The saints anchor-hold, in all storms and tempests preached in sundry sermons, and published…

R. 1. From the different manner of the souls guiding the will, and the bodily members. The soul swayeth the will and affections, as counsellors do a well ordered state, by propounding reasons to them. But the ⟨p. 66⟩soul governeth the bodily members, as a Master doth his slaves, by mere command. The will moves the hands and feet, &c. by command, without giving them Reasons. But the will and affections move not without reason, or at least a show of reason. God made man an understanding creature, endued with rational faculties, the understanding to be the leading faculty, and the will to be the appetite of the soul, according to reason. Therefore it moves toward such a good as is presented to it by the enlightened mind, or understanding, as the most […] and unquestionable object of it. For the freedom and willing consent of the heart is not without rules to order it; but it is therefore said be free, because, whether, out of a true judgment, it moves one way, or, out of a false, another way; yet, in both, it moves, in a manner suitable to its own condition. For this reason it is that God condescends so far to us, in his word, as to give us so many reasons to hope in […]; that our wills might be drawn ⟨p. 67⟩thereunto, by suitable reasons.

R. 1. From the different manner of the souls guiding the will, and the bodily members. The soul swayeth the will and affections, as counsellors doe a well ordered state, by propounding reasons to them. But the ⟨p. 66⟩soul governeth the bodily members, as a Master doth his slaves, by meer command. The will moves the hands and feet, &c. by command, without giving them Reasons. But the will and affections move not without reason, or at least a shew of reason. God made man an understanding creature, indued with rational faculties, the understanding to be the leading faculty, and the will to be the appetite of the soul, according to reason. Therefore it moves toward such a good as is presented to it by the illightned mind, or understanding, as the most 〈…〉 and unquestionable object of it. For the freedom and willing consent of the heart is not without rules to order it; but it is therefore said be free, because, whether, out of a true judgment, it moves one way, or, out of a false, another way; yet, in both, it moves, in a manner suitable to its own condition. For this reason it is that God condiscends so far to us, in his word, as to give us so many reasons to hope in ; that our wils might be drawn