A
fruitfull
Sermon
upon
2.
Cor.
Cap.
13.
vers.
5.
Proue
your selves
,
if
ye
be
in
the
faith
;
examine
your selves
:
know
ye
not
your
owne
selves
?
that
Iesus
Christ
is
in
you
except
ye
be
reprobates
.
IT
is
no
wonder
that
in
all
ages
and
especiallie
in
this
sinfull
&
profane
age
wherein
wee
now
liue
,
there
hath
beene
and
now
is
so
great
and
universall
a
contempt
of
the
blessed
ministrie
of
Christ
,
as
of
a
base
and
Contemptible
thing
:
when
an
Apostle
,
and
such
an
Apostle
,
as
Paule
:
had
so
much
a
doe
to
vindicate
his
ministrie
from
the
Contempt
&
base
account
therof
amongst
the
Corinths
.
notwithstanding
that
they
had
beene
converted
thereby
,
and
the
sygnes
of
an
Apostle
had
bene
so
powerfully
wrought
by
him
amongst
them
.
For
if
the
weakenes
and
infirmitie
of
his
flesh
and
outward
estate
worldlie
,
did
so
blind
the
Corinthians
eys
that
they
could
not
perceave
the
divine
power
of
Christs
spirit
in
so
weake
a
vessell
,
what
marveil
is
it
,
that
succeeding
ages
,
and
this
present
fleshlie
age
,
(
judging
according
to
the
flesh
of
such
as
are
far
inferiour
to
Paule
in
grace
)
doe
not
behould
that
heavenlie
power
which
accompanyeth
their
ministrie
.
The
grief
of
this
vanitie
were
easie
to
be
borne
if
it
were
onelie
the
profane
worldlings
that
did
so
,
seing
no
natural
man
is
able
to
discern
the
things
of
Gods
Spirit
:
which
was
not
inferiour
in
anie
thing
to
other
churches
not
in
anie
thing
inferiour
to
the
verie
chief
Apostles
,
that
his
presence
was
base
and
weake
and
his
speach
of
no
value
,
may
serve
to
teach
al
ministers
patience
under
the
like
crosse
:
but
withall
,
as
Paule
,
(
who
was
glad
when
he
was
weake
and
they
were
strong
)
did
play
the
foole
in
boasting
of
him self
,
for
the
defence
of
his
authoritie
&
power
of
his
ministrie
,
not
because
of
anie
ambitious
desire
of
vaineglorie
,
but
onelie
to
procure
their
edification
,
that
by
their
contempt
of
his
ministrie
they
should
not
frustrate
themselves
of
the
blessed
fruit
thereof
;
even
so
,
the
faithfull
ministers
of
Christ
in
this
age
,
haue
more
then
just
cause
with
Paule
to
speake
somewhat
for
themselves
:
not
vainelie
for
their
owne
creditie
sake
,
but
onelie
to
prevent
the
like
danger
in
their
hearers
,
upon
the
like
contempt
of
their
ministrie
,
knowing
that
the
same
causes
,
still
produce
the
like
effects
.
In
doeing
this
;
as
it
is
necessarie
,
so
it
shal
be
sufficient
,
to
use
no
more
Apollogie
then
is
contained
in
this
one
verse
of
this
text
.
As
being
the
strongest
argument
whereby
not
onelie
Paule
forced
the
Corinthians
to
confesse
the
mightie
strength
of
Christ
in
his
ministrie
towards
them
,
but
also
whereby
all
true
and
faithfull
Pastors
,
must
convince
the
conscience
of
their
hearers
that
they
are
not
reprobate
Pastors
.
The
maine
scope
and
force
of
the
Apostles
argument
being
punctuallie
taken
up
,
is
this
.
You
Corinthians
must
eyther
acknowledge
the
divine
vertue
&
force
of
my
ministry
,
or
them
ye
your
selvs
must
be
reprobates
?
but
,
wee
trust
yee
are
not
reprobates
neither
will
ye
have
us
think
so
,
therefore
yee
must
acknowledge
the
vertue
of
our
ministry
.
Thus
doth
he
reduce
them
to
a
necessitie
eyther
of
acknowledging
him
not
to
be
a
reprobate
minister
,
but
such
an
one
in
whom
Christ
did
speake
,
or
then
of
acknowledging
themselves
to
bee
reprobate
Christians
,
without
faith
and
without
Christ
,
the
evidence
of
the
truth
and
soundnes
of
his
argument
,
wee
shall
(
God
willing
)
manifest
in
the
particular
opening
thereof
.
For
the
cleare
vnderstanding
of
the
Apostles
meaning
wee
are
first
to
consider
what
hath
gone
before
,
and
how
this
verse
dependeth
or
cohereth
with
the
former
.
Two
arguments
have
beene
used
by
the
Apostle
to
shew
why
he
behooved
to
manifest
to
the
Corinthians
the
authority
of
his
ministry
,
in
not
sparing
them
at
his
comming
againe
.
The
first
was
because
they
were
lawfullie
convinced
of
obstinacie
,
having
bene
now
twice
or
rather
thrice
admonished
,
and
therefore
he
behooved
to
proceed
against
them
with
sharpnes
,
if
they
did
not
now
repent
before
his
comming
,
even
according
to
the
law
of
God
,
which
ordaineth
that
in
the
mouth
of
two
The
second
argument
was
this
:
They
who
having
felt
Christ
to
be
mighty
in
them
by
my
ministrie
doe
yet
seeke
a
proof
of
Christ
speaking
in
me
,
must
needs
haue
it
in
sharpnes
to
make
them
know
me
to
be
an
Apostle
of
Christ
;
But
ye
Corinthians
do
yet
after
your
conversion
seeke
an
experience
of
Christ
speaking
in
me
:
Therefore
you
must
haue
a
sharper
proof
,
seeing
ye
acquiesse
not
in
that
which
ye
haue
alreadie
,
and
reverence
not
my
admonitions
given
you
upon
that
proof
which
ye
haue
of
Christs
power
in
me
.
To
shew
yet
farther
the
equity
of
this
threatning
upon
this
ground
he
layeth
downe
an
assertion
of
the
power
of
Christ
in
his
ministrie
towards
them
,
affirming
that
Christ
in
his
ministrie
towards
them
was
not
weak
but
mighty
in
them
,
and
therefore
this
their
doing
was
nothing
but
a
tempting
of
Christs
power
in
him
,
even
as
the
people
of
Israel
in
the
wildernes
after
sufficient
proof
of
the
mighty
power
of
God
in
Moses
by
the
miracles
wrought
in
Egipt
,
by
leading
them
safely
through
the
redd
sea
which
overwhelmed
their
enemies
,
by
the
waters
given
them
out
of
the
Rock
&c.
did
(
notwithstanding
of
all
these
and
much
more
)
tempt
the
Lords
power
desiring
yet
a
farther
evidence
thereof
,
by
covering
them
a
table
in
the
wildernesse
and
giving
them
flesh
to
eate
,
as
though
all
the
preceding
wonders
had
been
no
sufficient
proofe
of
Gods
almighty
power
:
Even
so
the
Corinthians
,
having
had
sufficient
evidence
and
testimonie
of
Christ
speaking
in
Paul
,
by
his
mighty
working
in
themselvs
:
yet
for
all
this
did
esteeme
Paul
but
base
and
weak
and
his
words
of
no
value
,
and
so
forced
him
to
giue
them
a
sharper
experience
of
Christ
speaking
in
him
to
their
farther
grief
,
if
upon
this
evidence
past
they
would
not
reverence
his
words
nor
obey
his
warnings
;
but
would
yet
tempt
Christ
in
him
for
a
farther
proof
of
his
power
.
Now
before
the
Apostle
prove
this
which
he
hath
affirmed
touching
the
might
of
Christ
in
them
by
his
ministry
(
perceaving
the
chief
ground
and
cause
of
this
their
foolish
judgment
,
to
be
the
weaknesse
and
poore
estate
of
the
Apostle
in
the
flesh
)
he
first
removed
this
errour
,
and
then
confirmeth
his
assertion
.
The
remooving
of
this
errour
is
by
way
of
Anticipation
,
answering
that
which
he
knew
they
stumbled
at
,
and
might
object
unto
him
after
this
manner
:
how
canst
thou
shew
or
wee
feare
anie
might
or
power
of
Christ
in
thee
towards
us
,
who
art
thy self
so
weake
in
Christ
and
destitute
of
all
strength
?
The
Apostle
answereth
this
by
a
distinction
and
confirmes
it
by
the
like
example
in
Christ
himself
,
for
he
denyeth
not
simplie
,
but
confesseth
himself
to
be
weak
in
Christ
,
but
that
this
weakenesse
was
onelie
according
to
the
fleshe
,
notwithstanding
whereof
he
was
mightie
with
Christ
by
the
heavenlie
and
divine
power
of
the
spirit
of
God
in
him
,
and
in
this
he
was
like
his
lord
&
master
Christ
,
who
as
concerning
the
flesh
was
weak
indeed
,
having
taken
our
nature
upon
him
with
all
the
infirmities
therof
except
sin
,
and
according
to
this
weaknesse
did
suffer
death
and
was
crucified
,
who
notwithstanding
liveth
againe
by
the
power
of
his
Godhead
,
by
the
which
he
mightilie
raysed
himself
from
the
dead
.
So
that
even
as
Christ
in
himself
was
weake
in
,
or
according
to
the
fleshe
,
and
yet
was
mightie
in
the
spiritt
or
accordinge
to
his
divine
nature
:
so
also
his
servants
and
messengers
in
him
are
weake
in
the
flesh
and
in
all
fleshlie
power
,
but
are
aliue
or
mightie
with
him
by
the
power
of
his
spirit
in
them
.
This
conformitie
of
Christs
ministers
with
Christ
himself
in
fleshlie
weakenes
and
spirituall
power
is
carefullie
to
bee
marked
,
not
onelie
against
the
sacriligious
vsurpation
of
both
powers
or
swords
by
the
Pope
as
Christs
vicar
,
but
also
against
the
corruption
which
originallie
flowing
from
his
practice
hath
yet
too
great
place
in
reformed
churches
?
It
s
Gods
will
that
the
messengers
of
his
truth
should
carie
that
heauenlie
treasure
in
earthen
vessells
that
the
excellencie
of
the
power
may
be
of
God
and
not
of
them
.
For
the
weapons
of
their
warfare
are
not
carnall
but
spirituall
,
mighty
(
not
through
men
eyther
themselves
or
others
but
onely
)
through
God
to
cast
downe
strong
houlds
&c.
So
nether
is
he
that
planteth
nor
he
that
watereth
anie
thing
but
only
God
that
giveth
the
encrease
.
And
hereof
Christ
himself
in
the
daies
of
his
ministry
was
a
livelie
patterne
,
in
shunning
all
wordly
perferment
,
and
disclayming
all
civill
authoritie
,
walking
in
great
weaknes
outward
as
touching
the
flesh
,
even
from
his
birth
to
his
death
,
armed
with
no
carnal
might
or
fleshlie
power
,
but
onelie
with
the
heavenlie
and
spirituall
power
of
his
divine
nature
.
And
even
as
his
basenes
and
weakenes
in
the
flesh
made
the
world
to
dispise
him
notwithstanding
the
infinite
power
of
his
divine
nature
:
so
in
all
ages
and
now
,
doe
most
men
stumble
at
the
weakenes
of
his
ministers
in
fleshlie
things
belonging
to
this
world
,
notwithstanding
of
the
spirituall
power
of
Christ
in
their
ministry
.
Now
the
Apostle
having
thus
answered
their
objection
,
he
comes
to
prooue
his
former
assertion
,
to
wit
.
That
Christ
in
his
ministry
was
not
weake
towards
them
but
was
mighty
in
them
,
so
that
this
their
seeking
of
a
farther
proofe
of
Christ
speaking
in
him
was
nothing
but
a
sinfull
tempting
of
Christ
,
and
that
the
proofe
which
he
should
giue
them
behooved
to
bee
sharp
and
bitter
vnto
them
in
not
sparing
them
at
his
coming
.
If
before
his
coming
they
did
not
reverence
his
words
,
and
yeald
obedience
to
his
admonitions
,
upon
the
proofe
bypast
in
themselves
of
Christs
mighty
power
towards
them
in
his
ministry
.
The
argument
of
confirmation
is
drawne
from
their
owne
testimonies
,
grounded
upon
their
owne
knowledge
&
experience
in
themselves
,
which
testimonie
the
Apostle
doth
forcibly
constraine
them
to
yeald
,
by
an
argument
taken
from
the
wofull
consequence
which
must
necessarie
follow
upon
the
contrarie
,
the
consequence
being
,
that
if
they
acknowledg
not
this
experience
in
themselves
of
Christs
power
in
his
ministry
toward
them
,
then
they
themselves
must
be
reprobate
Christians
,
but
because
manie
careleslie
and
negligentlie
do
passe
by
the
right
consideration
and
observation
of
the
powerfull
effects
of
the
ministry
of
the
Gospell
in
themselves
,
and
so
do
fall
in
this
sinne
of
the
Corinthians
,
despising
that
which
they
should
highlie
esteeme
of
,
the
Apostle
therefore
referreth
not
the
proofe
of
his
assertion
to
what
they
would
vnadvisedlie
say
and
witnesse
of
this
might
of
Christ
towards
them
in
his
ministry
,
but
unto
their
testimonie
upon
sufficient
tryall
and
examination
of
themselves
in
themselves
:
upon
which
he
boldlie
affirmeth
that
they
shall
eyther
find
his
ministry
powerfull
,
or
themselves
reprobats
.
If
then
wee
will
consider
this
argument
in
al
the
particularities
therein
contained
,
there
bee
4
things
to
be
marked
of
us
:
the
1
is
,
The
tryall
and
examination
of
themselvs
.
the
2
is
,
These
things
whereof
they
are
to
take
tryall
in
themselves
.
the
3
is
,
the
argument
remooving
all
excuse
of
ignorance
,
or
pretences
of
impossibilities
of
discerning
these
things
in
themselves
.
The
4
is
,
The
argument
it self
,
whereby
the
Apostle
drawes
them
to
a
necessitie
of
acknowledging
the
power
of
Christ
in
his
ministry
towards
them
,
from
the
hard
consequence
that
must
follow
upon
the
contrarie
.
Before
wee
speake
of
these
particulars
,
its
necessarie
that
first
wee
marke
and
consider
the
maine
points
of
the
Apostles
doctrine
in
this
place
,
first
laying
this
supposition
that
the
hearers
are
true
Christians
and
not
reprobates
,
he
concludeth
absolutelie
that
they
must
haue
proofe
and
experience
of
the
mightie
power
of
Christ
in
the
ministry
of
those
men
by
whom
they
are
eyther
first
called
,
or
afterward
confirmed
in
grace
.
Thereupon
he
seemeth
evidently
to
conclude
these
positions
followinge
.
First
where
no
proofe
of
Christs
power
in
the
ministry
is
found
or
felt
by
the
hearers
,
eyther
the
Teacher
must
be
a
rebrobate
Teacher
,
or
the
hearers
reprobate
hearers
.
Secondly
that
it
is
impossible
,
that
those
who
are
the
elect
of
God
can
be
without
sence
&
feeling
of
Christs
mightie
power
unto
salvation
in
those
who
are
the
true
ministers
of
the
Gospell
.
Thirdly
,
That
want
of
sence
&
feeling
(
in
the
hearers
)
of
this
power
of
Christ
in
the
ministry
of
his
faithfull
servants
,
doth
evidently
evince
such
hearers
to
be
reprobates
.
Lastly
,
That
those
ministers
in
whose
ministry
the
hearers
(
being
of
Gods
elect
)
do
find
no
sence
or
evidence
of
Christs
power
unto
salvation
must
needs
be
reprobate
ministers
.
For
the
true
ministry
of
is
the
power
of
God
unto
salvation
to
all
that
are
to
bee
saved
and
is
foolishnes
to
none
but
such
as
perish
.
And
if
it
bee
not
the
power
of
God
to
them
that
are
saved
;
It
must
needs
follow
,
that
that
mans
ministry
is
not
of
God
.
These
generall
positions
shal
be
most
cleare
and
evident
unto
us
after
the
exposition
of
the
4
former
particular
points
contayned
in
the
Apostles
argument
,
whereof
wee
are
now
to
speake
.
The
1
point
is
the
tryall
whereunto
the
Apostle
doth
invite
them
,
wherein
2
things
are
specially
to
be
observed
.
The
1
is
,
the
action
it selfe
of
tryall
or
examination
.
The
2
is
,
the
subject
or
persons
whom
he
willeth
them
to
try
.
Concerning
the
action
,
it
is
not
onely
a
commendable
,
but
also
a
most
necessary
duety
to
be
observed
of
every
man
,
before
he
pronounce
sentence
or
passe
his
iudgment
upon
anie
thing
,
but
speciallie
upon
the
things
of
God
,
&
his
worship
in
his
ordinances
,
eyther
in
rejecting
or
admitting
,
condemming
or
approoving
,
for
hereby
wee
are
preserved
,
not
onely
from
that
great
sinne
of
sinistrous
and
rash
judgement
,
but
also
from
that
great
follie
that
falleth
in
many
,
of
forsaking
that
which
is
for
our
good
,
and
embracing
that
which
is
for
our
hurt
,
and
so
consequently
are
kept
from
doeing
wrong
both
to
our selves
and
others
.
The
truth
hereof
wee
may
evidently
see
in
these
Corinthians
,
who
dispised
and
contemned
the
blessed
ministry
of
Paul
who
was
the
faithfull
Apostle
of
Christ
,
and
did
reverence
and
highlie
esteeme
the
deceitfull
ministers
of
Sathan
,
onely
because
they
neglected
this
examination
and
tryall
,
and
hereof
also
it
commeth
dayly
to
passe
,
that
many
fall
in
that
heavie
sinne
wherewith
Christ
upbraided
the
Iewes
saying
.
I
am
come
in
my
fathers
name
and
yee
receave
me
not
,
if
another
shall
come
in
his
owne
name
him
ye
will
receave
.
Happie
therefore
are
they
who
follow
the
direction
of
the
Aposile
Io.
In
not
beleeving
every
spirit
,
but
trying
the
spirits
whether
they
bee
of
God
or
not
.
For
manie
false
prophets
haue
in
former
ages
,
doe
at
this
present
,
&
shal
hereafter
goe
out
into
this
world
.
The
necessity
of
this
action
may
yet
farther
be
perceaued
by
the
Apostles
doubling
of
his
exhortation
saying
,
Prooue
yourselvs
,
examine
yourselvs
,
whereby
he
inforceth
them
to
this
as
a
thing
of
great
moment
and
most
necessarie
,
and
therefore
not
to
be
neglected
,
for
it
is
the
custome
of
the
Apostles
in
things
of
this
nature
to
use
repetition
,
that
we
may
take
them
more
deeply
to
hart
and
seriously
practise
them
,
and
surely
there
is
not
any
one
practise
more
necessarie
in
a
christian
,
then
this
of
tryall
and
examination
,
the
neglecte
whereof
maketh
many
not
onely
to
despise
God
,
his
Gospell
,
his
ministers
,
and
his
salvation
,
all
which
they
could
not
but
highly
esteeme
of
,
and
desire
aboue
all
things
,
if
once
they
would
truly
try
and
tast
how
good
they
are
:
but
also
causeth
manie
in
the
ignorance
of
their
owne
estate
either
securely
and
proudly
to
boast
of
themselvs
as
children
of
grace
,
when
there
is
no
grace
in
them
;
or
then
in
the
miserable
weaknesse
of
their
owne
hearts
to
deplore
their
lamentable
estate
,
as
forlorne
and
forsaken
of
God
,
whenas
notwithstanding
they
injoy
the
solid
testimonies
of
Gods
favour
towards
them
;
for
this
cause
when
the
Psalmist
would
perswade
men
to
seek
after
God
to
tast
and
behold
how
gracious
the
Lord
is
,
whose
goodnesse
Peter
also
maketh
that
the
Word
of
God
is
more
to
be
desired
than
much
fine
gold
,
&
sweeter
also
than
the
hony
and
the
hony-comb
.
For
the
very
feete
of
those
who
publish
peace
and
Preach
good
things
are
beautifull
,
to
all
who
haue
felt
the
consolation
of
theire
ministrye
the
truth
whereof
may
be
seene
in
the
Galatians
who
as
saith
the
Ap.
himselfe
did
not
despise
the
tryall
of
him
which
was
in
his
flesh
,
nether
abhorred
him
whenas
first
he
preached
the
Gospell
unto
them
through
the
infirmity
of
the
flesh
,
but
upon
the
falicity
which
they
found
in
his
mini●●ry
receaved
him
as
an
Angel
of
●od
,
yea
as
Christ
Iesus
,
so
that
if
it
●●d
beene
possible
,
they
would
haue
●●ucked
out
their
eies
and
haue
gi●en
them
unto
him
;
For
which
●ause
the
same
Apostle
when
●e
willeth
the
Thessalonians
●ot
to
dispise
prophesying
,
immediatelie
addes
this
exhortation
,
to
try
all
things
&
keepe
that
●hich
is
good
as
a
meane
to
●●ing
them
to
the
loue
,
desire
●nd
estymation
of
prophesying
,
●or
he
knew
that
tryall
and
●roofe
,
would
make
dispisers
●o
change
their
mind
,
and
●ighlie
to
esteeme
that
which
●hey
dispised
before
,
and
this
●s
the
1.
Vse
of
the
doubling
of
●his
exhortation
.
The
2
use
is
to
●ew
the
Apostles
assured
confidence
touching
the
certainty
of
that
which
he
had
affirmed
,
of
the
mighty
power
of
Christ
in
his
ministry
towards
then
when
so
earnestlie
and
instantly
he
urgeth
them
to
the
trya●
thereof
in
themselves
,
referring
the
examination
of
the
tru●
thereof
to
the
same
persons
wh●
did
seeke
it
in
him
.
For
a●●
though
the
spirit
of
the
prophe●
bee
subject
to
the
prophets
,
yet
no●
wheth●●
the
spirits
bee
of
God
,
and
wheth●●
they
speake
in
the
evidency
●
to
cast
down
all
strong
houlds
,
●nd
every
high
thing
that
is
exal●●d
in
their
imaginations
against
●he
knowledge
of
God
,
and
to
●ubdue
all
their
thoughts
&
intents
of
their
minds
to
the
obedience
Christ
wee
conclude
therefo●●
this
use
,
with
this
warning
to
a
preachers
,
that
seeing
(
as
the●
are
ministers
)
the
honour
an●
credit
of
their
ministry
consisted
most
in
the
power
of
God
in
●
towards
others
,
they
doe
n●●
glory
nor
boast
of
themselves
i●
respect
of
their
ministry
,
but
according
as
the
evidence
of
th●
power
thereof
may
be
truel●
testified
by
the
conscience
o●
their
hearers
,
esteeming
nothing
eyther
of
their
eloquence
o●
gifts
of
preaching
how
grea●
soeuer
they
be
in
themselves
when
as
they
are
without
eyther
force
or
power
towards
other●
seeing
as
sayth
the
Apostle
.
Th●
kingdome
of
God
is
not
in
wo●●
but
in
power
,
and
therefore
●●
threatneth
those
false
teache●
puft
up
at
Corinth
,
that
when
h●
should
come
to
try
them
he
would
take
notice
not
of
their
words
but
of
their
power
.
And
this
shall
appeare
more
evidently
by
that
2
point
which
in
this
tryall
is
to
bee
observed
who
are
the
persons
whom
he
willeth
them
to
proove
&
examine
,
his
words
are
,
proove
yourselues
examine
yourselvs
.
The
question
being
of
the
power
of
Christ
in
Pauls
ministry
he
referreth
the
tryall
thereof
to
his
hearers
in
themselvs
,
which
he
would
never
haue
done
,
if
the
question
concerning
this
power
in
all
mens
preaching
were
not
to
be
decided
rather
by
that
which
is
felt
by
experience
in
the
hearers
,
than
by
any
thing
whatsoever
in
the
Teacher
;
Divers
singular
uses
we
haue
of
this
poynt
.
First
,
touching
the
true
knowledge
of
the
nature
of
all
spirituall
things
;
It
must
be
taken
from
the
tryall
and
experience
which
we
have
of
them
in
onr
selvs
;
which
is
the
true
limits
and
bounds
as
well
as
the
ground
&
foundation
of
all
true
knowledg
of
God
and
all
things
belonging
to
salvation
,
For
how
excellent
and
superemminently
good
soever
they
be
in
themselvs
,
our
mindes
can
rise
no
higher
in
apprehending
and
knowing
them
,
then
the
experience
and
sence
is
which
wee
receive
of
theire
force
and
effectuall
working
in
and
upon
ourselvs
:
And
this
is
true
not
onely
in
the
supernaturall
knowledge
of
God
&
heavenly
things
,
but
also
in
so
far
as
nature
it self
can
apprehend
of
God
;
this
is
manifest
by
the
Apostles
words
to
the
that
which
might
be
known
of
God
is
manifest
in
men
themselves
.
For
which
cause
he
justly
concludeth
the
Gentiles
to
haue
beene
vniust
detayners
of
the
truth
of
God
,
and
therefore
most
justly
punisht
from
heaven
,
because
knowinug
God
they
did
not
glorifie
him
as
God
neither
were
thankfull
.
For
it
is
most
certaine
that
there
can
bee
no
true
judgement
of
these
things
that
are
spirituall
,
and
so
no
way
subject
to
the
apprehension
of
earnall
sences
,
but
onely
from
the
sence
and
seeling
of
our
soules
,
according
to
the
measure
of
working
,
whereby
it
pleaseth
God
by
his
spirit
to
make
our
soules
sensible
of
his
nature
and
goodnes
,
which
wee
never
can
rightly
esteeme
of
,
vntill
by
his
blessed
gospell
,
begetting
us
again
to
a
liuely
hope
of
an
inheritance
immortall
,
vndefyled
and
that
withereth
not
,
he
powreth
in
by
his
spirit
aboundantly
in
our
harts
his
loue
and
peace
a
living
word
mighty
in
operation
and
sharper
then
any
two
edged
sword
,
and
piercing
into
the
devision
of
our
soule
and
of
our
spirit
,
the
joynts
&
the
marrow
,
and
judging
the
verie
thoughts
and
intents
of
our
harte
,
so
that
wee
may
justly
conclude
that
no
man
hath
any
more
true
knowledge
eyther
of
God
,
the
gospell
,
or
ministry
thereof
,
then
so
far
as
in
himself
he
hath
felt
by
proofe
and
experience
their
efficacy
and
working
upon
himself
.
Moreover
this
teacheth
us
another
lesson
touching
the
true
course
of
mens
tryall
in
matters
spirituall
,
and
specially
of
the
vertue
and
power
of
any
mans
ministry
,
it
is
apparent
that
the
Corinthians
did
narrowly
marke
the
Apostle
himselfe
in
his
outward
estate
,
and
in
his
vtterance
and
eloquence
,
in
all
which
they
externally
found
nothing
in
their
carnal
judgment
but
basenes
,
weakenes
,
and
words
of
no
valew
,
but
in
the
meane
time
they
did
not
marke
the
mighty
work
of
that
weake
man
by
his
seeming
weake
words
in
their
owne
harts
inwardly
,
which
made
them
perverse
and
sinistrous
Iudges
of
his
ministry
,
the
vertue
and
power
whereof
is
not
to
be
discerned
by
ought
that
outwardly
can
bee
perceaved
eyther
by
the
eye
in
behoulding
the
speaker
,
or
by
the
eare
in
hearing
his
eloquence
,
but
onely
by
the
inward
sence
and
feeling
of
their
owne
harts
and
spirits
.
And
this
serves
to
correct
two
great
vices
in
our
judging
,
first
concerninge
the
persons
,
and
2
concerning
the
matter
.
Touching
the
persons
its
a
common
vice
to
bee
busie
in
taking
notice
&
in
judging
of
others
,
but
not
of
our selves
,
whereas
our
mindes
ought
to
bee
still
examining
our selves
&
not
others
,
for
as
sayth
the
Apostle
,
who
art
thou
that
judgest
another
mans
servant
hee
standeth
or
falleth
to
his
owne
Lord
and
not
unto
thee
,
and
the
scriptures
of
God
continually
warne
us
to
absteyn
from
judging
of
others
,
and
still
to
judge
and
tax
our
selvs
,
least
wee
be
judged
and
in
judging
others
to
begine
first
at
our selves
,
because
thereby
we
shal
be
the
more
able
to
giue
righteous
judgment
of
others
,
for
as
Christ
sayth
,
how
can
a
man
say
to
his
brother
let
me
cast
out
a
mote
out
of
thine
eie
,
&
behould
there
is
a
beame
in
his
owne
eie
.
Mat.
74.
For
how
shall
a
man
see
to
cast
out
a
mote
out
of
his
brothers
eie
unto
the
time
that
first
he
hath
cast
out
the
beame
out
of
his
owne
eie
.
For
Christ
himself
if
wee
judged
our selves
,
wee
should
not
bee
judged
of
the
Lord
with
his
temporall
plagues
;
as
infirmities
,
sicknes
,
and
temporall
who
only
knoweth
who
is
his
owne
.
That
●he
naturall
man
comprehends
not
●●e
things
of
the
spirit
of
God
,
for
●●ey
are
foolishnes
unto
him
;
be●ause
they
are
spiritually
discerned
,
●ut
the
spirituall
man
discerneth
all
things
.
Now
no
man
can
be
a
spirituall
man
but
he
that
beleeveth
:
Therefore
justly
doth
the
Apostle
call
faith
the
evidence
of
things
that
are
not
seen
.
the
Word
of
the
crosse
is
foolishnes
i●
most
part
of
men
,
yea
to
all
that
perish
For
the
arme
of
the
Lord
therein
is
not
revealed
unto
them
,
because
they
beleeve
not
the
report
of
E●an
.
Iohn
.
16
,
27.
●●ther
he
hath
set
downe
divers
●●asons
why
he
recommended
●hem
to
the
father
,
(
as
that
he
●●d
declared
his
name
unto
them
:
●ut
they
had
kept
his
word
,
that
●●ey
knew
that
all
things
which
●●
father
had
given
him
,
was
●●m
the
father
:
that
he
had
given
●●to
them
the
words
which
the
●●her
had
given
him
:
that
they
●●d
receaved
them
,
and
that
they
●●ely
knew
he
was
come
out
from
●●
father
)
he
subjoynd
as
the
●●und
and
foundation
of
all
●s
their
knowledge
,
that
they
●●eued
that
the
father
had
sent
●●
.
The
use
hereof
is
first
to
●●ch
us
that
faith
is
the
only
eie
of
the
soule
,
whereby
its
abl●
truely
to
discerne
the
nature
o●
all
spirituall
&
heavenly
things
2.
It
lets
us
see
the
miser
able
●●
state
&
condition
of
all
infidels
who
are
utterly
deprived
of
a●
ability
to
know
or
rightly
t●
perceaue
the
nature
of
God
,
o●
Christ
,
of
his
gospell
,
or
hi●
ministers
,
yea
also
of
themselves
in
any
spirituall
thing
.
Last●●
it
teacheth
us
not
to
stumble
●
the
base
account
and
contem●●
of
the
Gospell
and
ministe●
thereof
,
in
the
most
part
●●
men
in
this
age
,
seeing
poo●
blind
wretches
being
destitu●
of
faith
are
not
able
to
kno●
these
things
,
nor
to
give
a●
right
judgment
of
them
,
or
themselvs
,
&
this
either
having
or
wanting
of
fayth
in
men
,
the
very
cause
of
all
differe●
judgment
,
of
all
things
in
religion
,
and
specially
of
things
indifferent
,
as
may
be
perceaved
by
the
Apostles
words
to
the
Romans
.
Cap.
14
,
saying
,
One
man
beleveth
that
he
may
eat
al
things
,
and
another
which
is
weake
eateth
hearbs
,
&
againe
,
I
know
and
am
perswaded
through
the
Lord
Iesus
,
that
there
is
nothing
uncleane
of
it self
,
but
to
him
that
judgeth
ought
uncleane
,
to
him
it
is
uncleane
.
and
againe
,
hast
thou
faith
,
haue
it
with
thyself
before
God
,
blessed
is
he
that
condemneth
not
himself
in
that
which
he
alloweth
,
but
he
that
doubteth
is
condemned
if
he
eate
,
because
he
eateth
not
of
faith
.
and
what
soeuer
is
not
of
faith
is
sinne
,
in
all
which
words
the
Apostle
attributeth
knowledg
and
full
perswasion
of
the
indifferent
use
of
all
externall
things
as
meat
drink
&c.
unto
fayth
,
and
ignorance
&
doubting
to
infidelity
or
weaknes
of
faith
which
giues
us
a
cleare
light
to
discern
betwixt
man
and
man
in
their
judgment
touching
things
indifferent
in
their
use
,
where
it
may
be
without
scandall
.
And
abstinence
from
them
,
where
the
use
is
scandalous
:
for
undoubtedly
true
faith
where
it
is
,
giues
a
man
knowledg
and
full
perswasion
that
ther
is
no
difference
betwixt
one
meate
,
one
garment
,
or
oneday
and
another
&c.
in
themselvs
:
but
where
one
day
,
one
meate
,
one
garment
&c.
is
esteemd
above
another
,
or
where
ther
is
doubting
of
their
indifferency
and
equall
law
fulnes
in
use
as
before
,
there
must
needs
be
weaknes
of
faith
,
which
is
a
faith
accompanied
with
much
infidelity
.
But
leaving
this
sence
of
these
words
,
notwithstanding
that
it
may
be
probably
taken
to
be
the
Apostles
meaning
,
wee
come
to
the
other
sence
as
being
in
most
mens
judgment
,
the
true
meaning
of
the
Apostle
,
taking
the
words
as
a
declaration
of
that
wherein
they
shall
try
themselues
,
viz.
whether
they
be
in
the
fayth
or
no
,
according
to
which
sence
the
Apostles
argument
will
follow
after
this
manner
.
If
ye
be
in
the
faith
,
ye
must
acknowledge
the
power
of
Christ
in
my
ministry
:
But
by
tryall
ye
shall
find
that
ye
are
in
the
faith
:
Therefore
if
ye
try
yourselvs
ye
shall
finde
the
power
of
Christ
in
my
ministry
.
The
confirmation
of
the
second
part
of
this
argument
viz.
That
by
tryall
they
shall
finde
themselvs
to
be
in
the
faith
is
to
be
taken
from
the
last
words
of
this
verse
,
which
are
indifferently
to
be
used
for
prooving
both
the
parts
of
tryall
,
that
is
,
both
that
they
are
in
the
faith
,
and
that
Christ
is
in
them
,
after
this
manner
,
either
by
tryall
you
shall
finde
you
are
in
the
faith
,
or
that
ye
are
reprobates
:
But
we
trust
ye
shall
finde
ye
are
not
reprobates
:
Therefore
we
trust
that
by
tryall
ye
shall
finde
yourselvs
to
be
in
the
faith
.
To
speak
then
of
this
first
thing
wherein
they
are
to
try
themselvs
,
we
haue
two
things
to
be
marked
in
it
.
First
what
it
is
whereabout
this
tryall
must
be
in
themselvs
,
viz.
faith
.
Secondly
,
what
must
be
tryed
concerning
this
faith
,
viz.
Whether
they
be
in
it
or
not
.
Touching
the
first
,
It
s
not
without
great
reason
that
the
Apostle
setts
down
no
other
christian
vertue
whereby
to
finde
out
in
themselvs
the
effectuall
power
of
Christ
in
his
ministry
towards
them
but
faith
,
For
all
other
operation
of
the
ministry
whatsoever
,
be
what
it
will
be
,
if
it
haue
not
faith
accompanying
it
,
doth
never
prove
that
ministry
to
be
the
power
of
God
unto
salvation
in
those
men
,
for
as
saith
the
Apostle
,
the
Gospell
is
the
who
feared
Iohn
the
Baptist
and
heard
him
gladly
,
and
when
hee
heard
him
did
many
things
,
yet
in
the
end
,
he
imprisoned
him
,
&
put
him
to
death
.
Likewise
even
Symon
Magus
which
used
witchcraft
and
had
bewitched
the
people
of
Samaria
a
long
time
,
by
the
force
of
Philips
Preaching
is
said
,
to
haue
beleeued
and
to
haue
beene
baptised
,
and
to
haue
continued
with
Philip
,
wondring
at
the
signes
and
great
miracles
which
were
done
by
him
,
and
also
upon
the
acknowledgment
of
his
sinne
in
seeking
by
money
to
haue
power
to
give
the
holy
ghost
by
laying
on
of
hands
,
did
earnestly
entreat
the
Apostles
to
pray
to
the
Lord
for
him
,
&
yet
notwithstanding
al
this
,
he
the
kingdome
of
heaven
is
like
a
draw
net
cast
into
the
sea
that
gathereth
of
all
kinde
of
things
.
But
as
the
Apostle
sayth
,
all
men
haue
not
faith
.
2
,
Thes.
3
,
2.
For
many
are
called
but
few
are
chosen
,
nether
every
one
that
calleth
Christ
Lord
shall
enter
into
the
kingdome
of
heaven
Mat.
7
,
21.
It
s
evident
by
dayly
experience
that
the
Gospell
worketh
effectually
in
many
to
their
conviction
,
and
in
many
also
to
their
externall
conversion
,
&
outward
profession
of
the
true
God
,
and
unto
obedience
in
many
things
,
in
whom
notwithstanding
it
neuer
wrought
true
justifyng
faith
,
whereby
its
evident
that
there
is
no
tryall
sound
&
infallible
to
any
man
,
of
Christs
saving
power
by
the
ministry
of
the
Gospell
toward
them
,
except
that
which
is
taken
from
faith
;
our
devotion
,
zeale
,
holines
,
profession
and
obedience
,
will
miserably
deceaue
us
,
if
wee
buyld
our
trust
on
them
,
for
it
is
not
they
,
but
faith
alone
,
that
makes
us
the
sonnes
of
God
and
truely
justifieth
us
,
yea
which
is
more
,
euen
they
all
are
sinnes
,
if
faith
be
not
theyr
fountain
,
for
what
soever
is
not
of
faith
is
sinne
.
The
in
Christ
Iesus
wee
haue
bouldnes
and
entrance
with
confidence
by
faith
in
him
.
Ephes.
3
,
12.
And
againe
by
him
also
through
faith
wee
haue
had
accesse
unto
this
grace
wherein
wee
stand
.
Rom.
5
,
2.
And
again
,
for
by
faith
ye
stand
.
2.
Cor.
1
,
24.
This
doth
argue
both
preaching
and
hearing
of
manie
to
bee
vaine
&
fruitles
,
whenas
eyther
is
not
chiefly
intended
to
this
end
of
beleeving
,
for
if
a
teacher
work
not
faith
by
preaching
,
whatsoever
hee
doe
besides
shall
neuer
saue
the
hearers
.
And
if
a
man
by
hearing
,
attain
not
to
beeleeving
,
what
ever
other
fruit
he
receaue
shal
but
encrease
his
judgment
,
for
faith
wrought
by
preaching
is
the
true
touchstone
,
whereby
both
a
preacher
is
tryed
to
haue
Christs
power
in
his
ministry
,
and
a
hearer
doth
finde
the
Gospell
to
bee
the
power
of
God
to
his
salvation
.
Now
wee
come
to
the
next
touching
their
being
in
this
faith
.
It
s
a
common
custome
of
the
scriptures
when
they
speake
of
the
saving
graces
of
God
,
or
of
Iesus
Christ
in
whom
wee
enjoy
them
,
sometimes
to
require
them
to
be
in
us
,
and
somtimes
,
us
in
them
.
Concerning
Christ
,
the
Apostle
prayes
for
the
Ephesians
that
Christ
may
dwell
in
their
hearts
,
Ephesians
3.
17.
but
ye
are
of
God
in
Christ
Iesus
,
and
Christ
himself
in
the
15
of
Iohn
saith
to
his
disciples
,
abide
in
mee
and
I
in
you
,
he
that
abideth
in
mee
and
I
in
him
the
same
bringeth
forth
much
fruit
.
Touching
faith
the
Apostle
saith
to
Tymothy
,
that
he
desired
to
see
him
,
when
he
cald
to
remembrance
,
the
un●ained
faith
that
was
in
him
,
which
dwelt
first
in
his
grandmother
Loys
,
and
in
his
mother
Eunice
,
&
which
he
was
assured
did
dwell
in
him
also
:
And
here
the
Apostle
willeth
the
Corintians
,
to
try
themselves
if
they
bee
in
the
faith
,
and
againe
to
the
Colossians
,
If
ye
continue
grounded
and
stablished
in
the
faith
,
&
as
ye
haue
received
Christ
Iesus
the
Lord
walk
in
him
,
rooted
and
built
in
him
,
and
stablished
in
the
faith
.
In
like
manner
the
scripture
speakes
of
loue
,
of
patience
,
of
hope
,
of
holynes
,
of
righteousnes
,
and
all
other
christian
vertues
.
The
reason
of
this
forme
of
speache
in
scripture
is
,
because
of
the
double
use
and
benefit
both
of
Christ
himself
,
and
all
other
spirituall
graces
in
him
:
The
first
use
is
of
practise
,
the
second
of
preservation
:
For
the
first
,
these
graces
are
necessarie
to
be
in
us
,
to
enable
us
to
all
christian
duties
,
who
of
ourselvs
are
not
sufficient
(
as
of
ourselves
)
to
doe
so
much
as
think
any
good
,
according
to
that
of
Christe
without
me
ye
can
doe
nothing
.
And
touching
faith
it
s
said
of
the
Apostle
,
That
without
faith
its
impossible
to
please
God
Heb.
6.
So
that
neither
we
ourselvs
,
nor
anie
of
our
actions
,
can
be
acceptable
to
God
,
(
even
although
they
be
the
actions
commaunded
by
God
)
unlesse
beleeving
we
doe
them
by
●aith
,
yea
not
onely
are
they
not
acceptable
,
but
it
is
impossible
to
us
to
haue
any
strength
or
ability
to
doe
them
according
to
Gods
will
without
faith
,
for
that
mighty
power
of
God
through
Christ
whereby
we
are
made
able
to
doe
all
things
is
not
in
any
but
in
those
that
beleeve
.
According
to
that
saying
of
the
Apo.
praying
for
the
Ephesians
,
That
the
eies
of
their
understanding
might
be
enlightened
,
that
they
might
know
what
is
the
exceeding
greatnes
of
Gods
power
towards
us
that
beleeve
.
cap.
1.
v.
18
,
19.
And
again
,
speaking
to
the
Colossians
,
he
saith
,
Wee
are
buried
together
with
Christ
in
baptisme
,
in
the
which
we
are
also
raysed
together
with
him
,
through
the
faith
of
the
effectuall
operation
of
God
,
who
hath
raysed
Christ
from
the
dead
cap.
2.
ver.
12.
And
therefore
Iohn
in
his
first
epistle
doth
attribute
our
victorie
over
the
whole
world
onely
to
our
faith
,
saying
,
All
that
are
born
of
God
overcommeth
this
world
,
and
this
is
the
victorie
that
hath
overcome
the
world
,
even
our
faith
.
For
who
is
it
that
overcommeth
this
world
but
he
that
beleeveth
that
Iesus
is
the
sone
of
God
?
1
Ioh.
5.
4.
5.
And
the
Apostle
to
the
Hebrewes
,
chap.
11
attributeth
all
the
strength
of
all
the
children
of
God
(
in
doing
good
,
and
obaying
God
)
onely
to
their
faith
;
through
which
faith
as
saith
the
Apostle
,
they
subdued
kingdomes
,
wrought
righteousnes
,
obtayned
the
●romise
,
stopped
the
mouthes
of
●yons
,
quenched
the
violence
of
fire
,
escaped
the
edge
of
the
sword
,
of
weake
were
made
strong
,
waxed
valiant
in
battell
,
turned
to
flight
the
●rmies
of
the
aliants
,
the
women
●eceaved
their
dead
raysed
to
life
,
other
also
were
racked
and
would
not
bee
delivered
,
that
they
might
●eceaue
a
better
resurrection
,
and
others
haue
beene
tryed
by
mockings
●nd
by
scourgings
,
yea
meorover
by
bonds
and
imprisonment
,
they
were
stoned
,
they
were
hewen
a
sunder
,
they
were
slaine
with
the
sword
,
they
wandred
up
and
downe
in
sheepes
skins
and
in
goats
skinnes
,
being
destitute
,
afflicted
,
and
tormented
,
all
which
they
did
endure
and
suffer
onely
by
faith
,
by
which
they
all
obtayned
good
report
.
It
is
clear
therefore
for
such
practises
and
all
other
obedience
whatsoeuer
,
it
is
necessary
that
a
Christian
haue
faith
in
him
,
without
which
he
hath
no
strength
eyther
to
doe
o●
suffer
any
thing
to
the
glory
of
God
&
his
owne
salvation
,
2.
It
s
expedient
that
as
he
must
haue
faith
in
him
for
practice
,
so
he
must
be
in
the
faith
for
his
preservation
,
for
as
nothing
can
enable
him
to
doe
good
but
faith
;
so
nothing
can
preserve
him
from
all
evill
unto
salvation
but
faith
onely
,
within
the
compasse
&
limits
whereof
,
except
he
remaine
enclosed
,
he
cannot
avoyd
evill
,
therefore
is
it
that
the
Apostle
chargeth
every
one
in
the
house
of
God
,
that
no
man
presume
to
bee
wise
aboue
that
which
is
meete
,
but
that
every
man
bee
wise
unto
sobriety
,
as
God
hath
dealt
to
every
man
the
measure
of
faith
,
this
measure
of
every
mans
faith
being
unto
him
the
onely
rule
and
just
measure
,
both
of
his
actions
and
sufferings
,
seeing
whatsoeuer
is
not
of
faith
is
sinne
,
for
which
cause
the
Apostle
defines
the
life
of
a
Christian
,
to
bee
the
life
of
faith
in
the
sonne
of
God
.
Galatians
2.
20.
Therefore
for
the
better
keeping
our selves
from
all
the
assaults
of
sathan
,
wee
are
commanded
to
put
on
,
as
an
armour
given
us
from
God
,
these
Christian
vertues
,
truth
,
righteousnes
,
peace
hope
,
and
aboue
all
faith
,
whereby
wee
may
be
able
to
quench
all
the
siery
darts
of
the
diuell
,
&
to
stand
against
all
his
assaults
.
Ephesians
6
,
10
,
11.
And
in
another
place
wee
are
exhorted
by
the
Apostle
as
the
elect
of
God
(
holy
and
belooved
)
to
put
on
the
bowells
of
mercies
,
kindnes
,
humblenes
of
mind
,
meekenes
,
long-suffering
,
loue
,
&c.
And
finally
whatsoeuer
wee
shall
doe
in
word
or
deed
to
doe
all
in
the
name
of
the
Lord
Iesus
,
which
is
asmuch
as
to
will
us
to
doe
al
in
faith
.
Colossians
3
,
12
,
&c.
For
as
God
doth
not
exercise
his
power
in
us
to
the
prastise
of
good
but
by
faith
:
So
doth
he
not
imploy
his
power
to
keepe
us
unto
salvation
but
by
faith
also
:
as
is
plaine
by
the
words
of
Peter
saying
,
that
wee
are
kept
by
the
power
of
God
through
faith
unto
salvation
.
1
,
Ep.
1
,
5.
Thus
faith
is
both
the
power
of
God
within
us
,
to
strengthen
us
to
all
goodnes
,
and
the
armour
of
God
upon
us
,
to
keepe
and
couer
us
from
all
evill
.
For
which
cause
,
as
wee
must
abide
in
Christ
,
and
Christ
must
abide
in
us
unto
salvation
:
So
must
wee
also
abide
in
faith
,
and
faith
in
us
,
since
Christ
is
neither
in
us
;
nor
wee
in
him
,
nor
liue
wee
in
him
,
nor
he
in
us
,
neither
keepeth
hee
us
,
nor
wee
him
,
except
by
faith
aloue
.
Now
the
reason
why
the
Apostle
doth
not
will
us
to
●ry
if
faith
be
in
us
,
but
rather
if
wee
bee
in
the
faith
,
is
not
because
both
bee
not
necessary
,
or
that
the
one
can
possibly
bee
without
the
other
,
seeing
the
union
betwixt
us
and
the
graces
of
God
in
Christ
,
is
like
to
our
communion
with
Christ
himself
,
for
as
he
is
in
us
and
we
are
in
him
,
so
are
wee
in
his
graces
and
gifts
and
they
are
in
us
;
even
as
he
is
in
the
father
and
the
father
in
him
,
but
the
cause
moouing
the
Apostle
to
speak
so
is
this
,
because
our
finding
of
our selves
in
the
faith
is
the
most
cleare
evidence
of
the
power
of
Christ
in
the
ministry
to
our
salvation
,
for
then
it
is
effectuall
when
not
onely
,
it
doth
work
faith
in
our
hearts
;
but
also
doth
make
us
walke
in
it
,
so
that
as
in
our
knowledge
will
or
affection
inwardly
;
even
so
in
our
deeds
externally
,
we
manifest
this
faith
.
Not
going
in
any
thing
beyond
the
measure
of
that
faith
which
God
hath
given
us
,
and
to
speake
the
truth
it
is
a
wofull
error
in
many
Christians
to
satisfie
themselvs
with
a
conceyt
,
that
they
beleeue
,
without
marking
,
or
once
considering
,
whether
they
haue
put
on
this
faith
,
as
a
garment
to
walk
in
,
and
as
an
armour
to
fight
in
,
that
they
may
see
themselves
in
it
cloathed
both
as
their
garment
and
adorning
them
,
and
as
an
armour
defending
them
,
for
its
manyfest
by
the
doctrine
of
Iames
,
that
many
boast
they
haue
faith
who
yet
doe
not
walke
in
it
,
nor
use
it
as
a
shield
against
sin
and
sathan
,
therefore
wee
are
never
to
esteeme
the
ministry
of
the
Gospell
to
bee
the
power
of
God
to
our
salvation
for
any
light
or
perswation
it
worketh
in
our
hearts
inwardly
,
excepte
likewise
it
make
us
put
on
that
light
to
walke
in
it
as
the
children
of
light
,
and
arme
us
with
it
to
fight
against
the
prince
of
darknes
and
all
his
works
;
For
,
scripture
and
experience
teach
us
,
that
manie
haue
the
lighte
of
the
knowledg
and
truth
of
God
within
them
,
boasting
of
it
in
words
,
who
yet
in
their
deeds
deny
it
,
doing
as
the
Apo.
speaks
of
the
gentils
who
held
and
detained
the
truth
in
unrighteousnes
,
and
supprest
it
in
their
hearts
,
because
when
they
knew
God
they
glorified
him
not
as
God
,
neither
were
thankfull
.
Rom.
1.
18.
&
21.
And
thus
much
for
the
first
point
of
the
tryall
:
we
should
now
speake
of
the
second
,
but
that
the
Apostle
doth
stay
us
with
an
argument
preventing
an
objection
,
before
he
specifieth
the
second
point
of
tryall
,
which
is
the
mean
to
know
the
former
,
for
they
might
haue
said
,
how
shall
we
be
able
to
know
these
things
which
thou
willest
us
to
try
either
that
which
goeth
before
,
viz.
Whether
we
be
in
the
faith
:
or
that
which
followeth
,
viz.
whether
Christ
be
in
us
?
The
Apostle
to
take
away
this
pretence
of
ignorance
and
so
to
enforce
them
to
acknowledg
by
this
tryall
of
themselvs
the
power
of
Christ
in
his
ministry
towards
them
,
doth
use
this
argument
.
You
must
eyther
by
tryall
perceave
these
things
in
your-selvs
being
christians
:
or
then
ye
knowe
not
your selves
;
but
its
absurd
that
you
Christians
,
should
not
know
your selves
,
therefore
you
may
easily
try
these
things
in
your selves
.
Of
argument
wee
haue
no
more
set
downe
but
the
second
part
,
yet
so
as
in
the
manner
of
speech
he
leadeth
us
to
the
collection
and
gathering
of
the
rest
,
the
words
being
these
know
ye
not
your selves
,
as
if
he
would
say
this
,
wherein
I
will
you
to
examine
your selves
cannot
be
hid
from
you
if
ye
know
your selves
?
which
knowledge
of
themselves
,
he
inforceth
upon
them
by
this
his
interrogation
,
which
implyeth
as
much
,
as
that
it
was
not
only
a
shame
to
them
,
but
also
an
impossible
thing
not
to
know
themselvs
,
&
so
insinuateth
the
conclusion
,
to
wit
,
that
therefore
they
behooved
to
know
these
things
where
in
he
willd
them
to
try
themselves
.
In
this
forme
of
the
Apostles
proceeding
,
wee
haue
first
to
learne
,
what
backwardnes
and
untowardnes
lurks
in
our
nature
stil
,
in
that
wee
are
loath
to
acknowledge
any
thing
whereby
wee
ourselvs
may
be
convinced
,
except
confession
bee
wrested
from
us
by
forcible
and
unresistable
argument
,
wee
being
still
inclind
to
use
all
sort
of
pretences
to
excuse
,
and
amongst
the
rest
,
ignorance
rather
,
then
by
simple
acknowledgment
of
the
known
truth
,
to
condemne
our selves
in
any
thing
.
This
vice
did
evidently
appeare
in
Cain
,
when
God
inquired
where
his
brother
Abell
was
,
who
,
although
he
knew
perfectly
,
he
had
kild
him
,
yet
used
a
shifting
answere
to
the
Lord
,
first
pretending
ignorance
,
and
then
bringing
in
an
argument
to
convince
God
of
unrighteousnes
in
requiring
such
a-thing
at
his
hand
;
in
that
he
said
,
he
was
not
his
brothers
keeper
,
the
like
wee
see
also
in
Saul
when
he
was
accused
by
Samuell
for
sparing
Agag
the
King
of
Ameleck
in
strongly
affirming
he
had
performed
the
will
of
the
Lord
,
notwithstanding
that
he
knew
that
the
preserving
of
Agag
aliue
and
reserving
of
the
best
of
the
spoile
,
was
direct
contrary
to
the
direction
of
the
Lord
,
whereby
he
was
commanded
to
smite
Ameleck
,
and
to
destroy
all
that
pertained
unto
them
,
but
to
stay
both
man
and
woman
,
both
infant
and
suckling
,
both
oxe
and
sheepe
,
both
Camell
and
asse
.
1.
Samuel
15.
The
same
also
is
cleerly
to
bee
marked
in
Annanias
and
Saphira
Acts.
5.
And
this
same
infirmity
appeareth
here
in
the
Corinthians
although
not
in
the
same
manner
,
nor
measure
of
inquity
:
In
Cain
,
Saul
,
Ananias
and
Saphira
,
it
proceeded
from
profane
and
unsanctified
hearts
filled
with
malice
,
pride
,
and
coveteousnes
,
but
in
the
Corinthians
(
as
in
other
Godly
men
)
it
falleth
through
infirmity
and
negligence
,
but
never
of
obstinate
malice
or
contempt
,
yet
still
to
bee
acknowledged
a
great
weakenes
,
having
always
mixt
with
it
some
selfloue
of
our
selvs
,
which
makes
us
rather
to
dissemble
a
knowne
truth
,
then
to
disgrace
our
selvs
,
in
any
sort
,
but
leaving
this
,
wee
come
to
thosethings
which
principally
are
to
be
marked
in
this
argument
of
the
Apostle
,
which
yealds
us
two
things
to
our
consideration
,
the
first
is
,
that
a
Christian
who
is
caled
out
of
darknes
to
the
marvelous
light
of
God
,
hath
amongst
all
others
,
this
great
blessing
,
that
his
eies
are
open
to
know
himself
,
which
no
man
can
doe
,
till
he
be
effectually
called
of
God
,
and
haue
receaved
the
spirit
of
truth
,
whereby
he
is
made
able
to
discerne
all
things
,
this
knowledge
of
our
selvs
was
known
to
bee
a
great
vertue
amongst
the
very
heathen
,
and
was
propounded
to
be
followed
as
a
singular
vertue
by
the
philosophers
,
but
never
any
of
themselves
could
ever
attaine
to
it
,
it
being
the
speciall
prerogative
of
those
who
are
taught
by
the
truth
of
God
revealed
in
his
word
,
to
haue
this
grace
to
know
themselves
,
according
to
that
saying
of
Iohn
,
wee
know
that
wee
are
of
God
&
this
whole
world
lyeth
in
wickednesse
.
Iohn
1
Epist.
5
,
19.
And
therefore
is
it
that
the
same
Apostle
sayth
concerning
the
elect
,
that
the
annointing
which
they
haue
receaved
of
the
father
dwelleth
in
them
,
and
that
they
need
not
that
any
man
teach
them
,
but
as
the
same
annointing
teacheth
them
of
all
things
,
and
it
is
true
and
not
lying
.
The
2.
thing
which
hereby
wee
learne
is
this
.
That
the
calling
of
God
to
the
knowledg
of
his
truth
,
giues
to
men
(
in
the
knowledg
of
themselves
)
the
sight
and
knowledge
of
all
graces
that
are
given
them
of
God
,
according
to
that
saying
of
the
Apostle
speaking
of
the
unsearchablenes
of
the
things
which
God
hath
prepared
for
them
that
loue
him
but
(
saith
he
)
God
hath
reveyled
them
unto
us
by
his
spirit
,
for
wee
haue
not
receaud
the
spirit
of
the
world
,
but
the
spirit
which
is
of
God
,
that
wee
might
know
the
things
that
are
given
us
of
God
.
1
,
Corint.
2
,
10
,
12.
Therefore
is
it
,
that
Christ
calles
his
disciples
no
more
servaunts
but
friends
,
because
(
as
he
saith
)
the
servant
knoweth
not
what
his
master
doth
,
but
vnto
them
he
had
made
known
all
things
which
he
heard
of
his
father
.
Iohn
15
,
15.
And
in
another
place
hee
shewes
the
reason
of
this
knowledge
in
his
disciples
,
as
also
why
the
world
is
destitute
of
it
(
speaking
concerning
the
spirit
)
saying
whom
the
world
cannot
receaue
because
it
sees
him
not
neither
knowes
him
,
but
yee
know
him
,
because
he
dwelleth
with
you
and
shal
bee
in
you
.
Iohn
.
14
,
17.
This
place
being
conferd
with
the
former
two
,
teacheth
us
3
speciall
things
touching
the
estate
of
a
true
Christian
.
The
1
is
,
that
they
are
not
ignorant
of
the
things
of
God
,
nor
of
any
grace
or
blessing
spirituall
given
them
by
God
in
Christ
.
the
2
is
.
That
all
this
knowledge
is
taught
them
by
the
spirit
of
God
which
is
given
them
,
&
remaines
within
them
.
The
3
that
both
the
gift
of
this
spirit
and
knowledge
by
him
,
proceedes
from
this
,
that
God
hath
not
left
us
in
the
world
nor
in
the
estate
of
servitude
&
bondage
,
but
hath
taken
us
out
of
the
world
,
and
by
reconcyling
us
to
himself
in
Christ
hath
made
us
his
friends
as
Abraham
was
.
The
use
of
this
is
to
convince
the
doctrine
of
the
papisticall
church
of
falshood
,
whereby
they
maintaine
that
a
Christian
truely
called
can
haue
no
certaine
knowledge
whether
he
bee
in
the
estate
of
grace
or
not
;
for
if
the
Apostle
urge
the
Corinthians
by
this
speciall
knowledge
of
their
owne
being
in
the
faith
,
and
of
Christs
being
in
them
,
to
bee
witnesses
of
the
power
of
Christ
in
his
ministry
toward
them
,
it
must
necessarily
follow
,
that
both
they
,
and
all
others
called
as
they
were
,
must
haue
vndoubted
knowledge
of
themselves
,
that
they
are
in
the
faith
,
and
Christ
in
them
,
otherwise
Christs
argument
before
alleadged
could
not
bee
true
,
when
he
saith
,
that
his
disciples
did
know
the
spirit
of
truth
,
because
he
dwelt
with
them
and
should
be
in
them
,
which
argument
teacheth
us
thus
much
,
that
the
saints
cannot
bee
ignorant
of
any
gift
or
grace
of
God
which
dwelleth
with
them
and
is
in
them
,
so
that
wee
may
Iustly
concluded
that
a
Papist
(
houlding
the
former
position
for
a
truth
,
)
must
bee
both
faythles
and
gracelesse
,
seing
if
eyther
faith
or
grace
were
in
them
they
could
not
be
ignorant
of
them
;
neither
can
they
haue
anie
evasion
by
their
old
argument
of
the
necessitie
of
some
speciall
revelation
from
God
;
For
this
which
we
haue
said
before
,
compared
with
the
words
of
Iohn
doth
fully
answer
them
,
saying
,
If
we
receive
the
witnes
of
men
the
witnesse
of
God
is
greater
,
For
this
is
the
witnes
of
God
which
he
testifieth
of
his
sonne
:
He
that
beleeveth
in
that
sone
of
God
hath
witnes
in
himselfe
.
By
which
words
we
are
plainly
taught
,
that
faith
can
never
be
without
the
testimonie
both
of
those
three
which
beare
record
in
heaven
(
to
wit
)
the
Father
,
the
Word
,
and
the
Holy-ghost
,
nor
of
these
three
witnesses
which
beare
record
in
earth
,
viz.
The
spirit
,
the
water
,
and
the
bloud
,
and
therefore
that
it
must
follow
that
everie
true
beleever
hath
a
most
undoubted
revelation
of
his
salvation
,
and
blessed
estate
in
grace
,
and
on
the
contrarie
that
whosoever
hath
not
this
vndoubted
warrant
is
faithles
indeed
,
seeing
as
saith
the
Apostle
,
whosoever
beleeveth
in
the
sonne
of
God
hath
this
witnes
of
the
Father
,
of
the
Word
,
and
of
the
Holy
ghost
,
which
are
in
heaven
,
&
of
the
spirit
,
and
of
the
water
,
and
of
the
blood
,
which
are
in
earth
:
then
which
there
can
be
no
revelation
of
greater
force
to
confirm
the
certaintie
of
ones
salvation
,
For
,
if
according
to
Gods
owne
law
at
the
mouth
of
two
or
three
witnesses
every
matter
shal
be
established
,
how
much
more
must
a
true
beleeving
christian
know
the
certaintie
of
his
salvation
,
who
hath
it
witnessed
vnto
him
and
that
within
himself
,
by
those
sixe
witnesses
before
mentioned
,
of
which
none
can
lye
,
and
this
is
so
much
the
clearer
by
that
which
Iohn
in
the
same
place
speaketh
ver.
13
,
saying
,
these
things
haue
I
written
unto
you
,
who
beleeve
in
the
name
of
the
sonne
of
God
,
that
ye
may
knowe
that
ye
haue
eternall
life
.
Whereby
he
utterly
annulleth
that
blind
argument
of
the
Papists
,
seing
it
enforceth
them
eyther
to
confesse
that
they
know
they
haue
eternal
life
,
or
then
plainely
to
confesse
that
they
beleeue
not
in
the
sonne
of
God
,
for
faith
and
knowledge
of
salvation
are
two
unseparable
adjuncts
,
and
ever
such
knowledge
,
as
is
not
builded
upon
a
doubtfull
opinion
or
conjecture
,
but
which
is
buylt
upon
the
unfallible
testimony
of
the
six
witnesses
,
mentioned
before
.
Wee
conclude
therefore
this
point
,
with
the
confortable
use
thereof
to
all
true
beleeving
Christians
viz.
that
they
rejoyce
always
,
I
say
againe
with
the
Apostle
that
they
rejoyce
always
,
seeing
their
salvation
is
sure
,
and
that
it
s
given
unto
them
to
knowe
that
it
is
sure
.
Thus
much
for
the
Apostles
argument
for
remooving
of
all
pretence
of
ignorance
.
Now
followes
the
2
point
of
tryall
,
which
is
,
whether
Christ
bee
in
them
or
not
,
but
it
s
propounded
in
another
manner
then
the
first
,
for
touching
faith
,
he
willd
them
to
try
if
they
were
in
it
,
but
this
last
,
he
propounds
as
a
thing
which
he
would
haue
them
undoubtedly
to
acknowledge
,
and
no
marveil
,
for
the
effects
are
more
easie
to
be
known
then
their
causes
;
now
Christ
he
dwells
in
our
hearts
by
faith
,
and
therefore
wee
can
never
have
a
true
evidence
that
we
beleeue
,
untill
we
find
,
that
Christ
is
assuredly
within
us
,
for
this
cause
wee
said
before
,
that
this
2
point
of
tryall
,
was
the
meane
to
know
the
former
.
Moreover
the
Apo.
subjoins
this
point
,
unto
his
former
argument
,
whereby
he
remooves
all
pretence
of
Ignorance
purposely
to
teach
us
,
both
when
,
and
wherein
it
is
,
that
a
Christian
comes
to
know
himself
to
bee
in
the
faith
,
and
so
receaves
experience
of
the
power
of
Christ
in
the
ministry
of
the
Gospell
to
his
salvation
whereof
before
wee
spake
,
wee
will
first
somewhat
consider
the
order
of
the
Apostles
words
.
Wee
see
that
in
the
first
place
he
puts
them
to
the
tryall
of
their
faith
,
as
being
the
evidence
of
the
power
of
Christ
in
his
ministry
toward
them
to
their
salvation
.
2.
In
this
examination
he
brings
them
to
the
acknowledging
of
themselves
,
as
the
proper
effect
of
true
faith
in
all
true
beleevers
.
3.
He
brings
them
to
the
acknowledgment
of
Christs
presence
in
their
hearts
,
as
the
onely
true
testimony
of
the
first
,
&
proper
matter
of
the
2.
For
if
any
man
thinks
he
beleeves
,
not
having
Christ
within
him
,
he
is
miserably
deceaved
,
and
if
any
man
think
,
he
knowes
himself
to
bee
the
child
of
God
,
except
he
find
himself
and
Christ
united
by
faith
pittifully
abuseth
himself
by
his
owne
judgment
.
This
order
therefore
of
the
Apostles
proceeding
teacheth
us
this
lesson
,
what
way
and
by
what
meanes
it
is
,
that
wee
come
to
the
knowledge
of
the
mighty
power
and
outstreched
arme
of
God
in
the
ministry
of
his
word
to
our
salvation
,
in
the
which
3
,
things
are
principally
to
be
marked
.
Our
faith
,
our
selvs
,
and
that
in
our selves
which
makes
us
know
our selves
by
faith
to
bee
the
chidren
of
God
.
And
so
by
consequence
wherein
stands
the
chief
proof
that
the
word
of
God
is
Gods
power
to
our
salvation
,
but
in
the
consideration
of
these
,
our
faith
is
the
point
that
makes
the
conclusion
,
For
without
faith
its
impossible
wee
can
bee
,
or
know
our selves
to
bee
the
children
of
God
.
But
notwithstanding
that
which
makes
the
infallible
determination
of
being
in
the
faith
,
depends
upon
the
presence
of
Christ
within
us
,
without
which
all
conceit
of
having
faith
is
frivolous
and
vain
.
The
order
then
of
our
minds
in
searching
our
spirituall
estats
is
this
.
1.
Wee
are
to
try
and
examine
our selves
whether
wee
know
our selves
to
bee
of
God
or
no
,
for
he
is
not
of
God
that
knowes
not
himself
to
bee
of
God
,
for
according
to
the
saying
of
Iohn
he
hath
given
us
a
mind
to
know
him
which
is
true
,
and
wee
are
in
him
that
is
true
,
and
wee
know
that
wee
are
of
God
.
Iohn
1.
Epi.
5.
19.
20.
Secondly
wee
are
to
try
if
wee
bee
in
the
faith
,
because
wee
never
can
know
our selves
to
bee
of
God
untill
the
time
wee
find
ourselves
to
bee
in
the
faith
,
according
to
the
saying
of
Christ
.
Hee
that
is
of
God
heareth
Gods
words
,
ye
therefore
heare
them
not
because
ye
are
not
of
God
.
Iohn
8.
47.
3.
For
confirming
our
hearts
in
the
knowledge
of
this
.
2.
Point
,
and
so
consequently
in
the
full
assurance
of
the
first
,
wee
are
to
try
if
Christ
bee
in
us
,
without
which
wee
can
never
assuredly
know
that
wee
beleeved
,
and
so
consequently
that
wee
are
of
God
,
according
to
the
saying
of
Christ
(
speaking
of
the
work
of
the
spirit
in
those
to
whom
he
gives
it
,
)
at
that
day
shall
ye
know
that
I
am
in
my
father
and
you
in
mee
and
I
in
you
and
againe
in
his
prayer
to
God
for
his
elect
,
the
glory
that
thou
gavest
mee
I
haue
given
them
,
that
they
may
be
one
as
wee
are
one
,
I
in
them
and
thou
in
mee
,
that
they
may
bee
made
perfect
in
one
.
Iohn
17.
22.
23.
And
againe
I
haue
declared
unto
them
thy
name
and
will
declare
it
,
that
the
loue
wherewith
thou
hast
loved
mee
may
be
in
them
and
I
in
them
.
Ibidem
17.
26.
For
which
cause
the
saincts
are
called
the
habitation
of
God
by
the
spirit
.
Ephesians
2.
22.
Whereupon
the
Apostle
concludeth
that
if
any
man
haue
not
the
spirit
of
Christ
the
same
is
not
his
.
Rom.
8.
9.
And
this
dwelling
of
Christ
by
his
spirit
in
our
hearts
is
only
wrought
by
faith
according
to
the
saying
of
the
Apostle
,
I
bow
my
knees
unto
the
father
of
our
Lord
Iesus
Christ
that
he
might
grant
you
according
to
the
richnes
of
his
glory
,
that
you
may
bee
strengthned
by
his
spirit
in
the
inward
man
,
that
Christ
may
dwell
in
your
hearts
by
saith
,
Ephesians
3.
14.
15
,
16.
17.
By
all
which
it
evidently
appeares
when
it
is
that
a
man
knowes
himself
indeed
to
be
the
child
of
God
,
and
also
wherein
this
knowledge
consisteth
,
viz.
when
he
comes
to
a
lively
feeling
and
cleare
sight
that
Christ
is
in
him
,
all
other
gifts
and
graces
whatsoever
being
of
no
valew
or
force
in
the
least
to
give
any
assurance
or
true
knowledge
to
a
mans
soule
that
he
is
truely
and
effectually
called
by
the
Gospell
to
the
estate
of
grace
and
hope
of
glory
,
for
then
onely
it
is
that
the
Gospell
becomes
the
power
of
God
to
our
salvation
,
when
as
thereby
Christ
is
formed
in
us
according
to
the
words
of
the
Apostle
to
the
Galatians
saying
my
litle
children
of
whom
I
trauell
in
birth
againe
untill
Christ
bee
formed
in
you
.
Cap.
4.
19.
The
same
is
confirmed
by
that
speech
of
the
Apostle
to
the
Colossiaus
wherein
he
discribes
what
is
the
riches
of
the
glorious
mistery
of
the
Gospell
amongst
the
gentills
saying
,
which
riches
is
Christ
in
you
the
hope
of
glory
.
Cap.
1
,
27.
The
use
of
this
is
to
teach
us
,
that
in
vaine
any
man
contents
himselfe
with
any
other
thing
whatsoever
,
thereby
hoping
to
be
saved
if
he
haue
not
Christ
within
him
,
and
that
he
himself
know
it
,
for
with
out
him
nothing
availes
to
salvation
,
synce
nothing
can
make
a
man
the
child
of
God
but
he
aloue
,
in
so
far
that
faith
it self
is
not
the
true
faith
of
Gods
elect
whereby
the
heart
is
purified
,
and
a
sinner
justified
and
saved
,
except
that
by
it
Christ
be
brought
in
,
and
made
to
dwell
in
the
heart
,
and
that
in
such
evidency
that
the
beleeving
man
know
that
he
hath
Christ
within
him
,
for
its
impossible
that
a
man
can
haue
Christ
,
but
that
he
must
know
that
he
hath
him
,
such
is
the
liuely
operation
and
supernaturall
working
of
Christ
in
the
soule
where
he
is
,
illuminating
,
quickning
,
and
transforming
everie
man
who
hath
him
in
the
spirit
of
his
mind
,
and
in
pacifying
&
comforting
the
conscience
,
and
in
filling
and
replenishing
the
soule
with
the
sence
of
Gods
loue
,
and
hope
of
his
glorie
that
never
man
could
ever
more
clearely
discern
that
hee
hath
a
soule
within
him
by
the
naturall
effects
thereof
in
his
bodie
;
then
a
christian
may
perceaue
Christ
to
be
within
him
by
his
proper
effects
before
mentioned
.
Out
of
this
use
we
gather
a
second
:
viz.
That
a
man
should
sett
himselfe
to
gaine
Christ
,
rather
and
aboue
all
things
,
esteeming
all
other
things
but
losse
,
and
judging
all
to
be
but
dung
for
the
excellent
knowledg
sake
of
Iesus
Christ
our
Lord
,
according
as
Paul
did
Philip.
3.
8.
So
(
as
with
the
same
Apostle
)
he
may
sencibly
know
the
vertue
of
his
resurrection
and
the
fellowship
of
his
afflictions
.
and
be
made
conform
to
him
in
his
death
ibid.
ver.
10
For
as
Christ
himselfe
saith
,
What
availeth
it
a
man
to
win
the
whole
world
if
he
loose
?
his
soule
.
Mark
.
8
,
36.
But
certaine
it
is
,
that
everie
soule
shall
perish
eternally
hereafter
which
gayneth
not
Christ
in
this
present
life
.
This
yealds
matter
of
just
reproofe
against
the
most
part
of
men
(
if
not
all
)
who
labour
so
much
for
the
things
of
this
earth
,
which
are
but
transitorie
vanities
and
helpe
nothing
to
their
salvation
,
and
make
so
small
account
of
gayning
Christ
,
for
the
in●oying
of
whom
(
even
when
they
are
invited
unto
him
)
will
not
forsake
the
smallest
ease
,
proffit
or
pleasure
of
this
life
;
but
make
light
of
him
,
and
goe
their
waies
,
one
to
his
farm
,
another
about
his
marchandize
;
others
take
the
inviters
and
use
them
sharply
and
kill
them
:
As
Christ
himself
tels
us
in
the
●arable●
,
Mat.
22.
5
,
6.
And
●e
were
to
be
wished
that
these
were
the
worst
sort
of
the
dispisers
of
Christ
,
(
though
these
be
so
bad
that
they
shall
never
tast
of
the
supper
of
the
great
King
)
but
there
is
another
sort
much
more
to
be
lamēred
who
are
lovers
of
sinfull
pleasures
more
then
of
God
,
spending
the
time
,
appointed
and
sette
for
the
purchase
and
gayning
of
Christ
,
in
abhominable
filthines
,
in
chambring
,
and
wontonnesse
in
gluttony
,
and
drunckennesse
,
in
sport
and
unlawfull
gayming
and
sinfull
recreation
of
the
flesh
,
and
had
rather
loose
the
opportunity
of
gayning
Christ
in
a
sermon
,
then
fayle
to
accomplish
the
least
desire
of
their
sinfull
hearts
in
fulfilling
the
lusts
of
the
flesh
,
whose
judgment
must
needs
bee
heavy
and
greivous
before
God
,
seing
willingly
they
choose
death
with
the
contempt
of
life
.
And
thus
much
for
the
points
of
tryall
,
now
followes
the
fourth
point
which
is
the
argument
it self
,
whereby
the
Apostle
enforceth
them
to
acknowledge
that
Christ
in
his
ministry
was
not
weake
towards
them
,
but
mighty
in
them
,
which
may
be
fully
gathered
after
this
manner
in
2
several
arguments
,
the
first
whereof
is
containd
in
the
preceding
words
in
this
forme
:
If
ye
by
tryall
find
yourselves
to
be
in
the
faith
,
and
Christ
in
you
,
them
must
ye
acknowledg
that
Christ
is
not
weake
but
mighty
in
my
ministry
towards
you
,
but
by
tryall
ye
shall
find
that
you
are
in
the
faith
and
Christ
in
you
,
therefore
yee
must
acknowledge
Christ
to
bee
mighty
in
my
ministry
toward
you
.
The
2.
Argument
is
the
confirmation
of
the
2
part
of
this
,
that
is
:
that
by
tryall
they
shall
find
themselves
in
the
faith
and
Christ
in
them
after
this
manner
,
eyther
ye
must
find
your
selvs
in
the
faith
&
Christ
in
you
,
or
them
ye
must
bee
reprobate
Christians
,
but
wee
confidently
trust
yee
shall
find
yee
are
not
reprobate
Christians
,
therefore
ye
must
find
yourselvs
to
bee
in
the
faith
and
Christ
in
you
.
Al
the
3
parts
of
this
argument
may
be
easily
gathered
out
of
the
Apo.
words
,
for
the
proposition
is
plaine
in
the
5
verse
,
the
assumtion
,
or
2
part
is
set
downe
in
termes
equivalent
in
the
6
verse
,
&
the
conclusion
is
implyed
in
the
Apostles
urged
interrogation
what
&c.
in
the
5
verse
:
of
which
conclusion
we
haue
spoken
already
:
touching
the
assumption
or
2
part
we
are
not
to
speake
,
so
it
rests
that
we
only
entreat
of
the
proposition
or
first
part
,
which
seemes
at
the
first
to
be
a
difficile
and
hard
saying
,
but
yet
is
most
certaine
&
true
,
for
if
that
sentence
of
the
Apo.
be
marked
,
which
is
set
downe
in
the
13
of
the
Acts
,
to
wit
,
that
all
they
who
were
ordeyned
to
eternall
life
beleeved
,
we
shall
finde
that
the
Apo.
reasons
according
to
the
truth
of
the
Gospell
,
&
that
it
followes
necessarily
,
that
whosoeuer
by
the
true
ministry
of
the
Gospell
are
not
made
to
believ
,
&
to
embrace
Christ
,
must
bee
of
the
nomber
of
those
whom
God
never
ordeynd
to
eternall
life
,
&
this
is
cleare
by
2
places
of
scripture
besides
many
other
,
the
1.
is
in
the
Epistle
to
Tytus
.
Cap.
1.
verse
1.
where
the
Apostle
calls
faith
,
the
faith
of
Gods
elect
,
which
is
as
much
as
to
tell
us
,
not
onely
that
the
Gospell
begets
faith
in
none
but
such
only
as
are
elected
,
but
also
that
it
doth
beget
faith
in
every
one
that
is
elected
.
The
2
is
,
in
the
Gospell
of
Ioh.
10
,
26
,
27
,
viz.
But
ye
beleeue
not
,
because
ye
are
not
of
my
sheepe
as
I
said
unto
you
,
for
my
sheepe
heare
my
voyce
&
I
know
them
,
and
they
follow
mee
,
&
this
is
confirmed
by
the
words
of
Christ
in
the
6
of
Iohn
verse
35
,
36
,
37.
he
that
beleeveth
in
mee
shall
never
thirst
,
but
I
sayd
unto
you
,
that
ye
also
haue
seene
mee
and
beleeue
not
,
all
that
the
father
giveth
me
shall
come
unto
me
,
where
he
playnely
affirmeth
the
cause
why
they
did
not
beleeue
,
to
be
because
the
father
had
not
given
them
unto
him
,
or
which
is
equivalent
,
because
they
were
not
of
his
sheepe
,
both
which
phrases
import
asmuch
as
that
they
wer
none
of
Gods
elect
:
so
that
wee
may
conclude
in
the
very
words
of
the
Apo.
answering
this
demand
,
hath
God
cast
away
his
people
what
then
saith
the
Apostle
,
Israell
hath
not
abtayned
that
he
sought
but
the
election
hath
obtayned
it
&
the
rest
haue
bene
hardned
.
Out
of
all
which
wee
are
plainely
taught
by
God
,
that
in
whom
the
Gospell
truely
preached
worketh
no
faith
,
&
in
whom
by
faith
it
planteth
not
Christ
,
they
must
be
reprobats
,
hereby
we
learn
that
tho
Gospell
preached
is
the
fan
of
Christ
by
which
in
this
life
he
maketh
a
division
of
the
chaffe
from
the
corn
,
&
severeth
those
whom
the
father
hath
given
him
from
the
wicked
and
such
as
are
forsaken
of
God
,
what
then
have
they
to
boast
of
who
vilipending
the
Gospell
&
ministry
thereof
as
foolishnes
do
therby
testify
against
themselves
that
they
are
reprobats
,
but
wisdom
is
justified
of
her
owne
children
for
whomsoever
the
Gospell
begetteth
,
they
do
acknowledg
it
to
be
both
the
wisdom
&
power
of
God
unto
salvation
,
&
to
them
the
feete
of
those
that
publish
it
are
beautifull
.
To
conclude
this
point
,
we
may
justly
dispise
those
dispysers
,
&
al
their
contempt
of
our
ministry
,
seing
it
doth
no
hurt
to
us
,
nor
our
blessed
ministry
,
but
doth
discover
them
to
us
,
although
not
to
themselvs
that
they
are
rejected
of
God
,
for
if
the
Apo.
conclude
aright
in
the
first
Epist
&
1
Chap.
to
the
Thes.
that
he
knew
that
they
were
elected
of
God
,
because
his
Gospell
was
unto
them
not
in
word
onely
,
but
also
in
power
,
doth
not
also
this
conclusion
stand
on
the
contrary
,
that
they
are
not
elect
of
God
to
whom
the
Gospell
is
onely
in
word
,
&
not
in
power
,
the
words
of
Peter
do
demonstrate
the
truth
of
this
matter
plainly
,
when
he
setteth
downe
this
different
judgment
of
men
touching
Christ
Iesus
our
faviour
,
saying
,
unto
you
therefore
which
beleeve
it
is
precious
:
but
unto
them
which
be
disobedient
the
stone
which
the
builders
disallowed
the
same
is
made
the
head
of
corner
&
a
stone
to
stumble
at
&
Rocke
of
offence
,
even
to
them
which
stumble
at
the
word
,
being
disobedient
:
unto
the
which
thing
they
were
even
ordayned
.
We
need
no
clearer
evidence
therefore
to
make
knowne
unto
us
who
are
elect
,
&
who
are
reprobate
&
forsaken
of
God
,
but
this
;
even
the
judgment
&
estimation
of
every
man
concerning
the
Gospell
;
&
ministry
thereof
.
What
shall
we
say
then
of
this
miserable
age
,
wherein
we
do
live
,
in
which
there
be
so
few
that
make
any
accompt
at
all
of
the
blessed
word
of
God
,
&
messengers
of
Christ
,
who
of
all
men
are
counted
the
basest
,
&
their
calling
the
most
contemptible
.
O
Germany
,
Germany
,
this
is
the
cheiffest
cause
of
thy
present
misery
,
&
that
thou
above
all
nations
art
continually
troad
upon
,
because
of
all
nations
thou
didst
most
basely
esteem
of
Christs
servants
,
&
use
them
in
most
slavish
manner
.
Lord
upon
the
eies
of
these
Provinces
wher
we
dwell
,
that
seing
themselvs
guilty
of
the
same
offence
they
may
in
tyme
prevent
the
lyke
judgment
upon
the
like
sin
,
by
unfained
amendement
surely
we
may
say
that
there
is
no
hope
of
delivery
for
the
one
nor
of
farther
blessing
to
the
other
from
God
,
untill
this
iniquity
be
redressed
,
oh
that
they
wold
give
us
occasion
with
confidence
to
pray
to
God
for
his
mercie
to
them
,
&
boldly
to
say
to
him
thou
wilt
aryse
&
have
mercy
upon
Zion
,
for
the
tyme
to
have
mercy
theron
,
for
the
appoynted
time
is
come
,
for
thy
servants
delight
in
the
stones
thereof
,
&
have
pity
on
the
dust
therof
,
certainly
that
promise
of
the
Lord
in
his
prophet
I
say
is
constantely
true
,
viz.
that
in
the
day
wh●●
the
bud
of
the
Lord
shal
be
beautifull
,
&
glorious
,
&
the
〈…〉
shal
be
excellent
,
〈…〉
that
day
the
Lord
〈…〉
every
place
of
mount
Zion
,
&
〈…〉
assemblies
thereof
a
cloud
&
smoke
by
day
,
&
the
shyning
of
a
flameing
fyre
by
night
,
for
upon
all
the
glory
shal
be
a
defence
,
&
a
covering
shal
be
for
a
shadow
in
the
day
for
the
heate
,
&
a
place
of
refuge
,
&
a
covert
for
the
storm
,
and
for
the
raine
.
And
now
beloved
I
end
with
this
warning
from
that
same
prophet
to
you
,
to
them
,
and
al
the
churches
of
God
:
if
thou
turn
away
thy
foote
from
the
sabbath
,
from
doing
thy
will
on
myne
holy
day
,
&
call
the
sabbath
a
delight
to
consecrate
it
●s
glorious
to
the
Lord
,
and
shalt
honour
him
,
not
doing
thyn
owne
wayes
,
not
seeking
thyn
own
will
,
nor
speaking
a
vain
word
,
then
shalt
thou
delight
in
the
Lord
,
and
I
will
〈…〉
to
mount
upon
the
high
places
of
the
earth
&
feed
thee
with
the
〈…〉
vid
thy
father
:
〈…〉
Lord
hath
〈…〉
AMEN