A
VVEDDING
SERMON
.
LVKE
1.
6.
And
they
were
both
iust
,
and
walked
in
all
the
commandements
and
ordinances
of
the
Lord
without
reproofe
.
AS
IOHN
himselfe
was
a
forerunner
of
Christ
in
his
person
and
office
,
so
the
Euangelist
S.
Luke
beginning
his
holy
storie
,
maketh
the
conception
of
Iohn
,
forerun
the
storie
of
the
conception
of
Christ
:
betweene
which
two
was
not
an
obscure
correspondence
.
For
first
,
both
of
them
were
predicted
and
promised
by
an
Angell
,
who
described
both
their
persons
,
both
their
offices
,
and
gaue
them
both
their
names
.
Secondly
,
both
their
conceptions
were
miraculous
by
the
mightie
power
of
God
,
transcending
all
the
strength
of
nature
.
Thirdly
,
both
of
them
borne
of
vnlikely
persons
,
the
one
of
a
Virgine
against
nature
,
the
other
of
an
old
barren
woman
beyond
nature
.
Fourthly
,
both
of
them
were
to
be
borne
after
a
new
and
vnusuall
natiuitie
:
first
that
the
strange
conception
of
the
one
,
might
be
somewhat
more
credible
by
the
other
:
and
secondly
,
that
both
of
them
might
by
all
men
be
conceiued
to
become
most
eminent
persons
,
of
extraordinarie
spirit
and
seruice
in
the
world
,
who
after
so
extraordinarie
manner
came
into
the
world
.
For
so
when
Iohn
was
borne
,
the
neighbours
asked
.
What
manner
of
child
shall
this
be
?
verse
66.
Now
our
Euangelist
stayeth
a
great
while
in
the
confirmation
of
Iohns
extraordinarie
conception
and
honourable
birth
for
these
reasons
.
First
,
because
his
calling
was
to
be
extraordinary
,
he
was
to
be
a
man
sent
from
God.
Ioh.
1.
6.
not
called
by
man
,
but
by
God
immediatly
.
Secondly
,
his
office
was
to
be
a
witnesse
of
the
truth
,
and
that
all
men
through
him
might
beleeue
.
v.
7.
And
because
the
truth
of
a
testimonie
dependeth
vpon
the
worth
of
the
witnesse
:
to
adde
more
authoritie
to
Iohns
testimonie
,
he
sheweth
the
person
to
be
an
extraordinarie
man
,
in
holinesse
and
honour
,
and
therefore
most
faithfull
,
and
worthie
of
all
credite
and
highest
respect
.
Thirdly
,
Iohn
was
to
be
the
first
witnesse
and
publicke
Preacher
in
the
new
Testament
,
yea
to
be
the
forerunner
and
immediat
seruant
of
Christ.
Hence
is
he
called
Iohn
by
the
Angell
:
which
word
signifieth
fauour
or
grace
:
first
because
he
was
bestowed
by
Gods
speciall
grace
on
his
parents
,
when
they
were
old
,
and
by
the
course
of
nature
could
not
expect
him
:
secondly
,
because
he
was
to
be
the
first
Preacher
of
grace
in
the
new
Testament
.
Next
therfore
it
was
to
insist
in
the
large
and
honourable
mention
of
so
neare
a
seruant
to
Christ
:
seeing
the
more
honourable
the
seruant
is
,
the
more
is
the
glorie
and
eminencie
of
the
maister
.
Fourthly
,
because
the
faith
of
the
Church
was
to
leane
vpon
this
testimonie
of
Iohn
:
therefore
is
the
Spirit
of
God
more
industrious
to
make
his
witnesse
certaine
,
and
leaue
it
most
infallible
.
Now
among
other
arguments
of
Iohns
commendation
,
he
is
in
the
words
read
,
commended
by
the
worthinesse
of
his
parentage
.
For
first
both
his
parents
are
named
,
his
father
was
Zacharie
,
that
is
,
one
mindfull
of
God
:
his
mothers
name
was
Elizabeth
,
which
signified
God
is
my
rest
,
and
it
appeareth
they
were
not
vnanswerable
to
their
names
.
Secondly
,
both
of
them
were
of
an
holy
stocke
and
progenie
.
He
was
of
the
order
and
stocke
of
Aaron
,
and
she
was
of
the
daughters
of
Aaron
:
and
so
both
of
them
were
well
descended
.
Thirdly
,
both
of
them
were
as
holy
in
their
owne
persons
,
as
in
their
parentage
:
For
both
of
them
were
iust
before
God
,
and
walked
in
all
the
commandements
and
ordinances
of
the
Lord
without
reproofe
.
Both
of
them
were
iust
]
First
,
neither
of
them
was
without
infirmitie
,
neither
of
them
without
sinne
.
Secondly
,
neither
of
them
was
legally
iust
,
which
requireth
whole
conformitie
of
the
whole
man
,
to
the
whole
Law
,
and
that
in
the
vtmost
perfection
.
Thirdly
,
neither
of
both
were
iust
,
or
iustified
by
workes
,
and
much
lesse
by
meriting
or
desert
.
For
why
then
was
Zacharie
presently
strucke
dumbe
for
his
vnbeliefe
,
verse
20.
Or
if
that
which
the
Rhemists
on
this
place
were
true
:
what
did
Zacharie
here
in
the
Temple
offering
sacrifice
,
first
for
his
owne
sins
,
and
then
for
the
peoples
:
if
he
did
so
perfectly
fulfill
the
Law
as
they
say
?
How
then
were
they
both
iust
?
A.
Both
were
iust
Euangelically
.
First
by
imputation
,
to
both
of
them
was
Christs
iustice
imputed
:
so
as
though
both
of
them
laboured
vnder
their
personall
infirmities
,
yet
God
for
Christs
sake
did
not
impute
their
sinnes
vnto
them
.
Secondly
,
by
acceptation
God
did
approue
them
both
for
iust
and
righteous
persons
,
beholding
them
in
the
couenant
of
his
loue
:
which
accepteth
of
impure
and
vnworthie
actions
of
his
children
as
righteous
and
iust
,
and
affordeth
a
large
couer
for
their
daily
defects
and
frailties
.
Thirdly
,
by
inchoation
,
in
that
both
of
them
being
renewed
by
Gods
Spirit
,
endeuoured
to
keepe
all
the
commandements
of
the
Lord
,
and
were
heartily
grieued
when
they
failed
in
their
true
endeuour
.
Fourthly
,
by
the
Lords
iustification
both
were
iustified
by
God
from
hypocrisie
and
raigning
guile
:
What
they
did
,
they
did
before
God
,
in
truth
,
and
vnfainedly
as
in
his
sight
,
and
by
their
fruites
of
faith
both
of
them
were
iustified
before
men
:
who
by
their
externall
righteousnesse
saw
that
their
faith
was
sound
,
and
themselues
true
beleeuers
.
The
Pharises
were
righteous
before
men
,
but
this
is
opposed
to
all
pharisaicall
iustice
;
they
were
both
iust
before
God.
Hence
we
note
some
obseruations
.
-
1.
As
they
were
religious
persons
.
-
2.
As
they
were
married
persons
.
The
Lord
approueth
and
honoureth
godlinesse
euery
where
:
Zacharie
and
Elizabeth
,
and
teacheth
vs
by
his
owne
example
,
highly
to
esteeme
of
religious
persons
,
and
willingly
&
chearfully
to
speake
of
their
graces
.
To
shew
our
owne
louing
affection
to
good
persons
and
good
things
,
To
encourage
and
promote
grace
in
others
whensoeuer
we
see
it
,
Note
a
difference
of
mens
wayes
from
Gods
,
Neah
.
Thee
haue
I
found
righteous
.
And
Abraham
not
so
much
for
his
hospitalitie
wherein
he
exceeded
,
but
for
instructing
his
familie
.
Women
are
by
men
commended
for
wealth
,
beautie
,
parentage
,
education
and
such
naturall
endowments
.
But
if
the
Lord
commend
a
woman
:
it
is
the
woman
that
feareth
the
Lord
that
shall
be
praised
:
Martha
for
her
good
houswifrie
,
but
Marie
for
choosing
the
better
part
.
Many
sinne
against
this
rule
,
3.
Others
make
pietie
and
grace
the
buts
to
shoot
all
their
venome
and
poysoned
arrowes
against
,
all
their
discourses
runne
against
persons
fearing
God
,
and
their
godly
practises
,
that
if
diuels
had
tongues
of
their
owne
,
thus
would
they
employ
them
:
but
not
hauing
them
of
their
owne
,
they
borrowed
these
mens
to
this
purpose
.
For
Christ
must
be
a
butt
and
signe
of
contradiction
still
,
not
in
his
owne
person
only
,
but
in
his
members
also
.
But
against
whom
hast
thou
blasphemed
?
Or
whom
hath
railing
Rabsechie
reuiled
?
Or
where
shall
these
arrowes
shot
against
heauen
light
,
but
vpon
the
head
of
him
that
shot
them
?
Who
euer
aduanced
himselfe
in
blasphemie
against
the
God
of
heauen
and
prospered
?
Now
as
they
were
married
persons
,
because
our
present
errand
calleth
vs
to
this
part
,
Zacharie
a
Priest
here
in
his
office
in
the
Temple
,
in
the
action
of
sacrifice
was
a
married
man
,
and
yet
holy
:
which
could
not
be
if
the
marriage
of
Ministers
hindered
their
holinesse
.
Elizabeth
a
Priests
wife
,
yet
commended
by
the
Spirit
of
God
for
an
holy
and
iust
woman
,
and
therefore
the
wiues
of
Ministers
are
set
by
God
in
the
foremost
ranke
of
Christ
,
holy
,
gracious
and
godly
women
.
To
detest
that
diabolicall
doctrine
and
religion
of
Papists
,
Both
were
iust
:
Abraham
and
Sarah
,
Isaac
and
Rebecca
,
Priscilla
and
Aquila
,
Zacharie
and
Elizabeth
.
Here
is
an
equall
yoke
when
both
are
like
minded
and
draw
one
way
;
When
both
are
iust
,
From
such
a
coniunction
is
an
expectation
of
a
godly
seede
,
Iohn
a
gracious
sonne
,
of
nearest
seruice
to
Iesus
Christ.
Let
all
that
are
to
enter
into
this
estate
,
All
married
couples
must
learne
and
labour
,
3.
All
married
persons
must
aboue
all
things
,
loue
,
respect
and
cherish
grace
one
in
another
:
ground
not
thy
loue
vpon
beautie
,
riches
,
portion
,
youth
,
or
such
failing
foundations
:
but
pitch
it
first
in
God
and
grace
,
and
it
will
hold
.
Let
it
begin
at
the
soule
,
and
thence
shew
it selfe
to
the
body
.
The
man
and
wife
ought
to
seeke
the
sauing
one
of
anothers
soule
,
1.
Cor.
7.
5.
Christ
the
husband
of
his
Church
did
all
;
suffered
all
,
bestowed
all
his
wisedome
,
strength
,
riches
,
yea
his
precious
bloud
for
his
spouse
to
sanctifie
and
saue
her
:
an
vnfailing
patterne
for
all
spouses
.
Where
both
are
iust
,
true
grace
will
be
valued
at
the
highest
rate
one
in
another
;
the
one
will
hold
the
other
worth
so
much
as
there
is
religion
and
the
feare
of
God.
Betweene
this
beauty
of
soule
,
riches
of
mind
,
wealth
of
grace
is
esteemed
at
an
incomparable
rate
;
and
these
entise
and
draw
on
heauenly
,
spirituall
,
and
lasting
loue
.
When
both
are
iust
,
grace
will
be
cherished
in
each
more
then
good
nature
:
grace
is
excited
by
each
in
the
exercise
of
spirituall
duties
;
they
pray
with
and
for
one
another
;
they
reade
,
conferre
,
and
counsell
together
;
they
edifie
one
another
on
their
holy
faith
,
and
this
is
a
strong
cement
of
loue
.
Where
both
are
iust
,
both
praise
God
(
as
for
inferiour
endowments
)
so
especially
for
the
measure
of
grace
receiued
,
and
for
that
holy
religion
to
which
they
are
married
.
Where
God
hath
giuen
this
blessing
there
is
wealth
,
beauty
,
loue
,
and
euery
sweet
and
needfull
comfort
and
contentment
.
Before
God
from
hence
note
this
doctrine
:
those
be
indeed
truly
religious
and
righteous
that
are
so
before
God
:
that
set
themselues
alwayes
before
God
,
and
in
sinceritie
of
heart
know
and
remember
they
haue
to
do
with
God
in
all
things
.
Iam.
1.
27.
pure
and
vndefiled
religion
before
God
:
the
thing
that
true
religion
doth
,
is
,
it
bindeth
God
to
man
,
and
man
to
God.
None
can
be
iust
before
God
,
Psal.
143.
2.
Rom.
1.
That
is
,
no
man
onely
flesh
without
Christ
and
his
Spirit
.
2.
No
man
can
personally
and
perfectly
be
iustified
,
so
as
his
person
and
worke
can
passe
allowable
in
strict
iustice
.
3.
No
flesh
in
his
sight
vnlesse
it
be
seene
in
the
sight
of
Christ.
But
by
mercifull
acceptation
the
beleeuer
is
iustified
and
approoued
as
iust
seene
in
Christ
2.
By
sound
resolution
he
setteth
himselfe
vnder
Gods
eye
,
and
in
his
presence
,
as
a
witnesse
of
his
righteous
and
godly
course
:
and
so
seeketh
in
sinceritie
of
heart
to
be
approued
of
him
in
all
things
.
And
thus
Zachery
and
Elizabeth
are
said
to
be
iust
in
this
place
.
The
reasons
of
this
Doctrine
are
these
.
Such
a
worshipper
only
the
Lord
requireth
,
Gen.
17.
1.
Walke
before
me
and
be
vpright
.
Deut.
5.
29.
Oh
that
there
were
such
an
heart
in
them
,
that
they
might
feare
me
and
keepe
all
my
commandements
alwayes
.
Onely
such
are
accepted
of
him
who
are
Iewes
within
.
Rom.
2.
Who
worship
in
Spirit
and
truth
.
Ioh.
4.
for
because
he
is
the
seer
and
searcher
of
the
hearts
,
he
loueth
truth
in
the
inward
parts
.
Psal.
51.
And
hath
pleasure
in
vprightnesse
.
1.
Chron.
29.
17.
Here
is
a
manifest
distinction
betweene
godly
men
and
euill
:
All
Euangelicall
obedience
is
chiefly
in
purpose
of
heart
,
full
purpose
of
heart
we
cleaue
vnto
the
Lord.
1.
Chronicles
18.
7.
If
Solomon
shall
endeauour
to
keepe
the
commandements
,
then
shall
his
kingdome
be
established
.
This
maketh
workes
and
persons
acceptable
and
accounted
perfect
.
This
maketh
duties
comfortable
,
when
men
charge
vs
with
hypocrisie
and
sin●st●r
ends
,
as
Dauid
to
Micall
:
I
did
it
before
the
Lord.
A
day
cometh
wherein
the
Lord
will
pronounce
of
euery
man
as
his
heart
shall
be
before
him
:
Zacharie
and
Elizabeth
.
In
which
he
will
vnfold
and
turne
out
all
the
windings
and
corners
of
mens
hearts
.
If
a
peace
of
the
heart
or
of
vprightnesse
be
wanting
,
he
will
misse
it
.
As
in
many
kings
of
Israel
,
who
did
such
and
such
good
things
but
not
with
all
their
hearts
.
Then
shalt
thou
know
that
all
is
nought
without
vprightnesse
.
Now
the
notes
of
a
man
iust
and
religious
before
God.
-
thoughts
.
-
intentions
.
-
desires
.
1.
He
dareth
not
suffer
his
thoughts
too
long
absent
from
God
,
Psal.
16.
8.
I
haue
set
the
Lord
euer
in
my
sight
.
He
is
much
and
often
in
secret
soliloquies
with
God
by
prayer
,
by
meditation
.
Of
the
wicked
man
it
is
said
,
God
is
not
in
his
thoughts
.
But
a
truly
godly
man
thinketh
on
God
by
day
and
by
night
.
2.
His
intentions
are
not
to
get
applause
or
credit
of
men
:
but
to
get
grace
,
both
with
God
and
in
himselfe
.
3.
His
desires
are
after
God
to
prepare
him
a
place
in
his
heart
,
without
whom
he
cannot
liue
,
no
more
then
without
aire
.
A
soule
destitute
of
desires
after
God
is
a
great
plague
.
And
for
God
he
affecteth
all
goodnesse
for
goodnesse
sake
,
and
for
no
other
reward
.
His
actions
are
wrought
in
God
for
ordinarie
course
.
that
they
are
wrought
in
God.
All
his
actions
I
say
are
wrought
in
God
for
ordinarie
course
,
both
in
-
1.
The
rise
.
-
2.
The
rule
.
-
3.
The
end
.
1.
In
respect
of
the
rise
,
which
is
the
loue
of
God.
It
is
the
loue
of
God
constraineth
vs
to
euery
good
action
,
that
is
the
rise
and
foundation
.
2.
Cor.
5.
12.
2.
Of
the
rule
which
is
the
light
of
Gods
word
.
All
the
Israel
of
God
walke
by
thus
rule
,
Gal.
6.
16.
And
as
many
as
walke
according
to
this
rule
,
peace
be
on
them
,
and
mercy
,
and
vpon
the
Israel
of
God
;
this
is
the
lanthorne
to
their
pathes
,
Psal.
119.
3.
Of
the
end
,
which
is
either
of
Intention
.
or
,
Execution
.
1.
Of
intention
,
2.
The
end
of
execution
.
Grace
goeth
through
such
and
continueth
vnto
the
end
:
what
is
done
of
conscience
is
of
continuance
.
A
good
heart
is
as
carefull
to
perseuere
in
good
;
as
once
to
be
good
,
knowing
that
God
is
best
at
last
.
In
respect
of
sin
.
1.
The
religious
heart
admitteth
not
,
are
before
God.
As
Ioseph
,
shall
I
do
this
wickednesse
and
sinne
against
God.
It
striueth
against
all
sinne
in
this
respect
,
Psal.
94.
7.
8.
Shall
he
that
formed
the
eye
and
eare
,
shall
not
he
see
and
heare
?
2.
He
seeketh
not
to
hide
or
to
cherish
any
sinne
committed
.
But
casteth
out
all
by
confession
,
because
all
is
before
God
,
Psal.
51.
Against
thee
,
against
thee
ô
Lord.
I
haue
done
euill
in
thy
sight
.
3.
He
shameth
more
that
his
sinne
is
before
God
:
then
if
it
were
in
all
mens
eyes
,
and
if
all
men
should
cry
shame
on
him
,
he
would
not
be
abashed
,
as
he
is
with
holy
blushing
,
that
his
shame
and
sinne
lyeth
vncouered
before
God.
4.
He
hateth
all
euils
as
well
as
one
,
in
one
as
in
another
:
In
friends
as
well
as
foes
,
secret
as
open
,
but
of
all
is
most
seuere
against
his
owne
sinnes
which
lye
closest
to
his
owne
heart
.
4.
Holding
himselfe
euer
in
Gods
presence
,
First
,
companie
corrupteth
him
not
.
In
all
companies
he
is
as
if
he
were
alone
,
and
alone
as
if
he
were
in
companie
,
the
same
man
among
superiors
and
inferiors
.
Secondly
,
places
change
him
not
,
he
is
the
same
in
his
owne
house
that
he
is
in
Gods
house
,
Psal.
10
1.
2.
at
home
and
abroad
.
Thirdly
,
times
altering
alter
him
not
:
he
is
the
same
on
the
weeke
day
as
on
the
Sabbath
:
he
knoweth
he
is
euer
before
God
who
is
euer
the
same
.
Fourthly
,
no
estate
disturbeth
him
,
but
in
all
estates
he
is
the
same
.
In
prosperitie
,
in
aduersitie
,
whereas
a
wicked
man
can
crie
in
his
distresse
,
&
the
Hipocrite
in
his
affliction
:
Hos.
6.
last
.
Seeke
God
diligently
.
5.
He
is
neuer
so
well
contented
as
in
those
meanes
in
which
God
is
pleased
to
conuerse
with
men
,
And
walked
in
all
the
commandements
and
ordinances
of
the
Lord
without
reproofe
.
]
Now
we
come
from
the
imputed
righteousnesse
to
the
inherent
and
inchoat
in
these
two
godly
persons
;
in
whom
we
haue
a
patterne
set
before
vs
of
godly
life
.
Here
is
an
eligant
metaphor
or
cōparison
wherein
godly
life
is
called
a
walking
.
Secondly
,
the
way
in
which
a
godly
man
walketh
is
the
commandements
and
ordinances
of
the
Lord
,
and
all
of
them
.
Thirdly
,
the
manner
of
walking
,
without
reproofe
.
1.
They
walked
.
A
Christian
man
is
here
a
traueller
and
a
passenger
from
one
place
to
another
.
In
which
course
is
,
-
1.
Motion
.
-
2.
Promotion
.
-
3.
Constancie
.
First
Moti●n
,
they
stand
not
still
,
nor
sit
at
ease
,
but
moue
themselues
and
stirre
themselues
as
a
man
while
he
walketh
.
Secondly
Promotion
,
in
going
forward
and
profiting
,
else
as
good
stand
still
as
not
go
forward
:
but
here
is
a
daily
going
nearer
saluation
,
and
nearer
the
end
of
our
way
,
a
progresse
towards
our
countrey
.
Thirdly
,
walking
is
a
constant
motion
:
They
continued
to
walke
in
a
godly
course
,
because
their
expectation
was
still
before
them
.
He
that
standeth
at
a
stay
in
Christianitie
:
-
First
,
that
thy
workes
be
more
at
last
then
at
the
first
.
-
Secondly
,
let
thy
profiting
appeare
to
others
,
1
Tim.
4.
15.
Meditate
on
these
things
,
giue
thy selfe
wholly
to
them
,
that
thy
profiting
may
appeare
to
all
.
-
Thirdly
,
let
thy
whole
ayme
be
the
ripening
and
perfecting
thy
grace
,
for
this
is
to
walke
towards
heauen
.
2.
The
way
.
In
all
the
commandements
and
ordinances
of
the
Lord.
-
By
cōmandemants
are
meant
morall
precepts
.
-
By
ordinances
the
ceremonials
which
then
were
in
force
.
They
walked
in
all
1.
by
true
indeuour
and
holy
purpose
.
Secondly
,
they
seuered
not
the
commandements
in
the
practise
of
their
life
:
as
seruants
who
will
chuse
their
worke
,
and
do
what
pleaseth
themselues
,
and
leaue
vndone
what
liketh
them
not
.
Thirdly
,
they
made
the
whole
word
their
rule
:
all
of
it
being
of
the
same
author
,
nature
,
power
and
necessitie
.
Fourthly
,
they
walked
in
all
:
but
not
without
some
slips
and
slidings
;
as
in
the
fairest
way
a
man
may
slip
and
yet
keepe
his
way
and
walke
still
.
They
walked
,
must
teach
vs
,
to
do
all
duties
,
but
the
greatest
with
the
greatest
and
first
care
:
first
duties
to
God
,
and
then
to
men
.
The
first
and
great
commandement
first
:
first
the
great
things
of
the
Law
,
and
then
Tyth
Mint
,
and
Comin
.
The
application
might
be
enlarged
in
many
particulars
,
as
to
stirre
vs
vp
:
First
seeke
to
please
God
,
First
make
all
cleane
within
,
and
then
without
.
First
seeke
the
kingdome
of
God
,
then
other
things
.
First
obserue
the
moralitie
of
the
Law
:
then
the
ceremonie
.
First
get
the
power
of
godlinesse
,
and
then
the
forme
,
&c.
They
sinne
,
When
Gods
sacred
ordinances
must
go
downe
,
rather
then
mens
foolish
inuentions
not
stand
vp
.
They
are
peruerse
that
neglecting
sinceritie
of
heart
,
saith
,
and
good
conscience
,
compose
their
liues
to
ciuilitie
and
deuotion
.
The
way
wherein
the
Saints
must
walke
to
heauen
,
is
the
way
of
Gods
commandements
:
for
as
a
way
doth
tend
to
some
intended
place
,
so
doth
the
statutes
of
God
tend
to
heauenly
happinesse
:
Hence
is
the
word
called
the
way
of
God
,
Acts
13.
10.
Paul
speaking
,
to
Elimas
the
sorcerer
,
said
,
wilt
thou
not
ceasse
to
peruert
the
right
wayes
of
the
Lord
:
the
way
of
peace
,
Luke
1
,
97.
of
saluation
,
Act.
16.
17.
2.
Whosoeuer
are
out
of
this
way
,
and
transgresse
this
rule
,
are
said
to
wander
and
erre
,
Psal.
14.
3.
They
are
all
gone
out
of
the
way
.
And
as
a
man
hauing
lost
his
way
,
knoweth
not
where
to
find
himselfe
at
last
.
So
such
as
go
their
owne
wayes
,
and
follow
the
lusts
and
sight
of
their
eyes
,
little
thinke
where
they
shall
lodge
when
the
night
of
their
lives
cometh
.
Labour
to
know
this
way
;
what
shall
I
do
to
be
saued
:
enquire
the
old
and
ancient
way
,
for
thou
neither
knowest
nor
findest
it
of
thy selfe
.
Secondly
,
labour
to
keepe
this
way
.
A
traueller
must
keepe
the
high
and
beaten
way
.
But
this
is
the
way
,
the
kings
high
way
,
pathed
and
troden
of
all
trauellers
to
heauen
.
Our
thoughts
must
not
stray
out
of
this
way
,
Exodus
20.
Thou
shalt
not
couet
:
words
must
be
held
in
this
way
,
of
euery
idle
word
we
must
giue
an
account
:
actions
must
be
done
in
this
way
.
What
I
command
thee
that
do
onely
,
whether
great
or
small
:
the
whole
and
parts
;
the
smallest
pinnes
of
the
Tabernacle
must
be
according
to
the
patterne
in
the
Mount
:
Hence
those
many
precepts
;
turne
not
to
the
right
hand
or
the
left
,
for
it
is
a
right
way
.
Thirdly
,
ioyne
with
those
that
walke
in
this
way
which
is
called
the
way
of
men
.
It
is
a
great
encouragement
in
a
strange
way
to
go
with
good
companie
.
Delight
in
men
fearing
God
,
in
Saints
excelling
in
vertue
,
Iacob
still
pray
God
to
go
with
thee
in
thy
iourney
,
who
is
a
faithfull
and
sure
guide
.
Fourthly
,
walke
vprightly
,
not
halting
in
this
way
,
and
follow
it
where
euer
it
leadeth
:
vprightnesse
looketh
not
where
multitudes
go
,
but
where
it selfe
ought
to
go
:
nor
what
may
be
the
issue
,
but
which
is
the
way
.
This
way
may
leade
thee
into
many
difficulties
of
disgraces
,
losses
,
crosses
,
&c.
But
as
Israel
going
through
the
wildernesse
,
they
must
prouide
shooes
on
their
feete
,
so
prouide
thou
the
shooes
of
the
preparation
of
the
Gospell
,
fencing
thy selfe
with
Christian
resolution
to
follow
where
euer
the
Gospell
leadeth
thee
.
A
good
and
sincere
heart
striueth
to
vniuersall
obedience
:
Zacharie
and
Elizabeth
,
Psal.
119.
6.
then
shall
I
not
be
confounded
when
I
haue
respect
to
all
thy
commandements
:
I
set
all
thy
lawes
before
me
,
and
esteeme
all
thy
precepts
right
:
though
he
cannot
do
all
,
yet
he
must
set
all
before
him
.
First
,
because
a
good
heart
so
prizeth
euery
part
of
the
word
,
as
that
he
will
gather
vp
the
very
fragments
of
the
law
:
he
knoweth
the
perfection
of
it
,
that
as
nothing
need
be
added
,
so
nothing
ought
to
be
detracted
.
Nothing
else
,
nothing
lesse
must
be
obserued
:
it
holdeth
it
not
enough
to
serue
and
obay
in
some
things
,
but
in
all
.
Secondly
,
a
good
heart
knoweth
that
it selfe
cannot
be
deuided
;
the
religious
heart
is
the
whole
heart
,
which
maketh
no
composition
with
Satan
or
sinne
.
Sure
it
is
it
;
a
small
neglect
of
an
inferior
duty
or
sinne
,
will
make
way
and
open
a
dore
for
greater
:
and
a
little
deceite
or
guile
;
a
small
reserued
and
spared
sinne
,
is
as
a
little
leauen
,
souring
the
whole
lumpe
,
or
as
a
little
Colloquintida
poysoning
all
our
vertues
and
obedience
.
Thirdly
,
he
knoweth
the
Law
cannot
be
deuided
,
for
it
is
so
vnited
,
that
he
that
breaketh
one
,
sinneth
against
all
:
A
good
heart
therefore
consenteth
to
the
whole
Law
,
that
it
is
good
,
iust
,
and
holy
,
and
as
a
soueraigne
potion
prescribed
must
be
taken
all
:
else
the
whole
operation
is
hindred
,
so
also
it
is
here
.
Fourthly
,
here
is
a
difference
betweene
soundnesse
and
vnsoundnesse
,
none
are
so
bad
but
are
willing
to
obey
in
some
commandements
so
farre
as
they
touch
not
their
pleasure
,
their
profite
,
or
credit
.
Herod
will
heare
Iohn
gladly
,
till
he
touch
him
in
his
Herodias
,
Iudas
and
Dem●s
will
do
many
good
duties
,
but
will
not
leaue
couetousnesse
and
worldlinesse
.
But
soundnesse
denyeth
all
vngodly
&
worldly
lusts
,
Tit.
2.
12.
If
not
in
act
,
yet
in
desire
,
disposition
,
purpose
of
heart
;
and
holdeth
no
duty
so
small
as
to
be
neglected
and
despised
.
Thinke
not
as
the
most
do
,
Thou
are
no
murtherer
,
but
conscience
maketh
thee
not
so
,
vnlesse
thou
hate
and
resist
,
rash
anger
,
hatred
,
wrath
,
hastie
and
furious
speeches
.
Thou
art
no
thiefe
,
and
neuer
stolest
thy
neighbours
goods
:
but
hast
thou
not
bene
,
or
art
thou
not
vniust
:
an
vsurer
,
a
lyer
,
and
swearer
to
deceiue
?
These
petty
thefts
shew
that
conscience
keepeth
thee
not
from
greater
thefts
and
roberies
.
Thou
art
no
periured
person
;
nor
swearest
wounds
,
and
bloud
,
&c.
but
art
thou
accustomed
to
petty
oathes
?
If
thou
beest
a
vaine
rash
and
idle
swearer
,
thy
conscience
keepeth
thee
not
from
periury
.
Nay
a
frequent
swearer
cannot
but
be
often
periured
.
But
doest
thou
fauour
no
sin
,
but
makest
warre
vpon
all
the
cursed
cananites
and
lusts
in
thine
owne
bosome
?
Here
is
some
argument
of
soundnesse
.
Examine
the
vprightnesse
of
thy
heart
by
these
notes
.
1.
Doest
thou
hate
all
wayes
of
falshood
,
and
as
desirous
to
forsake
all
thy
sinne
,
as
that
God
would
forgiue
all
thy
sinne
?
2.
Doest
thou
giue
the
Lord
thy
whole
heart
and
man
,
not
making
a
profession
to
serue
the
Lord
,
and
reserue
some
idoll
in
thy
soule
?
3.
Desirest
thou
to
do
euery
part
of
Gods
word
,
without
either
reseruation
or
exception
,
(
not
allowing
thy selfe
any
liberty
against
any
one
Commandement
,
)
or
expostulation
or
reasoning
when
the
Lord
expresseth
no
reason
:
As
Abraham
in
going
out
of
his
countrey
,
and
sacrificing
his
sonne
.
Resoluest
thou
on
simple
obedience
,
in
difficult
,
costly
,
dāgerous
duties
?
Here
is
the
sound
of
a
good
heart
.
The
manner
of
walking
without
reproofe
,
actions
testified
to
the
righteousnesse
of
their
persons
.
The
next
care
to
the
pleasing
of
God
must
be
to
walke
innocently
,
vnspotted
of
the
world
,
Phil.
2.
17.
walke
blamelesse
as
lights
.
It
is
impossible
not
to
be
blamed
:
Keepe
thy selfe
vnspotted
,
though
thou
canst
not
keepe
off
the
spattering
of
euill
men
:
What
more
seemely
for
the
babes
in
Christ
then
to
be
without
maliciousnesse
:
Secondly
,
what
greater
honour
of
godlinesse
,
then
for
to
challenge
the
aduersarie
;
as
Samuel
,
whose
oxe
or
asse
haue
I
taken
?
which
of
you
can
accuse
me
of
crime
?
I
can
accuse
my selfe
of
too
much
sin
before
God
:
but
which
of
you
can
accuse
me
iustly
,
when
Iob
can
take
the
booke
of
his
aduersarie
and
carrie
it
as
his
crowne
?
Thirdly
,
what
greater
cut
and
conuiction
of
the
aduersarie
,
when
he
wanteth
nothing
but
matter
against
the
seruant
of
God
?
this
choketh
him
,
&
stoppeth
his
mouth
,
whose
malice
cannot
be
stopped
.
Fourthly
,
what
greater
gaine
to
the
truth
and
to
our selues
,
when
our
vnblameable
course
,
not
onely
giueth
no
offence
,
nor
layeth
blocks
to
hinder
others
from
the
profession
:
but
may
gaine
them
to
imbrace
the
religion
which
is
so
innocent
,
1.
Pet.
2.
12.
Hauing
your
conuersation
honest
amongst
the
Gentiles
,
that
whereas
they
speake
euill
of
you
as
euill
doers
,
they
may
by
your
good
workes
which
they
shall
behold
glorifie
God
in
the
day
of
their
visitation
.
And
to
our selues
not
onely
in
auoiding
the
woe
due
to
them
by
whom
offences
come
:
but
the
retaining
of
a
cleare
conscience
void
of
offences
towards
God
and
all
men
.
To
provoke
vs
to
the
care
of
walking
without
reproofe
;
The
cautions
are
:
first
,
neuer
thinke
to
auoide
reproofe
of
wicked
ones
,
but
let
them
haue
no
cause
,
and
then
barking
against
the
Sunne
they
may
see
their
owne
madnesse
.
Secondly
,
auoide
not
mens
reproofe
by
incurring
Gods
reproofe
;
nor
by
omitting
any
part
of
thy
dutie
;
nor
committing
any
euill
to
please
them
.
Let
euery
man
please
his
neighbour
in
that
which
is
good
:
and
the
least
euils
must
not
be
done
for
the
attaining
of
the
greatest
good
.
Rom.
3.
Thirdly
,
neuer
care
for
that
credit
amongst
men
,
which
is
seuered
from
religion
,
3.
Ioh.
12.
Demetrius
hath
a
good
report
of
all
men
,
and
of
the
truth
it selfe
.
Neither
care
for
credit
in
the
world
;
if
thy
graces
be
not
witnessed
in
the
Churches
3.
Ioh.
6.
Let
all
the
world
reprooue
thee
rather
then
the
godly
,
which
haue
the
spirit
of
discerning
.
The
meanes
by
which
a
man
may
walke
without
reproofe
are
:
First
,
ioyne
the
care
of
a
good
name
with
a
good
conscience
,
Rom.
12.
17.
Prouide
things
honest
in
the
sight
of
God
and
all
men
.
Secondly
,
labour
for
faith
,
Heb.
11.
2.
by
faith
our
fathers
receiued
a
good
report
:
Faith
as
it
purifieth
the
heart
,
so
the
life
also
.
Thirdly
,
get
puritie
of
mind
,
spirit
,
and
thoughts
,
get
naturall
corruption
cast
out
of
thy
soule
;
else
it
will
breake
out
into
thy
iust
reproofe
:
curb
therefore
thy
naturall
lusts
.
Fourthly
,
auoyd
all
sinne
,
not
onely
apparant
sinnes
,
but
appearances
of
euill
,
motes
as
well
as
beames
,
thy
motes
(
being
a
Professor
)
become
beames
quickly
.
Fiftly
,
meddle
not
with
other
mens
businesses
:
but
diligently
attend
thy
owne
,
but
so
as
thou
seeke
other
mens
good
as
well
as
thine
owne
,
1.
Corinthians
.
10.
24.
Sixtly
,
be
aboundant
in
good
workes
according
to
thy
power
,
place
,
and
opportunitie
,
Coloss.
1.
10.
Workes
of
righteousnesse
and
mercie
commend
a
man
to
men
.
Those
vertues
are
amiable
euen
in
the
eyes
of
wicked
men
.
And
iust
dealing
with
aboundance
of
good
workes
bringeth
a
great
deale
of
honour
to
religion
.
Now
a
word
of
application
according
to
the
occasion
.
They
were
both
iust
before
God
:
I
need
not
say
much
to
one
apprehensiue
.
But
remember
the
counsell
.
Let
him
that
is
iust
be
iust
still
,
be
still
adding
vnto
your
pietie
,
holinesse
,
and
religious
courses
:
you
haue
mannaged
grace
and
religion
in
your selfe
,
and
solitarinesse
till
this
day
:
Now
you
must
mannage
it
in
your
other
selfe
,
in
whom
you
are
thankfully
to
acknowledge
it
,
wisely
to
encourage
it
,
carefully
to
encrease
it
,
and
in
case
she
bring
you
thousands
of
money
;
yet
hold
this
her
worth
,
her
wealth
,
her
chiefe
stocke
and
portion
.
You
haue
in
your
single
estate
worthily
taught
others
as
a
man
of
knowledge
,
now
you
must
dwell
as
a
man
of
knowledge
;
for
the
improuing
of
that
stocke
of
grace
which
is
in
common
betweene
you
,
that
your
fiue
tallents
may
be
encreased
to
ten
;
when
our
Lord
shall
call
the
seruants
to
their
reckoning
.
You
haue
this
day
taken
vpon
you
authority
and
headship
,
and
with
that
a
double
care
:
first
how
to
vse
it
,
secondly
how
to
keepe
it
The
way
well
to
vse
it
,
is
to
command
and
rule
in
the
Lord
:
that
all
your
cōmands
may
carrie
a
stampe
of
Gods
impression
vpon
them
,
then
shall
they
preuaile
on
the
conscience
,
and
win
obedience
from
the
wife
,
when
the
power
of
both
husbands
is
vnited
in
them
.
As
for
keeping
your
authoritie
you
know
the
way
,
and
so
do
not
many
,
it
will
not
be
kept
by
force
of
armes
or
violence
:
but
by
religious
example
,
and
shewing
your selfe
the
best
and
most
godly
,
yea
the
patterne
of
pietie
to
the
rest
of
your
familie
.
Gods
shining
image
will
not
easily
be
contemned
:
for
grace
hath
an
attractiue
and
adamantine
nature
to
allure
and
draw
to
it selfe
whosoeuer
can
espie
it
.
Besides
it
cannot
but
be
expected
that
you
who
haue
more
strength
and
knowledge
,
should
expresse
more
grace
:
you
haue
now
vndertaken
to
loue
your
wife
,
as
Christ
loued
his
spouse
,
do
it
as
he
did
,
earnestly
,
wisely
,
liberally
,
and
all
to
the
end
to
helpe
her
to
heauen
,
couering
and
curing
all
her
infirmities
;
this
you
will
not
faile
to
do
,
if
you
remember
,
that
not
a
daughter
of
men
:
but
a
daughter
of
Israel
is
committed
to
your
charge
.
And
to
you
whom
God
hath
this
day
ioyned
to
an
husband
:
Elizabeth
was
iust
as
well
as
Zacharie
:
and
holinesse
is
here
as
commendable
in
her
as
it
was
in
him
.
Nay
it
was
expected
that
Elizabeth
should
shine
in
grace
and
godlinesse
aboue
ordinarie
women
,
because
she
was
Zacharies
wife
,
the
Priests
wife
,
the
wife
of
so
holy
a
man.
Grace
and
holinesse
decketh
and
adorneth
all
women
in
all
ranks
;
but
especially
Ministers
wiues
,
as
wedded
to
more
then
ordinary
meanes
,
and
must
be
more
eminent
in
you
,
as
wedded
to
one
(
were
he
not
present
I
would
say
)
aboue
many
ordinary
Ministers
.
Let
your
care
be
that
it
faile
not
on
your
part
,
but
that
it
may
be
truly
affirmed
.
They
are
both
iust
before
God
Both
pious
,
both
wise
,
both
modest
,
both
holy
.
As
your
husband
must
dwell
with
you
as
a
man
of
knowledge
:
so
must
you
with
him
as
with
a
man
of
knowledge
.
You
are
this
day
married
to
an
head
,
whom
you
must
obey
in
all
things
which
he
commandeth
in
the
Lord
,
that
is
,
in
whatsoeuer
you
cannot
proue
to
be
sinne
:
and
this
willingly
,
chearfully
,
constantly
.
For
thus
doth
the
Church
(
whose
daughter
you
are
)
performe
obedience
to
her
head
and
husband
Iesus
Christ.
The
same
grace
will
cause
you
to
honour
his
person
in
your
heart
,
life
,
and
whole
behauiour
:
esteeming
of
him
as
the
Church
doth
of
Christ
;
the
chiefe
of
ten
thousand
.
In
one
word
it
will
make
you
do
him
good
,
and
not
euill
all
your
dayes
.
Oh
what
will
not
the
fauour
and
wisedome
of
God
do
,
when
both
married
persons
are
thus
iust
before
God.
It
will
set
a
worke
and
quicken
all
Gods
graces
bestowed
on
both
.
It
will
lead
into
the
sight
and
obseruance
of
all
good
duties
mutuall
and
personall
.
It
will
ease
and
lighten
all
crosses
and
discontents
.
It
will
sweeten
and
sanctifie
all
your
societie
,
companie
,
and
comforts
,
Well
,
said
Salomon
,
hold
her
,
and
she
will
vphold
you
.
And
now
we
dismisse
you
with
our
humble
prayer
to
God
for
his
blessing
and
direction
of
you
both
in
this
your
new
estate
;
that
as
you
haue
both
entred
this
day
into
the
couenant
of
God
,
so
you
may
now
couenant
with
your selues
;
that
according
to
this
patterne
held
before
you
,
you
will
both
ayme
to
be
iust
before
God
;
and
both
walke
in
all
Gods
commandements
,
and
ordinances
(
especially
in
this
holy
and
comfortable
ordinance
without
reproofe
.