeus
             ,
             or
             other
             Modern
             Writers
             Opinion
             whom
             he
             did
             follow
             ,
             or
             which
             follow
             him
             .
          
           
             3.
             
             We
             are
             then
             in
             the
             first
             Place
             to
             prove
             ,
             That
             the
             
               Word
               of
               God
            
             here
             in
             the
             Text
             doth
             necessarily
             denote
             or
             import
             ,
             
               The
               Person
               of
               the
               Son
               of
               God.
               
            
             
          
           
             In
             the
             Second
             ,
             To
             shew
             the
             Reasons
             ,
             Why
             the
             Son
             of
             God
             is
             called
             ,
             
               The
               Word
               of
               God
            
             ,
             and
             what
             the
             Word
             of
             God
             in
             this
             place
             doth
             punctually
             import
             .
          
           
             All
             the
             Israelites
             were
             delivered
             from
             the
             Egyptian
             thraldom
             by
             Moses
             ;
             And
             all
             these
             Hebrewes
             to
             whom
             our
             Apostle
             wrote
             ,
             yea
             all
             Mankind
             were
             delivered
             from
             that
             bond
             of
             slaverie
             which
             Satan
             had
             gotten
             over
             our
             first
             Parents
             and
             us
             by
             right
             of
             Conquest
             .
             For
             the
             Son
             of
             God
             by
             his
             Conquest
             over
             Satan
             upon
             the
             Cross
             ,
             did
             make
             us
             all
             the
             Servants
             of
             God
             again
             
               de
               jure
            
             .
             That
             this
             
               First
               part
               of
               our
               Redemption
               was
               universal
               ,
            
             No
             man
             which
             acknowledgeth
             Christ
             for
             his
             Lord
             and
             Redeemer
             ,
             can
             deny
             .
             Again
             ,
             our
             Apostle
             S.
             Paul
             tells
             us
             ,
             1
             Cor.
             10.
             v.
             2.
             
             That
             all
             the
             Hostes
             of
             
               Israel
               were
               under
               the
               Cloud
               ,
               and
               passed
               through
               the
               Sea
               ,
            
             and
             that
             
               all
               were
               baptized
               unto
               Moses
               in
               the
               Cloud
               and
               in
               the
               Sea.
            
             And
             so
             had
             all
             these
             unto
             whom
             our
             Apostle
             writes
             ,
             been
             baptised
             into
             Christ
             .
             Now
             our
             Apostle
             in
             this
             place
             supposeth
             what
             S.
             Jude
             in
             his
             Epistle
             takes
             as
             
               A
               Branch
               of
               that
               Faith
               which
               was
               once
               delivered
               to
               the
               Saints
               ,
            
             
               That
               however
               that
               Inheritance
               which
               wee
               hope
               for
               by
               Christ
               ,
               be
               much
               more
               Glorious
               then
               the
               Inheritance
               which
               God
               promised
               to
               the
               Israelites
               by
               Moses
               :
               yet
               Gods
               Promises
               unto
               us
               for
               entering
               into
               this
               glorious
               Rest
               ,
               are
               subject
               to
               the
               same
               Conditions
               and
               Provisoes
               ,
               which
               the
               Promises
               made
               to
               the
               Israelites
               were
               ,
               for
               entering
               into
               the
               Land
               of
               Canaan
               .
               Now
               many
               of
               them
               came
               short
               of
               those
               Promises
               :
            
             And
             so
             our
             Apostle
             takes
             as
             granted
             ;
             Many
             of
             those
             Hebrewes
             unto
             whom
             he
             wrote
             this
             Epistle
             ,
             might
             fall
             further
             short
             of
             those
             glorious
             Promises
             made
             unto
             them
             in
             Christ
             .
             All
             of
             them
             were
             ,
             as
             all
             of
             us
             by
             Baptism
             are
             ,
             the
             the
             Sons
             of
             God
             ,
             and
             Heirs
             of
             Promise
             ;
             yet
             most
             of
             them
             ,
             as
             most
             of
             us
             ,
             
               Haeredes
               praesumpti
               ,
               non
               haeredes
               apparentes
               ,
            
             Heires
             presumed
             or
             by
             adoption
             ,
             not
             Heires
             apparent
             ;
             that
             is
             ,
             not
             heires
             dis-inheritable
             ,
             or
             irreversibly
             ordained
             unto
             eternal
             Life
             .
             And
             from
             this
             Ground
             our
             Apostle
             takes
             occasion
             ,
             and
             thought
             it
             necessary
             to
             press
             repentance
             so
             forcibly
             upon
             them
             ;
             first
             by
             way
             of
             Threatning
             ;
             then
             by
             Promise
             ,
             or
             incouragement
             .
             By
             Threatning
             
             Chap.
             3.
             12.
             
             
               Take
               heed
               Brethren
               lest
               there
               be
               in
               any
               of
               you
               an
               evil
               heart
               of
               unbelief
               in
               departing
               from
               the
               Living
               God
               ,
               but
               exhort
               one
               another
               daily
               whilst
               it
               is
               called
               to
               day
               ,
               lest
               any
               of
               you
               be
               hardned
               through
               the
               deceitfulnesse
               of
               sin
               ,
               for
               we
               are
               made
               partakers
               of
               Christ
               ,
               if
               we
               hold
               the
               beginning
               of
               our
               confidence
               stedfast
               unto
               the
               end
               ;
               whilst
               it
               is
               said
               to
               day
               if
               ye
               wil
               hear
               his
               voice
               harden
               not
               your
               hearts
               .
            
             And
             after
             he
             had
             proposed
             the
             fearful
             example
             of
             their
             rebellious
             Forefather
             ,
             whose
             Carkasses
             fell
             in
             the
             wilderness
             ,
             he
             resumed
             his
             exhortation
             again
             Chap.
             4.
             1.
             
             
               Let
               us
               therefore
               fear
               ,
               lest
               the
               promise
               being
               left
               us
               of
               entring
               into
               his
               rest
               ,
               any
               of
               you
               should
               seem
               to
               come
               short
               of
               it
               ,
               for
               unto
               us
               was
               the
               Gospel
               preached
               as
               well
               as
               unto
               them
            
             And
             again
             ,
             ver
             .
             11.
             
             
               Let
               us
               labour
               therefore
               to
               enter
               into
               that
               Rest
            
             (
             he
             means
             that
             better
             Rest
             which
             God
             had
             promised
             by
             Christ
             ,
             )
             
               lest
               any
               man
               fall
               by
               the
               same
               example
               of
               unbelief
            
             or
             disobedience
             .
          
           
             4
             But
             what
             if
             they
             ,
             or
             any
             of
             us
             fall
             after
             the
             same
             Example
             ?
             Their
             Case
             or
             ours
             is
             much
             worse
             then
             the
             case
             of
             those
             rebellious
             Israelites
             was
             ;
             worse
             ,
             in
             respect
             of
             the
             undoubted
             discovery
             of
             our
             backsliding
             ,
             how
             secret
             soever
             that
             be
             ;
             and
             worse
             again
             in
             respect
             of
             the
             doom
             or
             sentence
             which
             must
             pass
             upon
             the
             discovery
             of
             our
             backsliding
             .
             All
             this
             is
             implyed
             in
             our
             Apostles
             Conclusion
             of
             his
             Exhortation
             or
             threatning
             Caveat
             here
             in
             my
             Text
             ,
             
               For
               the
               Word
               of
               God
               is
               quick
               and
               powerful
               ,
               and
               sharper
               then
               any
               two
               edged
               sword
               ,
               &c.
               
            
             So
             that
             there
             is
             the
             same
             Antithesis
             or
             Opposition
             ;
             or
             rather
             ,
             the
             same
             difference
             of
             proportion
             between
             the
             Voice
             of
             God
             unto
             which
             the
             Israelites
             would
             not
             hearken
             ,
             and
             
               The
               Word
               of
               God
            
             here
             in
             my
             Text
             ,
             from
             whom
             these
             Hebrewes
             were
             almost
             readie
             to
             revolt
             ;
             as
             is
             between
             Moses
             and
             Christ
             ;
             as
             is
             between
             the
             Land
             of
             Canaan
             and
             the
             Kingdom
             of
             Heaven
             ;
             And
             who
             ,
             or
             what
             then
             can
             we
             imagine
             this
             
               Word
               of
               God
            
             to
             be
             ?
             We
             read
             sometimes
             ,
             that
             the
             Voice
             of
             God
             is
             a
             terrible
             ,
             a
             
               glorious
               voice
            
             ,
             a
             
               voice
               mightie
               in
               operation
            
             :
             But
             that
             I
             take
             it
             was
             not
             the
             voice
             to
             which
             the
             Israelites
             would
             not
             hearken
             ,
             for
             that
             voice
             ,
             so
             often
             as
             God
             speaks
             by
             it
             ,
             will
             make
             men
             hear
             and
             fear
             whether
             they
             will
             or
             no.
             But
             neither
             
               that
               voice
            
             ,
             nor
             the
             voice
             which
             called
             to
             Moses
             from
             the
             Mercie-Seat
             ,
             nor
             the
             voice
             of
             God
             which
             did
             daily
             call
             unto
             the
             Israelites
             by
             Moses
             and
             the
             Prophets
             ,
             are
             any
             where
             in
             Scripture
             displayed
             or
             emblazoned
             in
             such
             propriety
             of
             words
             ,
             as
             import
             a
             
               Living
               substance
               endowed
               with
               life
               and
               sense
               ,
               with
               power
               of
               Disquisition
               and
               of
               Judicature
            
             ;
             the
             Perfection
             of
             all
             which
             properties
             is
             attributed
             to
             this
             
               Word
               of
               God
            
             here
             in
             my
             Text.
             There
             is
             no
             one
             Attribute
             in
             this
             whole
             Catalogue
             ,
             which
             doth
             not
             bear
             a
             lively
             Character
             of
             Majestie
             ,
             of
             Glory
             ,
             of
             Power
             and
             Wisdome
             so
             truly
             Divine
             ,
             that
             it
             cannot
             befit
             any
             meer
             Creature
             ;
             none
             but
             him
             alone
             ,
             who
             is
             
               the
               brightness
               of
               Gods
               glory
               ,
               and
               the
               express
               Image
               of
               his
               Person
               .
            
             No
             Living
             Substance
             ,
             no
             Living
             Person
             is
             able
             to
             sustain
             or
             undergo
             all
             these
             
               Glorious
               Attributes
            
             ,
             save
             He
             alone
             
               who
               upholdeth
               all
               things
               by
               the
               Word
               of
               his
               Power
               ,
            
             which
             is
             the
             very
             Character
             of
             the
             Eternal
             Son
             of
             God
             ,
             Heb.
             1.
             2.
             
             Unto
             the
             eyes
             of
             this
             Word
             every
             Creature
             ,
             that
             is
             ,
             even
             the
             most
             hidden
             Secrets
             of
             the
             heart
             of
             man
             ,
             the
             thoughts
             of
             Angels
             are
             most
             clear
             and
             conspicuous
             .
             Whence
             ,
             if
             by
             the
             
               Word
               of
               God
            
             in
             this
             place
             we
             understand
             any
             thing
             in
             the
             world
             besides
             
               Him
               by
               whom
               the
               world
               was
               made
               ,
            
             be
             it
             the
             voice
             of
             God
             which
             the
             Psalmist
             describeth
             to
             be
             mightie
             in
             operation
             ;
             Be
             it
             the
             voice
             of
             God
             which
             the
             Israelites
             heard
             in
             the
             Mount
             when
             they
             saw
             no
             Image
             ;
             be
             it
             the
             voice
             which
             called
             to
             Moses
             from
             the
             Mercie-Seat
             ;
             or
             be
             it
             the
             Word
             of
             God
             as
             by
             the
             Instructions
             of
             this
             voice
             ,
             it
             was
             written
             by
             Moses
             ,
             by
             the
             Prophets
             ,
             or
             Evangelists
             .
             Or
             be
             it
             the
             Word
             of
             God
             in
             general
             ,
             as
             it
             was
             preached
             by
             them
             ,
             or
             by
             the
             Ministers
             of
             the
             Gospel
             ;
             it
             can
             be
             but
             a
             Creature
             ,
             and
             being
             a
             Creature
             it
             is
             discerned
             by
             the
             eyes
             of
             This
             Word
             ●●
             
             
               made
               by
               him
               ,
               and
               without
               him
               was
               nothing
               made
               that
               was
               made
               .
            
             How
             then
             were
             all
             things
             made
             by
             the
             Word
             ?
             This
             he
             only
             knowes
             in
             particular
             ;
             But
             thus
             much
             we
             know
             in
             general
             ;
             The
             Father
             made
             all
             things
             by
             him
             ,
             not
             as
             by
             any
             
               Manual
               Work-man
            
             (
             as
             the
             house
             which
             the
             Architect
             conceives
             ,
             is
             built
             by
             Masons
             and
             other
             Labourers
             )
             but
             
               made
               by
               him
            
             ,
             as
             by
             the
             express
             Image
             of
             his
             Father
             ,
             or
             as
             he
             is
             the
             Idaeal
             Rule
             or
             Patern
             of
             all
             things
             which
             the
             Father
             made
             :
             Or
             ,
             all
             things
             were
             
               made
               by
               the
               Son
            
             ;
             after
             such
             a
             manner
             ;
             (
             but
             incomparably
             more
             excellent
             )
             as
             if
             we
             would
             imagine
             a
             curious
             Architect
             could
             erect
             a
             stately
             Palace
             in
             a
             moment
             without
             the
             help
             of
             any
             Hand-Labourer
             ,
             only
             by
             casting
             or
             contemplating
             the
             Idaea
             or
             Module
             of
             it
             in
             his
             own
             brain
             .
          
           
             7.
             
             Again
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             imports
             as
             much
             as
             the
             Latin
             Ratio
             .
             And
             this
             signification
             
             or
             expression
             of
             it
             ,
             is
             no
             way
             opposite
             ,
             rather
             co-ordinate
             to
             all
             the
             former
             .
             And
             thus
             
               Justine
               Martyr
            
             with
             other
             Antients
             express
             the
             meaning
             of
             S.
             John
             1.
             1.
             
             As
             if
             he
             had
             said
             ,
             
               In
               principio
               erat
               ratio
               ,
               In
               the
               beginning
               was
               the
               Rule
            
             or
             Reason
             of
             all
             things
             .
             Unto
             all
             these
             we
             may
             add
             another
             Importance
             of
             the
             same
             word
             ,
             which
             squares
             well
             with
             all
             the
             rest
             .
             For
             Ratio
             in
             Latin
             ,
             sometimes
             imports
             more
             then
             can
             be
             exprest
             by
             our
             English
             ,
             Rule
             or
             Reason
             .
             For
             
               Rationem
               reddere
            
             ,
             is
             more
             then
             to
             
               give
               a
               reason
            
             ;
             it
             is
             as
             much
             (
             in
             English
             )
             as
             
               to
               render
               an
               account
            
             .
             And
             in
             this
             sense
             it
             is
             fully
             equivalent
             
             to
             the
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             the
             very
             phrase
             used
             by
             
               Athanasius
               in
               his
               Creed
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               shall
               GIVE
               ACCOUNT
               for
               their
               own
               works
               .
            
             This
             phrase
             or
             expression
             of
             his
             Belief
             he
             took
             from
             our
             Apostle
             ,
             Rom.
             14.
             12.
             
             
               Every
               one
               of
               us
               shal
               give
               account
               of
               himself
               to
               God.
            
             Now
             Christ
             is
             God
             :
             and
             this
             Account
             we
             are
             to
             give
             to
             him
             ,
             as
             he
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               ever-living
               ,
               all-knowing
               Rule
               of
               that
               final
               account
               which
               Men
               and
               Angels
               must
               give
               to
               God
            
             for
             all
             their
             works
             ,
             for
             all
             their
             sayings
             ,
             for
             all
             their
             thoughts
             :
             And
             according
             to
             this
             signification
             or
             importance
             ,
             the
             
               four
               former
               Importances
            
             not
             exclude●
             but
             presupposed
             ,
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             my
             Text
             ,
             is
             chiefly
             and
             most
             punctually
             to
             be
             understood
             .
             For
             however
             by
             the
             
               Word
               of
               God
            
             ,
             we
             must
             understand
             only
             the
             Son
             of
             God
             ,
             to
             whom
             alone
             these
             
               glorious
               Attributes
            
             can
             be
             ascribed
             ;
             yet
             our
             Apostles
             expression
             of
             that
             which
             he
             here
             intended
             ,
             is
             more
             full
             and
             more
             punctually
             emphatical
             by
             much
             ,
             then
             if
             he
             had
             said
             ;
             
               The
               Son
               of
               God
               is
               quick
               and
               powerful
               in
               operation
               ,
               &c.
               
            
             For
             his
             purpose
             was
             to
             display
             the
             Attributes
             of
             the
             Son
             of
             God
             ,
             not
             only
             as
             he
             is
             the
             
               Supreme
               Judge
            
             of
             Quick
             and
             Dead
             ,
             but
             as
             he
             is
             the
             
               everliving
               Rule
            
             by
             which
             all
             our
             actions
             must
             be
             examined
             ,
             by
             which
             all
             accounts
             must
             either
             be
             approved
             or
             disallowed
             :
             
               He
               is
               a
               Rule
               endowed
               with
               the
               perpetual
               sight
               and
               sense
               of
               a
            
             Witness
             ;
             
               with
               incessant
               activitie
               of
               an
            
             Accuser
             ,
             
               or
               Solicitor
               ;
               with
               the
               Life
               and
               Spirit
               of
               a
            
             Judge
             ,
             yea
             ,
             Justice
             
               it self
               armed
               with
               power
            
             .
             All
             that
             can
             be
             required
             to
             the
             conviction
             ,
             to
             the
             condemnation
             or
             absolution
             of
             all
             men
             ,
             are
             in
             him
             ,
             according
             to
             their
             utmost
             perfections
             .
             In
             that
             he
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             
               Living
               Rule
            
             ;
             He
             is
             perpetually
             able
             to
             give
             the
             Charge
             home
             and
             full
             ,
             for
             whatsoever
             Men
             or
             Angels
             are
             to
             account
             ,
             for
             every
             idle
             word
             and
             thought
             ,
             for
             such
             things
             as
             the
             Parties
             Accomptants
             cannot
             think
             of
             .
             In
             that
             he
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             Living
             and
             a
             
               Powerful
               Rule
            
             ;
             He
             is
             able
             to
             
               exact
               all
               arrerages
            
             of
             such
             as
             do
             not
             sincerely
             acknowledg
             them
             ,
             and
             crave
             pardon
             for
             them
             ,
             to
             the
             utmost
             farthing
             ;
             
               able
               to
               sentence
            
             ungratious
             servants
             (
             which
             have
             been
             unfaithful
             unto
             him
             ,
             and
             cruel
             unto
             their
             fellow
             servants
             )
             unto
             everlasting
             imprisonment
             ,
             without
             the
             assistance
             of
             a
             Jaylor
             ,
             or
             other
             Executioner
             of
             Justice
             :
             
               He
               is
               the
               All-seeing
               eye
               ,
               and
               Almightie
               hand
               of
               Justice
               it self
               .
            
          
           
           
             8.
             
             Thus
             much
             of
             the
             meaning
             or
             full
             importance
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             here
             in
             the
             beginning
             of
             my
             Text
             :
             But
             we
             meet
             with
             the
             same
             word
             again
             in
             the
             conclusion
             of
             it
             .
             And
             if
             you
             will
             have
             the
             Subject
             of
             all
             the
             Propositions
             in
             my
             Text
             ,
             which
             (
             as
             I
             told
             you
             before
             )
             some
             Modern
             Interpreters
             have
             rent
             asunder
             ,
             (
             by
             making
             an
             Hiatus
             or
             chink
             between
             the
             12
             and
             13
             verses
             )
             we
             must
             put
             the
             
               two
               first
               words
            
             ,
             and
             the
             
               four
               last
            
             ,
             together
             .
             And
             so
             the
             Expression
             will
             appear
             to
             be
             not
             only
             more
             full
             ,
             but
             a
             great
             deal
             more
             elegant
             in
             the
             Original
             ,
             then
             it
             is
             in
             the
             ordinary
             Latin
             ,
             or
             then
             I
             know
             how
             to
             make
             it
             in
             our
             English
             :
             As
             thus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             About
             translating
             the
             Original
             in
             the
             last
             words
             of
             my
             Text
             ,
             there
             is
             some
             diversitie
             amongst
             Interpreters
             .
             The
             
               Vulgar
               Latin
            
             ,
             which
             the
             Romish
             Writers
             are
             bound
             to
             follow
             ,
             translate
             the
             last
             words
             thus
             ,
             
               Ad
               quem
               nobis
               est
               Sermo
            
             :
             that
             is
             ,
             as
             they
             would
             express
             the
             Hebraism
             ,
             
               De
               quo
               Loquimur
               ,
               of
               whom
               we
               speak
            
             ;
             but
             much
             amiss
             ,
             and
             far
             from
             the
             meaning
             of
             the
             Original
             .
             Beza
             much
             better
             ,
             
               Cui
               nobiscum
               est
               negotium
            
             .
             To
             the
             same
             effect
             our
             English
             doth
             
               With
               whom
               we
               have
               to
               do
               .
            
             But
             the
             
               Antient
               Gloss
            
             much
             better
             then
             both
             ,
             
               Cui
               nobis
               redenda
               est
               Ratio
               ,
               to
               whom
               we
               are
               to
               render
               an
               Account
               .
            
             This
             indeed
             is
             the
             main
             business
             which
             we
             have
             to
             do
             with
             the
             Son
             of
             God
             ,
             or
             he
             with
             us
             .
             And
             so
             the
             Syriack
             renders
             it
             ,
             save
             only
             that
             He
             puts
             it
             in
             the
             
               third
               Person
               plural
               ;
               To
               whom
               men
               must
               give
               an
               account
            
             ;
             which
             words
             according
             to
             the
             proprietie
             of
             that
             Tongue
             ,
             (
             and
             of
             the
             Hebrew
             )
             may
             be
             taken
             impersonally
             ,
             
               to
               whom
               account
               must
               be
               given
               .
            
             And
             this
             Interpretation
             I
             find
             warranted
             by
             the
             Authoritie
             of
             S.
             Chrysostom
             and
             Theophylact
             ,
             two
             of
             the
             best
             Expressors
             of
             
             the
             Original
             or
             Greek
             Dialect
             .
             And
             thus
             the
             Original
             will
             run
             clear
             without
             any
             Hiatus
             or
             interruption
             either
             in
             the
             Subject
             or
             Foundation
             ,
             or
             in
             the
             structure
             of
             the
             Attributes
             or
             several
             Propositions
             .
          
           
             9.
             
             According
             to
             this
             Importance
             of
             the
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               Brest-plate
               (
               the
               first
               of
               Aarons
               holy
               Garments
               ,
               made
               for
               Glory
               and
               for
               Beauty
               ,
            
             wherein
             the
             High-Priest
             did
             bear
             the
             names
             and
             the
             judgment
             of
             the
             Sons
             of
             Israel
             ,
             and
             wherein
             the
             Urim
             and
             Thummim
             were
             set
             )
             was
             called
             in
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             The
             meaning
             of
             which
             is
             better
             exprest
             by
             the
             Latine
             Rationale
             ,
             then
             I
             know
             how
             to
             render
             either
             of
             them
             in
             English
             ;
             but
             so
             called
             it
             was
             with
             reference
             to
             the
             Son
             of
             God
             ,
             as
             he
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               the
               Abstract
            
             ;
             as
             he
             is
             
               Life
               it self
            
             ,
             and
             
               Light
               it self
            
             ,
             not
             carrying
             Spectacles
             on
             his
             Brest
             ,
             as
             the
             High-Priest
             did
             .
          
           
             All
             the
             knowledg
             or
             Light
             of
             discovering
             Secrets
             ,
             which
             came
             by
             the
             Brest-plate
             or
             Rationale
             ,
             or
             by
             Urim
             or
             Thummim
             ,
             when
             it
             was
             in
             its
             prime
             use
             ,
             was
             but
             a
             glimmering
             Type
             or
             Shadow
             of
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Ratio
             or
             
               Verbum
               Dei
               ,
               The
               Word
               of
               God
               ,
            
             to
             whose
             sight
             and
             inspection
             ,
             the
             most
             secret
             thoughts
             ,
             which
             lurk
             in
             the
             Centre
             of
             mans
             heart
             ,
             the
             very
             temper
             and
             constitution
             of
             our
             souls
             ,
             are
             more
             perspicuous
             and
             clear
             then
             the
             inward
             parts
             of
             the
             Sacrifices
             were
             to
             Legal
             Priests
             ,
             after
             they
             had
             divided
             them
             joint
             from
             joint
             ,
             and
             broken
             them
             up
             .
             For
             unto
             this
             Dissection
             or
             Anatomy
             of
             Legal
             Sacrifices
             our
             Apostle
             alludes
             in
             this
             description
             of
             the
             Son
             of
             God
             ,
             specially
             in
             those
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               All
               things
               are
               open
               and
               naked
               unto
               his
               Eyes
               .
            
          
        
         
           Soli
           Deo
           Gloria
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A47013-e250
           
             Dr.
             Iackson
             .
          
           
             
               Dr.
               Iackson
            
             made
             
               Dr.
               Sheldon
            
             and
             
               Dr.
               Newlin
            
             Supervisors
             of
             his
             Will
             ,
             and
             entrusted
             his
             Papers
             with
             them
             .
          
           
             Dr.
             Lany
             .
          
           
             See
             the
             Preface
             to
             the
             First
             Book
             .
          
           
             See
             his
             Sermons
             upon
             Jer.
             26.
             p.
             32.
             
             See
             this
             Book
             ,
             fol.
             3716.
             
          
           
             
               See
               fol.
            
             3373
             
          
        
         
           Notes for div A47013-e1470
           
             Of
             the
             Author
             of
             the
             Work.
             
          
           
             Of
             the
             Order
             of
             this
             ,
             and
             other
             his
             Works
             .
          
           
             Of
             the
             Figuring
             the
             Folio
             Volumes
             .
          
           
             Of
             the
             Matter
             of
             this
             Eleventh
             Book
             .
          
           
             The
             whole
             Book
             consists
             of
             Six
             Sections
             .
          
           
             The
             Use
             of
             the
             last
             Section
             .
          
           
             Psa
             .
             58.
             1
             
          
           
             See
             Stows
             Annal.
             fol.
             3043.
             
          
           
             Idem
             fol.
             3044.
             
          
        
         
           Notes for div A47013-e24080
           
             See
             Gen.
             48.
             13
             ,
             14
             ,
             17.
             
          
           
             It
             is
             probable
             that
             there
             are
             
               distinct
               Thrones
            
             in
             Heaven
             .
          
           
             Heb.
             8.
             1
             ,
             2.
             
          
           
             See
             Mr.
             Mede
             ,
             Places
             appropriate
             .
          
           
             Job
             1.
             6.
             
          
           
             See
             Mr.
             Mede
             ,
             upon
             1
             Cor.
             4.
             1
             
          
           
             Christ
             was
             exalted
             according
             to
             both
             Natures
             .
          
           
             See
             8.
             
             Book
             Chap.
             15.
             
          
           
             See
             8.
             
             Book
             Chap.
             11.
             
          
           
             See
             8.
             
             Book
             Chap.
             14.
             
          
           
             See
             Book
             8.
             
             Chap.
             1.
             
          
           
             The
             difference
             about
             the
             Ubiquitie
             of
             Christs
             Bodie
             rather
             Verbal
             then
             Real
             .
          
           
             Christs
             Bodie
             is
             not
             every
             where
             .
          
           
             A
             Lutheran
             Syllogism
             .
          
           
             A
             Lutheran
             Objection
             ,
             that
             proves
             ,
             
               aut
               nihil
               ,
               aut
               nimium
               ▪
            
          
           
             See
             Chap.
             11.
             
             §.
             11.
             
          
           
             See
             Book
             10.
             
             Chap.
             55.
             
             &
             56.
             
          
           
             Besides
             what
             may
             be
             found
             in
             Cyrill
             of
             Alex
             .
             See
             
               Cyrill
               Hierosol
            
             .
             in
             Cateches
             .
             Mystag
             .
             1
             ,
             3
             ,
             4.
             
          
           
             *
             Hist
             .
             lib.
             5.
             
             So.
             Suetonius
             in
             Vespas
             .
          
           
             Viz.
             At
             his
             Resurrection
             ,
             and
             Ascension
             .
             See
             Book
             9.
             
             Chap.
             39.
             
          
           
             See
             St.
             
               Cyrill
               Alex.
            
             in
             his
             G●aphyr
             .
             on
             Exodus
             .
          
           
             Of
             the
             inconstancie
             of
             Vulgar
             affections
             .
             See
             Book
             10.
             
             Ch
             ,
             23.
             f.
             3073
             
          
           
             John.
             6.
             32
             ,
             33
             ,
             41
             ,
             48
             ,
             50.
             &c.
             1.
             
             Cor.
             15.
             45.
             
          
           
             So
             the
             Church
             Leiturgie
             ,
             in
             the
             words
             of
             ministration
             .
          
           
             Three
             Questions
             .
          
           
             See
             Book
             10.
             f.
             3298
             ,
             &
             3304.
             
          
           
             Eating
             and
             Drinking
             meerly
             Sacramental
             ,
             not
             meant
             in
             St.
             John
             6.
             56.
             
          
           
             The
             3d.
             or
             main
             Question
             ;
          
           
             Beza's
             Observation
             .
          
           
             Jansenius
             and
             Dr.
             Hessells
             his
             opinion
             .
          
           
             Vid.
             Tollet
             in
             6.
             
             Johan
             .
             Annot
             .
             26.
             
          
           
             By
             this
             Exposition
             ,
             one
             might
             as
             well
             Communicate
             by
             Receiving
             only
             the
             Cup
             ,
             as
             the
             Bread
             only
             .
          
           
             A
             Rule
             to
             know
             when
             And
             may
             may
             be
             changed
             into
             Or.
             
          
           
             A
             Second
             Rule
             ,
             when
             And
             must
             be
             turned
             into
             Or.
             
          
           
             A
             difficultie
             arising
             from
             the
             words
             ,
             if
             literally
             meant
             of
             Sacramental
             eating
             .
          
           
             The
             Application
             relating
             to
             the
             1
             st
             General
             .
          
           
             Two
             Duties
             .
             1
             To
             examine
             our selves
             .
             2.
             
             To
             Discern
             The
             Lords
             Bodie
             .
          
           
             Of
             the
             first
             part
             of
             mans
             Redemption
             ,
             or
             the
             Ransom
             paid
             
               for
               all
            
             .
             See
             Book
             9.
             
             Chap.
             5.
             
          
           
             Three
             Uses
             of
             the
             Doctrine
             ,
             that
             Christ
             paid
             the
             Ransom
             for
             all
             .
          
           
             Joh.
             1.
             29
             2
             
             Cor.
             5.
             14
             ,
             15
             Heb.
             2.
             9
             2
             
             Pet.
             2.
             1
             
          
           
             See
             Book
             8.
             pag.
             142.
             
          
           
             Dangerous
             to
             Dallie
             with
             Gods
             mercies
             .
          
           
             See
             Book
             10.
             
             Chap.
             31.
             
          
           
             Book
             10.
             
             Ch.
             50
             
          
           
             A
             Second
             Duty
             to
             Examine
             our selves
             .
          
           
             The
             Second
             General
             .
          
           
             Though
             a
             man
             be
             in
             the
             house
             as
             
               the
               Dweller
            
             ;
             The
             house
             may
             be
             in
             the
             Man
             ,
             as
             the
             right
             owner
             ,
             possessor
             ,
             &
             hous-holder
             .
          
           
             Two
             Difficulties
             .
          
           
             Joh.
             17.
             11
             ,
             21
             ,
             22
             ,
             23
             ,
             26.
             
          
           
             The
             former
             difficulty
             explained
             .
          
           
             Esai
             .
             8.
             14.
             
             Rom.
             9
             33.
             1
             
             Pet.
             2.
             6.
             
          
           
             
               Anton.
               Fernandius
            
             ,
             Cited
             in
             the
             next
             Chapter
             .
          
           
             The
             
               Second
               Difficultie
            
             explained
             .
          
           
             See
             Joh.
             15.
             2
             ,
             3
             ,
             4
             ,
             5
             ,
             6
             ,
             7.
             where
             the
             abode
             is
             mutuall
             .
          
           
             Joh.
             14.
             27
             
             Joh.
             16.
             33
             
          
           
             Three
             Points
             to
             be
             Discussed
             .
          
           
             *
             Anton.
             Fernand.
             Conimb
             .
             visiones
             vet
             .
             Test
             .
             vis
             .
             2.
             
             Cap.
             28.
             
             Gen.
             fol.
             83.
             
             Sect.
             6.
             num
             .
             9.
             
             And
             Benedictus
             Ferdinandius
             Borb
             .
             Lusit
             .
             in
             his
             2
             d
             Tom.
             of
             Comments
             ,
             upon
             Gen.
             Cap.
             28.
             
             Sect.
             2.
             
             Num.
             8.
             
             Fol.
             568.
             saith
             ,
             Rom.
             Ecclesia
             —
             est
             Turris
             —
             fundatur
             
               in
               Petri
               confessione
               at
               que
               in
               Domini
               promissiore
               —
               .
            
             And
             a
             little
             after
             he
             cites
             S.
             Athanasius
             (
             Lib.
             2.
             
             De
             Trin.
             )
             Optimè
             S.
             
               Athanasius
               ;
               Unum
               hoc
               est
               immobile
               fundamentum
               ,
               una
               haec
               est
               felix
               fidei
               petra
               Petriore
               Confessae
               ,
               Tues
               Filius
               Dei
               vivi
               ,
               &c.
               
            
          
           
             The
             2
             d
             Point
             
          
           
             
             Beza's
             Observation
             .
          
           
             Pineda
             on
             Ch.
             38.
             
             Job
             .
             vers
             .
             6.
             
          
           
             The
             3.
             
             Point
             .
             propounded
             Paragr
             .
             2.
             
          
           
             See
             Book
             3.
             
             Chap.
             7.
             8.
             
             A
             Discourse
             about
             ,
             
               Thou
               art
               Peter
            
             ,
             &c.
             
          
           
             Book
             2.
             ch
             .
             30
             Valentian
             his
             Inchanted
             Circle
             .
          
           
             Anton.
             Fernand.
             
          
        
         
           Notes for div A47013-e47300
           
             See
             Book
             8.
             
             Ch.
             7.
             
             And
             Book
             10.
             
             Chap.
             15
             ,
             16.
             
          
           
             
               See
               Matth.
            
             16.
             16
             ,
             19.
             
          
           
             Two
             
               Fundamental
               points
            
             collected
             ,
             by
             collating
             Scripture
             with
             Scripture
             .
          
           
             The
             Exaltation
             of
             Jehovah
             as
             King
             ,
             is
             that
             Kingdom
             of
             Heaven
             which
             S.
             
               John
               Baptist
            
             preached
             ,
             to
             be
             then
             approaching
             .
          
           
             The
             Septuagint
             Deut.
             32.
             43.
             reconciled
             with
             Psal
             .
             97.
             7.
             
          
           
             See
             Chap.
             2.
             
             §.
             5.
             and
             ch
             .
             3.
             
             §.
             11.
             
          
           
             The
             Grounds
             of
             Christs
             Title
             to
             be
             Lord.
             
          
           
             Other
             grounds
             of
             Christs
             Title
             to
             be
             the
             Lord.
             
          
           
             Revel
             .
             5.
             13.
             
          
           
             An
             universalitie
             of
             Duties
             as
             well
             as
             of
             Tongues
             is
             included
             in
             this
             confession
             .
          
           
             The
             same
             will
             of
             God
             is
             declared
             by
             Moses
             and
             the
             Prophets
             ,
             and
             by
             Christ
             ;
             but
             more
             fully
             by
             Christ
             .
          
           
             The
             first
             Instance
             how
             Christians
             are
             bound
             more
             strictly
             to
             obey
             now
             ,
             then
             Jews
             were
             before
             Christ
             .
          
           
             Mal.
             4.
             2.
             
             Matth.
             4.
             16.
             
             Luke
             2.
             32.
             
             John
             1.
             6.
             
          
           
             What
             service
             of
             men
             is
             forbidden
             ,
             1
             Cor.
             7.
             23.
             
          
           
             A
             second
             instance
             of
             obedience
             more
             strictly
             enioyned
             Christians
             ,
             then
             it
             was
             the
             Jews
             .
          
           
             See
             the
             10
             Book
             Chap.
             39.
             pag.
             3187.
             
          
           
             *
             So
             Christ
             saith
             ,
             Joh.
             15.
             8.
             
             
               Herein
               is
               my
               Father
               glorified
               ,
               that
               you
               bring
               forth
               much
               fruit
               ,
               so
               shall
               ye
               be
               my
               Disciples
               .
            
          
           
             See
             how
             Salvian
             answers
             the
             like
             Objection
             in
             his
             5
             Book
             ,
             
               De
               Providentia
            
             .
          
           
             Deut.
             4.
             5
             ,
             6
             ,
             7
             ,
             8.
             
          
           
             See
             the
             Application
             ,
             Chap.
             2.
             
             §.
             5
             ,
             6.
             f.
             3316.
             
          
        
         
           Notes for div A47013-e56330
           
             An
             Advertisement
             concerning
             H.
             Scripture
             
          
           
             Experiments
             in
             Nature
             ,
             and
             in
             our selves
             or
             Consciences
             ,
             confirm
             the
             truths
             of
             H.
             Scripture
             .
          
           
             Five
             General
             Points
             .
          
           
             
               Heathen
               Notions
            
             ,
             of
             Two
             Sorts
             .
          
           
             The
             Pythagorean
             Notion
             .
          
           
             S.
             G.
             
             Nazianzen's
             story
             of
             Bishop
             
               Marcus
               Arethusus
            
             ,
             is
             in
             his
             third
             Oration
             ;
             or
             former
             Invective
             against
             Julian
             .
          
           
             S.
             Austins
             story
             of
             Bishop
             Firmus
             .
          
           
             Metaphrastes
             hath
             a
             story
             of
             Anthimus
             Bishop
             of
             Nicomedia
             ,
             partly
             like
             This.
             
          
           
             The
             opinion
             of
             the
             Stoicks
             .
          
           
             How
             Virtue
             is
             a
             Reward
             to
             it self
             .
          
           
             Gen.
             15.
             1.
             
             Hebr.
             11.
             26.
             
             Philip.
             3.
             14.
             
             Heb.
             12.
             2.
             
             Rom.
             2.
             7.
             
          
           
             Notions
             of
             Good
             and
             Evil
             as
             fresh
             as
             those
             of
             True
             and
             false
             .
          
           
             ☞
             
          
           
             ☞
             
          
           
             The
             Jealousie
             and
             inquisitiveness
             of
             Conscience
             ,
             shews
             that
             it
             is
             deputed
             by
             God
             as
             our
             visitor
             or
             supervisour
             .
          
           
             The
             Checks
             &
             Gratulations
             of
             our
             Consciences
             ,
             be
             tastes
             or
             pledges
             of
             the
             
               Two-fold
               award
            
             that
             shall
             be
             given
             at
             the
             last
             day
             .
          
           
             Rom.
             2.
             6
             ,
             7
             ,
             &c.
             
          
           
             The
             Heathen
             Notions
             of
             a
             final
             Judgement
             vanished
             like
             dreams
             .
          
           
             A
             Discourse
             about
             Dreames
             .
          
           
             Though
             
               Heathen
               Notions
            
             were
             like
             Dreams
             ;
             Christian
             Divines
             may
             see
             realities
             of
             Truth
             in
             them
             .
          
           
             Touching
             Epicurus
             See
             Book
             10.
             fol.
             3139.
             
          
           
             How
             Epicurus
             did
             collect
             .
             
               That
               Nature
               detested
               Vice.
            
             
          
           
             See
             the
             conference
             betwixt
             Dionysius
             and
             
               Da●ocles
               ,
               Tull.
               Tùscul
               .
               Lib.
            
             5.
             
             And
             
               Philip
               Comines
            
             ,
             of
             Lewis
             the
             eleventh
             .
          
           
             See
             Wisdom
             17.
             ver
             .
             11.
             
             See
             
               Juvenal
               .
               Set.
            
             13.
             
          
           
             See
             
               Horace
               ,
               Epist
               .
               Lib.
            
             1.
             
             Epist
             .
             1.
             
          
           
             —
             .
             Hic
             murus
             abenev●
             esto
             ,
             Nil
             conscire
             sibi
             —
          
           
             Psalm
             3.
             6.
             and
             23.
             4.
             and
             27
             1.
             and
             46
             1.
             
             Prov.
             28.
             1.
             
             Wisd
             .
             5.
             1.
             
          
           
             That
             there
             was
             to
             be
             
               a
               Judgement
            
             ,
             was
             known
             to
             the
             
               original
               world
            
             .
          
           
             It
             was
             foretold
             by
             Enoch
             .
          
           
             See
             Book
             10.
             
             Chap.
             38.
             num
             .
             11.
             p.
             3171.
             
          
           
             Enoch
             a
             lively
             Type
             of
             Christ
             
          
           
             Testimonies
             of
             the
             Old
             Testament
             ,
             That
             God
             ,
             That
             Christ
             shall
             be
             Judge
             .
          
           
             See
             Book
             7.
             
             Chap.
             36.
             
          
           
             It
             was
             revealed
             by
             degrees
             ,
             That
             Christ
             should
             be
             Judge
             .
          
           
             Two
             Conclusions
             .
             one
             Corollary
             .
          
           
             An
             useful
             
               General
               Rule
            
             .
          
           
             Christs
             Answers
             to
             the
             Jews
             were
             but
             Comments
             upon
             the
             Prophets
             
          
           
             A
             main
             Branch
             of
             
               That
               Good
               Confession
            
             ,
             which
             Christ
             witnessed
             ,
             was
             ,
             
               His
               Title
               to
               be
               Judge
            
             .
          
           
             The
             Adversative
             Particle
             Nevertheless
             .
          
           
             The
             blasphemous
             and
             treacherous
             Jews
             condemn
             Christ
             of
             Treason
             and
             Blasphemy
             .
          
           
             The
             Application
             .
          
           
             So
             God
             took
             away
             the
             Author
             of
             this
             Book
             some
             16.
             or
             17.
             years
             ago
             .
          
           
             It
             is
             〈◊〉
             this
             was
             preac●'d
             at
             Newcastle
             ,
             where
             he
             was
             Vicar
             divers
             yeers
             .
          
           
             The
             literal
             meaning
             of
             Dan.
             7.
             13.
             enquired
             .
          
           
             Polanus
             his
             restriction
             of
             Dan.
             7.
             13.
             to
             
               Christs
               Ascension
            
             .
          
           
             One
             Prophesie
             may
             in
             the
             literal
             sense
             have
             two
             verifications
             ;
             yea
             ,
             contrary
             senses
             ,
             lib.
             7.
             cap.
             17.
             
          
           
             An
             answer
             to
             all
             Texts
             b●ought
             for
             the
             Rom
             :
             Churches
             great
             Glory
             ;
             by
             distinction
             ,
             Inchoativè
             and
             Completivè
             .
             See
             chap.
             12.
             
             §.
             8.
             
          
           
             An
             Exposition
             of
             Jerem.
             31.
             34.
             
          
           
             Mal.
             3.
             2.
             meant
             Inchoativè
             of
             Christs
             first
             coming
             ,
             Completivè
             of
             his
             second
             .
          
           
             By
             
               first
               coming
            
             ,
             he
             means
             
               His
               coming
            
             to
             judge
             and
             punish
             the
             Jews
             :
             
               The
               coming
            
             spoken
             of
             John
             21.
             22.
             
          
           
             Such
             a
             discrimination
             of
             Elect
             and
             Reprobate
             ,
             as
             was
             then
             ,
             may
             not
             be
             lookt
             for
             till
             Doomes-day
             .
          
           
             See
             Book
             10.
             chap.
             37
             ,
             38.
             
          
           
             Dan.
             7.
             13.
             fulfilled
             .
             Acts
             1.
             9.
             
          
           
             The
             manner
             of
             Christs
             going
             up
             to
             Heaven
             ,
             shewd
             the
             manner
             of
             his
             coming
             to
             Judge
             the
             Earth
             .
          
           
             The
             Place
             or
             Term
             
               from
               which
            
             Christ
             shall
             come
             to
             Judgment
             .
          
           
             To
             what
             Place
             Christ
             (
             probably
             )
             shall
             come
             .
          
           
             See
             Book
             9.
             
             Chap.
             43.
             
          
           
             Two
             Senses
             chiefly
             apt
             to
             receive
             the
             impressions
             of
             Terror
             .
          
           
             Terrors
             of
             Sounds
             ,
             and
             Terrors
             of
             Sights
             .
          
           
             A
             view
             of
             the
             terrible
             Spectacles
             and
             Sounds
             preceding
             Doomsday
             .
          
           
             See
             Book
             1.
             
             Chap.
             24.
             
          
           
             See
             Book
             1.
             chap.
             24.
             
             §.
             4
             ,
             5
             ,
             &c.
             
          
           
             The
             terrors
             on
             mount
             Sinai
             ,
             Types
             of
             the
             Terrors
             of
             Doomsday
             .
          
           
             A
             
               special
               Observable
            
             ,
             It
             was
             Christ
             that
             shook
             the
             earth
             at
             the
             giving
             of
             the
             Law.
             
          
           
             The
             dreadful
             sounds
             that
             will
             be
             heard
             at
             Doomsday
             .
          
           
             Clavius
             .
          
           
             Another
             Author
             tells
             ,
             that
             
               the
               Birds
               fell
               to
               the
               earth
            
             upon
             a
             great
             shout
             given
             by
             a
             multitude
             in
             an
             Army
             ,
             or
             at
             some
             great
             solemnity
             .
          
           
             The
             Process
             of
             the
             final
             Judgement
             .
          
           
             Of
             this
             Rule
             ,
             see
             chap.
             11.
             
             §.
             9.
             
          
           
             Christs
             Exercise
             of
             the
             power
             of
             the
             Keys
             ,
             of
             Hell
             ,
             and
             Death
             ,
             not
             fully
             manifested
             till
             Doomsday
             .
          
           
             The
             great
             Excellencies
             of
             Christs
             Name
             ,
             
               The
               Word
            
             .
          
           
             The
             
               Real
               Dignity
            
             Emblemed
             in
             the
             
               Sharp
               Sword
               going
               out
               of
               Christs
               mouth
            
             ;
             is
             ,
             Defender
             of
             his
             Church
             .
          
           
             Whether
             S.
             John
             ,
             and
             S.
             Paul
             ,
             by
             
               The
               Word
               of
               God
            
             ,
             mean
             our
             Lord
             Jesus
             Christ
             .
          
           
             An
             Explication
             of
             Heb.
             4.
             12
             ,
             13.
             
          
           
             The
             Word
             writ
             or
             preached
             ,
             not
             only
             nor
             chiefly
             meant
             ,
             Heb.
             4.
             12.
             
          
           
             Most
             high
             perfections
             implyed
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             
          
           
             The
             
               Books
               to
               be
               opened
            
             at
             Christs
             coming
             
          
           
             See
             ch
             .
             10.
             
             §.
             9
             
          
        
         
           Notes for div A47013-e74430
           
             Psal
             .
             32.
             1.
             
          
           
             1
             Cor.
             1.
             23
             
          
           
             ☜
             
          
           
             Three
             Errors
             about
             the
             last
             Judgment
             .
          
           
             See
             
               Tully
               De
               Senectute
            
             .
          
           
             
               Two
               Points
            
             proposed
             .
          
           
             Pythagoras
             his
             broken
             Notion
             of
             a
             Resurrection
             
          
           
             See
             Juvenal
             15.
             
             Sat.
             v.
             174.
             
          
           
             The
             Solid
             Truth
             extract
             out
             of
             Pythagoras
             his
             Opinion
             of
             Transmigration
             .
          
           
             Vid.
             
               For
               catulum
            
             .
             lib.
             1.
             pag.
             87
             ,
             90.
             
          
           
             Points
             wherein
             Heathens
             held
             consort
             with
             Christianitie
             .
          
           
             The
             opinion
             of
             the
             Genethliaci
          
           
             This
             Error
             of
             the
             Genethliaci
             may
             Facilitate
             the
             Christians
             Belief
             of
             Gods
             Power
             .
          
           
             Some
             Christians
             erre
             as
             much
             as
             the
             Genethliaci
             .
          
           
             Three
             principal
             Propositions
          
           
             That
             there
             is
             a
             
               Logical
               Possibilitie
            
             presupposed
             to
             the
             working
             of
             Gods
             Power
             .
             See
             Book
             10.
             
             Fol.
             3177.
             
          
           
             The
             bringing
             Possibilitie
             into
             Act
             ,
             doth
             not
             impair
             Gods
             power
             ,
             but
             shewes
             the
             exercise
             of
             it
             ,
             
               pro
               hac
               vice
            
             .
             See
             §.
             9.
             
          
           
             These
             differ
             ,
             as
             Addition
             and
             Substraction
             .
          
           
             ☞
             
          
           
             The
             Jesuite
             makes
             a
             Sinister
             use
             of
             this
             Truth
             touching
             The
             Power
             of
             God.
             
          
           
             The
             several
             Shifts
             of
             Romish
             Writers
             ,
             to
             maintain
             their
             Doctrine
             of
             Transubstantiation
             .
          
           
             Of
             Christs
             virtual
             influence
             .
             See
             Book
             10.
             ch
             .
             55
             ,
             56.
             
          
           
             The
             
               Corinthian
               Naturalist
            
             his
             Two
             curious
             Questions
             .
          
           
             St.
             Pauls
             first
             Answer
             to
             both
             Questions
             .
          
           
             An
             Objection
             against
             the
             Answer
             in
             point
             of
             Charitie
             .
          
           
             The
             Answer
             to
             that
             Objection
             .
          
           
             A
             second
             objection
             in
             point
             of
             sufficiencie
             .
          
           
             The
             Answer
             to
             this
             objection
             .
          
           
             Exceptions
             against
             the
             Proof
             .
          
           
             The
             Exceptions
             answered
             .
          
           
             Works
             truly
             miraculous
             may
             have
             a
             less
             share
             of
             Gods
             Power
             then
             usual
             works
             of
             nature
             .
          
           
             See
             this
             Authors
             Sermons
             ,
             printed
             at
             Oxon.
             Anno
             1637.
             pag.
             39
             ,
             40.
             
          
           
             The
             2
             d
             Difficultie
             urged
             .
          
           
             Aquinas
             his
             Solution
             true
             but
             impertinent
             .
          
           
             The
             Authors
             Solution
             of
             the
             former
             Difficultie
             .
          
           
             The
             Corinthian
             Naturalists
             second
             Question
             
          
           
             The
             answer
             to
             this
             Question
             .
          
           
             See
             Book
             .
             10.
             
             Fol.
             3113.
             
          
           
             The
             general
             use
             of
             this
             Doctrine
             .
          
           
             ☜
             
          
           
             ☜
             
          
           
             Christians
             should
             chuse
             such
             friends
             as
             have
             share
             in
             the
             First
             ,
             and
             hopes
             of
             the
             second
             Resurrection
             .
          
           
             The
             Atheist's
             Exception
             .
          
           
             The
             Naturalist
             his
             Demand
             .
          
           
             See
             Book
             10.
             
             Fol.
             3113.
             
          
           
             The
             Naturalist's
             Objections
             framed
             into
             a
             Bodie
             .
          
           
             See
             Chap.
             13.
             
             §.
             11.
             
          
           
             It
             is
             the
             very
             nature
             of
             the
             Matter
             not
             to
             be
             
               unum
               &
               idem
            
             .
          
           
             The
             Answer
             to
             the
             Naturalist
             his
             Objections
             .
          
           
             *
             See
             the
             Epistle
             of
             the
             Churches
             of
             Vienna
             and
             Lyons
             to
             the
             Brethren
             of
             Asia
             and
             Phrygia
             ,
             in
             Euseb
             .
             Hist
             .
             5.
             book
             1.
             chap.
             
               ad
               finem
            
             .
          
           
             There
             is
             much
             
               good
               moralitie
            
             to
             be
             learned
             from
             the
             contemplating
             the
             mixtures
             and
             separation
             of
             metals
             .
          
           
             The
             Atheists
             wilie
             (
             but
             not
             wise
             )
             Objection
             against
             the
             possibilitie
             of
             a
             Resurrection
             by
             Recollection
             of
             Reliques
             .
          
           
             The
             same
             Objection
             re-inforced
             .
          
           
             The
             Atheists
             Objection
             answered
             :
             It
             hath
             Two
             Loops
             .
          
           
             First
             Loop
             .
          
           
             The
             Second
             Loop
             of
             the
             Atheists
             Objection
             .
          
           
             An
             Ocular
             Demonstration
             that
             the
             Atheists
             principles
             or
             supposals
             be
             False
             .
          
           
             ☜
             
          
           
             The
             scruple
             incident
             into
             an
             ingenuous
             minde
             .
          
           
             Vide
             Glossam
             &
             Hugonem
             
               in
               hunc
               Locum
            
             .
          
           
             How
             S.
             Pauls
             inferences
             may
             be
             collected
             .
          
           
             A
             Philosophical
             Maxim
             advanced
             and
             much
             improved
             .
          
           
             ☞
             
          
           
             ☜
             
          
           
             See
             Chap.
             4.
             
             §.
             12.
             
          
           
             Christs
             death
             said
             to
             take
             away
             sin
             ,
             in
             a
             Twofold
             Sense
             .
             The
             First
             .
          
           
             The
             second
             Sense
             .
          
           
             The
             Benefits
             punctually
             arising
             from
             Christs
             Death
             ,
             and
             from
             His
             Resurrection
             .
          
           
             Had
             Christ
             only
             died
             ,
             and
             not
             
               risen
               again
            
             ;
             Though
             we
             had
             not
             come
             in
             Hell
             ,
             yet
             we
             had
             never
             come
             out
             of
             the
             Grave
             
          
           
             Two
             sorts
             of
             First
             fruits
             appointed
             by
             the
             Law.
             
          
           
             ☞
             
          
           
             See
             Paragraph
             the
             7th
             ,
          
           
             How
             we
             may
             try
             our selves
             .
             See
             Book
             10.
             
             Chapt.
             28.
             30.
             
          
        
         
           Notes for div A47013-e89620
           
             The
             Model
             or
             Scope
             of
             the
             whole
             Chapter
             .
          
           
             Of
             death
             to
             sin
             .
          
           
             A
             natural
             and
             a
             civil
             death
             .
          
           
             Death
             to
             sin
             is
             vowed
             by
             us
             in
             Baptism
             .
          
           
             Meanes
             also
             of
             dying
             to
             sin
             received
             in
             baptisme
             .
          
           
             Of
             baptismall
             Grace
             .
          
           
             Difference
             betwixt
             the
             Elect
             and
             the
             Elect
             people
             of
             God.
             
          
           
             ☞
             
          
           
             In
             Baptism
             ,
             there
             is
             a
             mutual
             Astipulation
             ,
             or
             promise
             between
             God
             and
             man.
             
          
           
             Ceremonies
             used
             at
             Baptism
             and
             the
             meaning
             thereof
             .
          
           
             The
             Regiment
             of
             the
             Law
             &
             of
             Grace
             .
          
           
             Prospers
             Observation
             .
          
           
             ☜
             
          
           
             Of
             shame
             ;
             what
             it
             is
             ,
             and
             whence
             arising
             .
          
           
             See
             Aristotle
             Rhet.
             l.
             2.
             cap.
             6
             Ethic.
             Nic.
             lib.
             4.
             cap.
             15.
             
          
           
             Satan's
             Stales
             ;
             false
             honor
             ,
             and
             false
             shame
             .
          
           
             Shame
             and
             Modesty
             .
          
           
             ☞
             
          
           
             ☜
             
          
           
             Our
             service
             is
             due
             to
             God
             upon
             several
             Titles
             .
          
           
             ☞
             
          
           
             The
             service
             of
             sin
             and
             Righteousness
             compared
             in
             regard
             of
             this
             present
             Life
             .
          
           
             See
             Chapter
             the
             tenth
             .
          
           
             The
             emptiness
             and
             vanitie
             of
             sinful
             pleasures
             .
          
           
             ☞
             
          
           
             Gods
             Method
             ,
             and
             Satans
             practise
             .
          
           
             ☞
             
          
           
             Holiness
             bitter
             in
             the
             root
             or
             beginning
             but
             sweet
             in
             the
             Fruit.
             
          
           
             See
             
               A.
               Gellius
            
             lib.
             16.
             cap.
             1.
             
          
           
             ☞
             
          
           
             Our
             fruitlesness
             in
             Holiness
             to
             be
             imputed
             only
             to
             our
             own
             ill
             use
             of
             the
             Talent
             of
             Grace
             given
             us
             .
          
           
             
               Plin
               Epist
               .
               lib.
            
             10.
             
             Ep.
             97.
             
          
           
             
               Three
               Heads
            
             of
             preparation
             to
             the
             holy
             Sacrament
             .
          
           
             Of
             Bodily
             Death
             or
             the
             First
             Death
             .
          
           
             ☜
             
          
           
             Desire
             of
             death
             or
             self
             Homicide
          
           
             ☜
             
          
           
             Of
             the
             second
             Death
             wherein
             it
             exceeds
             the
             First
             .
          
           
             ☞
             
          
           
             A
             double
             Reason
             of
             the
             vehemency
             of
             pain
             or
             torment
             in
             the
             second
             death
             .
          
           
             ☞
             
          
           
             The
             duration
             or
             Eternity
             of
             the
             
               second
               death
            
             and
             pains
             of
             it
             .
          
           
             See
             M
             Mede
             ,
             on
             Pro.
             21.
             16
             
               of
               the
               valley
               of
               Rephaim
            
             .
          
           
             
               Poena
               damni
            
             &
             Sensus
             Terms
             subordinate
             .
          
           
             ☜
             
          
           
             See
             Chap.
             4
             :
             §
             15
             :
             And
             Attrib
             :
             1
             :
             
               part
               :
               p
            
             :
             219.
             &
             2
             
               part
               :
               p
            
             :
             27.
             
          
           
             See
             Chapt
             :
             4
             §
             12.
             
          
           
             Possibilitie
             repentance
             .
          
           
             Worm
             of
             conscience
             .
          
           
             
               Coel
               Rodigin
            
             .
             lib.
             8.
             cap.
             2.
             &
             lib.
             25.
             cap.
             1
             
          
           
             The
             unsatisfaction
             of
             our
             desires
             in
             the
             Contentments
             of
             this
             present
             life
             .
          
           
             See
             Book
             10.
             
             Chap.
             17.
             
          
           
             The
             hearts
             desire
             is
             True
             Happiness
             .
          
           
             The
             Full
             satisfaction
             of
             all
             senses
             and
             Faculties
             in
             the
             Life
             to
             come
             .
          
           
             Hippocrates
             .
          
           
             See
             Book
             .
             10.
             
             Chap.
             9
             
          
           
             Accidental
             joyes
             .
          
           
             The
             Beauteous
             Place
             .
          
           
             The
             Holy
             Companie
             .
          
           
             First
             in
             regard
             of
             the
             Place
             ,
             or
             Seat
             of
             the
             blessed
             .
          
           
             ☜
             
          
           
             In
             regard
             of
             the
             Company
             there
             
          
           
             The
             Eight
             Beatitudes
             .
             Matth.
             5.
             
          
           
             
               The
               first
               Beatitude
               .
            
             
               Poor
               in
               Spirit
               .
            
          
           
             ☜
             
          
           
             Second
             Beatitude
             for
             Mourners
             .
          
           
             The
             third
             Beatitude
             to
             the
             meek
             spirited
             ones
             .
          
           
             See
             chapt
             .
             11.
             
             §.
             7.
             
          
           
             The
             fourth
             Beatitude
             ,
             to
             Those
             that
             hunger
             and
             thirst
             after
             righteousness
             .
          
           
             5.
             
             Beatitude
             to
             the
             merciful
             .
          
           
             See
             Master
             Medes
             notion
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             upon
             Psal
             .
             112.
             6.
             
          
           
             6.
             
             Beatitude
             to
             the
             Pure
             in
             heart
             .
          
           
             7.
             
             Beatitude
             to
             the
             Peace-makers
             .
          
           
             Patience
             and
             resolution
             in
             suffering
             for
             righteousness
             .
          
           
             Eternal
             life
             the
             strongest
             motive
             and
             obligation
             to
             all
             duty
             .
          
           
             ☜
             
          
           
             See
             Chapt.
             10.
             
             Section
             7.
             
          
           
             1
             Cor.
             10.
             
          
           
             See
             Book
             10.
             
             Chap.
             21.
             
          
           
             The
             motives
             Satan
             uses
             to
             to
             withdraw
             us
             
          
           
             ☞
             
          
           
             ☜
             
          
           
             The
             Philosophical
             Precept
             ,
             
               Sustine
               et
               abstine
            
             ,
             imperfectly
             good
             .
          
           
             Belief
             of
             this
             Article
             will
             work
             obedience
             .
          
           
             Of
             reconciliation
             Active
             ,
             or
             Grammatically
             passive
             only
             ,
             &
             reconciliation
             really
             passive
             ,
             See
             Book
             10.
             
             Fol.
             3267
             ,
             and
             3278.
             
          
           
             ☞
             
          
           
             Infidels
             of
             two
             sorts
             .
          
           
             Cardanus●
             
          
           
             Two
             Roots
             of
             Errors
             .
          
           
             ☞
             
          
           
             Unbelief
             of
             this
             Article
             cause
             of
             unchristian
             careless
             life
             .
          
           
             ☜
             
          
           
             The
             Story
             of
             Biblis
             .
          
           
             ☞
             
          
           
             See
             the
             Chapt.
             20.
             
          
           
             Motives
             from
             meditation
             of
             eternal
             death
             ,
             according
             to
             general
             or
             more
             particular
             tasts
             of
             it
             .
          
           
             Parisiensis
             his
             storie
             .
          
           
             ☜
             
          
           
             ☞
             
          
           
             A
             seasonable
             lesson
             collected
             out
             of
             Job
             21.
             
             Isai
             .
             14.
             
             Ecclus.
             19.
             
          
           
             Rev.
             18.
             5
             ,
             6
             ,
             7.
             
          
           
             Meditations
             of
             the
             second
             death
             to
             be
             fitted
             to
             several
             parts
             of
             the
             body
             of
             sin
             for
             the
             mortifying
             of
             it
             .
          
           
             ☞
             
          
           
             Aristotle
             
          
           
             ☞
             
          
           
             See
             Chap.
             10.
             
             §
             9
             ,
             10.
             
          
           
             ☜
             
          
           
             Avoid
             here
             the
             presumptuous
             perswasion
             of
             certain
             salvation
             and
             the
             conceit
             of
             Absolute
             reprobation
             .
             See
             Book
             10.
             
             Chap.
             37.
             51.
             
          
           
             ☞
             
          
           
             Purge
             our
             Braines
             of
             The
             Erroneous
             Opinion
             of
             the
             Irrespective
             Decree
             .
          
           
             Meditations
             or
             a
             Tast
             of
             Eternal
             death
             here
             ,
             fits
             us
             better
             for
             a
             tast
             of
             eternal
             life
             hereafter
             .
          
           
             The
             force
             which
             the
             Tast
             of
             experienced
             pleasures
             hath
             upon
             mens
             souls
             .
          
           
             See
             Book
             .
             10.
             fol.
             3181.
             
          
           
             The
             Tast
             or
             true
             rellish
             of
             eternal
             joys
             how
             gained
             .
          
           
             The
             use
             of
             affliction
             to
             that
             purpose
             .
          
           
             That
             Tast
             is
             the
             peace
             of
             conscience
             and
             joy
             in
             the
             holy
             Ghost
             ,
             to
             which
             the
             working
             of
             righteousness
             is
             necessary
             .
          
           
             The
             work
             of
             righteousness
             universal
             obedience
             .
          
           
             The
             use
             of
             affliction
             or
             chastisement
             to
             that
             purpose
             
          
           
             ☞
             
          
           
             ☜
             
          
           
             How
             the
             Peace
             of
             God
             passeth
             all
             understanding
             .
          
           
             This
             was
             written
             thirtie
             years
             ago
             ,
             or
             more
             .
          
           
             The
             Tumult
             and
             discord
             of
             Passions
             in
             a
             natural
             man.
             
          
           
             
               See
               Book
            
             10.
             
             Fol.
             3056.
             
             
               See
               Hor.
               Serm.
               Lib.
            
             2.
             
             Sat.
             7.
             
             
               See
               Pers
               .
               Sat.
            
             5.
             
          
           
             Of
             joy
             in
             the
             Holy
             Ghost
             .
          
           
             No
             man
             can
             truly
             enjoy
             himself
             until
             he
             be
             reconciled
             to
             God.
             
          
           
             The
             Difference
             betwixt
             Joy
             ,
             and
             gladness
             .
          
           
             True
             knowledge
             of
             God
             in
             Christ
             necessary
             to
             this
             joy
             .
          
           
             A
             joy
             in
             the
             knowledge
             of
             any
             sort
             of
             Truthes
             .
          
           
             The
             Philosophers
             Rapt
             with
             Joy
             in
             Contemplation
             and
             Invention
             .
          
           
             *
             [
             The
             former
             of
             the
             Two
             Philosophers
             was
             Pythagoras
             :
             The
             later
             was
             Archimedes
             .
             Of
             both
             ,
             see
             Plutarch
             in
             his
             Book
             intituled
             .
             
               Non
               posse
               hominem
               suaviter
               vivere
               secundum
               Epicurum
               .
               ]
            
          
           
             Much
             more
             Joy
             in
             the
             knowledge
             of
             saving
             truths
             .
          
           
             How
             this
             tast'd
             of
             eternal
             life
             is
             preserved
             .
          
           
             Of
             questions
             touching
             falling
             from
             Grace
             .
          
           
             See
             the
             Authors
             Opinion
             more
             fully
             about
             
               Sin
               against
               the
               Holy
               Ghost
            
             .
             Book
             8.
             
             Chap.
             3.
             which
             Book
             ,
             though
             published
             21.
             years
             since
             ,
             I
             suppose
             ,
             was
             written
             after
             This.
             
          
           
             They
             only
             enjoy
             and
             keep
             this
             Tast
             ,
             that
             diligently
             seek
             after
             it
             and
             truly
             prize
             it
             .
          
           
             The
             danger
             of
             seeking
             to
             enjoy
             worldly
             Contentments
             ,
             together
             with
             this
             heavenly
             Tast
             .
          
           
             See
             this
             Fallacie
             in
             
               Aristotles
               Rhetor.
            
             
          
           
             Tast
             of
             unlawful
             pleasures
             deads
             and
             looseth
             the
             heavenly
             Tast
             .
          
           
             Unlawful
             pleasures
             and
             sinful
             acts
             destroy
             the
             heavenly
             tast
             both
             by
             Efficiency
             and
             Demerit
             ,
          
           
             How
             worldly
             pleasures
             and
             temporal
             contentments
             come
             to
             prevail
             against
             the
             tast
             of
             Eternal
             life
             .
          
           
             
               Faculties
               natural
            
             ,
             and
             Grace
             ,
             Two
             Scales
             .
          
           
             Moderating
             of
             worldly
             desires
             and
             natural
             affections
             necessary
             for
             gaining
             and
             preserving
             the
             heavenly
             tast
             .
          
           
             ☜
             
          
           
             ☜
             
          
           
             Seneca
             .
          
           
             Watchfulness
             and
             sobrietie
             also
             are
             necessary
             .
          
           
             Sobrietie
             consists
             not
             only
             in
             temperance
             of
             meat
             and
             drink
             but
             in
             Ruling
             our
             thoughts
             and
             words
             .
          
           
             The
             final
             Recompence
             of
             our
             doings
             Good
             or
             bad
             .
          
           
             
             Chemnitius's
             Rule
             .
          
           
             The
             Romanists
             Allegation
             :
             from
             the
             force
             of
             the
             word
             merit
             .
          
           
             Hor.
             de
             Arte.
             
          
           
             The
             Romanists
             second
             proof
             of
             Merit
             .
          
           
             The
             Answer
             .
          
           
             The
             Rom-third
             Argument
             .
          
           
             Bellarmine
             his
             Reasons
             :
          
           
             The
             Causal
             Particles
             
               [
               For
               ,
               Because
            
             ,
             and
             the
             like
             ]
             imply
             not
             merit
             of
             Works
             And
             see
             more
             of
             them
             Book
             8.
             
             Chap.
             15.
             
          
           
             The
             
               Freenesse
               of
               the
               Pardon
            
             excludes
             not
             all
             qualification
             ;
             but
             rather
             requires
             sincere
             performance
             of
             good
             Duties
             .
          
           
             Works
             not
             properly
             meritorious
             but
             indeed
             Unworthy
             of
             eternal
             life
             .
          
           
             How
             Christs
             ,
             temporal
             sufferings
             were
             of
             infinite
             merit
             .
          
           
             Why
             the
             pleasures
             of
             sin
             ,
             though
             temporary
             ,
             deserve
             eternal
             punishment
             .
          
           
             See
             this
             Book
             Fol.
             3498.
             
          
           
             Of
             the
             word
             Gift
             or
             Grace
             .
          
           
             Whether
             the
             Grace
             of
             God
             ,
             or
             the
             Effects
             of
             his
             Eternal
             Favour
             can
             be
             merited
             by
             us
             .
          
           
             See
             Book
             10.
             
             Fol.
             3285.
             
          
           
             Gods
             Justice
             and
             righteousness
             in
             rewarding
             us
             does
             not
             imply
             the
             
               merit
               of
               our
               works
            
             :
          
           
             The
             divers
             acceptions
             of
             Justice
             or
             righteousness
             .
          
           
             Should
             such
             a
             thing
             be
             ,
             our
             meriting
             derogates
             from
             Christs
             merits
             .
          
           
             See
             the
             fourth
             Book
             ,
             Chap.
             11
             16.
             &c.
             
             About
             merit
             and
             justification
             :
             The
             place
             ,
             perhaps
             related
             to
             in
             the
             next
             paragraph
             .
          
           
             Of
             Justification
             ,
             the
             doctrin
             whereof
             is
             corrupted
             by
             the
             doctrin
             of
             Merit
             .
          
           
             ☞
             
          
           
             How
             works
             are
             excluded
             from
             Justification
             .
          
           
             Two
             rocks
             to
             be
             avoide
             here
             ,
             
               Confid
               .
               in
            
             merit
             of
             Works
             ,
             and
             
               Praemature
               conceit
            
             or
             presumption
             of
             our
             Election
             .
          
           
             ☞
             
          
           
             Eternal
             life
             a
             most
             
               Free
               Gift
               of
               God.
            
             
          
           
             Gods
             infinite
             Freedom
             .
          
           
             The
             true
             way
             of
             laying
             hold
             on
             General
             Promises
             .
          
           
             It
             follows
             not
             ;
             
               God
               cannot
               deny
               himself
            
             ;
             ergo
             ,
             I
             
               am
               in
               ,
               and
               shall
               persevere
               in
               the
               state
               of
               Salvation
               .
            
          
           
             Equally
             dangerous
             to
             confide
             in
             Merit
             ,
             and
             to
             presume
             of
             Election
             .
          
           
             See
             Book
             10.
             
             Chap.
             42.
             
             Fol.
             3228.
             
          
           
             The
             Free
             Gift
             of
             eternal
             life
             excludes
             not
             due
             Qualifications
             in
             the
             receiver
             .
          
           
             *
             This
             was
             preached
             at
             Newcastle
             upon
             Tine
             .
          
           
             For
             whom
             was
             the
             Kingdom
             of
             heaven
             prepared
             ?
          
           
             See
             the
             10.
             
             Book
             Chapt.
             42.
             
             Fol.
             3236.
             &c.
             
          
           
             Humilitie
             a
             necessary
             qualification
             .
          
           
             The
             third
             Point
             .
          
           
             The
             Qualification
             for
             receiving
             this
             Free
             Gift
             .
          
           
             Why
             Christ
             instanceth
             in
             the
             Scribes
             and
             Pharisees
             .
          
           
             Turkish
             mercie
             
          
           
             See
             the
             discourses
             following
             upon
             that
             precept
             ,
             
               Do
               as
               you
               would
               be
               done
               to
               .
            
          
           
             Two
             Generals
             .
             1.
             
             A
             sentence
             and
             that
             Twofold
             .
          
           
             2
             The
             Execution
             thereof
             .
          
           
             Controversies
             about
             the
             Sentence
             .
          
           
             Three
             Positive
             verities
             or
             Conclusions
             .
          
           
             See
             The
             Fathers
             cited
             by
             this
             Author
             in
             his
             fourth
             Book
             Chap.
             11.
             &c.
             about
             the
             inseparableness
             of
             Faith
             and
             works
             .
          
           
             Good
             works
             necessary
             to
             Salvation
             .
          
           
             Omission
             of
             Good
             Works
             forfeit
             our
             interest
             in
             the
             promises
             .
          
           
             Damnation
             awarded
             for
             Omissions
             .
          
           
             The
             Romanists
             wresting
             Hebr.
             11.
             6.
             to
             maintain
             merit
             of
             Works
             .
          
           
             The
             third
             Positive
             truth
             mentioned
             §.
             1.
             handled
             Chap.
             31.
             
          
           
             ☞
             
          
           
             See
             this
             Authors
             Treatise
             of
             Justifying
             Faith
             or
             fourth
             Book
             .
             Chap.
             15.
             
          
           
             See
             this
             Authors
             Treatise
             
               Of
               Justifying
               Faith
            
             or
             fourth
             Book
             .
             Chap.
             15.
             
          
           
             A
             Sinister
             exposition
             of
             
               Saint
               James
            
             .
             2.
             10.
             
          
           
             ☞
             
          
           
             Why
             Christ
             instances
             in
             works
             of
             Charitie
             rather
             then
             of
             Pietie
             .
          
           
             ☞
             
          
           
             ☞
             
          
           
             *
             About
             Newcastle
             upon
             Tine
             where
             these
             were
             preached
             .
          
           
             The
             worse
             the
             poor
             be
             ,
             the
             more
             we
             may
             be
             charitable
             unto
             them
             .
          
           
             All
             neglect
             of
             the
             poor
             is
             sin
             :
             This
             spiritual
             neglect
             ,
             
               is
               a
               sin
               exceeding
               sinful
            
          
           
             Jansenius
             his
             Observation
             .
          
           
             A
             Catholick
             verity
             .
          
           
             The
             Definition
             of
             merit
             .
          
           
             The
             state
             of
             the
             Question
             ,
          
           
             Consider
             three
             things
             .
          
           
             Increase
             of
             Grace
             no
             more
             merited
             then
             the
             First
             Grace
             .
          
           
             About
             Free-will
             .
             See
             an
             elaborate
             Treatise
             ,
             Book
             X.
             Chap.
             24.
             &c.
             
          
           
             A
             Syllogism
             .
          
           
             If
             there
             be
             not
             
               Ratio
               Dati
               &
               Accepti
            
             A
             promise
             is
             no
             Ground
             of
             merit
             .
          
           
             How
             the
             Papists
             and
             Pharisee
             agree
             in
             this
             point
             :
             rather
             how
             they
             exceed
             him
             .
          
           
             The
             Objection
             drawn
             from
             the
             Causal
             Particle
             For
             in
             the
             text
             framed
             ;
             and
             answered
             .
          
           
             
               Jansenius
               his
            
             Argument
             .
          
           
             The
             Author
             his
             Answer
             .
          
           
             See
             the
             27th
             
               Chapter
               of
               this
               Book
            
             ,
             where
             this
             Argument
             is
             most
             fully
             answered
             ,
             and
             that
             with
             some
             variation
             of
             what
             is
             here
             .
          
        
         
           Notes for div A47013-e142530
           
             The
             miserie
             and
             mistakes
             of
             man.
             
          
           
             The
             short
             or
             summe
             of
             mans
             Dutie
             .
          
           
             The
             Coherence
             
          
           
             The
             Authors
             Method
             .
          
           
             Severus
             
          
           
             Two
             Grounds
             of
             this
             Rule
             ,
             or
             Law
             of
             Nature
             
          
           
             Cyrus
             
          
           
             Scipio
             
          
           
             Exceptions
             against
             these
             two
             Rules
             .
          
           
             The
             Answer
             to
             the
             former
             Exceptions
             
          
           
             ☞
             
          
           
             More
             exceptions
             against
             that
             Rule
             and
             Answers
             to
             them
             .
          
           
             This
             Rule
             must
             be
             understood
             of
             a
             
               〈◊〉
               Will.
            
             
          
           
             Rigid
             censuring
             a
             Pronostick
             of
             falling
             .
          
           
             Q.
             If
             nature
             alone
             binde
             men
             to
             do
             good
             to
             their
             enemies
             .
          
           
             How
             Christ
             fulfilled
             the
             Law.
             
          
           
             *
             See
             §.
             8.
             
          
           
             Rom.
             12.
             20.
             
          
           
             The
             Application
             .
          
           
             ☜
             
          
           
             Ps
             .
             35.
             13
             
          
           
             Esai
             .
             22.
             12.
             
             Ezek.
             21.
             10.
             
          
           
             How
             this
             Precept
             
               (
               Do
               as
               you
               ,
               &c
               )
            
             containeth
             all
             the
             
               Second
               Table
            
             .
          
           
             So
             Christ
             said
             to
             St.
             
               Peters
               Lovest
               thou
               me
               ?
               Feed
               my
               sheep
               :
            
             So
             David
             said
             to
             God.
             Psal
             .
             16
             
               My
               goodness
               extendeth
               not
               to
               thee
               :
               But
               to
               the
               Saints
               that
               are
               in
               earth
               ,
               and
               to
               the
               excellent
               in
               whom
               is
               all
               my
               delight
               .
            
          
           
             See
             St.
             
               Aug
               :
               De
               Civit.
               Dei.
               Lib.
            
             10.
             
             Cap
             4.
             and
             15.
             
             Cap.
             22.
             and
             
               Lud.
               vives's
               Comment
            
             .
          
           
             An
             Objection
             against
             this
             precept
             thus
             improved
             and
             expounded
             .
          
           
             An
             Answer
             to
             the
             Objection
             .
          
           
             A
             Second
             Objection
             .
          
           
             Mens
             affections
             are
             right
             balanced
             ,
             when
             they
             be
             as
             ready
             
               to
               do
            
             ,
             as
             
               to
               receive
               good
            
             .
          
           
             A
             double
             oversight
             
          
           
             ☞
             
          
           
             Good
             things
             are
             only
             pleasant
             ,
             whilst
             they
             rellish
             of
             Gods
             Goodness
             .
          
           
             ☞
             
          
           
             Pro.
             16.
             8.
             
          
           
             See
             the
             6.
             
             Book
             ,
             2
             
               part
               chapt
            
             .
             11.
             page
             95.
             
          
           
             Titus
             .
             2.
             11
             
          
           
             
               A
               Dutie
               semblable
               to
               every
               desire
               .
            
             
               See
               §.
               13.
               
            
          
           
             ☜
             
          
           
             
               See
               St.
               Basil
               de
            
             40.
             
             Martyr
             .
          
           
             *
             See
             the
             Sermons
             upon
             that
             Text.
             Chapt.
             35
             ,
             36.
             
          
           
             The
             bestmeans
             to
             put
             the
             dutie
             in
             practise
             .
          
           
             Keep
             an
             exact
             Register
             or
             Calendar
             of
             our
             Good
             and
             evil
             dayes
             .
          
           
             Deu.
             24.
             19
             
          
           
             ☞
             
          
           
             ☞
             
          
           
             Ecclus.
             11.
             25.
             27.
             
          
           
             Psal
             41.
             1.
             
             
               Beatus
               qui
               intelligit
               super
               pauperem
            
             .
          
           
             ☞
             
          
           
             Two
             great
             ,
             inconveniences
             of
             wealth
             and
             greatness
             unduly
             sought
             .
          
           
             
               See
               Fol.
            
             3586.
             
          
           
             ☞
             
          
           
             Such
             mixt
             deeds
             are
             like
             a
             Linsy-wolsey
             Garment
             ;
             or
             plowing
             with
             an
             Ox
             and
             an
             Ass
             yoked
             :
             or
             lowing
             miscellan
             .
          
           
             
               See
               Chap.
            
             29
             ,
             §
             9.
             
             Fol.
             3586.
             
          
           
             
               I
               suppose
               this
               was
               preached
               at
            
             St.
             
               Ma.
               in
               Oxon.
            
             
          
           
             Nothing
             is
             called
             Little
             or
             great
             but
             in
             Comparison
             with
             other
             things
             .
          
           
             Lev.
             23.
             27.
             
          
           
             ☜
             
          
           
             The
             occasion
             of
             Baruchs
             complaint
             .
          
           
             Two
             Doctrines
             ,
             or
             two
             Propositions
             .
          
           
             A
             Corollarie
             added
             to
             the
             former
             .
          
           
             Things
             indifferent
             ,
             yea
             lawful
             things
             ,
             by
             Circumstances
             become
             unlawful
             .
          
           
             He
             means
             some
             man
             that
             had
             turned
             to
             the
             Church
             of
             Rome
             .
          
           
             Good
             men
             are
             ,
             and
             ought
             to
             be
             most
             religious
             in
             worst
             Times
             .
          
           
             Sympathie
             planted
             in
             Bruites
             .
          
           
             
               See
               the
               Sermons
               upon
               this
               Text.
               
            
             
               Fol.
               3610.
               
            
          
           
             ☞
             
          
           
             ☜
             
          
           
             Apathie
             ,
             a
             Symptom
             of
             a
             graceless
             obdurate
             mind
             .
          
           
             Numb
             .
             32.
             6.
             2
             
             Sam.
             11.
             
          
           
             Uriah
             .
          
           
             Godfrey
             of
             Bulloign
             .
          
           
             Argia
             in
             Statius
             .
          
           
             Of
             Portia
             see
             Plutarch
             in
             
               vita
               Bruti
            
             .
          
           
             The
             Author
             omits
             the
             
               Second
               Doctrine
            
             (
             to
             be
             handled
             in
             the
             next
             Sermon
             )
             and
             passeth
             to
             the
             Corollarie
             ,
             which
             he
             proves
             by
             Instance
             .
          
           
             A
             
               Great
               Warning
            
             ;
             and
             a
             Greater
             Truth
             .
          
           
             Libro
             6.
             
               de
               providentia
               Dei.
            
             
          
           
             See
             more
             Instances
             of
             Stupidity
             in
             the
             end
             of
             the
             Attributes
             .
          
           
             Salvian
             .
          
           
             This
             was
             preached
             in
             Oxon
             after
             the
             visitation
             by
             the
             Plague
             .
          
           
             A
             Forward
             Souldier
             .
          
           
             Petrus
             Strozius
             .
          
           
             See
             
               Val.
               Maximus
               de
               Cupiditate
               Uiae
            
             .
          
           
             
               Epist
               .
               Lib.
            
             1.
             
             Epist
             .
             22.
             
          
           
             See
             Lanoue
             ,
             Paradox
             second
             ,
             Page
             204.
             
          
           
             
               Thuanus
               Lib.
            
             26.
             pag.
             543.
             colum
             .
             1.
             
          
           
             See
             Busbequius
             his
             fourth
             
               epist
               .
               De
               Rebus
               Turc
            
             .
          
           
             Lament
             .
             4.
             10.
             
          
           
             Zephaniah
             2.
             3.
             
          
           
             The
             Doctrine
             handled
             in
             Hypothesi
             .
          
           
             An
             Objection
             .
          
           
             1
             King.
             21.
             
          
           
             2
             Kings
             22.
             18.
             19
             20.
             
          
           
             The
             Objection
             pressed
             home
             .
          
           
             The
             Answer
             to
             the
             former
             Objection
             .
          
           
             2
             Chron.
             32.
             25
             ,
             26.
             
          
           
             2
             King.
             23.
             30.
             2
             
             Chron.
             35.
             21
             ,
             24.
             
          
           
             Ezek.
             14.
             20
             ,
             21.
             
          
           
             From
             a
             double
             Aspect
             :
             A
             twofold
             Sympathie
             ariseth
             .
          
           
             See
             Chap.
             14.
             
             §.
             6.
             
             Fol.
             3439.
             
          
           
             
               Quaere
               whether
               he
               mean
               his
               Sermons
               upon
               Jer.
               26.
               and
               other
               Texts
               printed
               1637.
               
               Or
               ,
               
                 Pharaohs
                 Hardning
              
               .
            
             
               See
               Book
               10.
               
               Fol.
               3222.
               
            
          
           
             ☞
             
          
           
             See
             the
             following
             Sermon
             upon
             Matthew
             23.
             37.
             
          
           
             ☜
             
          
           
             I
             suppose
             he
             means
             
               His
               Treatise
               of
               Prodigies
            
             or
             divine
             Fore-warnings
             ,
             betokening
             Blood
             ,
             which
             was
             lost
             in
             his
             life
             time
             ,
             and
             cannot
             yet
             be
             found
             .
          
           
             Salvian
             .
             in
             his
             6.
             7.
             
             
               Books
               de
               Gubern
            
             .
          
           
             Matth.
             7.
             1.
             
             Rom.
             14.
             4.
             
          
           
             The
             Text
             is
             A
             Conclusion
             .
          
           
             Q.
             From
             what
             Premisses
             inferred
             .
          
           
             The
             Limitation
             of
             the
             Conclusion
             .
          
           
             The
             Extent
             of
             the
             Conclusion
             .
          
           
             Another
             Limitation
             
          
           
             ☞
             
          
           
             Two
             Instances
             (
             in
             Ahab
             and
             David
             )
             who
             by
             judging
             others
             did
             condemn
             themselves
             .
          
           
             See
             Book
             10.
             
             Fol.
             3018.
             and
             3099.
             
          
           
             The
             Minor
             of
             the
             foregoing
             Syllogism
             .
          
           
             ☞
             
          
           
             ☜
             
          
           
             See
             Book
             4.
             or
             justifying
             Faith
             Sect.
             2.
             
          
           
             The
             composition
             of
             
               Hypocrisie
               Pharisaical
            
             .
          
           
             Two
             special
             sins
             of
             the
             Ancient
             Jews
             .
          
           
             The
             
               Antient
               Jews
            
             sins
             .
             The
             later
             Jews
             Reformation
             .
          
           
             See
             a
             following
             Sermon
             upon
             that
             Fact.
             
          
           
             Christs
             true
             Exposition
             of
             the
             Negative
             part
             of
             the
             fourth
             Commandement
             .
          
           
             Take
             we
             heed
             of
             condemning
             our selves
             by
             judging
             the
             later
             Jews
             .
          
           
             See
             the
             fourth
             chapter
             of
             this
             Book
             ,
             Fol.
             3342.
             
          
           
             
               See
               Book
            
             .
             8.
             
          
           
             ☜
             
          
           
             ☜
             
          
           
             ☞
             
          
           
             A
             Romish
             error
             requiring
             Reformation
             .
          
           
             An
             Error
             of
             the
             Contraire
             extreme
             ,
             disparaging
             The
             Reformation
             .
          
           
             A
             Factious
             Schismatical
             Book
             ,
             modestly
             Censured
             .
          
           
             Apostolical
             and
             Episcopal
             Power
             under
             heathen
             Princes
             ;
             and
             after
             Princes
             were
             Christianed
             .
          
           
             The
             Antient
             Heathens
             gave
             ,
             (
             and
             Turks
             give
             )
             more
             to
             their
             Priests
             ,
             then
             some
             professing
             Christianity
             do
             to
             theirs
             ;
             both
             for
             Power
             and
             Maintenance
             .
          
           
             A
             Precept
             will
             be
             in
             force
             ,
             when
             pretences
             will
             be
             out
             of
             date
             .
          
           
             The
             main
             Error
             of
             the
             Romish
             Church
             ,
             Infallibilitie
             ;
             both
             in
             expounding
             holy
             Scripture
             ,
             and
             in
             attesting
             Traditions
             .
             See
             the
             second
             and
             third
             Books
             .
          
           
             The
             Two
             former
             Romish
             Errors
             
               well
               Reformed
            
             .
          
           
             The
             Temper
             &
             Bounds
             of
             the
             Right
             and
             Rigid
             Reformer
             .
          
           
             The
             Cure
             of
             the
             Error
             ,
             by
             the
             Right
             Mean.
             
          
           
             The
             Error
             extreamly
             Contrary
             to
             the
             Romish
             Error
             .
          
           
             ☞
             
          
           
             In
             his
             Sermon
             before
             the
             King
             upon
             Jer.
             26.
             pag.
             32.
             he
             saith
             ,
             divide
             the
             sins
             of
             40.
             years
             last
             past
             into
             ten
             parts
             ,
             the
             sins
             of
             the
             Pulpit
             and
             the
             Presse
             would
             be
             a
             large
             Tenth
             .
             See
             signes
             of
             the
             Times
             .
             pag.
             57.
             58.
             
          
           
             Three
             Points
             purposed
             .
          
           
             A
             Romish
             Eror
             ,
             causing
             Doubt
             of
             Salvation
             .
             viz
             The
             intention
             of
             the
             Priest
             &c.
             
          
           
             A
             Romish
             Priest
             may
             damn
             an
             Infant
             through
             neglect
             or
             malice
             :
             by
             the
             Doctrine
             of
             that
             Church
             .
          
           
             See
             Soto
             .
             in
             4.
             
             Senten
             .
             dis
             .
             1.
             
             Q.
             5.
             
             Art.
             8.
             
          
           
             Romish
             Priests
             have
             a
             strange
             
               Negative
               voice
            
             .
          
           
             
               The
               Second
               Point
            
             .
             The
             Remedie
             of
             
               the
               Contrarii
            
             as
             bad
             as
             the
             Diease
             .
          
           
             About
             
               This
               Point
            
             ,
             See
             Book
             4.
             and
             Book
             10.
             cha
             .
             51
             ,
             52
             ,
             53.
             and
             Serm.
             on
             Jer.
             26.
             pag.
             13.
             and
             signs
             of
             the
             Times
             ,
             p.
             62.
             
          
           
             Upon
             this
             Text
             See
             Book
             7.
             
             Chap.
             18
             ,
             19.
             
          
           
             See
             Book
             10.
             
             Fol.
             3274.
             
             Where
             this
             Author
             sayes
             .
             300.
             
             Bellarmines
             ,
             300
             Valentiaes
             ,
             could
             not
             do
             the
             Protestant
             Religion
             so
             much
             harm
             as
             Dr.
             Hessels
             did
             ,
             taking
             advantage
             of
             this
             Doctrine
             .
          
           
             Of
             this
             Division
             see
             Lib.
             10.
             
             Fol.
             3153
             ,
             3275.
             
          
           
             See
             Book
             10.
             
             Fol.
             3262
             :
             and
             signes
             of
             the
             Time
             p.
             63.
             
          
           
             The
             Third
             Point
             .
          
           
             How
             Fides
             is
             Fiducia
             ,
             see
             Book
             10.
             cap.
             52.
             
          
           
             See
             Chapt.
             4.
             
             Fol.
             3338.
             
          
           
             Idolatry
             transforms
             the
             Divine
             Nature
             into
             unfit
             similitudes
             .
          
           
             The
             late
             R.
             R.
             
               Bishop
               of
               Winchester
               ,
               B.
               Andrews
            
             in
             his
             Sermon
             on
             that
             Theme
             .
          
           
             The
             Worshipping
             of
             Imaginations
             the
             root
             of
             Idolatry
             .
             See
             the
             fifth
             Book
             .
          
           
             ☜
             
          
           
             Some
             Writers
             ,
             not
             Papists
             ,
             transform
             the
             Divine
             Nature
             
          
           
             Paraeus
             .
          
           
             
               See
               Book
            
             10.
             
             Fol.
             3012.
             
          
           
             ☜
             
          
           
             See
             Book
             the
             Fifth
             .
          
           
             The
             Sayings
             of
             dying
             men
             remarkable
             .
          
           
             
               Three
               points
            
             considerable
             .
          
           
             The
             Circumstance
             of
             time
             .
          
           
             Observations
             and
             Uses
             out
             of
             the
             story
             and
             circumstances
             .
          
           
             Touching
             Retaliation
             ,
             see
             the
             6.
             
             Book
             (
             or
             Treatise
             of
             Gods
             Attributes
             )
             2
             part
             ,
             §.
             4.
             chap.
             31.
             page
             343.
             
          
           
             
               A
               Cluster
               of
               Deadly
               Sins
            
             in
             the
             Horrible
             murther
             of
             Zechariah
             the
             High-Priest
             .
          
           
             Levit.
             17.
             13.
             
          
           
             See
             the
             
               next
               Sermon
            
             upon
             this
             Text.
             
          
           
             Gen.
             19.
             9.
             
             Pto.
             28.
             4.
             
             Wisd
             .
             2.
             12.
             1
             
             Joh.
             3.
             12.
             
          
           
             Of
             
               Pharisaical
               Hypocrisie
            
             ,
             See
             Book
             4.
             and
             second
             Sermon
             on
             Jer.
             26.
             
          
           
             See
             the
             Sermen
             upon
             
               that
               Text
            
             ,
             immediately
             precedent
             .
          
           
             The
             
               Former
               Sermon
            
             on
             2
             Chron.
             24.
             22
             
             I
             suppose
             was
             preached
             at
             
               Court
               ,
               This
            
             at
             Oxford
             .
          
           
             Of
             the
             Jews
             Calamities
             see
             Book
             1.
             chap.
             23.
             and
             27.
             
          
           
             The
             first
             Question
             ,
             
               Who
               this
               Zechariah
               was
            
             .
          
           
             This
             punctually
             agrees
             with
             the
             Copy
             .
          
           
             The
             Temple
             and
             the
             Altar
             .
          
           
             Why
             Zachariah
             called
             the
             son
             of
             Barachiah
             .
          
           
             See
             Dr.
             Hammonds
             Notes
             on
             Matth.
             23.
             fol.
             125.
             where
             he
             cites
             Josephus
             Lib.
             4.
             cap.
             19.
             for
             another
             Zacharias
             ,
             killed
             by
             the
             Zelots
             immediately
             before
             the
             Seige
             ,
             which
             puts
             a
             short
             end
             to
             this
             Question
             .
          
           
             The
             Second
             Question
             ,
             
               Why
               our
               Saviour
               instanceth
               in
               Zechariah
               .
            
          
           
             Zachariah
             the
             only
             Prophet
             that
             dyed
             with
             an
             Imprecation
             
          
           
             
               See
               Fol.
            
             3721.
             
          
           
             ☞
             
          
           
             The
             Third
             Question
             .
          
           
             A
             Paraphrase
             or
             Exegesis
             of
             Christs
             loving
             and
             threatning
             expressions
             .
          
           
             A
             Paraphrase
             or
             Exegesis
             of
             our
             Saviours
             meaning
             ,
             or
             Implication
             .
          
           
             How
             Christs
             death
             was
             
               A
               Cause
            
             of
             the
             Jews
             Calamities
             .
          
           
             The
             Son
             of
             God
             in
             a
             peculiar
             manner
             to
             the
             Jews
             
               King
               of
               Old.
            
             
          
           
             Psa
             .
             74.
             10
             
          
           
             
               Luke
               4
               ▪
               6.
               
               Ezek.
               7.
               21
               
               ▪
               24.
               
            
             
               Dan.
               4.
               17.
               
            
          
           
             See
             fol.
             3729.
             where
             this
             was
             the
             4
             Question
             propounded
             .
          
           
             From
             Abels
             to
             Zachariahs
             death
             were
             3000.
             years
             .
             from
             Zach.
             to
             these
             words
             spoken
             were
             00.
             or
             900.
             
          
           
             See
             a
             following
             Sermon
             ,
             on
             2
             Kings
             23.
             26.
             
          
           
             A
             Generation
             contains
             thirty
             years
             :
             betwixt
             Manasseh's
             and
             Iosiahs
             death
             were
             about
             thirty
             three
             years
             .
          
           
             The
             Objection
             is
             hardened
             by
             taking
             in
             Abels
             Blood.
             Zechariah
             was
             slain
             900.
             years
             ,
             Abel
             3800.
             years
             before
             Christ
             spoke
             the
             words
             of
             the
             Text.
             
          
           
             ☞
             
          
           
             What
             it
             is
             to
             punish
             Children
             for
             their
             fathers
             sins
             .
          
           
             What
             it
             it
             is
             to
             visit
             the
             sins
             of
             fathers
             ,
             &c.
             
          
           
             Two
             particulars
             hastening
             and
             justifying
             the
             visiting
             of
             the
             Fathers
             sins
             upon
             the
             children
             .
          
           
             
               Note
               here
            
             1.
             
             That
             God
             made
             this
             Covenant
             with
             them
             and
             their
             Posterity
             in
             successive
             Generations
             as
             with
             one
             man
             ,
             or
             one
             aggregate
             Body
             or
             Corporation
             .
             2.
             
             It
             was
             not
             only
             a
             Covenant
             of
             Life
             and
             Promises
             ,
             but
             of
             Threatnings
             and
             Death
             also
             .
          
           
             God
             left
             Israel
             a
             Register
             of
             Good
             and
             Evil
             .
          
           
             How
             neglect
             of
             Gods
             Forewarnings
             past
             ,
             hastens
             judgements
             ;
             See
             this
             Author's
             second
             Sermon
             upon
             Ier.
             26.
             
          
           
             
               How
               Children
               are
               bound
               to
               repent
               of
               Fathers
               sins
               .
            
             See
             this
             Authors
             second
             Sermon
             on
             Jerem.
             26.
             
          
           
             A
             short
             Application
             .
          
           
             This
             referres
             to
             the
             third
             Question
             propounded
             Fol.
             3729.
             handled
             Fol.
             3733.
             
          
           
             See
             Fol.
             3341.
             and
             Book
             8.
             in
             quarto
             pag.
             142.
             
          
           
             Luke
             23.
             34.
             
             They
             know
             not
             what
             they
             do
             .
          
           
             Doth
             God
             punish
             men
             for
             what
             they
             would
             have
             done
             in
             such
             and
             such
             Cases
             ?
             Quaye
             .
          
           
             According
             to
             this
             opinion
             ;
             Matth.
             12.
             32.
             may
             have
             a
             very
             commodious
             Interpretation
             .
          
           
             This
             relates
             to
             the
             fifth
             Question
             .
          
           
             This
             relates
             to
             the
             third
             Question
             .
          
           
             After
             the
             Citation
             of
             Levit
             26.
             14
             ,
             &c.
             and
             multiplication
             of
             the
             plagues
             by
             seven
             ,
             This
             followed
             ,
             relating
             to
             the
             fourth
             Question
             .
          
           
             Le.
             26.
             38.
             
          
           
             ☞
             
          
           
             See
             one
             example
             in
             the
             next
             Sermon
             .
          
           
             ☜
             
          
           
             See
             
               St.
               Chrysost
            
             .
             upon
             the
             fifth
             of
             Isaiah
             .
          
           
             Judahs
             Climacterical
             Seasons
             
          
           
             1.
             at
             the
             death
             of
             Zechariah
             .
          
           
             Second
             Climacterical
             of
             Judah
             at
             the
             carrying
             into
             Babylon
             .
          
           
             This
             Referres
             to
             the
             sixth
             Question
             .
          
           
             The
             
               Third
               Climacterical
               Period
            
             of
             Judah
             at
             Christs
             coming
             .
          
           
             Though
             there
             be
             a
             Sermon
             upon
             Matth.
             23
             37.
             yet
             I
             thought
             it
             best
             to
             intersert
             This
             here
             before
             it
             .
          
           
             Levit.
             26.
             
             Deut.
             7.
             14.
             and
             28.
             
             Amos
             3.
             2.
             
          
           
             Confession
             of
             fore-fathers
             sins
             a
             necessary
             Ingredient
             of
             Repentance
             .
          
           
             ☞
             
          
           
             Reasons
             why
             a
             people
             lesse
             actually
             sinful
             is
             more
             plagued
             .
          
           
             Psal
             .
             78.
             ver
             .
             34.
             
          
           
             ☜
             
          
           
             A
             view
             of
             the
             Kingdom
             of
             Judah
             through
             out
             .
             
               David
               .
               Solomon
               .
               Rehoboam
            
             .
          
           
             1
             Kin.
             14.
             25.
             
          
           
             Abijam
             .
          
           
             Asa
             .
          
           
             
               Vid.
               Ecclus.
               Cap.
            
             49.
             4.
             
             All
             except
             
               David
               ,
               Hezekias
            
             and
             Iosias
             ,
             committed
             wickedness
             ,
             for
             even
             the
             Kings
             of
             Iudah
             forsook
             the
             Law
             of
             the
             most
             ,
             High
             ,
             and
             failed
             .
             Iehoshaphat
             .
          
           
             Ahaziah
             .
          
           
             Athaliah
             .
             Ioash
             .
          
           
             Amaziah
             .
          
           
             Uzziah
             .
          
           
             Iotham
             .
          
           
             Ahaz
             .
          
           
             Hezekiah
             .
          
           
             Manasses
             .
          
           
             2
             King.
             21.
             16.
             
          
           
             Amon.
             
          
           
             Good
             Iosiah
             .
          
           
             See
             this
             Auchor's
             Sermons
             on
             Jer.
             26.
             
          
           
             Ezek.
             14.
             14.
             
             Ier.
             15.
             
          
           
             Francis
             Sforza
             .
          
           
             
               It
               is
               significantly
               added
               ,
               
                 He
                 should
                 be
                 put
                 in
                 his
                 grave
                 in
                 peace
                 ,
              
               because
               he
               is
               the
               last
               King
               of
               Judah
               whose
               Funeral
               Rites
               are
               not
               at
               their
               enemies
               disposing
               .
            
             
               See
               the
               foregoing
               Sermon
               ,
               upon
               Jer.
               45.
               fol.
               3668.
               
            
          
           
             ☞
             
          
           
             2
             Chr.
             35
             22
             
          
           
             Iohanan
             ,
             or
             Iehoahaz
             .
          
           
             Iehoiakim
             .
          
           
             *
             Quaere
             .
             See
             1
             Chr.
             3.
             15
             where
             Johanan
             is
             called
             the
             first-born
             ,
             yet
             
               Josephus
               ,
               l.
            
             10.
             c.
             5.
             in
             english
             ,
             sayes
             ,
             that
             Eliakim
             ,
             who
             is
             also
             Jehoiakim
             ,
             was
             elder
             brother
             to
             Iehoahaz
             .
          
           
             ☜
             
          
           
             See
             the
             foregoing
             Sermon
             on
             Matth.
             23.
             34.
             
             See
             
               Signs
               of
               the
               Times
               pag.
            
             24.
             
          
           
             Two
             Points
             propounded
             .
          
           
             
               God
               earnestly
               desires
               the
               conversion
               of
               such
               as
               perish
               :
            
             The
             former
             Point
             .
          
           
             Isai
             .
             56.
             4
             
          
           
             About
             this
             distinction
             ,
             see
             Book
             6.
             (
             or
             Attributes
             )
             chap.
             15.
             and
             Book
             9.
             chap.
             5.
             
          
           
             An
             odd
             Glosse
             refuted
             .
          
           
             Luke
             11.
             39
             
          
           
             The
             2
             d
             Point
             ,
             
               How
               is
               it
               possible
               they
               should
               not
               be
               gathered
               ,
               if
               God
               so
               earnestly
               will
               &c.
            
             as
             fol.
             3
             769.
             
          
           
             Quare
             whether
             he
             mean
             not
             Jer.
             44.
             22.
             
          
           
             
               Three
               Objections
            
             against
             this
             Doctrine
             .
          
           
             Answer
             to
             the
             first
             .
          
           
             Second
             Objection
             and
             Answer
             .
          
           
             The
             third
             Objection
             .
          
           
             Answer
             .
          
           
             Another
             Objection
             with
             the
             Answer
             thereto
             
          
           
             See
             this
             Authors
             6
             Book
             (
             or
             Attributes
             )
             Chap.
             16.
             
               and
               Chap.
            
             20.
             
          
           
             See
             Book
             the
             6.
             
          
           
             The
             whole
             Use
             of
             this
             Doctrin
             .
          
           
             See
             Fol.
             3341.
             
          
           
             See
             Book
             8.
             cha
             .
             6
             ,
             7.
             &c.
             
          
           
             See
             Fol.
             3412
             ,
             &c.
             a
             Discourse
             upon
             this
             Subject
             .
          
           
             
               The
               Question
            
             ,
             What
             Word
             is
             here
             meant
             ;
             
               Verbum
               Domini
            
             or
             
               Verbum
               Dominus
            
             .
          
           
             Paraeus
             his
             Reason
             why
             he
             denies
             it
             to
             be
             meant
             of
             
               God
               the
               Word
            
             .
          
           
             
               Yet
               doth
               S.
               John
               1
               Ep.
               1.
               1.
               call
               Him
               ,
               
                 The
                 Word
                 of
                 Life
              
               :
               and
               Rev
               ,
               19.
               13.
               
            
             
               The
               Word
               of
               God.
               
            
          
           
             Two
             Points
             proposed
             .
          
           
             
               Iustin
               Martyr
            
             expresses
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             Ratio
             .
          
           
             Rationem
             reddere
             .
          
           
             S.
             Chrysostom
             ,
             Theophylact
             :