THE
Comforter
:
OR
A
COMFORTAble
Treatise
,
wherein
are
contained
many
reasons
taken
out
of
the
word
,
to
assure
the
forgiunes
of
sinnes
to
the
conscience
that
is
troubled
with
the
feeling
thereof
.
Together
with
the
temptations
of
Sathan
to
the
contrarie
,
taken
from
experience
:
written
by
IOHN
FREEMAN
sometime
minister
of
the
word
,
in
LEWES
in
SVSSEX
.
AT
LONDON
,
Printed
for
Edw.
White
,
and
are
to
be
sold
at
his
shop
at
the
little
North
dore
of
Paules
,
at
the
signe
of
the
Gun
.
1606.
To
the
Worshipfull
and
his
very
good
friends
,
Maister
George
Goring
the
elder
,
M.
George
Goring
the
younger
his
son
,
M.
Harbart
Pelham
,
M.
William
Morley
,
M.
Iohn
Shurley
,
M.
Robert
Chester
,
M.
Richard
Shelley
,
M.
Henry
Bowyer
,
together
with
the
whole
congregation
of
Lewis
:
Iohn
Freeman
wisheth
grace
&
peace
from
God
the
Father
,
and
from
our
Lord
Iesus
Christ
.
TVllie
hauing
intreated
much
of
old
age
,
knew
not
what
fitter
man
to
chuse
,
to
commit
his
writings
vnto
,
than
Titus
Pomponius
Atticus
,
a
man
well
striken
in
age
.
And
hauing
compiled
a
treatise
of
friend
ship
,
he
picked
out
the
same
Atticus
,
a
man
full
of
friendship
,
to
send
the
same
vnto
:
alwai●
chusing
pratrons
according
to
the
matter
.
Not
much
vnlike
vnto
Luke
the
Euangelist
,
who
writing
of
the
things
of
God
,
chose
out
Theophilus
(
that
is
a
frend
of
God
)
as
a
most
meet
man
to
write
vnto
:
So
I
hauing
according
to
my
weaknes
written
somthing
of
comfort
,
haue
found
none
more
meet
vnto
whome
to
dedicate
my
writings
,
than
your
worships
,
at
whose
hands
my self
haue
receiued
,
as
I
must
still
acknowledge
,
exceeding
much
comfort
.
For
who
ought
to
haue
more
interest
in
comfort
,
than
the
comforters
?
And
what
fitter
patrones
of
comfort
can
a
man
imagin
to
find
than
the
authors
&
fathers
thereof
?
For
this
cause
therefore
haue
I
made
choise
of
your
Worships
,
and
of
your
brethren
beloued
in
the
Lord
,
as
of
all
men
most
meet
to
commit
these
my
writings
vnto
.
And
this
the
rather
haue
I
done
,
as
on
the
one
side
in
regard
of
my selfe
,
to
whom
there
is
nothing
more
deare
,
or
more
due
,
than
to
recompence
spiritual
for
temporall
things
:
that
you
which
haue
sowne
temporall
,
might
(
if
there
be
any
in
mee
)
receiue
from
mee
spirituall
comforts
:
that
thus
you
seeing
a
haruest
of
your
corne
,
fruit
of
your
labor
,
comforts
to
spring
of
your
comfort
,
&
mercies
of
your
mercies
,
that
is
,
the
riches
of
the
treasures
of
the
mercies
of
God
,
opened
vnto
you
,
for
the
mercifull
vse
of
your
riches
,
might
not
think
,
that
either
you
plowed
the
barren
sand
,
or
sowed
in
a
reproued
field
,
which
bringing
forth
nothing
but
thorns
or
briars
,
is
therefore
(
as
some
thought
)
neere
to
the
fire
:
so
on
the
other
side
,
in
a
more
especiall
regard
of
your selues
,
to
whom
the
Lord
hath
in
a
more
plentiful
manner
opened
the
treasures
of
his
hidden
riches
,
insomuch
,
that
you
are
filled
therwith
.
I
therefore
haue
laboured
(
it
lieth
in
you
,
that
I
may
say
)
I
hope
not
in
vaine
,
that
you
might
also
abound
with
spirituall
and
inward
comforts
.
That
thus
you
being
comforted
in
bodie
,
and
comforted
in
soule
,
comforted
outwardly
,
and
comforted
inwardly
,
abounding
in
heauenly
and
earthly
comforts
,
in
the
honest
comforts
of
the
flesh
,
and
the
glorious
comforts
of
the
spirit
,
might
want
nothing
that
might
be
for
your
sound
comfort
,
especially
for
your
spiritual
comfort
,
without
the
which
all
earthlie
comforts
are
vaine
and
fruitles
.
For
what
shall
it
profit
a
man
to
bee
comforted
in
body
,
&
afflicted
in
soule
?
To
haue
the
comforts
of
the
flesh
,
and
to
want
the
comforts
of
the
spirit
?
To
liue
as
Diues
deliciously
,
and
be
cloathed
in
purple
,
if
after
this
life
hee
should
be
tormented
with
Diues
in
that
flame
?
What
should
it
benefit
a
man
to
eat
the
fat
,
and
drinke
the
sweet
,
to
be
fed
with
the
kidneis
of
the
wheat
,
to
eat
the
honie
of
the
rocke
,
the
calfe
of
the
stall
,
the
Lambe
of
the
fold
,
to
drinke
wine
in
bowles
,
to
haue
instruments
of
musicke
like
vnto
Dauid
,
to
stretch
himselfe
vpon
his
Iuorie
beds
,
and
after
this
life
to
haue
fire
&
brimstone
,
storme
and
tempest
,
for
to
drink
:
&
to
haue
his
portion
in
that
lake
that
burneth
with
fire
and
brimstone
,
which
is
the
second
death
?
What
shall
it
profit
a
man
to
haue
Achabs
life
,
with
Achabs
death
?
Hamans
glory
with
Hāans
shame
?
Dauids
musicke
,
with
Saules
misery
?
Salomons
prosperity
,
with
Cains
aduersity
?
Darius
his
kingdoms
,
with
Iudas
hellish
paines
?
Nay
,
how
is
it
possible
,
that
,
that
man
should
haue
much
comfort
in
bodie
,
that
hath
none
in
soule
?
And
what
sound
comfort
can
a
man
take
in
this
life
,
euen
in
the
middest
of
his
cheare
,
his
wife
,
and
his
women
,
his
vessels
of
gold
and
of
siluer
,
if
he
should
with
Baltasher
,
Dan.
7.
see
the
hand
of
God
writing
against
him
,
that
fearfull
sentence
,
Mene
,
Mene
,
Tekel
,
Vphursin
:
that
is
,
the
Lord
hath
weighed
thee
in
the
ballance
&
hath
found
thee
too
light
.
And
therefore
should
hea
e
,
as
the
rich
man
in
the
Gospell
,
that
saying
,
of
the
Lord
vnto
him
;
Thou
foole
,
this
night
shall
they
(
that
is
the
Deuils
)
fetch
away
thy
soule
from
thee
,
&
then
whose
shall
these
bee
that
thou
possessest
?
My
labor
therefore
is
,
that
with
a
good
feast
,
you
might
haue
a
continual
feast
,
that
is
,
a
good
conscience
:
that
in
you●
good
cheere
,
you
might
bee
of
good
cheere
in
the
Lord
:
that
you
might
eate
of
the
fatted
Calfe
,
that
immaculate
and
paschall
lambe
Iesus
Christ
:
that
his
blood
might
be
your
drinke
,
and
his
bodie
your
meat
:
that
his
righteousnes
may
be
put
vpon
you
,
as
that
armour
of
light
,
&
that
wedding
garment
full
of
glorie
:
that
you
might
eate
that
hidden
Manna
,
and
drinke
those
waters
of
life
,
of
which
whosoeuer
drinketh
,
shall
neuer
hunger
nor
thirst
more
:
that
Christ
that
knocketh
at
the
dores
,
be
not
shut
out
of
the
gates
:
but
that
he
may
come
in
,
and
sup
with
you
:
so
that
you
eating
with
him
,
of
his
mirrhe
,
with
his
spices
,
of
his
hony
combe
with
his
honie
,
and
drinking
his
wine
,
with
his
milke
,
may
heare
those
often
cheerings
and
welcomes
of
the
Lord
,
being
at
one
table
with
him
,
saying
;
Eat
oh
my
friends
,
drinke
&
be
drunken
,
oh
my
beloued
:
That
so
you
may
not
see
the
hand
writing
against
you
vpon
the
wall
,
but
fastened
on
the
crosse
:
&
may
not
heare
that
fearefull
voice
;
Thou
fool
,
this
night
shall
they
fetch
away
thy
soule
from
thee
:
but
that
comfortable
saying
of
Christ
;
Sonne
,
thy
sinnes
are
forgiuen
thee
.
Without
the
f●ll
perswasion
whereof
,
I
doe
not
a
little
mar●ell
,
how
it
is
possible
for
any
man
to
take
plesure
&
comfort
in
any
ea●thly
thing
.
For
euen
this
one
bone
to
gnaw
vpon
,
might
occupy
them
so
,
that
they
should
haue
little
pleasure
or
leisure
,
to
eate
of
their
dainty
dishes
:
&
this
one
doubt
of
the
mercy
of
God
,
might
bee
like
vnto
Damacles
sword
,
which
hanging
ouer
their
heads
,
as
by
a
horse
haire
,
might
make
them
to
take
little
pleasure
in
the
variety
of
their
meats
,
in
the
points
of
musicke
,
in
the
beauty
of
their
boies
,
in
the
loue
of
their
women
,
in
the
furniture
of
their
table
,
&
in
all
other
things
besides
.
And
howsoeuer
the
wicked
are
lulled
asleepe
in
securitie
,
that
they
are
carelesse
,
and
so
come
to
be
past
sorrow
hauing
a
brawne
ouer
their
hearts
,
and
their
consciences
seared
with
a
hot
burning
iron
:
yet
I
am
sure
that
the
elect
of
God
,
&
the
vessels
of
mercie
,
desire
nothing
so
much
as
the
assurance
of
his
mercie
.
And
therefore
euen
their
life
it selfe
is
vnpleasant
,
without
the
tast
hereof
Insomuch
,
that
they
cannot
rest
in
peace
,
vntill
by
the
peace
of
God
raigning
in
their
consciences
,
&
his
loue
shed
abroad
into
their
hearts
by
the
holy
Ghost
,
they
are
fully
assured
,
that
they
are
washed
,
they
a
e
clensed
,
they
are
iustifi●d
,
in
the
name
of
Iesus
Christ
,
&
by
the
spirit
of
their
God
,
&
so
the
free
&
ful
forgiuenes
of
their
sins
,
be
fully
&
freely
sealed
vnto
their
own
soules
.
For
they
are
not
ignorant
,
how
loathsome
a
thing
sin
is
in
the
face
of
God
,
and
how
fearefull
a
thing
it
is
,
to
fall
into
the
hands
of
the
liuing
lord
.
Knowing
therfore
these
things
,
and
the
feare
and
terrour
of
the
Lord
,
I
wil
not
cease
,
during
the
time
of
my
abode
,
to
put
you
in
mind
(
by
those
meanes
that
I
can
)
of
these
things
:
that
you
may
not
rest
contented
,
as
the
world
doth
,
with
earthly
,
but
may
aspire
higher
,
seeking
for
heauenly
comforts
in
the
Lord
,
labouring
alwaye●
for
those
things
that
are
most
excellent
,
according
to
the
excellencie
of
your
place
:
striuing
to
increase
in
all
fulnes
of
God
,
&
of
the
holy
Ghost
,
that
you
may
be
filled
with
comfort
,
&
true
ioyes
,
and
your
ioy
no
man
might
take
away
from
you
This
because
I
could
not
otherwise
do
but
by
writing
,
I
haue
vsed
the
same
,
as
that
onely
mea●s
which
the
Lord
hath
left
vnto
mee
,
and
haue
according
both
to
your
deserts
,
and
my
debt
,
at
the
last
presumed
(
notwithstanding
,
that
diuers
reasons
of
no
smal
importance
,
which
would
be
neither
pleasant
,
nor
profitable
in
their
repeating
,
might
haue
perswaded
me
to
the
contrary
)
to
dedicate
this
my
labor
(
which
what
it
is
,
I
referre
to
the
iudgement
of
others
)
vnto
your
Worships
,
&
the
rest
of
the
Churches
of
God
about
you
:
to
whom
I
acknowledge
my selfe
a
debter
also
:
howsoeuer
I
acknowledge
notwithstanding
,
my selfe
not
to
haue
receiued
,
from
some
,
that
experience
of
loue
(
to
speak
no
hardlier
)
that
I
looked
for
And
herein
,
as
neither
the
mutterings
of
others
,
the
suspition
of
flattery
,
not
the
opinion
of
pride
,
which
might
be
by
the
malicious
falsely
couceiued
against
me
,
haue
more
preuailed
with
me
than
dutie
:
so
I
doubt
not
,
but
that
suspition
&
disdain
,
vices
too
great
to
raigne
in
personages
of
worship
,
&
professors
of
the
Gospell
of
God
,
shall
find
no
place
in
your
very
raines
.
For
both
the
good
opinion
that
my selfe
haue
conceiued
,
&
the
world
receiued
,
concerning
your
sinceritie
,
will
cleare
you
hereof
,
&
neither
suffer
you
to
entertain
any
such
affection
nor
me
to
admit
any
such
suspition
.
And
now
brethren
,
worshipful
,
&
beloued
in
the
Lord
,
what
remaineth
,
but
that
I
shuld
bow
the
knees
of
my
soule
,
to
the
father
of
our
Lord
Iesus
Christ
,
the
God
of
all
mercy
,
the
Father
of
al
comfort
&
consolation
,
that
according
to
the
riches
of
his
mercie
,
he
would
make
you
feele
,
and
fill
you
with
all
spirituall
comforts
.
That
you
may
with
glorying
in
the
lord
look
for
the
hope
of
glory
,
and
the
appearing
of
the
mightie
God
,
and
our
sauior
Iesus
Christ
;
to
whom
with
the
father
,
and
the
holy
Ghost
,
three
persons
,
and
one
God
,
immortall
inuisible
,
and
onely
wise
,
be
all
glory
,
power
,
praise
,
&
dominion
,
now
and
euer
,
Amen
.
Yours
alwaies
in
the
Lord
,
Iohn
Freeman
.
The
Epistle
to
the
Reader
.
A
Son
the
one
side
(
gentle
Rea●er
)
I
am
not
ignorant
,
either
of
the
speeches
of
those
that
cry
out
against
the
confortable
opening
of
the
prom
ses
of
the
grace
&
Gospell
of
God
,
as
that
which
wil
breed
(
as
they
thinke
)
licentiousnes
of
life
:
or
,
of
the
corruption
of
mans
har●
,
that
maketh
his
liberty
a
cloke
for
the
flesh
,
&
turneth
the
g●a●es
of
God
into
wantonnesse
:
so
on
the
other
side
,
the
aff●ict●ons
of
Sathan
in
mine
own
soule
,
who
haue
been
a
man
that
haue
had
good
experience
of
infirmities
,
&
the
manifold
&
like
temptations
that
I
haue
see●e
to
be
accom●l
shed
in
others
my
brethren
in
the
world
,
haue
been
most
profitable
schoolemaisters
to
instruct
mee
in
the
fearefull
&
miserable
estate
of
the
desperate
man
.
I
therfore
comparing
the
the
danger
that
might
grow
by
the
manifestation
of
the
comfortable
promises
of
God
in
Iesus
Christ
to
the
senseles
,
&
such
as
are
intangled
in
security
,
with
the
danger
that
the
ignorance
of
the
same
promises
of
mercie
might
bring
to
them
that
are
afflicted
.
The
corrupt●ons
of
those
that
corrupt
the
promises
of
God
with
the
corruption
,
or
●ather
the
rottennes
of
the
bones
that
cleaueth
to
them
that
are
corrupted
for
want
of
the
comfort
of
the
promises
:
and
finding
the
one
to
be
ready
to
pe●●sh
for
the
abuse
the
other
fo●
lacke
of
the
vse
of
the
comfo●ts
of
God
:
the
one
to
pe●●sh
with
comfort
,
the
other
without
comfort
:
the
one
to
be
gorged
or
rather
to
be
choked
with
plenty
,
the
other
●o
pine
away
,
and
to
starue
for
want
of
suffici●ncy
,
and
so
the
estate
of
them
both
to
be
dangerous
,
the
one
for
want
,
the
other
for
wantonnes
:
I
resolued
in
the
end
to
follow
the
example
of
Phisitions
,
who
if
they
find
two
or
more
diseases
combined
togethe●
,
labour
first
to
take
away
that
disease
,
that
most
endangereth
the
life
,
or
commeth
nerest
vnto
the
hea
t.
So
I
seeing
the
abuse
of
true
confort
to
be
dangerous
to
the
abusers
,
but
the
want
thereof
to
bee
deadly
to
them
that
are
afflicted
in
conscience
,
I
haue
wholly
employed
my selfe
to
take
away
this
later
,
with
the
effect
therof
,
which
is
despaire
,
a
disease
that
striketh
imediatly
against
the
life
,
both
of
body
&
soule
:
for
that
it
lyeth
(
as
we
vse
to
say
)
at
the
hart
.
And
that
I
might
the
be●●er
doe
this
,
I
haue
applyed
cordials
,
that
is
,
sa●
h
things
as
are
,
or
may
be
cōfo●table
for
the
h●r●
,
wherein
I
haue
followed
the
prescription
of
that
a●●ient
of
dayes
,
&
that
only
wise
,
&
Phisitiō
of
our
souls
who
giueth
co●ns●l
,
nay
charge
to
comfort
his
people
,
yea
,
to
●omfort
them
at
the
hart
,
which
altho●gh
peaceable
by
reason
of
mine
owne
weaknes
,
or
weaknes
of
the
patient
,
I
haue
not
fully
attained
:
yet
I
doubt
not
,
but
that
it
wil
appear
,
that
I
haue
faithfully
attempted
the
perform●●e
therof
:
applying
according
to
the
mesure
of
the
understanding
of
God
giuen
vnto
me
the
conforts
of
the
conscience
to
the
b●oken
and
wounded
hart
:
&
that
in
such
sort
,
as
that
they
may
not
only
take
away
dispaire
,
but
also
by
the
blessing
of
God
security
it self
,
&
that
liberty
of
sinning
,
that
some
think
perthance
will
ensue
,
by
the
setting
abroch
the
full
&
vndoubted
assurance
of
the
forgiuenes
of
sin
,
to
them
that
commit
sin
.
For
howsoeuer
the
knowledg
of
the
free
grace
of
God
offered
in
Iesus
Christ
in
the
word
of
peace
and
truth
,
through
the
corruption
of
mans
hart
,
that
turneth
(
as
the
Spider
)
hony
into
poison
,
may
,
wheras
it
should
confort
the
conscience
,
corrupt
the
affections
:
whereas
it
should
take
away
dispaire
,
increas
senselesnes
:
&
so
while
it
should
cure
one
disease
,
procure
another
:
yet
such
shold
be
,
&
such
is
the
power
a●d
profit
therof
,
in
such
as
are
ordained
to
eternall
life
,
&
shal
be
saued
,
as
that
,
as
it
begetteth
confort
in
the
mourners
:
so
obedience
euen
in
them
that
once
were
disobedient
:
it
doth
not
only
cheere
,
but
sanctifie
the
conscience
,
and
purge
it
from
dead
works
.
For
the
same
word
of
grace
,
that
containeth
the
promises
,
is
not
only
hidden
Manna
to
feed
vs
,
but
immortal
seed
to
regenerate
&
beget
vs
anew
.
This
preaching
therefore
of
the
kingdom
of
God
,
&
the
riches
of
the
mercy
of
God
offred
vnto
sinners
,
should
breed
in
them
repentance
as
well
as
saith
,
&
newnes
of
life
as
well
as
peace
in
conscience
.
According
as
the
holy
Ghost
beareth
witnes
,
saying
;
dispisest
thou
the
riches
of
this
kindnes
&
patience
,
&
long
suffering
,
not
knowing
that
the
bountifulnes
of
God
leadeth
thee
to
repentance
?
The
end
therfore
of
all
the
graces
of
God
,
giuen
,
offered
,
and
re●eiued
,
is
holines
of
life
,
&
godli●es
of
conuersation
.
For
we
are
redeemed
that
we
should
be
freed
from
euil
,
&
freed
vnto
righteousnes
We
a●e
reconciled
by
the
body
of
the
flesh
of
Christ
,
that
we
should
be
without
spot
and
blame
,
before
God
we
are
mortified
,
that
sin
in
the
body
thereof
might
be
abandoned
,
we
are
iustified
,
that
sin
in
the
guiltines
therof
might
be
abolished
to
speak
in
a
word
,
we
are
sanctified
,
that
we
might
be
saints
by
calling
That
man
therefore
that
laboureth
not
for
the
perswasion
of
the
forgiuenes
of
his
sin
,
to
this
end
,
that
he
may
surcease
to
sin
,
laboureth
in
vaine
:
for
he
seeketh
not
,
and
therfore
attaineth
not
the
end
of
his
labor
.
He
laboreth
therfore
as
the
man
that
looseth
his
hire
:
he
striueth
as
one
that
ouer●ēmeth
not
:
he
runneth
as
one
that
getteth
not
the
garland
:
he
trauaileth
,
as
one
that
attaineth
not
the
end
of
his
iourney
:
he
iourneieth
,
as
one
that
standeth
in
the
middest
of
his
course
.
Alas
brethren
,
what
is
this
but
to
fight
,
as
one
that
beateth
the
aire
?
to
striue
,
but
now
lawfully
?
to
run
,
but
as
one
that
getteth
not
the
garland
?
to
labor
,
but
in
vain
?
So
striue
therfore
that
you
may
●e
c●owned
.
What
a
perswasion
were
this
I
beseech
you
to
thinke
,
that
therfore
the
Lord
clensed
vs
,
that
we
shuld
bewary
your selues
:
washed
vs
,
that
we
shuld
defile
our selues
:
purged
vs
that
like
dogs
we
should
ret●rn
to
our
vomit
:
tooke
away
our
sins
,
that
we
should
sin
still
:
forgaue
our
offences
,
that
we
should
still
offeed
him
:
and
destroyed
&
crucified
sin
in
vs
,
that
we
should
liue
in
sin
still
?
Alas
,
should
the
graces
of
God
make
vs
more
vngracious
?
his
kindnes
,
more
vnkind
?
his
loue
more
d
●sloi
d
?
were
this
to
walk
worthy
of
the
Lord
?
Brethren
,
de●eiue
not
your selues
:
the
same
death
of
Christ
,
that
forgiueth
your
sins
,
destroyeth
a●so
your
sins
.
For
Christ
by
his
own
death
,
&
once
offering
vp
himselfe
vpon
the
Altar
of
his
crosse
,
hath
destroyed
the
body
as
well
as
the
soule
:
the
being
aswel
as
the
guiltines
:
the
power
as
wel
as
the
merit
of
sin
:
be
died
as
well
to
sin
,
as
for
sin
:
to
destroy
the
old
man
,
as
wel
as
to
make
thee
a
new
man
:
as
well
to
make
thee
liue
purely
,
as
in
thy
life
to
be
purified
.
And
therefore
if
thou
art
partaker
of
the
death
of
Chrst
,
thou
must
both
attaine
the
forgiuenesse
of
thy
sinne
,
which
is
one
fruit
,
and
part
thereof
:
and
also
the
mortification
and
abolishing
of
the
bodie
of
thy
sinne
,
which
is
the
othe●
part
and
fruit
thereof
.
As
therfore
this
is
true
,
that
there
is
no
condemnation
to
them
that
are
in
Christ
:
so
this
also
is
as
true
,
that
no
man
is
in
Christ
,
but
hee
that
walketh
not
af●er
the
flesh
,
but
af●er
the
spi●it
:
and
againe
,
if
any
ma●
be
in
Christ
he
is
a
new
creature
.
In
vaine
therfore
dost
thou
perswade
thy self
to
be
partaker
of
the
forgiuenesse
of
thy
sin
,
if
also
thou
doest
not
denie
sin
,
with
the
power
therof
.
For
assure
thy selfe
that
the
sam●
spirit
that
washeth
thee
sactifieth
thee
also
:
that
clenseth
thee
renueth
thee
,
that
taketh
away
thy
sin
,
destroyeth
sin
in
thee
.
And
learn
this
,
that
thy
faith
that
apprehendeth
the
forgiuenes
of
sins
,
worketh
alwaies
by
loue
,
which
is
the
keeping
of
the
commandements
of
the
Lord
,
&
the
fulfilling
of
the
law
.
If
faith
therefore
purifie
thy
heart
from
sin
,
thou
wilt
sease
to
sin
.
For
the
hart
being
clean
,
the
hands
wil
not
be
vn●lean
:
a
good
tree
wil
not
bring
forth
euill
fruit
:
a
sweet
fountain
,
sowre
water
:
a
good
man
,
an
euil
life
:
a
man
clensed
from
sin
,
a
life
stained
&
corrupted
with
sin
.
I
adde
hereunto
that
there
is
no
forgiuenesse
of
sin
,
where
there
is
not
a
true
repentance
for
sin
:
&
therefore
the
Lord
lyeth
alwaies
his
turning
from
his
wrath
,
to
our
turning
from
our
sins
:
and
telleth
vs
plainly
,
that
except
we
do
repent
,
we
shal
all
perish
.
So
that
except
thou
leaue
sinne
,
thou
art
left
in
thy
sin
:
except
thou
fo●
goe
sin
,
God
w●ll
not
forgiue
sin
:
except
thou
forsake
thine
offences
,
thou
forsakest
Gods
mercy
.
How
canst
thou
looke
that
the
lord
shuld
forbeare
his
punishments
,
when
thou
wilt
not
forbear
thy
sin
?
&
how
dost
thou
looke
,
that
the
Lord
should
repent
him
of
his
wrath
,
when
thou
wilt
not
repent
thee
of
thine
offences
?
Moreouer
know
this
,
if
thou
mean
not
to
surcease
to
sin
,
that
the
promises
of
grace
,
&
benefits
of
Christ
appertaines
not
vnto
thee
.
For
as
ther
are
2.
parts
of
the
word
of
God
,
I
meane
the
law
&
the
Gospel
:
so
there
are
2.
kinds
of
men
,
to
whom
these
2.
parts
especially
appertaine
.
The
law
belongeth
to
them
that
are
contemners
of
the
law
,
&
to
the
disobedient
,
to
the
wicked
,
&
sinners
,
to
the
vngodly
&
prophane
,
to
the
killers
of
their
father
,
&
of
their
mother
,
to
manslayers
,
te
whoremongers
,
to
buggerers
,
to
theeus
&
lyers
,
to
periured
persons
,
&
if
there
be
any
thing
else
that
bee
contrary
vnto
holesome
doctrin
.
But
the
Gospel
with
the
promises
of
graue
appertaineth
vnto
them
that
are
heauy
loden
,
that
mourn
,
&
are
oppressed
with
their
sins
,
which
being
truly
humbled
,
are
by
the
law
as
by
a
school-master
brought
vnto
,
&
so
into
Christ
:
in
whom
whosoeuer
is
,
he
is
not
vnder
the
law
but
vnder
grace
.
If
therefore
thou
he
not
in
some
regard
of
the
number
of
this
latter
sort
,
assure
thy selfe
,
that
the
promise●
of
mercie
appertaine
not
vnto
thee
.
An●
therefore
,
if
thou
being
an
obstinate
person
,
appropriate
them
vnto
thy selfe
,
tho●
art
but
an
Ammonite
,
that
incrochest
vppon
the
possession
of
Israel
:
and
Esau
,
tha●
by
sorce
vsurpest
the
inheritance
of
Iacob
:
an
Achab
,
that
oppressest
Naboth
with
his
vineyard
:
a
theefe
,
that
takest
the
goods
of
other
men
:
a
dogge
,
that
eatest
vp
the
childrens
bread
.
The
curse
of
the
law
together
with
the
threatnings
therof
,
ar●
those
things
that
are
proper
vnto
thee
First
therfore
clense
thy
hands
thou
hypocrit
,
&
thy
hart
thou
doble
minded
man
,
&
then
come
&
talke
with
the
Lord
,
an●
then
though
thy
sins
be
as
the
skarlet
,
the
Lord
wil
make
them
as
the
snow
,
thogh
they
be
as
the
purple
,
the
Lord
wil
make
them
as
the
wooll
,
then
shalt
thou
finde
comfort
in
the
comforts
of
the
Lord
,
&
be
comforted
in
deed
.
It
lyeth
therfore
in
thee
,
that
both
that
which
thou
readest
may
b●
comfortable
,
&
that
,
that
which
I
haue
written
may
be
profitable
.
The
framing
of
thy self
to
the
obedience
of
faith
,
together
with
the
right
vse
of
these
,
&
other
the
conforts
of
the
Lord
,
may
both
stop
the
mouths
o●
those
that
inueigh
against
ouermuch
comfort
,
as
that
which
wil
lay
open
,
as
they
say
,
a
gap
to
al
sin
&
Epicurisme
:
&
also
cause
me
not
to
repent
my selfe
of
my
labor
,
when
I
shall
see
thee
bettered
,
&
the
weak
comforted
:
thee
cast
downe
,
&
the
humble
lifted
vp
:
thee
to
be
full
of
obedience
,
&
the
mourners
ful
of
comfort
:
when
God
shall
be
glorified
,
&
man
shal
haue
cause
to
glorie
in
the
liuing
Lord
.
For
these
causes
,
good
brother
,
haue
I
entred
into
this
action
,
&
contriued
&
compiled
this
discourse
concerning
the
forgiuenes
of
thy
sins
.
A
matter
(
though
plentifull
,
&
full
of
comfort
:
insomuch
,
that
it
might
in
either
regard
haue
excited
many
to
haue
handled
the
same
)
yet
either
with
such
breuity
,
or
with
so
light
a
hand
passed
ouer
,
as
that
I
feared
not
,
least
I
should
,
as
they
say
,
wash
a
tile
,
sow
of
another
mans
seed
,
if
I
wrote
any
thing
therof
.
I
therefore
,
(
although
I
acknowledge
my selfe
to
be
then
most
vnfit
of
many
or
rather
any
other
to
wade
in
a
mater
of
so
great
importance
,
yet
not
at
the
least
experienced
perchance
of
all
other
)
haue
vndertaken
this
,
whether
labor
or
losse
,
&
haue
committed
to
the
presse
,
that
which
I
haue
writte●
here
,
not
preuenting
any
man
hereby
,
that
meant
to
vndertake
the
managing
of
the
matter
:
for
I
haue
left
a
sufficient
,
&
large
field
,
for
any
other
th●
is
better
able
to
exercise
himself
hauin●
only
dilated
at
large
,
&
that
but
rudel●
in
this
discourse
,
but
those
few
&
principall
reasons
,
that
I
deliuered
before
i●
one
of
my
sermons
vpon
the
Colossians
,
from
which
,
by
reason
of
the
length
,
I
haue
seuered
this
discourse
into
a
seueral
booke
▪
as
that
which
exceedeth
the
length
of
a
sermon
:
but
rather
giuing
an
example
,
by
mine
example
to
others
of
greater
giftes
to
wade
in
this
argument
,
as
that
whic●
requireth
,
by
reason
of
the
depth
of
sathan
and
the
weaknes
of
many
,
the
care
of
●
saithfull
,
the
paine
of
a
diligent
,
the
gift
of
a
learned
,
&
the
feelings
of
an
experienced
man
,
vntil
the
performance
wherof
,
accept
of
this
my
labour
of
loue
,
vsing
the
same
as
to
the
glo●y
of
God
,
so
t●
thine
own
confort
:
that
this
whi●h
is
written
for
thy
comfort
be
not
vnto
thy
condemnation
,
either
through
the
contempt
or
abuse
thereof
.
Now
the
God
of
al
glory
sanctifie
thy
heart
throughout
,
an●
make
thee
to
abound
in
all
full
and
sound
feelings
of
the
manifold
benefits
,
&
graces
of
God
,
in
Iesus
Christ
our
Sauiour
and
Redeemer
.
Iohn
Freeman
.
The
first
Chapter
.
Wherein
it
is
declared
,
that
there
is
liuely
hope
of
comfort
left
vnto
all
them
that
mourne
vnder
the
burden
of
their
sinnes
.
As
there
is
no
estate
,
either
in
bodie
or
soule
,
more
dangerous
,
or
more
miserable
,
than
that
which
is
desperate
.
so
there
is
no
speech
,
either
more
lamentable
or
lesse
true
,
than
that
which
commeth
therefrom
:
which
(
in
effect
)
is
,
either
the
same
that
came
from
Cain
,
that
crieth
out
,
that
his
sins
are
greater
than
can
bee
forgiuen
,
or
that
which
came
from
Ieremie
,
inferred
as
it
were
vpon
the
former
,
that
concludeth
,
that
there
is
no
hope
left
for
him
in
the
lord
.
Wherein
,
albeit
they
speake
according
to
the
sight
of
their
sinnes
,
that
seem
to
be
monstrous
,
and
therefore
vnpardonable
:
or
according
to
the
feeling
of
the
wrath
of
God
,
which
seemeth
vnremoueable
,
&
therfore
intollerable
:
yet
not
according
to
the
verie
truth
it selfe
.
For
it
is
not
to
bee
denied
,
but
that
the
blood
of
Christ
,
which
is
that
price
wherwith
they
were
redeemed
from
their
sins
,
far
excelleth
the
value
of
all
sinne
whatsoeuer
in
the
sight
of
God
:
&
that
the
holy
ghost
,
which
is
that
sanctifying
spirit
,
that
washeth
vs
from
all
our
sins
,
being
God
,
&
therfore
of
infinit
power
,
is
able
to
clense
vs
,
and
wipe
away
,
as
all
teares
from
our
eies
,
so
all
sins
from
our
soule
:
&
to
make
those
offences
,
that
are
as
the
skarlet
(
that
is
,
the
most
bloody
,
as
the
skarlet
is
mostred
)
to
be
like
vnto
the
snow
:
and
them
that
are
as
the
purple
,
to
be
like
vnto
the
wooll
.
For
the
Lord
is
rich
in
mercie
to
all
them
that
call
vpon
him
faithfully
,
and
abundant
in
kindnes
.
And
therfore
as
the
Prophet
Dauid
concludeth
:
there
is
mercy
with
him
that
he
may
be
feared
:
and
with
the
Lord
there
is
plenteous
redemption
.
It
followeth
therefore
,
that
howsoeuer
it
appeareth
not
vnto
that
soule
:
yet
there
is
hope
of
confort
left
vnto
him
,
&
so
to
all
them
that
come
vnto
the
father
,
by
Iesus
Christ
our
Lord
.
For
euen
God
the
Father
is
called
by
the
spirit
,
the
God
of
all
comfort
,
and
the
Father
of
all
mercy
&
consolation
:
and
Iesus
Christ
is
that
fountaine
of
gardens
(
as
the
spouse
calleth
him
)
in
whom
all
fulnes
,
yea
,
euen
of
the
comforts
of
God
,
dwelleth
without
measure
:
and
the
spirit
of
God
is
called
by
Christ
himself
the
comforter
.
So
that
we
being
by
the
spirit
,
which
is
the
comforter
,
lead
,
through
Christ
the
fountaine
of
the
gardens
of
the
comforts
of
the
Lord
,
vnto
God
the
father
,
the
father
of
all
comfort
and
consolation
,
how
is
it
possible
that
wee
should
want
either
comfort
or
spirituall
consolation
?
Aske
them
that
haue
been
heretofore
as
thy selfe
afflicted
,
&
therfore
,
for
the
present
,
as
thy selfe
perswaded
:
aske
them
I
say
,
whether
(
though
they
spake
according
to
their
present
feeling
,
)
yet
,
whether
they
spake
according
to
the
words
of
truth
,
yea
,
or
no.
They
can
tell
thee
,
and
that
,
both
out
of
the
word
,
and
by
experience
,
that
although
sorrow
lodge
with
thee
for
a
night
,
yet
ioy
shall
come
in
the
morning
:
that
they
are
al
blessed
that
now
weep
,
for
they
reioice
:
that
they
are
blessed
that
mourne
,
for
they
shall
be
comforted
:
that
a
broken
&
contrite
hart
,
is
a
sacrifice
sweet
smelling
vnto
God
the
Father
,
and
acceptable
in
Iesus
Christ
our
Lord
:
and
that
both
this
thy
sorrow
,
which
is
for
thy
sins
,
if
it
be
so
great
,
as
that
it
breed
repentance
,
and
so
little
,
as
that
it
breed
not
despaire
,
is
that
godly
sorow
,
which
is
a
notable
grace
of
God
,
and
a
singuler
vertue
(
created
in
thee
by
the
spirit
)
consisting
between
two
extreames
,
despaire
on
the
one
side
,
and
sencelesnesse
on
the
other
side
:
and
also
,
that
euen
this
thine
(
as
it
seemeth
)
seruile
feare
,
is
that
spirit
of
bondage
to
feare
,
which
is
mentioned
in
the
eight
to
the
Romans
.
That
is
,
that
fruit
of
the
spirit
of
God
,
wrought
in
thee
,
to
bring
thee
to
the
true
feare
of
God
,
which
is
,
as
the
holy
Ghost
beareth
witnesse
,
the
verie
fountain
and
offspring
of
wisdome
.
And
that
therefore
this
sorrow
,
and
feare
,
are
but
those
foundations
or
ground
workes
,
vpon
the
which
,
the
spirit
of
God
(
whose
worke-manship
now
thou
art
in
Iesus
Christ
)
will
build
the
other
graces
of
God
,
euen
sanctification
(
that
is
,
righteousnes
&
true
holines
,
the
fruit
wherof
,
as
the
Apostle
Iames
telleth
vs
,
is
sowne
in
peace
)
&
spirituall
comfort
,
with
the
fulnes
of
God
and
of
the
holy
Ghost
,
which
being
once
felt
after
thy
sorrow
,
will
make
thee
sing
a
Psalme
of
thanksgiuing
vnto
the
Lord
and
make
thee
to
reioyce
with
ioy
vnspeakable
.
For
the
end
of
godly
sorrow
,
is
ioy
in
the
spirit
,
&
comfort
in
the
holy
ghost
.
After
Peters
teares
ensued
the
fulnes
of
the
holy
Ghost
.
Dauid
that
in
one
place
complaineth
,
that
his
sinnes
are
continually
before
his
face
,
and
gone
ouer
his
head
,
as
a
burden
too
heauy
for
him
to
beare
:
in
another
Psalme
addresseth
himselfe
to
sing
of
the
mercie
and
iustice
of
the
Lord
:
and
to
extoll
his
long
patience
,
&
louing
kindnes
.
The
Iewes
,
that
by
the
preaching
of
Peter
were
pricked
in
conscience
,
were
afterward
by
the
same
Peter
,
baptised
to
the
remission
of
their
sins
The
Iaylor
that
had
drawne
out
his
sword
to
kill
himselfe
withall
,
was
after
comforted
by
Paule
,
and
reioyced
,
that
he
with
his
whole
houshold
beleeued
in
God
.
And
to
conclude
,
what
one
man
hath
there
euer
ben
,
that
rightly
sorowed
for
his
sins
,
that
hath
not
found
his
sorrow
to
be
turned
into
ioy
,
and
his
mourning
into
comfort
?
Comfort
thy selfe
therefore
with
their
comforts
,
and
so
make
thy selfe
partaker
of
their
comforts
.
Knowing
this
,
that
the
Lord
,
that
hath
giuen
thee
wine
to
glad
thy
heart
,
oile
to
make
thee
haue
a
cheerful
countenance
,
sweete
flowers
to
delight
thy
sences
,
musicke
to
refresh
thy
mind
,
generally
to
speake
in
a
word
,
manifold
comforts
for
thy
body
:
is
,
as
rich
in
the
comforts
of
the
spirit
,
which
he
will
as
richly
in
his
time
appointed
,
shed
into
thy
heart
by
the
holy
Ghost
:
the
knowledge
wherof
may
be
a
good
step
to
the
attaining
of
that
spiritual
comfort
,
that
thou
desirest
and
thirstest
after
.
For
to
a
sicke
man
,
it
is
euen
health
it selfe
to
know
that
his
disease
is
curable
,
&
that
there
is
remedie
inough
for
the
same
.
But
as
it
is
not
ynough
to
know
that
there
is
a
salue
for
his
sore
,
except
hee
know
the
confection
,
and
the
same
be
applyed
:
so
in
this
disease
of
the
soule
,
I
meane
despaire
,
it
is
not
sufficient
to
know
that
there
is
a
remedie
,
except
the
same
be
applyed
accordingly
.
The
one
which
is
to
apply
the
remedie
,
I
commit
to
the
worke
of
the
grace
of
God
,
and
to
thine
owne
care
,
and
desire
of
peace
,
and
ease
.
The
other
,
which
is
to
describe
the
comfort
,
I
will
(
by
the
grace
of
God
)
labour
in
.
And
herein
I
will
describe
those
particulars
onely
;
which
my selfe
know
to
haue
been
profitable
vnto
others
,
that
haue
been
,
as
thou
art
,
afflicted
.
The
2.
Chapter
.
In
the
first
part
whereof
are
set
down
the
expresse
pomises
of
God
,
concerning
the
free
forgiuenes
of
sins
:
and
in
the
later
is
declared
:
first
,
that
the
same
promises
of
mer●y
are
deliuered
vnto
vs
in
the
word
of
God
,
then
that
they
are
bound
by
his
oath
:
thirdly
that
they
are
also
bound
by
his
Indenture
of
couenants
:
and
lastly
,
that
they
are
confirmed
by
two
visible
signs
&
tokens
,
in
sted
of
wonders
:
to
wit
,
Baptisme
,
and
the
Supper
of
the
Lord
.
The
first
Section
.
FIrst
therefore
I
will
(
that
thou
mayest
not
relye
vppon
the
vncertainety
of
man
,
but
the
vnchaungeable
truth
of
God
)
set
thee
downe
those
expresse
promises
of
God
concerning
the
free
forgiuenesse
of
thy
sinnes
,
that
the
Scriptures
most
euidently
,
&
plentifully
for
the
most
part
,
in
euery
one
of
the
Prophets
,
afford
.
As
namely
in
the
18.
of
Ezekiel
,
where
the
Lord
expressely
promiseth
,
that
if
the
wicked
will
return
from
his
sinnes
that
hee
hath
committed
,
and
keepe
all
his
statutes
,
and
do
the
thing
that
is
lawfull
and
right
:
that
he
shall
surely
liue
,
and
shall
not
die
:
and
that
all
his
transgressions
that
hee
hath
committed
,
shal
not
be
mentioned
vnto
him
:
but
in
his
righteousnesse
that
he
hath
done
,
he
shall
liue
.
And
againe
in
his
33
Chapter
,
the
Lord
by
the
mouth
of
the
same
Prophet
promiseth
,
that
if
the
wicked
turn
from
his
sinne
,
none
of
his
sinnes
that
he
hath
committed
,
shall
euermore
be
mentioned
vnto
him
.
And
this
is
that
also
which
is
promised
by
the
Lord
(
by
the
mouth
of
his
Prophet
Ieremie
in
his
33
chap.
)
to
all
them
that
repent
,
who
promiseth
,
that
he
will
clense
them
from
all
their
iniquities
,
whereby
they
sinned
against
him
,
yea
,
that
he
will
pardon
al
their
iniquities
,
wherby
they
haue
sinned
against
him
,
and
wherby
they
haue
rebelled
against
him
.
And
this
is
yet
further
confirmed
by
the
mouth
of
the
Prophet
Esay
,
who
in
his
43.
chapter
,
bringeth
in
the
Lord
himselfe
speaking
after
the
same
maner
,
and
saying
:
I
,
euen
I
am
he
,
that
putteth
away
thine
iniquitie
,
for
mine
owne
sake
,
and
will
not
remembe●
thy
sins
any
more
.
And
again
in
his
44.
chapter
he
saith
:
I
haue
put
away
thy
transgressions
like
a
cloud
,
and
thy
sins
as
a
mist
:
turne
vnto
me
,
for
I
haue
redeemed
thee
Infinite
are
those
promises
of
the
Lord
that
are
liuely
,
and
in
euerie
one
of
the
Prophets
(
euen
as
many
as
haue
written
from
Moses
,
&
from
thence
forward
)
and
that
oftentimes
expressed
.
All
which
it
shall
bee
needlesse
to
repeat
.
These
few
,
in
stead
of
all
the
rest
,
may
suffice
to
shew
vnto
thee
,
that
the
Lord
hath
passed
his
promise
,
to
passe
by
thy
sins
,
and
to
forgiue
thine
offences
&
trasgressions
.
The
consideration
whereof
,
may
be
a
strong
and
infallible
comfort
vnto
thy
conscience
.
Knowing
that
the
Lord
,
that
hath
promised
,
is
able
,
by
reason
of
his
power
(
to
whome
it
only
appertaineth
to
forgiue
sins
)
&
is
willing
,
by
reason
of
his
promise
to
performe
it
.
For
we
are
not
to
set
the
Lord
before
our
eyes
,
ae
those
vaine
men
of
the
world
,
that
promise
more
than
they
are
able
to
accomplish
.
or
as
those
deceitfull
men
,
which
being
in
the
ballance
,
are
lighter
than
vanitie
it selfe
,
who
make
a
face
,
but
haue
no
heart
,
make
an
offer
,
but
haue
no
purpose
to
performe
that
which
they
promise
.
For
who
hath
euer
put
his
trust
in
the
Lord
,
and
went
away
confounded
?
Who
hath
euer
relyed
vppon
the
Lord
,
and
the
Lord
lied
vpon
him
?
Who
hath
euer
depended
vpon
him
,
&
did
not
by
experience
find
,
that
it
is
better
to
trust
in
the
Lord
,
than
to
put
any
confidence
in
man
?
yea
,
that
it
is
better
to
trust
in
the
Lord
,
than
to
put
any
confidence
in
Princes
?
With
whom
did
the
Lord
euer
make
a
couenant
,
&
broke
it
?
To
whom
did
the
Lord
euer
make
a
promise
,
and
fulfilled
it
not
?
Call
to
mind
all
the
promises
of
God
made
in
former
times
,
&
in
the
ages
that
are
past
;
and
see
if
euer
he
failed
in
any
one
iote
of
his
promises
.
He
promised
to
giue
vnto
Abraham
a
son
,
and
by
him
a
seed
,
that
should
be
multiplyed
as
the
starres
,
&
as
the
sand
by
the
sea
shore
.
How
hard
a
matter
was
this
,
and
in
reason
impossible
to
be
performed
?
For
if
wee
consider
either
the
body
of
Abraham
,
it
was
dead
,
he
being
almost
an
hundred
yeares
old
:
or
the
deadnes
of
Saraes
womb
,
with
whome
it
ceased
to
be
after
the
manner
of
women
,
we
shal
see
the
accomplishing
hereof
to
be
in
the
iudgement
and
opinion
of
flesh
and
bloud
,
impossible
.
And
therefore
howsoeuer
Abraham
being
stronge
in
faith
,
staggered
not
through
vnbeleefe
at
the
promises
of
God
,
but
laughed
for
ioy
:
yet
Sa●a
laughed
them
to
scorn
,
as
things
not
to
be
hoped
for
:
and
thereby
might
through
her
vnbeliefe
,
haue
depriued
her selfe
of
the
blessing
of
God
:
yet
the
Lord
would
rather
worke
miracles
,
&
alter
the
course
of
nature
,
than
he
would
not
accomplish
that
promised
seed
,
that
he
promised
vnto
Abraham
.
Insomuch
,
that
neither
Abrahams
dead
bodie
,
nor
Saraes
dead
wombe
,
no
nor
Saraes
dead
faith
,
(
for
so
in
this
regard
I
may
call
it
)
could
make
the
promise
of
God
of
none
effect
.
Again
,
he
promised
vnto
the
same
Abraham
,
to
giue
vnto
his
seed
after
him
the
land
of
Canaan
for
their
possession
.
Now
doe
but
consider
with
thy selfe
how
many
lets
there
might
haue
seemed
,
to
haue
hindered
this
that
was
promised
.
Abraham
himselfe
had
no
possession
therin
at
all
(
as
Stephen
mentioneth
)
no
not
the
bredth
of
a
foot
:
his
seede
consisted
onely
in
one
Isack
.
Those
that
should
be
borne
of
him
,
must
be
in
bondage
foure
hundred
yeares
to
a
strange
nation
,
and
there
they
must
be
euilly
intreated
The
Aegyptians
were
more
in
number
than
they
were
,
and
therefore
able
by
violence
to
keepe
them
in
bondage
still
.
Pharaoes
hart
was
hardened
,
so
that
he
would
not
let
them
goe
.
The
redde
sea
might
haue
stopped
their
passage
:
the
long
and
barren
wi●dernesse
might
haue
consumed
them
,
and
beene
their
graue
:
the
fierie
Serpents
might
haue
deuoured
them
:
the
Amalakites
might
haue
ouercome
them
in
battell
:
hunger
and
thirst
might
haue
pined
them
away
:
their
rebellion
against
Moses
,
their
murmuring
against
Aaron
,
their
idolatrie
against
God
,
their
whoredome
with
the
daughters
of
Moab
,
might
haue
razed
them
out
of
the
face
of
the
earth
.
The
townes
of
the
land
of
Canaan
were
mightie
,
and
walled
vp
to
the
heauens
.
The
people
thereof
were
of
the
sonnes
of
Ana●k
,
euen
giants
,
and
of
a
tall
stature
.
The
people
of
the
Iewes
were
weake
,
vnarmed
,
not
exercised
in
the
warres
,
and
that
which
is
more
,
full
of
vnbeleefe
,
and
of
a
hard
heart
.
All
these
might
haue
mooued
the
Lord
to
haue
broken
his
promise
,
if
any
thing
possible
could
procure
him
therevnto
:
but
none
of
all
these
,
neither
the
hardnes
of
Pharaoes
heart
,
nor
the
power
of
the
Aegyptians
,
nor
the
depth
of
the
sea
,
nor
the
barrennesse
of
the
wildernesse
,
nor
the
sting
of
the
Serpents
,
nor
the
force
of
the
Amalakites
,
nor
the
strength
of
the
Cities
,
nor
the
might
of
the
Gyants
,
no
nor
the
sinnes
of
the
seede
of
Abraham
,
could
make
the
Lord
to
chaunge
his
promise
,
or
alter
that
which
hee
had
spoken
with
his
lipps
.
Moreouer
the
Lord
promised
to
send
his
sonne
into
the
world
,
made
of
a
woman
,
of
the
seede
of
Abraham
,
and
of
the
stocke
of
Dauid
,
and
by
him
to
redeem
mankind
.
Now
,
how
many
things
might
haue
mooued
the
Lord
to
haue
broked
his
promise
?
God
himselfe
must
make
himselfe
voyde
and
emptie
,
as
the
Apostle
speaketh
:
he
must
take
vpon
him
the
shape
of
a
seruant
,
and
be
made
the
creature
:
he
must
be
a
man
that
should
haue
good
experience
of
infirmities
,
&
bee
counted
so
vile
,
that
all
his
people
should
hide
their
faces
from
him
:
he
must
be
subiect
to
cold
,
heat
,
hunger
,
thirst
,
nakednesse
,
and
pouertie
:
he
must
be
tempted
by
Sathan
,
despised
of
men
,
tormented
of
God
:
he
must
bee
whipped
and
scorned
,
yea
,
hee
must
bee
hanged
vpon
the
crosse
,
and
die
a
most
shamefull
death
:
he
must
be
made
sinne
,
&
the
curse
of
God
for
vs
:
he
much
descend
into
hell
,
and
haue
the
portion
of
the
reprobate
and
damned
soule
,
for
to
redeeme
vs
.
All
these
might
haue
moued
the
father
to
haue
pitied
,
and
so
to
haue
spared
his
onely
son
:
especially
,
they
might
haue
moued
God
not
so
to
haue
abased
himselfe
,
but
to
haue
continued
in
his
owne
glory
and
blessednes
.
But
most
especially
might
that
prayer
,
that
Christ
the
sonne
of
God
made
to
his
father
in
the
garden
,
where
hee
intreated
him
in
the
bitternes
of
his
soule
,
to
remoue
if
it
were
possible
,
that
cup
away
from
him
,
that
is
,
that
he
might
not
indure
those
tormentes
,
and
suffer
that
death
,
together
with
the
contempt
and
infidelitie
of
the
Iewes
,
haue
caused
the
father
,
either
for
his
sonnes
request
,
or
the
peoples
desert
,
to
haue
repented
him
,
and
so
to
haue
changed
his
promise
with
his
purpose
.
But
neither
the
regard
of
Gods
owne
glorie
,
in
his
son
,
nor
the
abasing
,
nor
the
abusing
,
nor
the
miserie
,
nor
the
torments
,
nor
the
curse
,
nor
the
death
,
no
nor
the
damnation
(
as
it
were
)
I
meane
the
portion
of
the
damned
,
allotted
vnto
his
son
,
nor
yet
his
intreatie
,
nor
mans
infidelity
could
bring
that
to
passe
.
What
should
I
stand
in
repeating
of
the
promise
of
God
made
to
Noah
,
which
was
no
more
to
destroy
the
world
with
water
:
although
no
doubt
the
sins
since
the
flood
,
haue
ouerpassed
all
that
euer
went
before
?
The
promise
made
to
Dauid
,
which
was
,
that
he
would
giue
him
the
kingdome
of
Israell
,
which
he
brought
to
passe
:
notwithstanding
the
might
,
the
malice
,
&
the
rage
of
Saule
.
The
promise
that
he
made
to
the
Iewes
concerning
their
returne
out
of
the
captiuitie
of
Babilon
:
which
when
they
saw
effected
,
they
were
,
as
it
wete
one
that
dreamed
,
and
their
mouth
was
filled
with
laughter
.
What
shall
I
need
to
repeat
euery
one
?
when
it
is
manifest
that
neuer
a
one
euer
failed
or
came
to
naught
.
Let
these
suffice
to
assure
thee
,
that
,
that
Lord
whose
promises
haue
bin
euer
,
euen
as
himselfe
,
immutable
,
and
vnchangeable
,
notwithstanding
all
lets
and
hinderances
:
will
not
now
begin
with
thee
,
either
by
reason
of
the
monstrousnes
,
or
multitude
,
or
manner
of
thy
sinnes
,
or
weakenesse
of
thy
faith
,
to
breake
his
promises
,
and
to
retaine
thy
sinnes
,
which
he
promised
to
forgiue
.
I
do
not
denie
,
but
that
thy
sinnes
might
be
monstrous
,
and
many
,
yea
,
and
malicious
also
:
and
therfore
they
might
seeme
to
bee
great
reasons
to
stay
the
accomplishment
of
these
forenamed
promises
:
but
if
thou
compare
them
with
those
mountaines
which
the
Lord
ouerpassed
,
and
those
lets
,
which
yet
could
not
let
the
performance
of
his
promises
,
they
will
be
little
or
none
at
all
.
Why
should
that
God
that
neuer
was
found
to
haue
broken
his
promise
,
be
,
by
thee
accounted
a
truce-breaker
?
And
how
canst
thou
thinke
,
that
,
that
God
that
will
reuenge
with
flaming
fire
,
and
eternall
reprobation
,
from
the
face
of
his
glorie
,
&
brightnes
of
his
presence
,
all
deceitfulnesse
in
man
,
suffer
the
same
to
remaine
,
and
dwell
in
his
owne
person
.
Adde
herevnto
,
that
these
promises
of
mercy
are
deliuered
vnto
thee
in
the
word
of
God
:
the
truth
whereof
is
such
,
as
that
,
as
Christ
testifieth
,
heauen
and
earth
shall
passe
,
but
not
one
iot
nor
title
of
his
word
.
And
for
this
cause
hath
the
spirit
giuen
vnto
the
word
most
glorious
titles
,
calling
it
sometime
the
immortall
seed
of
God
,
because
it
neuer
dieth
:
sometimes
incorruptible
,
because
it
neuer
fadeth
:
sometimes
the
guiles
milke
,
because
it
neuer
deceiueth
:
somtime
the
word
of
truth
:
because
it
neuer
lyeth
.
Sometime
he
compareth
it
to
siluer
,
that
hath
been
tried
seuen
times
in
the
furnace
,
that
is
without
all
drosse
;
sometime
to
gold
and
precious
stones
,
built
vpon
the
foundation
Iesus
Christ
,
which
when
the
fire
commeth
,
that
shall
trie
euerie
mans
worke
,
shall
abide
,
and
shall
not
perish
.
Sometimes
he
compareth
it
with
the
continuance
and
firmenesse
of
the
heauens
,
and
the
earth
,
and
preferreth
it
before
all
things
whatsoeuer
in
the
eternitie
,
truth
,
and
constancy
therof
.
And
therfore
doth
not
the
Prophet
Dauid
speake
in
vaine
,
or
vntruely
of
the
word
of
God
,
when
he
frameth
,
as
it
were
a
whole
Booke
,
I
meane
the
hundreth
and
nineteene
Psalme
for
the
most
part
in
the
extolling
and
magnifiing
of
the
word
of
God
,
whe●e
he
is
not
afraid
to
say
,
and
that
according
to
the
feeling
of
the
spirit
,
the
same
spirit
bearing
him
record
,
that
the
word
of
God
is
true
,
yea
,
that
it
is
the
truth
it selfe
.
For
this
cause
is
Esay
bold
to
preach
that
which
the
Lord
commandeth
him
to
publish
concerning
the
truth
of
this
his
way
,
saying
,
all
flesh
is
grasse
,
and
all
the
beautie
therof
,
as
the
flower
of
the
field
:
the
grasse
withereth
,
&
the
flower
fadeth
away
,
but
the
word
of
God
indureth
for
euer
.
And
no
maruaile
,
for
it
commeth
not
from
the
chaungeable
braine
of
mortall
and
corruptible
man
,
but
from
the
spirit
of
truth
&
life
,
which
is
not
the
author
of
lyes
,
but
the
Father
of
light
and
of
eternitie
.
So
that
now
these
promises
being
contained
and
made
part
of
the
word
of
God
,
are
also
immortall
,
incorruptible
,
guiles
,
true
,
yea
the
truth
it selfe
;
firmer
than
the
heauens
,
and
the
earth
,
more
pure
than
fined
gold
,
and
vnchaungeable
,
as
the
holy
Ghost
i●
,
who
is
the
author
therof
.
Either
therfore
thou
must
embrace
and
beleeue
them
,
or
else
thou
must
account
that
to
be
immortal
that
perisheth
;
that
which
is
guiles
,
to
bee
deceitfull
;
that
which
is
more
sure
than
the
heauens
,
&
the
earth
to
be
moueable
;
that
which
is
truth
it selfe
,
to
be
a
lie
.
Thou
must
denie
the
word
of
God
to
be
the
word
of
God
:
and
in
flat
and
expresse
termes
,
tell
the
Lord
and
the
holy
Ghost
,
that
he
lieth
.
For
God
himselfe
expressely
,
and
his
spirit
auoucheth
vnto
thee
the
forgiuenesse
of
thy
sinne
,
in
his
owne
words
.
If
the●efore
thou
gaine-saiest
,
either
secretly
in
thy
heart
,
or
openly
in
thy
mouth
,
thou
giuest
god
the
lie
:
for
thou
deniest
his
words
to
be
true
.
And
therfore
is
it
that
Iohn
in
his
first
Epistle
telleth
vs
,
that
hee
that
receiueth
not
the
witnes
and
testimonie
of
the
Lord
,
hath
made
God
a
lier
.
And
now
do
but
think
what
villanie
thou
offerest
vnto
God
,
&
what
b●asphemy
it
is
to
his
person
,
to
account
god
to
be
a
lier
:
&
do
but
think
with
thy selfe
,
whether
it
be
more
likely
,
that
either
thou
or
God
should
lie
.
Conside●
with
thy selfe
that
thou
maiest
erre
,
lie
,
and
be
deceiued
,
for
that
is
proper
vnto
man
.
But
giue
vnto
God
his
glorie
,
&
beleeue
in
him
,
as
thou
protestest
that
thou
doest
euen
in
the
entrance
of
the
Creed
,
or
els
thou
shalt
be
worse
than
the
deuils
:
for
the
deuils
belieue
&
tremble
,
as
the
Apostle
Iames
beareth
witnesse
.
Let
therfore
God
be
true
,
and
euery
man
a
her
:
and
therefore
assure
thy selfe
,
that
this
is
a
lie
in
thee
,
to
say
in
thy
heart
,
that
the
Lord
will
no●
fo●giue
thee
thy
sinnes
,
and
thine
offe●ces
.
For
the
Lord
who
lyeth
not
,
wit●
whom
there
is
no
change
,
nor
shado●
change
,
hath
promised
,
and
said
,
that
b●
will
forgiue
thy
sinnes
and
thy
tran●gressions
.
And
this
Lord
(
as
the
Prophet
Dauid
telleth
thee
)
will
not
also
that
which
he
hath
spoken
with
his
lips
neither
will
he
lye
against
his
truth
.
I
would
willingly
know
of
thee
,
whether
thou
beleeuest
that
which
tho●
sayest
that
thou
doest
beleeue
,
if
tho●
doest
not
beleeue
it
,
and
yet
sayest
th●●
thou
doest
beleeue
it
,
thou
proouest
th●
selfe
to
be
a
lyer
;
and
then
what
question
is
it
,
but
that
thou
mayest
lye
,
whe●
thou
sayest
in
thy
heart
,
that
thy
sins
ar●
greater
than
that
they
can
be
forgiuen
but
if
thou
acknowledg
thy selfe
to
belieue
that
indeed
,
which
thou
saiest
thou
doest
beleeue
:
how
cast
thou
say
thy
Creed
,
wherin
thou
makest
a
confession
of
thy
faith
,
professest
that
thou
beleeuest
the
holy
Catholike
Church
,
and
the
forgiuenesse
of
thy
sinnes
,
except
withall
thou
ful●y
beleeue
and
bee
perswaded
that
thy
sinnes
are
forgiuen
:
either
therfore
thou
must
deny
thy
faith
,
and
shew
thy selfe
to
be
a
Christian
,
or
thou
must
on
the
one
side
acknowledg
thy selfe
,
and
God
himselfe
to
be
a
lyer
:
or
else
on
the
other
side
,
thou
must
as●ure
and
fully
perswade
thy selfe
,
that
thy
sinnes
are
forgiuen
thee
,
by
Iesus
Christ
our
Lord
.
I
doubt
not
,
but
that
thou
easily
beleeuest
the
threatnings
of
God
:
and
that
,
that
is
true
,
which
Christ
sayeth
,
that
except
thou
repent
,
thou
shalt
bee
damned
.
And
that
also
which
Paule
testifieth
,
who
saith
,
that
no
adulterer
,
no
idolater
,
no
theefe
,
no
murderer
,
nor
such
like
,
shall
enter
into
the
kingdome
of
God
,
or
Iesus
Christ
.
If
thou
beleeuest
the
threatnings
,
why
beleeuest
thou
not
the
promises
?
are
they
not
written
all
in
one
word
?
by
one
spirit
?
by
one
God
?
did
not
the
same
God
,
that
said
,
except
thou
repent
,
thou
shalt
be
damned
:
and
againe
,
that
no
adulterer
,
idolater
,
theefe
,
nor
murderer
,
shall
enter
into
the
Kingdome
of
God
,
or
Christ
,
say
also
,
that
at
what
time
soeuer
a
sinner
repenteth
him
of
his
sinne
from
the
bottome
of
his
hart
,
that
the
Lord
will
blot
our
all
his
offences
out
of
his
remembrance
?
or
what
is
the
Lord
true
,
when
he
treatneth
,
ar●
a
lyer
when
hee
promiseth
?
doest
tho●
count
him
iust
in
the
one
,
and
false
〈◊〉
the
other
?
will
he
,
thinkest
thou
execu●●
his
iudgements
,
&
will
he
not
perform●
his
promises
?
are
not
his
promises
pa●●
of
his
word
,
as
well
as
his
threatning●
And
then
why
doest
thou
beleeue
o●●
part
of
the
word
more
than
the
other
〈◊〉
are
they
not
all
alike
the
word
of
God
is
not
the
one
the
word
of
god
,
as
muc●
as
the
other
?
If
one
part
be
true
,
then
a●
is
true
:
if
one
bee
false
,
the●
all
is
false
▪
If
thou
beleeue
one
part
,
beleeue
als●
the
other
:
if
thou
beleeue
not
the
one●
beleeue
not
the
other
:
but
both
in
hi●
time
&
place
:
if
thou
beleue
not
his
promises
,
despaire
not
for
his
threatnings
The
second
Section
.
I
adde
further
,
that
the
Lord
considering
our
weaknesse
,
and
how
hardly
w●
are
brought
to
beleeue
the
stablenes
o●
his
promise
,
and
this
grace
of
God
in
Christ
bestowed
vppon
vs
;
contenteth
not
himselfe
thus
barely
to
haue
promised
,
but
goeth
farther
,
&
bindeth
himselfe
with
an
oath
,
to
the
performance
,
as
of
his
promises
in
genera
l
,
so
of
the
forgiuenesse
of
sins
,
which
is
one
speciall
thereof
,
as
plainely
appeareth
in
the
22.
Chapter
of
Genesis
,
where
the
Lo●d
to
shew
vnto
Abraham
,
and
vnto
the
heires
of
the
promise
,
the
stablenesse
of
his
counsell
as
the
spirit
beareth
witnes
,
swore
by
himselfe
,
(
than
whom
there
is
none
greater
to
sweare
by
)
that
because
Abraham
had
not
spared
his
only
sonne
,
therefore
the
Lord
would
not
spare
his
only
sonne
:
or
rather
as
there
it
followeth
,
that
hee
would
gi●e
him
a
seed
,
wherein
all
the
nations
of
the
Earth
should
be
blessed
,
where
we
see
that
the
Lord
sweareth
,
not
only
to
send
into
the
world
his
sonne
:
but
to
giue
the
blessing
vnto
all
nations
,
in
,
and
with
him
.
Now
by
the
blessing
hee
meaneth
not
onely
after
this
life
eternall
life
,
and
saluation
:
but
euen
in
this
life
the
forgiuenesse
of
our
sinnes
,
according
as
Dauid
describeth
this
blessing
,
saying
,
blessed
is
the
man
whose
iniquities
are
forgiuen
,
and
whose
sinnes
are
couered
.
Blessed
is
hee
to
whom
the
Lord
imputeth
no
sinne
.
So
that
it
is
manifest
,
that
the
blessing
that
the
lord
swore
to
giue
vnto
all
nations
,
in
one
especiall
regard
,
concerneth
the
forgiuenes
of
our
sins
:
and
that
therfore
the
Lord
hath
sworne
to
forgiue
vs
our
sinnes
,
in
and
through
Iesus
Christ
our
Lord
.
But
yet
that
we
might
more
reuerence
the
truth
of
this
his
promise
,
he
sweareth
the
second
time
to
accomplish
them
.
And
that
in
the
54
chapter
of
the
Prophesie
of
Esay
,
where
the
Lord
speaketh
after
this
maner
,
saying
.
This
thing
is
vnto
me
as
the
waters
of
Noah
.
For
as
I
haue
sworne
that
the
waters
shall
no
more
couer
the
whole
earth
:
so
haue
I
sworne
,
that
I
wil
not
bee
angry
with
thee
,
nor
rebuke
thee
:
though
these
hi●les
should
fall
downe
,
and
these
Mountaines
be
mooued
,
yet
my
kindnesse
shall
not
depart
from
thee
,
nor
my
league
be
remoued
.
In
which
wordes
,
as
the
Lord
bindeth
himself
by
outward
sac●aments
:
so
by
an
absolute
oth
,
to
the
continuance
of
his
loue
to
his-ward
:
and
also
to
the
accomplishing
and
fulfilling
of
the
league
of
his
peace
,
which
is
that
league
,
or
couenant
before
mentioned
,
made
with
Abraham
,
or
rather
that
which
is
expressed
in
the
31.
of
Ierem
e
:
one
speciall
clause
,
or
article
whereof
,
as
in
the
same
place
appeareth
,
that
the
Lord
will
forgiue
our
●niquities
,
and
thinke
neuer
any
more
of
our
offences
:
so
that
hereby
it
appeareth
euidently
,
that
the
Lord
hath
sworne
by
himselfe
,
that
God
hath
sworne
by
God
,
and
that
not
once
,
but
twice
,
euen
againe
and
againe
,
to
performe
his
promise
made
vnto
vs
concerning
the
free
forgiuenes
of
all
our
sins
and
our
offences
.
This
therefore
is
that
oath
of
the
Lord
,
which
when
thou
art
brought
to
doubt
of
the
forgiuenes
of
thy
sinnes
,
thou
shouldest
set
before
thine
eies
,
still
hauing
rerourse
therevnto
,
to
strengthen
thy
faith
in
the
promises
of
God
.
And
that
after
the
example
of
the
Prophets
,
Apostles
,
and
holy
men
of
God
;
as
Za●harie
in
the
first
of
Luke
,
who
remembreth
(
to
assure
himselfe
of
the
mercie
of
God
shewed
to
his
fathers
,
his
deliuerance
from
the
hands
of
all
his
spirituall
enemies
,
as
sin
,
hell
,
and
the
deuill
,
and
the
remission
of
sins
afterward
mentioned
)
the
oath
which
he
swa●e
to
our
forefather
Abraham
,
which
was
that
he
would
grant
vnto
vs
,
that
we
being
deliuered
o●t
of
the
hands
of
our
enemies
,
should
serue
him
without
fear
,
in
righteousnes
and
true
holynes
all
the
daies
of
our
li●e
.
And
also
as
the
Apostle
to
the
Hebrews
and
6.
chapter
,
who
to
perswade
them
to
bee
followers
of
them
that
through
faith
&
patience
inherited
the
promises
:
alleadged
that
oath
,
with
the
which
the
Lord
bound
himself
to
Abraham
,
and
the
heires
of
the
promises
,
to
performe
,
&
fulfill
his
promises
,
that
thus
thou
hauing
the
same
oath
that
they
had
to
confirme
thy
faith
,
shouldest
(
as
they
)
haue
strong
consolation
:
hauing
thy
refuge
to
lay
hold
vpon
that
hope
of
mercie
that
is
set
before
thee
,
and
so
tarying
patiently
,
enioy
the
promises
of
mercie
:
which
therefore
with
a
ful
persuasion
of
faith
thou
mais●
looke
for
,
because
the
Lord
hath
tyed
himselfe
with
an
oath
to
accomplish
the
same
.
For
an
oath
,
as
the
fore-mentioned
Apostle
testifieth
,
is
with
the
Lord
an
immutable
thing
,
that
is
,
such
a
thing
as
cannot
bee
changed
.
The
heauens
as
the
Prophet
Dauid
saith
,
shall
waxe
old
,
and
as
a
garment
will
the
Lord
chaunge
them
.
The
Sunne
shall
loose
her
light
,
and
the
Moone
shall
bee
turned
into
blood
,
before
the
great
and
fearefull
day
of
the
Lord
.
The
Hils
shall
remooue
,
the
foundations
of
the
earth
shall
shake
.
The
earth
it selfe
shall
perish
with
the
works
that
are
therein
:
but
the
promises
of
the
lord
established
by
his
oath
,
are
immortall
,
and
cannot
be
changed
.
Vntill
therefore
thou
see
the
earth
consumed
,
and
the
elements
melt
with
feruent
heat
;
nay
,
though
,
&
when
,
thou
seest
these
things
dissolued
,
yet
know
,
that
the
oath
of
the
Lord
is
exceeding
constant
,
&
that
there
is
no
end
,
nor
change
thereof
.
For
it
is
immutable
.
Nay
,
as
the
same
Apostle
farther
in
the
same
place
addeth
,
it
is
such
a
thing
as
it
is
impossible
,
that
the
Lord
should
lye
therein
.
So
that
that
Lord
,
to
whom
al
things
els
are
possible
,
who
can
by
his
word
,
at
one
instant
,
create
all
things
,
make
things
that
are
seene
,
of
those
things
that
doe
not
appeare
:
giue
life
vnto
the
dead
:
and
againe
with
a
word
consume
all
thinges
whatsoeuer
.
That
God
,
I
say
,
to
whom
all
things
els
are
possible
,
euen
to
him
this
one
thing
is
impossible
:
which
is
to
lye
against
his
oath
.
And
therefore
if
it
shall
come
into
thy
minde
,
that
it
may
be
that
the
Lord
will
not
do
as
he
promiseth
,
know
for
a
certaintie
that
it
may
not
,
no
,
nor
cannot
be
,
that
the
Lord
should
breake
his
promise
,
or
his
oath
.
It
is
in
possible
for
him
,
hee
cannot
doe
it
.
It
is
such
a
thing
as
is
immutable
,
wherin
it
is
impossible
that
the
Lord
should
lie
The
oath
therfore
of
the
Lord
should
bring
an
end
to
thy
fear
,
and
to
thy
doubting
.
Especially
,
considering
,
that
an
oth
for
confirmation
,
is
among
men
an
end
of
al
controuersie
.
For
euen
in
the
s●spition
of
the
wiues
honestie
,
an
oath
must
cleare
the
woman
,
and
satisfie
the
husbands
iealousie
.
In
the
matter
of
contract
or
hire
,
if
the
partie
that
borrowed
his
neighbors
beast
,
sware
that
it
perished
not
through
his
default
,
the
lender
ought
,
(
and
that
by
the
law
of
God
)
to
giue
credit
vnto
him
,
and
to
rest
satisfied
.
How
much
more
then
,
not
man
but
the
Lord
,
hauing
sworne
to
forgi
e
thy
sinnes
,
oughtest
thou
to
rest
satisfied
.
So
that
now
euen
in
reason
,
in
co●science
,
in
equitie
,
and
in
law
,
the
forgiuenes
of
thy
sinnes
ought
to
be
a
matter
out
of
all
doubt
,
and
cont●ouersie
.
If
thou
receiuest
the
witnesse
of
men
,
the
witnesse
of
God
is
greater
.
And
yet
euen
with
men
,
if
they
haue
not
cast
of
al
(
I
say
not
feare
of
God
,
but
)
humanitie
,
there
is
such
a
religion
of
an
oath
,
as
that
rather
than
they
will
forswear
themselues
they
will
sustaine
any
inconuenience
.
Examples
whereof
we
may
haue
plentie
,
not
onely
from
dayly
experience
:
but
euen
out
of
the
testimonie
of
the
word
of
truth
.
H●rod
swore
to
giue
to
that
dancing
da●sell
,
euen
whatsoeuer
shee
asked
yea
,
though
it
were
the
one
halfe
of
hi●
kingdome
:
she
dema●nded
the
head
of
Iohn
Baptist.
The
scripture
testifieth
,
that
albeit
He●od
feared
the
people
,
and
so
a
ciuill
insurrection
,
that
might
haue
cost
him
his
life
,
&
kingdome
also
:
yet
for
his
oaths
sake
hee
sent
his
executioners
(
I
will
not
now
dispute
how
lawfully
)
to
cut
off
his
head
.
Iephtha
a
Iudge
of
Israell
(
if
he
returned
with
victory
)
vowed
,
to
sacrifice
vnto
the
Lord
,
the
first
liuing
thing
that
he
met
withall
,
after
his
returne
.
The
Lord
so
disposed
of
the
matter
,
that
his
owne
daughter
was
the
fi●st
,
that
offered
her selfe
vnto
him
.
Neither
the
regard
of
nature
,
nor
of
the
life
of
his
own
daughter
,
nor
of
his
sinne
against
God
,
(
although
perchance
hee
knew
not
that
hee
sinned
therein
)
no
nor
any
thing
else
,
could
make
him
to
break
his
(
though
,
but
vn-aduised
)
vow
.
But
what
shall
I
speake
of
these
men
,
with
whom
a
shew
of
religion
might
seem
thus
to
haue
preuailed
!
when
it
is
manifest
,
that
there
haue
been
amongst
the
heathen
,
many
such
,
especially
one
Marcus
Attilius
regulus
,
that
would
for
their
oaths
sake
,
returne
againe
from
their
owne
friends
&
countrey
,
where
they
might
haue
rested
i●
peace
and
safetie
,
into
their
enemies
hands
:
notwithstanding
that
they
knew
that
there
were
most
exquisit
and
picked
torments
the●e
provided
for
them
?
how
many
haue
we
known
with
vs
,
who
being
constrained
by
their
oath
,
haue
layd
open
their
owne
shame
,
and
secre●ie
,
to
their
greatest
and
vttermost
pe●ill
?
If
such
be
the
reuerence
of
an
oath
taken
but
by
God
,
what
thinke
we
will
be
the
reward
thereof
,
when
it
is
taken
of
God
?
If
man
whose
heart
is
aboue
al
things
most
deceit●ull
,
will
not
be
m●oued
to
breake
his
oath
;
doe
we
thinke
,
that
the
Lord
,
who
is
the
righteous
iudge
of
the
whole
earth
can
be
moued
to
forsweare
himselfe
?
The
Lord
will
not
suffer
that
man
that
sweareth
to
his
neighbour
,
and
disappointeth
him
,
to
dwell
within
his
tabernacle
,
nor
to
rest
vpon
his
holy
hill
:
and
then
is
it
likely
that
he
will
suffer
the
sinne
it selfe
,
for
the
which
hee
reprooueth
the
man
,
to
haue
place
in
his
owne
person
?
God
forbid
,
that
we
should
so
conceue
of
the
Lord
,
accounting
him
to
be
lesse
constant
,
than
inconstant
man
.
If
it
were
possible
that
such
an
imagination
shuld
creep
into
our
heads
,
as
that
we
should
thinke
that
the
Lord
would
lye
:
yet
far
be
it
from
vs
,
that
we
should
think
that
the
Lord
would
forsweare
himselfe
.
Euen
this
one
word
therefore
,
which
is
,
that
the
Lord
hath
sworne
to
forgiue
vs
our
sins
;
should
strike
into
our
hearts
such
a
full
assurance
therof
,
as
that
we
should
rest
in
peace
,
be
fully
satisfied
and
resolued
therin
:
no
longer
wauering
as
the
vnconstant
&
doubtfull
minded
man
:
but
rather
reioice
,
be
comforted
,
&
glorie
in
the
Lord
,
euen
as
my selfe
haue
known
many
of
the
elect
of
god
to
haue
done
:
who
,
although
before
they
were
horribly
afraid
,
and
disquieted
in
their
own
souls
:
yet
so
soon
as
they
heard
this
once
,
that
God
hath
sworne
to
forgiue
their
sins
,
haue
been
exceedingly
comforted
,
and
refreshed
therwith
,
&
haue
presently
shaken
&
cast
off
all
feare
,
together
with
their
doubting
:
so
that
they
neither
feared
nor
doubted
any
longer
.
The
third
Section
.
But
yet
further
,
if
we
measuring
the
Lord
by
our
owne
foot
,
shall
not
giue
credit
,
either
to
his
word
,
or
to
his
oth
,
but
shall
,
for
better
assurance
,
require
writings
,
and
as
we
say
,
euidences
thereof
:
behod
herein
the
loue
of
God
also
,
who
hath
by
his
Indenture
of
couenants
,
bound
himselfe
to
forgiue
our
sinnes
,
&
all
our
offences
.
The
couenants
(
for
the
more
assurance
)
you
may
see
drawen
as
it
were
by
the
Lords
owne
hand
,
in
the
31
chapter
of
the
prophesie
of
Ieremy
,
&
set
downe
very
authentically
,
as
in
the
very
and
right
forme
of
an
Indenture
of
couenants
,
in
this
manner
following
.
This
is
the
couenant
that
I
will
make
with
the
house
of
Israel
after
those
daies
,
saith
the
Lord
,
I
will
put
my
la●●es
in
the
r
inward
parts
,
&
wr●te
it
in
their
ha●ts
,
&
I
wil
be
their
God
&
they
shal
be
my
people
.
And
they
shall
teach
no
more
e●e●y
〈◊〉
neighbour
,
saying
;
Know
the
Lo●d●
for
they
shal
all
k●ow
me
from
the
least
of
them
,
vnto
the
greatest
of
the
sa
th
the
●or●
fo●
I
wil
forgiue
their
iniquities
,
&
wil
remember
their
sins
no
mo●e
.
This
is
the
Indenture
of
the
couenant
of
the
Lord
,
d●awn
euen
by
the
singer
of
the
Lord
,
the
holie
Ghost
.
Wherein
,
in
the
very
entrance
thereof
,
thou
maiest
see
.
First
,
the
very
stile
of
an
Indenture
,
contained
in
these
words
:
Th●s
is
the
couenant
,
&
so
forth
.
Secondly
,
the
parties
themselues
mentioned
,
betweene
whom
this
couenant
is
made
:
the
Lord
of
the
one
side
,
&
the
house
of
Israel
,
that
is
,
the
elect
,
&
houshold
of
God
,
which
is
the
Church
Catholike
,
on
the
other
side
contained
in
these
word●
:
That
I
will
make
with
the
house
of
Israel
.
Thirdly
,
the
time
,
the
date
,
&
as
it
were
the
term
of
those
couenants
,
when
they
should
enter
&
begin
;
and
that
was
especially
at
the
time
of
the
death
of
Christ
,
comprised
in
these
words
;
after
those
daies
.
Fourthly
,
the
articles
and
co●enants
themselues
are
set
down
,
and
specified
:
and
they
are
three
principally
.
The
first
is
,
that
he
will
instruct
them
inwardly
in
their
soules
by
his
spirit
:
which
should
write
his
lawes
in
their
harts
.
The
second
is
,
that
he
would
be
their
God
&
they
should
be
his
people
.
The
third
is
,
that
he
would
forgiue
their
iniquity
,
and
remember
their
offences
no
more
.
So
that
here
wee
see
the
expresse
Indenture
of
the
Lord
:
by
the
which
he
hath
couenanted
,
&
graunted
to
forgiue
vs
our
sins
,
and
our
transgressions
.
And
because
that
in
Indentures
it
is
not
ynough
to
haue
but
one
,
which
is
as
the
first
draught
:
but
a
paire
,
that
they
may
be
giuen
interchangeably
therefore
the
Lord
hath
by
the
hand
of
the
Apostle
to
the
Hebrues
,
in
the
eight
chapter
,
draw●
the
counterpane
of
the
former
,
word
for
word
,
as
it
is
in
the
former
,
after
this
maner
;
which
I
will
also
set
downe
,
that
thou
maiest
conser
them
together
,
saying
:
This
●s
the
couenant
that
I
w●ll
ma●e
with
the
house
of
Israel
after
those
daies
,
saith
the
Lord
.
I
will
put
my
lawes
in
ther
inward
parts
,
&
write
thē●n
the
r
harts
.
And
I
wil
be
their
God
:
&
they
shal
be
my
people
.
And
they
shal
not
teach
euery
man
his
neighbour
,
saying
;
Know
the
Lord
:
for
al
shal
k●ow
me
from
the
least
to
the
greatest
of
them
For
I
wil
be
merc●ful
vnto
their
vnrighteousnes
,
&
I
will
remember
their
sins
and
their
iniquities
no
more
.
In
which
words
thou
seest
the
very
counterpane
of
the
former
Indenture
of
the
Lords
couenants
almost
word
for
word
So
that
now
thou
hast
a
pair
of
these
Indentures
of
couenants
,
to
warrant
thee
forgiunes
of
thy
sins
.
And
least
thou
shouldst
lose
,
or
lay
vp
that
Indenture
that
is
with
thee
at
thy
heeles
,
and
so
should
not
haue
it
to
shew
when
need
requireth
,
behold
the
kindnes
of
God
to
thee
ward
:
who
hath
taken
the
paine
to
coppie
out
the
sum
of
the
couenants
,
in
the
10.
to
the
Hebrues
;
in
these
words
following
.
This
is
the
couenant
that
I
will
make
vnto
them
after
those
daies
,
saith
the
Lord
.
I
wil
put
my
lawes
in
their
harts
&
in
the
r
minds
wil
I
write
them
.
And
their
si●s
and
iniquities
wil
I
remember
no
more
.
So
that
thou
seest
how
faithfully
the
Lord
,
(
as
one
that
ment
not
to
deale
deceitfully
with
thee
)
hath
dealt
in
this
behalfe
.
What
can
he
do
more
?
Thou
wilt
not
take
his
word
nor
his
oath
,
he
hath
entred
into
couenants
,
&
bound
himselfe
by
his
Indenture
,
to
performe
his
couenants
.
And
this
Indenture
he
hath
caused
to
be
made
interchangeably
,
and
so
a
paire
of
them
to
be
drawn
:
one
for
the
principall
,
on
the
behalfe
of
the
Lord
;
the
other
for
euer
to
remaine
with
thee
.
And
that
which
is
more
,
he
hath
giuen
withall
a
coppie
thereof
,
if
thou
shouldest
forget
where
to
find
the
Indenture
it selfe
.
And
least
thou
shouldst
take
some
exception
against
the
hand
,
or
the
scriuener
that
wrote
the
same
;
the
Lord
,
as
before
I
said
,
drew
the
couenants
,
&
Indenture
it selfe
,
with
his
owne
hand
and
finger
,
which
is
the
holy
Ghost
,
who
is
with
the
father
and
the
son
,
God
,
blessed
for
euermore
As
plainely
appeareth
by
the
witnesse
of
the
holy
Ghost
himselfe
,
who
saith
,
that
no
Scripture
came
of
any
priuate
motion
,
b●t
holy
men
wrote
,
as
they
were
moued
,
and
g●ded
by
the
holy
Ghost
.
●nd
therfore
Christ
,
Peter
,
and
Paule
,
with
all
the
rest
of
the
Apostles
,
when
they
spake
of
the
writings
of
the
Prophets
,
and
their
witnes
,
called
it
the
witnes
and
writings
of
the
holy
Ghost
.
So
that
these
Indentures
were
drawen
and
written
by
the
holy
Ghost
,
which
is
the
hand
and
finger
of
God
.
So
that
thou
hast
the
couenants
of
God
drawne
also
with
the
Lords
owne
hand
,
for
thy
better
and
full
assurance
.
And
least
that
this
Indenture
should
want
any
thing
of
his
ful
vertue
power
,
and
strength
;
the
Lord
hath
added
his
Sacraments
:
which
are
fitly
by
Paule
,
in
the
fourth
to
the
Romane
(
speaking
of
circumcision
,
which
was
a
Sacrament
to
Abraham
,
and
the
same
that
Baptisme
is
in
the
particular
,
or
that
the
Supper
of
the
Lord
is
in
the
generall
,
vnto
vs
)
called
the
seals
of
the
couenant
of
God
.
So
that
the
Lord
hauing
added
his
Sacraments
to
his
couenants
,
hath
therein
added
his
seale
to
his
Indentures
.
For
his
Sacraments
a●e
his
seales
.
The
matter
whereof
consisteth
not
as
doe
the
seales
of
kings
and
princes
of
the
earth
either
of
yellow
,
or
greene
or
red
wax
;
but
of
the
red
bloud
,
of
the
Imaculat
and
vnspotted
Lambe
,
the
Son
of
God
,
Iesus
Christ
;
which
is
visibly
exhibited
in
the
Sacrament
of
the
Supper
of
the
Lord
.
For
which
cause
the
Lord
himselfe
,
and
the
Apostle
Paule
in
the
11.
of
the
first
to
the
Corin.
calleth
the
cup
in
the
Lords
supper
the
blo●d
of
the
new
couenant
:
for
that
this
new
couenant
before
set
down
,
is
ratified
,
established
,
confirmed
,
&
therwith
sealed
as
it
were
with
a
seal
.
Wherin
also
least
thou
sho●ldst
take
some
exception
against
this
seale
as
if
it
were
either
counter●ait
or
by
stealth
added
and
affi●ed
thervnto
thou
art
to
vnderstand
,
first
that
it
is
the
Lords
broad
seale
.
For
euen
as
in
the
kings
broad
seale
,
there
is
imprinted
,
ingrauen
,
and
so
represented
the
person
of
his
maiestie
:
so
in
this
Sacrament
of
the
Lords
supper
,
which
is
his
seale
,
is
imprinted
,
in
grauen
,
and
so
represented
the
ve●y
body
and
blood
,
and
so
the
very
and
liuely
person
of
the
son
of
God
,
Iesus
Christ
,
the
bread
representing
his
bodie
,
&
the
wine
representing
his
bloud
:
&
that
in
such
a
liuely
maner
&
forme
,
as
that
Christ
himselfe
calleth
the
bread
his
body
,
and
the
wine
his
bloud
it selfe
.
So
that
the
person
of
the
King
is
not
so
liue●y
represented
in
his
broad
seale
,
as
the
person
of
the
Son
of
God
is
represented
in
his
broad
seale
.
Secondly
,
thou
art
to
know
,
that
therein
also
is
his
seale
of
armes
ingrauen
.
For
therin
is
shewed
forth
the
arms
of
Christ
nailed
to
the
crosse
(
which
is
the
cognisance
of
a
true
Christian
)
his
bodie
broken
,
and
his
bloud
shed
,
for
the
remission
of
thy
sinnes
.
And
this
is
in
such
a
liuely
maner
,
by
the
breaking
of
the
bread
,
which
is
his
bodie
,
and
the
shedding
of
the
wine
,
which
is
his
bloud
shewed
forth
vnto
the
eies
of
our
body
;
as
that
we
there
behold
visibly
as
in
a
mirror
,
Christ
crucified
before
our
eies
:
his
body
broken
,
and
his
bloud
shed
,
for
the
forgiuenesse
of
our
sins
.
So
that
our
eies
may
there
see
the
worke
of
our
redemption
fulfilled
,
&
so
with
all
his
seale
of
armes
,
his
armes
being
spread
vpon
the
crosse
,
and
his
bodie
wounded
for
our
transgressions
.
So
that
euen
as
the
broad
seale
of
England
hath
on
the
one
side
the
person
of
the
Prince
,
and
on
the
other
side
the
armes
of
the
land
ingrauen
:
so
hath
this
seale
of
God
(
fixed
to
his
Indenture
of
couenants
)
the
person
of
the
Lord
on
the
one
side
,
&
his
armes
on
the
other
side
,
liuely
,
and
euidently
imprinted
Thirdly
,
thou
must
consider
,
that
this
is
his
seale
,
which
is
vsually
affixed
in
such
cases
,
and
to
such
writings
.
For
it
hath
been
alwaies
the
vse
of
the
Lord
,
to
seale
these
and
such
like
couenants
of
spirituall
graces
,
by
the
shedding
of
blood
.
As
may
appear
in
the
15
of
Genesis
,
where
the
Lord
confirming
and
sealing
his
couenant
of
the
land
of
Canaan
(
which
represented
that
heauenly
Ierusalem
vnto
them
▪
which
he
promised
vnto
Ab●aham
,
and
his
seed
;
caused
him
to
sl●y
a
calfe
,
a
goat
,
and
a
ram
,
of
three
yeares
of
age
,
and
to
cut
them
a
sunder
,
according
to
the
vse
of
those
nations
.
So
the
Lord
in
the
17
of
Genesis
being
to
enter
into
a
new
couenant
with
Abraham
,
concerning
the
child
of
promise
,
sealed
the
same
with
circumcision
,
which
was
a
Sacrament
of
blood
.
But
most
liuely
of
all
this
appeareth
in
the
24
of
Exodus
,
where
the
Lord
being
to
establish
his
fi●st
,
which
is
that
old
couenant
with
the
Iewes
,
in
the
hand
of
Moses
,
the
Mediator
of
the
old
Couenant
,
caused
diuers
beasts
to
be
sacrificed
,
and
their
bloods
to
be
taken
in
two
vessels
,
according
to
the
two
persons
:
that
is
,
God
,
and
the
Iewes
with
whom
the
Couenant
was
to
be
made
:
and
the
blood
to
be
sprinkled
vpon
the
pillars
,
erected
for
that
purpose
,
the
one
representing
the
Lord
,
the
other
,
the
people
,
which
being
accordingly
performed
by
Moses
,
he
added
saying
;
This
is
the
blood
of
that
couenant
,
which
the
Lord
hath
made
with
you
.
That
is
to
say
,
this
blood
is
that
blood
,
by
the
which
the
Lord
sealeth
vnto
you
the
couenant
,
that
before
hee
co●enanted
with
you
.
Thus
as
the
Lord
sealed
his
old
couenants
with
the
blood
of
bullocks
,
goats
,
and
rammes
,
which
were
but
tipes
of
Christ
,
the
body
of
all
the
shadowes
:
So
he
sealed
,
according
to
his
vsuall
maner
,
this
his
Indenture
of
the
new
couenant
in
like
maner
,
with
blood
:
and
that
with
the
blood
of
his
only
begotten
sonne
.
And
the
reason
why
the
Lord
after
this
manner
sealed
his
couenants
,
was
this
;
for
that
vnto
those
people
,
a
will
,
or
a
testament
,
and
a
couenant
,
were
all
of
one
nature
.
And
therefore
the
Apostle
to
the
Hebrues
,
&
the
spirit
of
God
in
diuers
places
beside
,
comprehendeth
them
both
vnder
one
name
or
word
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
signifieth
either
a
will
or
testament
,
&
also
a
couenant
.
Now
we
know
that
a
testament
or
wi●l
,
and
so
a
couenant
is
neuer
ratified
vntill
the
death
of
the
testator
:
that
is
the
man
that
made
the
will
:
but
he
being
once
dead
,
the
will
cannot
be
altered
,
but
must
stand
vnchangeably
.
For
a
man
that
is
dead
,
cannot
alter
his
will
or
couenant
.
The
Lord
therefore
being
immortall
,
and
therefore
could
not
die
:
that
he
might
by
the
same
vnchangeable
manner
,
ratifie
and
confirme
his
promises
,
caused
certaine
beasts
,
which
represented
his
bodie
as
tipes
and
figures
of
himselfe
,
to
be
slaine
for
him
,
and
in
his
stead
:
vntill
that
Christ
himselfe
,
who
was
aboue
all
things
,
God
blessed
for
euermore
,
should
in
his
owne
person
by
his
owne
death
,
and
the
shedding
of
his
most
precious
bloud
,
establish
and
confirme
this
his
owne
good
will
and
testament
,
that
is
,
this
new
couenant
afore
mentioned
.
And
thereby
seale
sinnes
,
and
purge
iniquitie
,
&
so
bring
in
euerlasting
peace
:
as
the
Angell
speaketh
to
Daniel
,
in
his
ninth
Chapter
.
Christ
therefore
by
his
death
and
bloodshedding
,
hath
established
this
new
couenant
of
the
forgiuenes
of
our
sinnes
,
in
such
sort
,
as
that
it
cannot
be
changed
.
For
the
man
being
dead
,
as
the
Apostle
sheweth
to
the
Hebrewes
,
the
wil
is
not
to
be
altered
.
God
therfore
that
he
might
assure
vs
,
that
he
would
not
alter
this
his
good
will
&
couenant
of
grace
,
laid
downe
his
owne
life
:
and
so
by
his
death
,
which
was
by
the
shedding
of
his
blood
,
hee
hath
so
sealed
this
his
couenant
,
as
that
it
cannot
be
broken
,
nor
disanulled
.
And
as
hereby
,
hee
hath
inuincibly
confirmed
his
couenants
:
so
hath
he
herein
,
vsed
no
other
seale
to
seale
them
withall
,
than
that
which
hath
been
alwayes
vsuall
in
the
like
cases
.
For
as
all
his
former
couenants
(
especially
the
old
couenant
)
were
confirmed
by
blood
:
so
likewise
is
this
his
Indenture
sealed
,
and
so
ratified
by
the
blood
of
Iesus
Christ
,
which
is
therfore
,
as
before
I
said
,
verie
fitly
called
the
blood
of
the
new
couenant
,
for
that
thereby
this
couenant
is
ratified
,
sealed
&
vnchangeably
confirmed
.
Thus
then
thou
hast
the
Lords
Indenture
,
written
with
his
owne
hand
,
and
sealed
with
his
owne
blood
:
which
is
that
broad
seale
,
and
that
seale
of
Armes
,
that
is
vsually
affixed
vnto
such
couenants
&
escripts
.
And
herein
,
least
thou
shouldest
thinke
that
this
seale
were
a
counterfeit
,
or
added
by
stealth
;
thou
art
to
know
,
that
the
institution
of
this
seale
,
or
Sacrament
,
came
not
from
man
,
but
from
God
himselfe
,
who
the
same
night
that
hee
was
betraied
,
ordained
the
same
,
&
commaunded
it
to
be
ioyned
,
and
added
vnto
the
word
of
grace
,
and
the
preaching
of
the
forgiuenesse
of
sinnes
,
as
infinit
proofes
might
be
alleaged
,
if
it
were
a
mater
of
any
doubt
.
The
truth
therfore
and
the
lawfulnes
of
the
seale
,
is
a
matter
out
of
all
doubt
and
controuersie
.
What
is
there
els
then
,
that
thou
requirest
for
the
confirmation
of
this
his
,
or
rather
thine
euidence
?
Desirest
thou
witnesse
?
Behold
the
testimonie
of
all
the
Prophets
and
Apostles
,
who
were
the
pen-men
and
writers
hereof
:
who
therfore
ought
to
stand
for
double
witnesses
.
Behold
the
witnes
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
;
the
witnes
of
all
the
faithfull
of
God
,
who
with
one
mouth
,
as
afterward
in
part
shall
appeare
,
do
confesse
the
same
.
But
what
shalt
thou
need
to
bee
carefull
hereof
,
when
thou
mayest
bee
assured
,
that
the
lord
,
if
thou
shew
him
his
own
writings
and
scriptures
,
will
neuer
deny
his
owne
hand
.
Hauing
therefore
this
Indenture
&
writing
of
the
Lords
own
hand
follow
herein
the
example
of
that
godly
king
Ezekiah
:
who
,
when
he
had
receiued
letters
from
Zenacherib
,
that
were
blasphemous
against
God
,
entred
into
the
temple
of
God
,
vnfolded
them
,
and
layd
them
open
before
God
,
to
mooue
the
Lord
,
the
rather
thereby
to
bowe
downe
his
eares
,
and
to
heare
his
requests
,
that
hee
powred
out
before
him
.
So
thou
hauing
receiued
,
not
from
man
,
but
from
God
himselfe
,
writing
&
euidences
,
not
of
wrath
,
but
of
his
free
me●cie
and
the
forgiuenesse
of
thy
sinnes
;
enter
into
thy
chamber
,
take
these
euidences
&
couenants
of
the
Lord
with
thee
,
vnfold
them
spread
them
,
lay
them
open
,
and
read
them
before
the
face
of
God
.
And
withall
,
after
the
example
of
Ezechiah
,
poure
forth
thy
prayers
&
supplications
before
the
Lord
:
and
say
vnto
him
,
as
followeth
.
OH
most
merciful
God
,
the
father
o
all
comfort
and
consolation
:
thou
that
art
that
strong
God
,
that
forgiuest
offences
,
and
passest
by
iniquitie
in
the
remnant
of
thy
possession
:
thou
that
preparest
the
heart
of
the
poore
,
&
then
openest
thine
eare
,
to
hearken
therevnto
.
Incline
,
O
Lord
,
thine
eare
,
&
heare
:
open
,
O
Lord
,
thine
eies
,
and
see
:
behold
O
Lord
,
the
word
of
thine
owne
lips
,
&
the
writings
of
thine
owne
hand
.
Of
a
truth
Lord
,
I
haue
sinned
,
and
done
exceeding
wickedly
in
thy
sight
.
I
acknowledge
it
,
&
confesse
it
before
the
throne
of
thy
grace
,
But
thou
,
O
Lord
,
according
to
the
riches
of
thy
mercy
and
louing
kindnes
,
hast
promised
to
forgiue
mine
offences
.
Yea
,
the
more
to
shew
the
stablenes
of
thy
counsell
,
thou
hast
tied
thy selfe
by
an
oath
thereunto
.
And
that
which
is
more
,
thou
hast
couenanted
and
indented
with
me
,
by
thi●
thy
couenant
,
to
passe
by
mine
iniquities
,
&
to
remember
my
sinnes
no
more
.
And
now
Lord
,
regard
,
I
beseech
thee
,
thy
gracious
and
free
mercie
;
the
oath
of
thy
holinesse
;
and
behold
the
words
of
thine
owne
mouth
,
the
works
,
and
the
couenants
of
thine
owne
hands
,
sealed
with
thine
own
most
precious
blood
,
&
confirmed
by
thy
death
vpon
the
crosse
,
wherin
thou
hast
promised
to
forgiue
all
my
sinnes
,
and
my
transgressions
.
Be
it
vnto
me
thy
seruant
,
I
beseech
thee
,
according
to
thy
free
promise
,
and
according
to
thy
gracious
couenant
.
Oh
let
me
feele
,
I
pray
thee
,
the
accomplishing
hereof
in
my
owne
soule
.
And
as
thou
hast
written
this
couenant
in
thy
word
with
thine
owne
finger
,
and
sealed
the
same
with
thy
bloud
:
So
gracious
Father
,
vouchsafe
to
write
it
in
my
hart
by
thy
spirite
,
and
to
seale
it
vnto
my
conscience
,
by
the
powerful
applying
of
the
same
thy
blood
thereunto
:
that
it
may
wash
me
from
all
my
sins
and
my
transgressions
,
and
so
create
in
me
,
that
peace
of
God
that
passeth
all
vnderstanding
.
Gracious
God
,
thy
free
offer
maketh
mee
freely
to
offer
these
my
requests
vnto
thy
name
,
and
with
a
full
confidence
of
hope
to
haue
accesse
vnto
the
throne
of
thy
grace
;
knowing
that
thou
,
O
Lord
,
that
hast
promised
,
art
able
,
&
wilt
,
according
to
this
thy
scripture
,
&
the
writing
of
thine
own
hands
,
performe
it
.
This
course
if
thou
shalt
take
,
it
is
not
to
be
doubted
,
but
that
,
as
thy
hart
shall
find
faith
,
so
thy
soule
shal
receiue
comfort
,
in
,
and
from
the
liuing
Lord
:
feeling
according
to
his
couenant
of
the
Lord
,
thy selfe
to
be
washed
,
clensed
and
iustified
,
in
the
name
of
Iesu
Christ
,
and
by
the
spirit
of
our
God
.
The
Fourth
Section
.
But
yet
further
,
if
with
Gedeon
we
shal
desire
a
token
:
or
with
Ezekiah
,
a
signe
to
confirme
our
faith
?
Behold
,
the
Lord
fitteth
not
in
a
Rainebow
in
the
clouds
,
as
hee
did
to
Noah
:
he
maketh
not
the
sunne
to
go
tenne
degrees
backward
,
as
he
did
for
Ezekiah
:
he
maketh
not
the
fleece
to
bee
wet
in
the
drie
floure
,
nor
drie
in
the
wet
deaw
,
as
he
did
for
Gedeon
:
but
he
giueth
thee
,
being
but
one
man
,
euen
two
signes
:
nay
,
more
than
signes
,
euen
two
Sacraments
:
the
one
of
Baptisme
,
the
other
of
the
Lords
supper
:
both
of
them
being
visible
signes
,
to
confirm
vnto
thee
,
the
inuisible
grace
of
the
free
mercy
of
god
in
Iesus
Christ
:
And
therefore
did
the
Lord
himselfe
in
the
seuenteenth
of
Genesis
,
when
he
first
instituted
the
Sacrament
of
Circumcision
,
call
it
a
signe
,
saying
vnto
Abraham
,
that
it
should
be
a
signe
of
the
couenant
that
was
between
himselfe
,
and
them
:
that
is
,
that
it
should
be
that
signe
,
that
the
Lord
would
giue
vnto
him
to
assure
and
to
approue
vnto
him
the
fulfilling
and
accomplishing
of
his
couenant
.
Whereupon
the
Apostle
Paule
in
the
fourth
to
the
Romanes
,
speaking
of
the
same
Sacrament
,
calleth
it
in
like
manner
a
signe
:
saying
,
that
Abraham
receiued
the
signe
of
Circumcision
,
that
it
might
seale
the
righteousnesse
of
faith
,
which
was
in
his
vncircumcision
.
That
is
,
that
he
receiued
circumcision
,
which
was
an
outward
and
an
euident
sign
,
to
confirme
vnto
him
his
free
iustification
by
faith
.
Thus
as
one
of
the
Iewish
Sacraments
is
called
a
signe
:
so
likewise
was
the
other
,
which
was
the
Paschall
lambe
,
or
Passeouer
:
as
plainely
appeareth
in
the
twelfth
of
Exodus
:
where
it
is
said
of
the
bloud
of
the
Paschall
lambe
,
(
which
represented
the
bloud
of
Iesus
Christ
,
the
vnspotted
&
vndefiled
lamb
)
that
it
should
be
vnto
them
for
a
signe
vpon
their
houses
,
that
the
Lord
,
when
he
destroyed
the
Aegyptians
,
their
,
and
his
enemies
would
passe
ouer
them
,
so
that
they
should
liue
in
peace
and
rest
,
when
their
enemies
were
consumed
.
So
that
hereby
it
plainely
appeareth
,
that
both
the
Iewish
Sacraments
,
were
not
onely
seales
of
the
couenants
,
but
also
giuen
for
signs
and
tokens
vnto
them
:
which
shuld
be
continually
before
their
eyes
,
to
confirme
vnto
them
the
graces
of
God
,
in
Iesus
Christ
.
Whereupon
it
fo●loweth
,
that
as
their
Sacraments
,
were
vnto
them
:
so
are
our
Sacraments
,
that
is
,
the
Supper
of
the
Lord
,
&
Baptisme
,
giuen
for
signes
vnto
vs
,
to
confirme
,
as
all
other
the
graces
of
God
:
so
our
free
forgiuenes
and
pardon
for
all
our
offences
.
For
the
same
is
Baptisme
vnto
vs
,
that
Circumcision
was
vnto
them
:
as
plainely
appeareth
in
the
second
to
the
Colonians
,
the
eleuenth
&
twelfth
verses
.
And
the
same
is
the
Supper
of
the
Lord
vnto
vs
,
that
was
the
Paschall
lambe
vnto
them
,
as
infinite
places
,
and
the
generall
consent
of
all
men
approoueth
.
The
visible
signe
only
,
according
to
the
time
,
being
altered
into
another
,
which
is
far
more
significant
,
and
more
liuely
to
signifie
:
and
so
to
confirme
vnto
vs
this
inward
grace
of
God
,
of
which
now
we
speake
.
And
therefore
is
a
Sacrament
verie
fitly
,
according
to
this
their
vse
,
defined
by
Augustine
,
to
be
a
visible
signe
of
an
inuisible
grace
.
As
therefore
the
signe
of
the
Rain-bow
i●
the
clouds
,
confirmeth
vnto
vs
,
that
promise
of
God
,
which
he
made
with
Noah
that
is
,
that
hee
would
destroy
no
more
the
whole
earth
with
waters
:
as
the
returne
of
the
Sunne
tenne
degrees
backward
,
was
a
signe
vnto
Ezekias
,
that
〈◊〉
should
be
recouered
out
of
that
disease
As
the
fleece
of
Gedeon
being
wet
in
th●
drie
,
and
drie
in
the
wet
,
was
vnto
him
a
signe
,
that
hee
should
ouercome
hi●
enemies
:
so
is
the
water
in
Baptisme
,
wherwith
we
were
washed
,
a
signe
and
token
vnto
vs
,
that
we
should
be
washed
from
all
our
sinnes
,
and
our
offences
.
So
likewise
is
the
breaking
of
the
bread
,
&
the
powring
out
of
the
wine
,
in
the
supper
of
the
Lord
,
another
as
euident
a
signe
,
that
by
the
death
of
Iesus
Christ
,
&
by
the
shedding
of
his
blood
,
we
are
purged
from
all
our
sins
.
According
to
the
saying
of
Iohn
in
his
first
epistle
,
who
saith
,
that
the
blood
of
Christ
purgeth
vs
from
all
our
offences
.
And
againe
in
the
Reuelation
,
Christ
saith
,
he
hath
washed
vs
by
his
blood
from
all
our
offences
.
And
again
in
the
the
5.
to
the
Ephesians
,
the
Apostle
Paul
speaking
of
Baptisme
saith
,
that
Christ
sanctified
the
Church
,
and
purged
it
,
by
the
lauacre
of
water
in
the
word
.
So
that
now
,
when
thou
seest
other
,
or
remembrest
that
thy selfe
was
washed
with
water
in
Baptisme
:
And
again
,
when
thou
seest
the
body
of
Christ
to
be
broken
in
the
Supper
of
the
lord
,
and
his
blood
to
be
powred
out
,
and
giuen
vnto
thee
:
thou
art
to
consider
with
thy selfe
that
these
are
two
signes
&
tokens
,
which
are
shewed
&
giuen
to
thee
of
the
Lord
,
fully
to
assure
and
persuade
thy
conscience
that
thy
sinnes
are
forgiuen
thee
:
and
that
thou
art
washed
,
that
thou
art
sa●ctified
,
and
that
thou
art
iustified
,
by
the
blood
of
Iesus
Christ
,
and
by
the
spirit
of
our
God
.
So
that
now
,
doest
thou
seeke
with
the
Scribes
and
Pharisies
a
signe
?
Behold
,
the
Lord
hath
giuen
vnto
thee
,
not
one
,
but
two
tokens
,
in
stead
of
other
miracles
and
wonders
:
euen
two
visible
signes
of
this
inuisible
grace
,
euen
Sacraments
to
confirme
thy
faith
,
and
yet
doubtest
thou
?
The
incredulous
Iewes
said
vnto
Christ
,
shew
vs
a
signe
,
and
we
will
beleeue
thee
.
See
the
Lord
sheweth
thee
two
,
&
yet
wilt
thou
not
beleeue
him
?
One
raine-bow
was
ynough
for
Noah
,
one
fleece
for
Gedeon
:
the
s●nne
once
to
go
back
for
Ezek
ah
:
and
will
it
not
suffice
thee
,
to
haue
not
once
,
b●t
often
,
one
signe
giuen
;
nay
,
to
haue
not
one
,
but
two
signs
,
to
confirm
;
nay
,
to
performe
vnto
thee
,
the
thinges
that
are
promised
;
For
the
other
were
but
signs
confirming
:
but
these
are
more
,
euen
signs
confirming
and
conferring
,
(
signa
confirmantia
,
&
conferentia
)
For
that
which
is
signified
,
is
giuen
,
conferred
,
&
so
ioyned
together
with
the
sign
it selfe
.
And
therfore
the
Lord
,
to
teach
this
soundly
vnto
vs
,
calleth
the
outward
signe
,
by
the
verie
name
of
the
thing
it selfe
that
is
signified
:
ca●ling
circumcision
,
the
couenant
:
the
Paschall
lambe
,
the
Passeouer
:
the
water
in
Baptisme
,
the
fountaine
of
regeneration
:
the
bread
in
the
Supper
of
the
Lord
,
the
bodie
of
Christ
:
and
the
wine
,
the
verie
blood
of
Christ
:
to
teach
vs
,
that
these
signs
are
not
as
the
raine-bow
is
,
or
the
going
backward
of
the
sun
,
or
the
fleece
of
Gedeon
,
which
were
bare
signes
that
serued
onely
to
confirme
vs
:
but
that
they
are
more
:
euen
such
,
as
alwaies
haue
the
things
themselus
that
are
promised
,
and
signified
,
annexed
,
knit
,
and
ioined
vnto
them
,
in
regard
of
the
Lord
.
And
therefore
,
as
verily
,
yea
,
and
euen
then
,
when
the
water
washeth
thy
body
in
Baptisme
:
&
euen
as
veri●y
,
yea
,
and
euen
then
,
when
the
bread
is
broken
,
&
the
wine
poured
out
in
the
supper
of
the
Lord
,
and
giuen
vnto
thee
:
euen
so
verily
,
yea
and
euen
then
,
if
thou
be
rightly
prepared
,
doth
the
spirit
of
God
wash
thee
,
by
the
blood
of
Iesus
Christ
,
from
all
thy
sinnes
and
thine
offences
.
For
these
signes
are
not
only
significant
,
but
effectua●l
also
:
they
doe
not
only
confirme
,
but
giue
that
which
they
should
confirme
thee
in
.
I
meane
not
,
that
the
Sacrament
ex
opere
operato
,
that
is
,
by
the
verie
bare
worke
therof
,
giueth
this
grace
:
but
that
the
Lord
giueth
with
&
by
these
signs
,
his
forepromised
graces
:
euen
the
forgiuenes
of
thy
sinnes
.
And
so
as
hee
giueth
the
signe
to
confirme
thy
faith
:
so
the
thing
signified
to
comfort
thy
conscience
,
although
perchance
thou
presently
feel
not
the
power
therof
.
So
that
sith
the
Lord
is
so
gracious
,
as
by
two
continual
visible
signs
,
which
he
will
haue
often
shewed
vnto
thee
,
euen
as
it
were
wonders
,
more
precious
,
and
of
greater
power
and
force
,
than
any
signs
or
tokens
,
in
heauen
aboue
,
or
in
the
earth
beneath
,
sith
the
Lord
I
say
,
is
so
gracious
,
as
by
two
such
signes
to
confirme
vnto
thee
,
the
forgiuenesse
of
thy
sinnes
:
nay
,
to
giue
thee
forgiuenes
of
thy
sinnes
:
with
what
reason
canst
thou
doubt
thereof
?
For
hee
giueth
it
vnto
thee
verily
,
and
indeede
,
if
thou
wilt
receiue
it
,
together
with
the
signe
it selfe
:
and
then
why
doubtest
thou
whether
thou
shalt
haue
it
,
when
alreadie
thou
hast
it
?
What
could
the
Lord
doe
more
,
or
thou
require
more
than
this
?
Thou
desirest
forgiuenesse
of
thy
sinnes
,
and
assurance
thereof
:
the
Lord
promiseth
,
nay
sweareth
,
nay
indenteth
to
giue
it
.
He
sheweth
and
giueth
thee
two
signes
,
to
assure
thee
thereof
:
and
that
which
is
more
,
with
the
signes
hee
offereth
the
thing
it selfe
.
And
this
is
the
first
reason
,
taken
from
the
promises
of
God
,
confirmed
by
so
many
vndoubted
meanes
.
The
3.
Chapter
.
Wherin
the
forgiuenes
of
sinnes
is
prooued
by
the
consideration
of
Gods
mercy
,
which
is
one
part
of
his
essence
,
substance
,
and
nature
.
The
first
Section
.
THe
second
reason
,
to
prooue
vnto
vs
the
forgiuenesse
of
our
sinnes
,
is
taken
from
the
consideration
of
the
essence
,
and
the
substance
,
euen
the
natures
of
the
Lord
,
which
are
part
of
the
essence
,
the
substance
,
and
the
being
of
God
,
yea
,
God
himselfe
.
For
whatsoeuer
is
in
God
,
is
God
:
and
in
him
there
is
no
accident
,
nor
qualitie
,
but
whatsoeuer
is
in
him
,
is
of
his
essence
,
and
his
substance
.
And
therefore
his
nature
,
as
his
mercie
,
patience
,
iustice
,
and
such
like
,
are
of
his
essence
,
and
are
euen
very
God
.
His
mercie
therefore
is
verie
God
,
and
God
is
mercie
it selfe
.
Hee
therefore
that
denieth
mercie
vnto
God
,
(
which
is
to
forgiue
our
sinnes
)
denyeth
God
to
bee
God
,
denieth
one
speciall
nature
,
which
the
spirit
of
God
ascribeth
vnto
God
,
&
that
verie
often
in
the
Scriptures
,
and
the
written
word
of
God
.
As
namely
in
the
second
of
Ioel
,
whe●e
the
Prophet
speaketh
thus
of
the
Lord
,
saying
:
The
Lord
your
God
is
gracious
&
mercifull
,
slow
to
anger
,
&
of
great
kindnes
,
&
such
a
one
as
repenteth
him
of
the
euill
.
And
again
in
the
34.
of
Exodus
,
the
lord
himselfe
proclaimeth
his
name
before
Moses
,
&
all
the
children
of
Israel
,
saying
,
&
crying
:
The
Lord
,
the
Lord
,
strong
,
mercifull
,
and
gracious
,
slow
to
anger
,
&
abundant
in
goodnes
,
&
truth
,
reseruing
mercy
for
thousands
,
forgiuing
iniquity
,
sin
,
&
transgression
,
&
so
forth
,
as
there
followeth
more
at
large
:
&
again
in
the
103.
Psalm
,
the
Prophet
Dauid
saith
that
the
Lord
is
ful
of
compassion
and
mer●ie
,
slow
to
anger
,
&
of
great
kindnes
.
Many
and
manifest
are
those
proofs
,
that
proue
the
Lord
to
be
by
name
&
nature
merciful
.
Now
we
know
that
the
nature
&
work
of
mercie
,
is
to
respect
,
to
pitie
,
and
to
help
our
misery
.
For
euen
as
the
eie
hath
colors
,
the
tongue
tasts
,
the
eare
sounds
,
the
nose
the
sauors
,
for
his
obiect
to
be
busied
in
,
to
respect
,
and
worke
vpon
:
so
the
mercy
of
God
,
hath
mans
miserie
,
&
sinne
,
the
principall
cause
thereof
,
as
his
obiect
,
to
worke
vpon
,
to
cure
,
and
to
remedie
:
insomuch
,
as
if
there
were
no
miserie
,
there
could
be
no
vse
of
Gods
mercie
.
And
therefore
the
Lord
shut
vp
all
vnder
vnbeleefe
,
as
Paule
teacheth
in
his
epistle
to
the
Romans
,
that
he
might
haue
mercie
vpon
all
:
and
so
by
that
meanes
made
away
for
his
mercy
,
which
else
could
not
so
euidently
haue
manifested
it selfe
vnto
our
vnderstanding
:
Herein
therefore
appeared
the
depth
of
the
riches
,
both
of
the
wisedome
and
knowledge
of
God
(
so
much
admired
of
Paul
in
the
same
place
)
in
that
he
would
rather
haue
man
fall
,
than
his
mercie
faile
:
he
would
rather
haue
man
cease
to
be
righteous
,
than
himselfe
cease
to
be
mercifull
:
he
would
rather
haue
man
cease
to
shew
obedience
,
than
himselfe
cease
to
shew
mercie
:
hee
would
that
man
should
sin
,
that
he
might
appeare
to
be
a
gracious
God
,
in
the
forgiuing
of
his
sin
.
True
it
is
,
that
there
appeared
a
notable
euidence
of
the
mercy
of
God
in
framing
this
beautifull
world
,
out
of
that
deformed
Chaos
,
and
rude
ea●th
in
the
beginning
,
in
making
the
Sun
to
rule
the
day
,
and
the
Moone
to
gouern
the
night
,
as
the
Prophet
at
large
describeth
in
the
136
Psalme
.
But
the
Lord
not
contented
therewith
,
as
a
sufficient
manifestation
of
his
mercie
,
thought
it
not
ynough
to
create
,
except
he
did
recreate
man
;
to
giue
life
,
except
he
redeemed
life
;
to
giue
life
to
them
that
were
not
,
except
he
gaue
life
to
them
that
were
dead
;
to
make
man
righteous
of
nothing
,
except
he
made
him
righteous
of
a
sinner
;
to
giue
him
righteousnes
,
except
he
did
also
forgiue
him
his
vnrighteousnesse
,
his
disobedience
,
and
sinne
committed
against
his
glorious
maiestie
.
So
that
it
being
the
propertie
of
mercie
,
to
respect
miserie
,
and
God
being
rich
in
mercie
,
euen
the
God
of
al
mercie
,
&
the
father
of
all
comfort
and
consolation
,
whose
mercie
reacheth
vnto
the
heauens
,
and
his
faithfulnes
vnto
the
clouds
;
we
may
no
lesse
truly
,
then
boldly
inferre
,
that
as
it
is
naturall
for
the
fire
to
giue
heat
,
or
the
sun
to
giue
light
:
so
is
it
naturall
for
God
to
forgiue
thy
sinnes
,
and
thy
offences
.
And
as
the
fire
giueth
thee
heat
,
and
is
not
moued
,
as
the
sun
giueth
thee
light
,
and
is
not
vexed
,
and
troubled
therewith
,
sith
it
is
his
nature
so
to
do
:
so
the
Lord
forgiueth
thee
thy
sinnes
,
and
is
not
(
as
Sathan
would
perswade
thy
conscience
)
either
troubled
,
or
vexed
,
or
greeued
,
or
vnwilling
therewith
:
and
why
?
because
it
is
his
nature
so
to
do
.
And
therefore
as
man
doth
those
things
cheerfully
and
willingly
,
which
he
doth
naturally
:
so
God
doth
forgiue
our
sinnes
,
and
that
with
out
any
trouble
or
molestation
to
himselfe
,
because
his
heart
driueth
him
thervnto
,
as
the
Prophet
speaketh
.
Thou
comest
to
the
fire
for
heat
,
and
it
is
not
painefull
for
the
same
to
giue
it
:
thou
co●est
to
the
sun
for
light
,
and
it
is
no
offence
for
it
to
afford
it
:
thou
comest
to
God
for
mercy
for
thy
sin
,
and
it
is
not
troublous
for
the
Lord
to
yeeld
it
.
No
,
he
taketh
a
singuler
delight
in
forgiuing
thy
sins
:
as
Micah
in
his
last
chapter
plain●y
sheweth
.
Where
he
saith
;
Who
is
so
strong
a
God
as
thou
art
?
forgiuing
sin
,
&
passing
by
●niquity
,
in
the
remnant
of
thy
possession
which
keepeth
not
his
anger
for
euer
,
because
he
is
delighted
with
mercy
.
And
the
Prophet
Dauid
in
his
147
,
psal.
telleth
vs
painly
,
that
the
Lord
delighteth
in
them
that
feare
him
,
and
come
to
him
for
mercy
.
So
that
the
spirit
speaketh
euidently
,
that
the
Lord
delighteth
both
in
them
that
sue
to
him
for
mercy
,
and
also
in
shewing
of
mercy
,
and
therfore
in
forgiuing
our
offences
.
And
no
maruaile
;
for
first
his
mercie
being
one
part
of
himselfe
,
he
must
needs
delight
in
the
vse
therof
.
For
a●
man
desireth
&
delighteth
in
the
vse
of
the
parts
of
his
body
,
of
his
tongue
to
speak
,
his
eies
to
see
,
his
ears
to
heare
,
his
hand●
to
feele
,
his
feet
to
walke
withall
insomuch
,
that
the
contrarie
therevnto
is
painefull
:
as
for
to
haue
his
tongue
tied
his
eies
closed
,
his
eares
stopped
,
his
hand●
manacled
,
his
feet
chained
,
or
fettered
:
so
is
it
a
delight
for
the
Lord
to
vse
the
parts
of
himself
,
as
of
his
iustice
to
the
iudgement
of
the
obstinat
:
so
of
his
mercie
,
to
the
forgiuenes
of
the
sin
of
the
humble
,
and
the
mourners
:
and
the
contrarie
therevnto
,
which
is
to
be
debarred
of
the
exercise
and
vse
of
his
me●cie
,
is
rather
troublesome
and
painefull
vnto
the
Lord
,
than
is
the
f●rgiuenes
of
our
sinnes
.
For
the
forgiuenes
of
sinnes
is
the
vse
,
and
exercise
of
Gods
mercie
,
which
is
one
part
of
God
himselfe
,
yea
God
himselfe
.
For
as
this
is
true
,
God
is
loue
:
so
this
also
i●
true
God
is
●ercie
:
and
therefore
God
must
needs
delight
in
his
being
,
euen
in
his
being
mercie
,
&
in
being
merciful
to
his
elect
,
though
miserable
,
both
men
,
and
sinners
.
And
in
this
first
regard
,
it
is
manifest
,
that
God
taketh
a
singular
delight
in
the
forgiuenes
of
our
sins
.
Secondly
&
lastly
,
the
forgiuenes
of
our
sins
,
turneth
to
the
praise
of
the
glorie
of
his
grace
.
For
the
Saints
that
tast
and
trie
the
mercy
of
the
Lord
,
sing
praise
in
the
memoriall
&
remembrance
thereof
,
as
Dauid
willeth
them
:
yea
,
and
hauing
felt
the
mercie
of
God
,
in
the
forgiuenes
of
their
offences
with
Dauid
they
acknowledge
to
the
praise
of
the
glorie
of
God
,
that
the
Lord
is
very
kind
and
mercifull
also
,
and
that
in
God
compassion
doth
plentifully
flow
.
And
with
the
elect
of
God
,
they
fall
downe
before
the
throne
of
his
grace
,
&
giue
honor
,
and
glory
,
and
power
,
and
praise
vnto
God
,
that
hath
redeemed
them
from
this
wicked
world
,
&
their
offences
,
and
made
them
kings
and
priests
vnto
the
Lord
,
a
holy
nation
,
and
a
royall
priesthood
.
And
as
Schollers
accept
pardon
from
their
Tutors
,
seruants
from
their
maisters
,
sons
from
their
parents
,
subiects
from
their
pri●ces
,
with
all
humble
thanks
:
so
the
elect
,
accept
with
all
thanks
vnto
the
Lord
,
the
cup
of
their
saluation
,
the
pardon
for
their
sins
bowing
the
knees
of
their
soules
vnto
the
God
of
all
mercie
,
and
the
father
of
all
comfort
,
falling
down
vpon
their
faces
;
&
giuing
thanks
to
him
that
liueth
for
euer
and
euer
,
that
washeth
them
by
his
bloud
from
all
their
sinnes
and
transgressions
.
And
therefore
sith
it
turneth
vnto
the
aduancing
of
the
glory
of
God
,
vnto
the
magnifying
of
his
mercie
,
and
is
also
of
the
essence
and
nature
of
God
to
forgiue
our
sinnes
:
we
may
be
assured
,
that
as
the
Lord
hath
a
singular
delight
therein
,
so
a
speciall
readines
therevnto
.
For
euen
men
(
we
see
by
experience
)
willingly
do
those
things
,
wherein
they
are
delighted
.
We
may
therfore
hereto
conclude
,
that
as
the
fire
cannot
chuse
but
burn
;
sith
it
is
his
nature
:
so
God
cannot
chuse
but
forgiue
vs
our
offences
,
sith
it
is
naturall
vnto
him
.
He
is
mercifull
,
for
he
is
mercie
it selfe
,
and
that
especially
vnto
miserable
sinners
:
for
where
there
is
no
miserie
,
there
can
be
no
mercie
.
The
second
Section
.
The
mercie
of
the
Lord
stretcheth
it selfe
euen
to
the
beastes
of
the
field
.
Thou
Lord
,
saith
the
prophet
Dauid
in
his
30
Psalme
,
doth
saue
both
man
and
beast
.
And
againe
in
his
147
Psalme
the
Lord
,
saith
the
Psalmist
,
is
good
to
all
,
&
his
mercies
are
ouer
all
his
works
.
Doth
the
Lord
shew
mercie
to
the
beasts
of
the
field
?
and
will
he
not
extend
the
same
to
man
,
created
according
to
his
own
image
?
is
he
gracious
vnto
sencelesse
creatures
?
and
will
he
not
be
gracious
vnto
reasonable
creatures
?
Doth
his
mercie
stretch
it selfe
to
the
baser
workes
of
his
hands
?
and
shall
it
thinkest
thou
be
shut
vp
from
thee
,
the
most
excellent
workmanship
of
al
other
whatsoeuer
creatures
vpon
the
earth
?
Thou
hast
had
experience
of
the
manifold
mercies
of
God
towards
thy
body
.
He
gaue
thee
life
when
thou
wert
not
,
he
brought
thee
vp
vnto
mans
estate
,
when
yet
thou
wert
but
weak
:
thou
wert
sicke
,
and
he
healed
thee
;
weake
,
and
he
strengthened
thee
;
hungrie
,
and
he
fed
thee
;
thirstie
,
and
he
satisfied
thee
;
naked
,
&
he
cloathed
thee
;
sorrowfull
,
and
he
comforted
theerin
misery
,
and
he
releeued
thee
:
he
is
the
God
of
thy
body
,
and
therefore
good
vnto
thy
body
:
so
is
hee
the
father
of
spirits
,
and
God
of
all
mercie
,
and
therfore
will
be
fauourable
vnto
thy
spirit
,
I
meane
vnto
thy
soule
,
as
wel
as
vnto
thy
bodie
.
For
the
father
of
all
mercie
,
is
the
father
of
spirits
,
as
well
as
he
is
the
God
of
thy
body
.
And
therefore
thou
maiest
look
for
the
same
fauour
in
healing
the
infirmities
,
euen
the
sinnes
of
thy
soule
,
that
thou
foundest
in
curing
the
sicknes
and
weaknes
of
thy
bodie
.
The
Lord
is
mercifull
euen
towards
his
enemies
,
euen
to
the
froward
and
vngodly
man
,
he
maketh
his
rain
to
fall
vpon
the
good
,
and
the
bad
,
his
sun
to
shine
vpon
the
iust
and
the
vniust
.
He
giueth
foode
euen
vnto
the
godlesse
and
vnrighte●us
man
,
euen
to
him
that
stubbornly
opposeth
himself
against
his
maiesty
.
If
the
Lord
be
so
mercifull
to
his
enemies
,
how
merciful
will
he
be
to
his
friends
?
If
to
the
reprobates
,
what
mercy
will
he
shew
to
his
elect
?
If
to
his
slaues
,
what
to
his
sons
?
If
to
the
vessels
of
wrath
,
what
to
the
vessels
of
mercie
?
If
to
the
froward
,
what
to
the
meeke
?
If
to
the
obstinate
,
what
mercie
will
hee
shew
to
the
mourners
?
especially
sith
all
the
promises
of
God
are
made
,
either
only
,
or
especially
to
them
that
are
filled
with
sorrow
for
their
sinnes
Blessed
are
they
that
mourne
,
for
they
shall
be
comforted
Mat.
7.
Blessed
are
they
that
weepe
,
for
they
shall
laugh
and
reioyce
.
Luke
6.
And
againe
,
to
whome
shall
I
looke
saith
the
Lord
,
Es.
66.
euen
to
him
that
is
poor
,
that
is
broken
in
spirit
,
and
that
trembleth
at
my
wordes
:
and
for
the
most
part
,
all
other
the
promises
of
God
are
made
to
the
sicke
,
to
the
sinners
,
to
the
lost
,
and
to
them
that
are
heauy
loden
.
Thou
therfore
that
mournest
,
that
tremblest
,
and
art
grieued
with
thy
sinnes
,
maiest
after
a
more
especiall
manner
,
assure
thy selfe
of
Gods
mercie
,
to
releeue
thy
miserie
,
euen
the
miserie
of
thy
soule
,
and
thy
sinne
.
Thou
thy selfe
shewest
mercie
,
euen
vnto
thy
brother
:
thy
seruant
offendeth
thee
,
and
thou
pardonest
him
:
thy
sonne
dishonoreth
thee
,
and
thou
for
bearest
him
:
thy
neighbor
despiseth
thee
,
and
thou
forgiuest
him
:
yea
,
thy
dogge
,
and
thy
beast
resisteth
thee
,
yea
displeaseth
thee
,
and
yet
thou
passest
by
it
:
is
there
more
mercie
in
thee
to
thy
neighbour
,
than
is
in
thy
God
to
thee
?
Art
thou
more
kinde
to
thy
se●uant
,
nay
,
to
thy
dog
,
than
God
is
vnto
thee
?
Canst
,
and
doest
thou
forgiue
thy
brother
that
offendeth
thee
a●d
will
not
God
forgiue
thee
offending
his
Maiestie
?
Is
there
more
mercie
in
man
,
than
in
God
?
Nay
,
is
not
this
mercy
in
man
,
an
image
of
the
mercie
of
God
,
according
to
the
which
wee
were
framed
.
So
that
thou
maiest
behold
the
mercie
of
God
towards
thee
,
in
the
vse
of
thy
mercie
towards
thy
brother
.
Dooth
not
Christ
plainly
teach
vs
,
that
if
we
forgiue
men
that
trespasse
against
vs
,
our
heauenly
Father
will
and
shall
forgiue
vs
our
trespasses
,
as
we
forgiue
them
that
trespasse
against
vs
?
If
therfore
thou
being
greeued
for
thy
sinnes
,
desirest
to
be
assured
that
they
are
forgiuen
,
reioyce
when
thou
seest
any
man
offend
thee
.
Knowing
,
that
thereby
the
Lord
hath
offered
vnto
thee
an
outward
signe
,
and
an
assured
argument
,
to
prooue
the
forgiuenes
of
thy
sinnes
vnto
thy
owne
soule
,
and
conscience
.
For
if
thou
forgiuest
thy
brother
,
thy
God
also
will
forgiue
thee
.
For
the
Lord
will
contend
and
striue
with
thee
in
the
forgiuenesse
of
sinnes
:
as
whether
thou
shalt
forgiue
more
offences
to
thy
brother
,
or
thy
God
vnto
thee
,
and
the
Lord
will
ouercome
and
goe
before
thee
herein
.
For
as
he
is
infinit
:
so
his
mercy
is
endlesse
.
And
as
in
a
line
,
one
poi●t
is
continued
to
another
:
so
in
the
me●cies
of
God
the
end
of
one
,
is
the
beginning
of
a
new
mercie
from
the
Lord
.
It
is
therefore
a
very
profitable
way
to
feele
the
mercie
of
the
Lord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
euen
to
p●ouoke
the
Lord
to
mercie
towards
our selues
,
by
shewing
mercie
towards
our
brethren
.
For
if
wee
shall
contend
with
the
Lord
in
shewing
mercie
,
namely
,
whether
we
shal
shew
more
mercy
to
our
brethren
,
or
our
God
to
vs
,
we
shall
be
sure
to
be
ouercome
,
and
the
Lord
will
get
the
victorie
.
And
herein
it
is
both
glorious
and
profitable
,
and
also
comfortable
for
vs
to
be
ouercome
of
the
Lord
:
for
his
victorie
is
our
triumph
.
The
wicked
,
and
those
that
are
lulled
asleepe
in
the
depth
of
their
owne
sins
,
can
confesse
and
acknowledge
the
truth
of
the
mercie
of
the
Lord
,
and
can
say
,
though
in
the
flatterie
of
their
owne
soules
,
that
God
is
mercifull
,
that
God
is
mercifull
.
Can
the
Scorners
to
whom
the
mercie
of
the
Lord
doth
not
appertaine
,
acknowledge
the
mercie
of
God
,
and
the
forgiuenesse
of
their
sins
?
And
canst
not
thou
,
to
whom
all
the
promises
of
me●cie
do
belong
apply
the
same
vnto
thy selfe
,
and
acknowledge
with
thy
mouth
and
beleeue
with
thy
heart
,
that
thy
sins
are
forgiuen
?
Why
shouldest
not
thou
doe
that
fruitf●lly
,
which
those
men
doe
vnprofitably
?
Why
not
thou
do
that
truely
,
which
they
do
falsly
?
Why
not
thou
do
that
comfortably
,
which
they
do
but
flatteringly
?
Imitate
the
Bee
,
that
sucketh
honie
out
of
that
flower
,
out
of
the
which
the
Spider
draweth
poyson
.
This
is
the
first
reason
,
that
is
taken
from
the
mercie
of
God
,
which
is
naturall
vnto
him
.
The
4.
Chapter
.
Wherin
the
forgiuenes
of
sins
is
proued
by
the
●onsideration
of
Gods
iusti●e
(
which
is
a●other
nature
essentiall
vnto
him
)
by
three
speciall
wayes
First
,
by
reason
that
the
Lord
both
promised
to
forgiue
our
sins
,
in
regard
whe●eof
,
it
standeth
with
hi●●ustice
to
performe
the
same
.
Secondly
,
for
that
he
hath
already
punished
Iesus
Christ
for
our
offences
,
and
therefore
cannot
in
iusti●e
punish
them
in
vs
also
.
And
lastly
,
because
he
hath
alreadie
punished
our
persons
in
Christ
,
&
so
cannot
iustly
punish
vs
againe
.
THe
second
kinde
of
reason
,
is
taken
from
the
iustice
of
God
,
which
is
another
nature
essentiall
to
the
Lord
.
From
which
also
,
as
well
as
from
his
mercy
,
there
ariseth
a
necessarie
reason
to
perswade
vnto
vs
the
forgiuenesse
of
our
sinnes
,
and
that
many
waies
.
The
first
Section
.
First
,
for
that
the
Lord
hath
promised
to
forgiue
our
sins
,
as
before
hath
been
sufficiently
proued
:
in
regard
whereof
it
standeth
with
his
iustice
to
performe
the
same
.
And
that
also
in
such
a
necessitie
,
as
that
either
he
must
forgiue
vs
our
offences
,
according
to
his
word
,
or
els
wee
must
account
him
vnfaithfull
in
the
breach
of
his
promises
,
or
els
,
which
were
horrible
to
think
or
iudge
him
to
be
,
an
hypocrite
,
or
a
dissembler
,
in
pretending
one
thing
,
and
intending
another
:
or
else
inconstant
in
altering
that
which
he
hath
spoken
with
his
lips
,
he
must
be
thoght
(
which
were
monstrous
)
to
be
vniust
,
in
lying
against
his
truth
.
For
iniustice
dooth
not
consist
onely
in
workes
,
but
in
words
also
,
and
it
appertaineth
vnto
a
iust
man
to
deale
not
only
vprightly
,
but
truly
also
.
This
iustice
therefore
of
the
Lord
,
either
must
flatly
be
denied
,
which
were
to
denie
God
to
be
God
,
or
els
the
remission
of
our
sins
must
of
necessitie
be
both
enforced
,
and
inferred
.
And
therefore
Iohn
in
his
first
Epistle
,
and
first
Chapter
,
vrgeth
this
especiall
reason
,
saying
;
If
we
confes
out
sinnes
,
God
is
faithfull
,
and
iust
,
to
forgiue
our
sins
,
and
to
purge
vs
from
all
iniquitie
.
And
Dauid
in
his
103
Psalme
,
in
effect
vseth
the
same
reason
,
to
perswade
the
forgiuenesse
of
our
sins
,
saying
;
The
mercie
of
the
Lord
endureth
from
age
to
age
:
towards
them
that
fear
him
,
and
his
iustice
(
or
as
some
translate
it
,
his
righteousnes
)
towards
Childrens
children
.
And
againe
in
his
116.
Psalme
,
the
Prophet
gathereth
the
sa●ing
health
of
the
Lord
,
not
onely
from
his
mercy
,
but
also
from
his
iustice
:
and
therefore
he
ioyneth
them
both
together
,
to
approoue
the
same
,
saying
;
The
Lord
is
gracious
&
iust
,
our
God
I
say
is
mercifull
,
the
Lord
that
saueth
the
simple
,
when
I
am
brought
low
,
sheweth
his
saluation
vnto
me
.
Many
other
are
those
places
that
vrge
the
same
reason
,
to
confirme
vnto
vs
the
forgiuenes
of
our
sins
,
and
therfore
in
this
first
respect
we
may
boldly
and
truely
proue
vnto
our selues
,
the
remission
of
our
sinnes
from
the
iustice
of
God
:
for
it
is
a
iust
thing
with
the
Lord
,
according
to
his
promises
,
to
forgiue
vs
our
offences
.
The
second
Section
.
Secondly
,
the
Lord
hath
already
punished
Iesus
Christ
for
our
offences
,
&
therefore
cannot
in
iustice
punish
them
in
vs
also
.
For
as
Esay
testifieth
in
his
73
chapter
,
hee
was
punished
for
our
sins
,
he
was
broken
for
our
iniquitie
:
we
all
erred
as
a
sheepe
,
euerie
one
of
vs
turned
to
his
own
way
,
and
the
Lord
made
the
punishment
of
vs
all
to
fall
vppon
him
.
What
could
be
spoken
more
plainly
for
the
proofe
hereof
,
than
this
which
the
Prophet
he●e
by
the
spirite
of
God
deliuereth
vnto
vs
?
For
we
offended
,
&
Christ
was
punished
;
the
seruant
displeased
his
Lord
,
&
the
father
beat
his
son
for
it
:
dealing
herein
with
vs
,
as
hee
did
with
Dauid
.
Dauid
committed
adulterie
,
and
the
child
that
was
borne
in
adulterie
,
died
for
it
.
Dauid
caused
his
subiects
to
be
numbred
,
and
the
people
in
great
multitudes
were
slaine
therefore
.
Or
rather
as
Tutors
vnto
Princes
children
,
deale
with
their
pupils
,
if
they
commit
a
fault
,
their
seruants
are
beaten
:
but
herein
is
the
difference
:
there
the
seruant
is
beaten
for
the
son
,
but
here
the
son
for
the
seruant
:
the
naturall
sonne
for
the
vnnaturall
child
:
the
onely
begotten
,
for
the
adopted
son
:
the
gracious
son
,
for
the
sonne
by
grace
:
the
beloued
,
for
his
enemies
.
So
Christ
was
punished
,
and
we
are
pardoned
:
Christ
was
charged
with
,
and
wee
discharged
from
our
sins
.
For
the
Lord
tooke
him
for
the
offendor
,
and
punished
him
as
the
offendor
.
It
standeth
not
therefore
with
Gods
iustice
,
to
punish
those
our
sins
in
our selues
,
that
he
alreadie
charged
vpon
his
son
,
and
our
Sauiour
Iesus
Christ
.
But
the
equity
of
this
shal
the
better
appeare
,
if
we
shall
consider
,
that
our
sins
are
called
and
are
indeed
those
debts
which
wee
ought
vnto
the
Lord
.
For
the
payment
whereof
,
Christ
entred
into
bonds
,
with
this
condition
therein
●ndorsed
,
that
if
we
in
any
part
failed
,
he
of
his
owne
substance
would
satisfie
the
whole
.
Now
such
was
our
beggery
,
that
we
were
not
able
to
satisfie
the
same
,
&
such
was
the
wisedome
of
God
,
that
he
would
not
seek
by
rigor
of
law
to
recouer
the
debt
of
vs
poore
men
,
the
best
&
richest
of
vs
,
being
but
beggarly
mates
,
and
therefore
in
no
likely-hood
able
to
make
payment
therof
to
his
Maiesty
,
albeit
he
troubled
&
su●d
vs
neuer
so
long
.
The
lord
therfore
seeing
that
it
was
but
lost
l●bor
,
that
was
spent
vpon
vs
,
commenced
his
action
in
great
wisedome
against
Christ
,
being
fully
as
rich
in
glory
,
in
graces
&
righteousnes
as
hi●self
,
&
therfore
euery
way
able
to
satisfie
the
whole
;
who
accordingly
of
his
owne
substance
,
euen
of
the
substance
of
his
bodie
and
blood
paid
vnto
God
the
Father
,
whatsoeuer
in
iustice
either
hee
could
demand
,
or
we
ought
.
We
ought
to
die
,
he
satisfied
the
same
:
we
ought
to
haue
born
the
heauie
wrath
and
displeasure
of
the
father
,
he
satisfied
the
same
:
we
ought
to
haue
ben
cast
into
hell
,
and
he
satisfied
also
the
same
,
as
we
beleeue
in
our
Creed
:
and
generally
whatsoeuer
we
ought
,
he
fully
contented
and
payd
vnto
the
Lord
,
insomuch
,
that
the
father
himselfe
acknowledged
,
and
confessed
in
thunder
from
heauen
,
that
in
him
hee
was
well
pleased
,
euen
fully
satisfied
and
contented
.
So
that
euen
by
the
confession
of
the
Father
himselfe
,
(
solemnely
made
from
the
heauens
by
his
owne
mouth
,
in
the
hearing
of
many
witnesses
,
who
haue
left
the
same
for
a
matter
of
record
,
for
our selues
,
our
heirs
,
and
all
posteritie
)
it
plainely
appeareth
,
that
by
Christ
,
he
himselfe
is
fully
satisfied
,
contented
,
paid
,
and
pleased
:
and
wee
therfore
,
and
therby
,
are
fully
and
freely
acquitted
and
discharged
,
from
the
beginning
of
the
world
,
vnto
the
end
therof
,
from
all
whatsoeuer
debt
of
sin
we
ought
vnto
the
Lord
.
And
that
euen
in
the
iustice
of
the
Lord
,
who
cannot
demaund
that
as
debt
of
vs
,
which
Christ
hath
so
fully
satisfied
for
vs
:
especially
,
hauing
for
euer
this
general
quittance
,
written
by
the
Lords
own
finger
,
to
shew
for
our
full
discharge
.
So
that
euen
by
law
,
we
haue
a
discharge
from
law
,
and
from
all
our
offences
,
and
sinnes
,
which
were
those
debts
,
for
the
paiment
wherof
we
were
bound
vnto
the
Lord
.
So
that
the
Lord
cannot
enter
into
iudgement
with
vs
,
nor
by
the
rigour
of
the
lawe
,
claime
any
debt
at
our
hands
.
For
with
what
iustice
can
the
Lord
demaund
any
debt
at
our
hands
,
when
Christ
our
suretie
,
who
stood
bound
for
vs
,
hath
by
the
Lords
owne
confession
,
satisfied
whatsoeuer
he
could
demaund
,
and
hath
cancelled
the
hand
writing
that
was
against
vs
?
So
that
how
,
or
by
what
means
would
the
Lord
recouer
any
debt
from
vs
?
can
bee
sue
his
band
against
vs
?
why
he
hath
none
,
for
it
is
cancelled
.
Or
be
it
that
he
hath
;
why
,
yet
we
haue
both
the
Lords
own
confession
recorded
,
and
also
sufficient
witnesses
,
yea
,
a
generall
quittance
in
these
words
mentioned
,
and
fully
set
downe
,
written
by
the
Lords
owne
hand
,
for
our
full
discharge
.
The
Lord
hath
quite
claimed
all
interest
in
our
debts
and
therefore
can
claime
no
interest
in
them
against
vs
The
law
of
nations
,
the
law
of
nature
,
the
law
of
our
land
,
and
the
law
of
God
cleere
vs
of
all
:
euen
of
all
our
debts
,
of
all
our
sinnes
,
of
all
our
transgressions
,
and
offences
whatsoeuer
.
Thus
then
it
appeareth
euen
by
the
iustice
of
god
,
that
our
sinnes
are
cleane
blotted
out
,
and
forgiuen
.
And
this
is
the
second
reason
therfrom
,
that
argueth
the
same
.
The
third
Section
.
Lastly
,
the
Lord
hath
al●eady
punished
not
onely
our
sinnes
,
but
for
,
and
with
them
,
our
owne
persons
in
Christ
.
For
Christ
did
not
beare
onely
the
punishment
for
our
sinnes
,
but
our
sins
themselues
also
.
According
as
Esay
beareth
witnesse
in
his
53
Chapter
,
where
,
hee
speaking
of
Christ
,
saith
,
that
hee
bare
our
infirmities
,
and
caried
our
griefes
.
And
againe
in
the
same
place
:
My
iust
seruant
,
saith
hee
,
shall
iustifie
many
,
whose
sins
he
hath
taken
vpon
himselfe
.
And
again
,
he
carying
the
sins
of
many
,
made
intercession
for
sinners
.
For
he
is
that
true
Goat
mentioned
in
the
16
of
Leuiticus
,
vpon
whome
the
sinnes
of
all
the
people
of
God
were
put
,
verely
and
indeed
:
which
therefore
he
carried
with
himselfe
,
into
the
desart
into
the
hewen
place
,
euen
into
the
graue
,
or
rather
vnto
the
crosse
:
whe●e
hee
fastened
them
,
abolished
,
and
crucified
them
,
together
with
himselfe
,
and
so
crucified
our
old
man
,
and
abolished
the
verie
bodie
of
sinne
.
For
he
is
the
bodie
,
the
goat
was
but
the
shadowe
:
he
therefore
had
our
sins
put
vpon
him
,
and
bo●e
them
with
himselfe
,
verely
and
indeed
:
euen
as
the
Goat
,
who
was
but
a
type
,
or
figure
of
Christ
,
bore
them
but
ceremonially
,
&
in
a
shadow
.
And
therefore
the
Apostle
Peter
in
his
first
Epistle
&
second
chapter
,
giuing
,
as
it
should
seeme
,
the
true
sence
hereof
,
is
not
afraide
to
say
,
that
Christ
himselfe
bo●e
our
sinnes
in
his
owne
bodie
,
vpon
the
tree
.
Whereby
(
as
the
Apostle
Paul
saith
,
in
his
second
Epistle
to
the
Corinthians
,
and
the
fift
chap.
)
the
Lord
made
Christ
that
knew
no
sinne
,
to
be
sin
for
vs
:
that
he
might
be
made
the
righteousnesse
of
God
in
him
.
So
that
hereby
it
plainely
appeareth
,
that
our
sinnes
,
and
therefore
,
and
thereby
,
our
sinfull
person
it selfe
also
,
were
verily
and
indeed
,
put
vpon
Christ
.
Whereby
it
came
to
passe
,
that
he
notwithstanding
,
being
stil
,
and
euen
then
,
the
righteousnesse
of
God
vnto
vs
:
the
vnspotted
and
vndefiled
lambe
of
God
,
in
whose
mouth
there
was
no
guile
,
and
in
whose
heart
no
sinne
:
)
that
he
,
I
say
,
appeared
before
God
,
in
our
person
,
whose
sinnes
he
bore
:
and
that
as
the
monstrousnes
of
sin
it selfe
,
which
therfore
was
punished
,
and
condemned
in
him
.
And
so
sin
was
condemned
in
the
flesh
,
as
the
Apostle
speaketh
.
For
he
that
putteth
vpon
him
other
mens
practises
,
putteth
withall
vpon
himself
other
mens
persons
:
and
he
that
taketh
vpon
him
other
actions
,
taketh
withall
vpon
him
another
person
.
As
plainly
appeareth
,
both
by
our
common
&
vsuall
phrase
of
speech
,
who
vse
to
say
,
that
he
that
hath
left
his
old
sinne
,
and
taken
vpon
him
a
new
life
,
that
he
is
another
manner
of
person
,
yea
,
and
that
he
is
not
the
same
man
:
and
also
by
the
phrase
and
vse
of
the
Scriptures
,
which
cal
the
putting
off
of
our
sinnes
,
the
putting
off
of
the
old
man
,
and
the
putting
vpon
vs
of
righteousnes
and
true
holines
,
the
putting
on
of
the
new
man
:
(
as
Col.
3.
vers.
10.
)
the
hid
man
of
the
hart
:
(
as
1.
Pet.
3
,
vers.
4.
)
yea
Iesus
Christ
himselfe
,
as
in
the
13
to
the
Romans
,
and
last
verse
.
And
therfore
is
it
said
of
Saul
,
in
the
first
booke
of
Samuel
,
the
tenth
chapter
,
&
the
sixt
verse
,
that
the
spirit
of
God
should
rush
vpon
him
:
so
that
he
should
prophesie
,
and
be
turned
into
another
man
.
So
that
hereby
it
plainely
appeareth
,
that
the
putting
on
of
other
actions
,
and
practises
,
maketh
vs
to
put
on
,
and
that
verily
,
and
indeed
,
in
our
owne
sensible
feeling
,
other
persons
.
Christ
therefore
putting
vpon
him
other
actions
,
I
meane
sins
;
(
not
of
his
owne
,
for
hee
neuer
did
sin
,
but
of
ours
:
)
put
therwith
vpon
him
another
person
:
and
this
person
was
our
person
,
as
those
sinnes
were
our
sinnes
,
that
he
tooke
vpon
him
.
For
these
our
sinfull
actions
being
put
vpon
him
verely
and
indeed
:
our
sinfull
persons
also
were
put
vpon
him
verelie
and
indeed
.
So
that
our
persons
by
this
means
were
vpon
Christ
:
and
so
we
in
our
persons
,
were
in
&
with
Christ
vpon
the
crosse
.
Insomuch
,
that
it
may
be
truly
said
,
that
I
,
thou
,
the
whole
world
,
Salomon
,
Dauid
,
Peter
,
and
Paul
himselfe
,
as
he
saith
of
himselfe
(
Gal.
2.
ver.
20.
)
were
(
euen
in
our
own
persons
)
crucified
with
Christ
.
For
Christ
,
as
one
saith
,
was
made
that
adultrous
Dauid
,
that
idolatrous
Salomon
,
&
that
Apostata
Peter
.
As
Paul
saith
,
hee
was
made
sinne
:
that
is
,
our
old
man
,
as
Paul
in
another
place
calleth
sinne
,
and
so
our
old
man
:
and
wee
thereby
the
old
men
were
crucified
with
Christ
.
For
this
our
old
man
being
put
vpon
Christ
;
we
the
old
men
,
or
rather
out
person
,
(
I
speake
not
after
the
flesh
,
for
we
know
no
man
after
the
flesh
,
as
Paul
saith
)
was
also
put
vpon
him
.
As
therfore
he
that
putteth
vpon
him
new
garments
,
is
thereby
,
as
we
say
,
made
anew
,
and
another
man
:
as
he
that
putteth
vpon
him
the
office
of
a
prince
putteth
on
the
person
of
a
prince
:
as
he
that
putteth
on
other
practises
,
putteth
on
another
shape
as
it
were
:
as
Iacob
putting
vpon
him
the
garments
of
Esau
,
appeared
so
to
his
father
,
&
was
taken
for
Esau
:
and
as
we
putting
vpon
vs
the
righteousnes
of
Christ
,
at
the
day
of
the
lord
,
shal
put
on
withall
the
person
of
Christ
himself
:
(
for
though
it
be
but
the
qualitie
&
an
accident
of
Christ
,
that
we
shall
put
on
:
yet
it
shall
seeme
to
vs
,
to
bee
euen
the
verie
person
of
Christ
,
his
flesh
,
body
,
&
bone
,
that
we
shal
stand
in
before
God
)
so
Christ
putting
on
our
sins
vpon
himselfe
as
a
garment
,
put
withall
our
persons
vpon
him
,
and
so
appeared
in
our
very
persons
,
as
if
it
had
been
wee
our selues
before
God
:
and
so
was
taken
by
his
father
for
vs
,
&
punished
for
vs
:
and
so
wee
in
him
were
punished
as
verelie
therefore
,
as
thou
in
the
reuelation
of
the
glorie
of
the
sons
of
God
,
shalt
appeare
in
the
righteousnes
of
Christ
;
the
same
as
a
white
garment
,
beeing
f●ll
of
glory
,
put
vpon
thee
,
thou
therby
being
in
the
person
of
Christ
,
and
so
shalt
euen
then
appeare
as
Christ
,
righteous
before
God
and
shalt
be
sa●ed
,
&
liue
thereby
.
So
verery
did
Iesus
Christ
in
the
day
of
his
sor●ow
,
and
the
anguish
of
his
heart
,
in
the
day
of
his
crosse
,
and
of
his
infirmitie
,
appeare
before
God
,
not
onely
in
the
person
of
Daui●
,
of
Peter
,
of
Solomon
,
and
such
like
,
but
also
in
thy
puerson
&
in
the
person
of
the
whole
world
,
as
Iohn
calleth
the
world
,
and
died
,
and
was
slain
,
and
punished
in
the
same
.
So
that
hereby
it
appeareth
,
that
thou
in
thine
owne
person
(
for
as
the
Apostles
speaketh
,
as
before
we
said
,
2.
Cor
7.
we
know
no
man
afte●
the
flesh
)
hast
already
ben
punished
for
thy
sinnes
,
and
that
thou
aswell
as
Paule
,
hast
been
crucified
with
Christ
.
So
that
already
in
thine
own
person
,
thou
hast
suffered
temporall
,
and
eternal
,
earthly
and
hellish
punishments
.
Thou
for
thy
whoredomes
thefts
,
murders
,
false
witnesse
,
disobedience
to
thy
parents
,
euill
lusts
,
and
desires
,
for
thy
blasphemy
,
for
thy
idolatry
,
for
the
prophanation
of
the
Sabbath
,
for
the
contempt
of
God
,
and
whatsoeuer
sinne
els
,
hast
already
in
Christ
been
brought
to
open
shame
in
the
world
,
hast
been
euill
spoken
of
,
rebuked
,
and
reuiled
,
hast
ben
made
an
open
gaping
and
gazing
stock
to
men
,
and
Angells
,
thou
hast
beene
brought
before
rulers
and
Iudges
,
thou
hast
been
accused
,
whipped
,
skorned
,
condemned
,
and
hanged
,
yea
,
vpon
the
tree
of
the
crosse
.
Thou
hast
been
in
an
agony
,
and
sweat
water
and
bloud
,
thou
hast
felt
the
wrath
of
God
,
and
hell
fire
,
thou
hast
ben
forsaken
of
God
,
and
cried
out
therefore
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
thou
hast
descended
,
euen
gone
downe
into
hell
,
and
had
the
portion
of
the
reprobate
,
and
damned
soule
,
thou
hast
feet
whatsoeuer
punishment
God
in
iustice
could
lay
vpon
thee
.
And
therefore
the
Lord
cannot
in
iudgement
,
and
iustice
,
exact
againe
the
same
rigor
of
the
law
vpon
thee
for
thy
sins
.
So
that
euen
by
the
iustice
of
God
,
which
dooth
not
punish
(
I
say
not
with
two
kinds
of
punishments
)
but
not
twise
for
one
sin
,
thou
art
for
euer
fully
freed
and
discharged
from
all
sinnes
whatsoeuer
,
whether
in
word
,
in
worke
,
or
in
thought
,
whether
of
knowledge
,
or
of
ignorance
,
of
weaknes
,
or
of
wilfulnesse
,
thou
hast
alreadie
beene
punished
for
them
in
thine
owne
person
,
and
therefore
canst
not
in
God
,
iustice
againe
be
condemned
for
them
,
in
the
day
of
iudgement
:
in
that
day
I
say
,
when
the
wrath
of
God
shall
bee
reuealed
from
heauen
vpon
all
vnrighteousnes
&
disobedience
of
man
.
Thy
punishment
therefore
and
thy
paine
is
alreadie
past
,
and
therefore
feare
it
not
:
there
remaineth
for
thee
no
more
recompence
of
sinne
,
nor
fearfull
looking
for
of
vengeance
to
come
,
but
altogether
mercie
,
and
glory
,
and
grace
,
and
life
,
and
righteousnes
,
in
,
and
by
,
&
through
,
&
with
Iesus
Christ
our
Lord
:
to
whome
therefore
be
all
glory
,
and
praise
,
and
power
,
&
maiesty
,
&
might
,
and
dominion
,
for
euer
and
euer
,
Amen
,
These
reasons
are
taken
from
God
the
Father
,
being
considered
in
his
promises
,
and
in
the
natures
of
his
mercie
and
iustice
.
Herevnto
I
might
adde
diuers
other
reasons
,
taken
in
part
from
the
glory
of
his
grace
,
mentioned
in
the
Epistle
to
the
Ephesians
,
and
the
first
chapter
,
and
from
his
patience
,
his
long
suffering
,
and
other
the
natures
of
God
:
and
in
part
from
those
titles
,
that
are
by
the
spirit
giuen
vnto
God
the
Father
,
as
that
he
is
our
father
,
our
husband
,
our
prince
,
our
friend
,
and
such
like
;
all
which
notwithstanding
I
wi●l
let
passe
,
&
come
to
other
more
apparant
reasons
,
because
it
is
my
purpose
to
make
,
not
a
booke
,
but
a
sermon
.
The
5
Chapter
.
Wherin
the
forgiuenes
of
sins
is
proued
,
by
a
reason
taken
f●om
the
second
person
in
the
Trinitie
,
to
wit
,
the
wo●d
Incarnate
,
euen
Iesus
Christ
,
being
considered
,
as
he
is
the
vine
,
&
we
the
branches
.
THE
next
kinde
of
reasoni●g
for
the
confirmation
hereof
,
i●
taken
from
the
second
person
in
the
Trinitie
:
I
meane
the
worde
Incarnate
,
euen
Iesus
Christ
,
who
is
aboue
all
things
,
God
blessed
for
euermore
:
who
being
in
like
manner
as
the
father
was
di●ersly
considered
,
affordeth
vnto
vs
diuers
reasons
for
the
proofe
hereof
.
Fi●st
therefore
we
will
consider
him
as
the
vine
,
whereof
we
are
branches
,
as
the
stocke
whereof
we
are
gtaftes
,
as
the
root
whereof
wee
are
boughes
,
as
the
bodie
whereof
wee
are
members
,
as
the
second
Adam
,
wherof
we
are
new
born
.
For
we
are
baptised
into
●hrist
,
and
thereby
by
are
borne
of
the
fi●st
Adam
,
and
of
the
second
Adam
,
the
sonnes
of
men
,
and
the
sonnes
of
God
,
of
the
seed
of
man
,
which
is
mortall
,
and
of
the
immortall
seed
of
God
,
which
abideth
in
vs
,
and
maketh
vs
to
crie
Abba
father
.
So
that
at
one
time
we
haue
regeneration
,
and
generation
,
we
are
borne
,
and
new
born
,
we
are
born
of
the
children
of
man
,
who
fadeth
and
withereth
a●
the
flower
,
and
we
are
borne
againe
the
sonnes
of
the
eternall
and
euerliuing
God
.
we
are
begotten
of
the
first
Adam
,
who
is
from
the
earth
,
earthly
,
and
of
the
second
Adam
,
who
is
the
Lord
from
heauen
,
heauenly
.
And
as
this
is
true
,
that
as
we
haue
borne
the
Image
of
the
earthly
,
so
we
shall
beare
the
image
of
the
heauenly
:
So
this
also
is
true
,
that
as
wee
are
partakers
of
the
earthly
sap
,
and
sinne
,
so
are
wee
also
partakers
of
the
heauenly
seed
,
and
righteousnes
And
as
that
which
is
borne
of
vnclean
seed
,
no
man
can
make
cleane
:
so
that
which
is
borne
of
cleane
seed
,
must
needs
be
cleansed
from
all
corruption
.
And
as
man
that
is
conceiued
in
sinne
,
and
borne
in
iniquitie
,
must
needs
be
full
of
iniquitie
,
and
a
sinner
:
so
man
that
is
new
borne
of
water
,
and
the
holy
Ghost
,
must
needs
be
washed
,
and
purged
from
all
his
sinnes
.
For
euen
as
the
wild
Oliue
braunch
,
being
grafted
into
the
naturall
Oliue
tree
,
being
made
partaker
of
the
fatnes
,
and
nourishment
thereof
,
is
purged
,
and
purified
from
his
wild
and
bitter
tast
and
sap
:
so
wee
being
grafted
into
Christ
the
true
vine
,
are
made
partakers
of
the
heauenly
nature
,
&
so
purged
from
the
guiltines
of
all
our
sinnes
and
offences
.
And
this
reason
is
notably
vrged
by
Paule
in
the
fift
to
the
Romanes
,
in
these
words
,
saying
:
But
not
as
is
the
offence
,
so
likewise
is
the
gift
.
For
if
by
the
offence
of
one
,
many
died
,
much
more
the
grace
of
God
,
&
the
gift
,
which
is
by
the
grace
of
one
man
,
euen
Iesus
Christ
,
hath
abounded
vnto
many
.
Neither
is
that
which
entred
by
one
sinning
,
like
vnto
the
gift
:
for
the
iudgement
came
by
one
vnto
condemnation
,
but
the
gift
of
many
offences
,
vnto
iustification
.
For
if
by
the
sinne
of
one
man
,
death
raigned
by
one
,
much
more
they
which
receiue
the
abundance
of
the
grace
and
gift
of
righteousnes
,
shal
raigne
in
life
,
by
one
,
euen
by
Iesus
Christ
.
As
therfore
by
one
sin
,
sinne
came
ouer
all
men
vnto
condemnation
:
so
by
one
righteousnesse
,
righteousnes
came
vpon
all
,
to
the
righteousnes
of
life
.
Therefore
as
by
the
disobedience
of
one
man
,
many
are
made
sinners
:
so
by
the
obedience
of
one
man
many
are
made
righteous
.
So
that
hereby
the
Apostles
notably
sheweth
vnto
vs
,
how
that
Christ
was
as
able
to
wash
vs
,
as
Adam
to
defile
vs
,
Christ
as
able
to
purge
vs
,
as
Adam
to
corrupt
vs
,
Christ
as
able
to
take
away
death
,
and
sinne
,
as
Adam
was
to
bring
both
,
euen
death
,
&
sinne
.
If
therfore
this
be
granted
,
which
before
hath
been
proued
,
namely
,
that
we
were
borne
of
Ch●ist
,
as
we
were
of
Adam
:
it
must
also
needs
bee
infe●red
,
that
by
Christ
we
are
purged
,
and
pardoned
of
all
those
sins
,
which
wee
drew
with
,
and
from
the
sin
of
Adam
.
So
that
thus
we
see
how
we
may
proue
vnto
our selues
the
forgiuenesse
of
our
sinnes
,
by
considering
of
Christ
as
the
second
Adam
,
into
whom
we
are
grafted
and
baptised
,
as
the
Apostle
speaketh
.
The
6.
Chapter
.
Wherin
the
forgiuenesse
of
sins
is
prooued
,
by
conside●ing
Iesus
Christ
,
as
he
is
our
aduocate
,
and
intercessor
,
and
the
mediator
of
the
new
Testament
.
1.
SEcondly
,
this
is
proued
vnto
vs
,
by
setting
Christ
before
vs
,
as
that
mediator
of
the
new
Testament
,
a●
the
Apostle
calleth
him
:
as
that
high
Priest
,
which
was
signified
by
Aaron
in
the
lawe
of
Moses
,
who
entring
once
into
the
holy
place
by
his
owne
blood
,
maketh
intercession
for
the
sins
of
the
whole
people
:
and
as
our
Aduocate
,
as
Iohn
in
his
first
Epistle
calleth
him
,
who
liueth
for
euer
,
to
make
intercession
,
&
pray
vnto
the
Father
for
all
,
that
come
vnto
the
Father
by
him
.
So
that
we
are
to
consider
of
Christ
,
as
our
mediator
,
who
,
when
the
Father
is
readie
to
whip
vs
,
steppeth
in
between
the
Lord
,
and
the
sinner
,
and
keepeth
vs
,
as
the
mother
doth
her
child
,
from
the
fathers
rod
.
Yea
,
as
our
aduocat
,
our
daies
man
,
who
is
ready
to
make
our
defence
,
for
our
offence
against
God
:
&
by
pleading
our
weakne●
,
●our
infirmities
,
our
childhood
,
and
young
yeares
,
to
reconcile
vs
to
God
,
and
mooue
his
father
to
pardon
vs
.
Yea
,
as
the
bishop
of
our
souls
,
and
that
faithful
high
priest
,
which
ceaseth
not
day
nor
night
,
to
poure
out
his
praiers
,
with
all
watchfulnes
,
and
feruencie
,
euen
as
he
did
vpon
the
earth
,
as
the
holy
Ghost
beareth
witnesse
for
vs
,
vnto
God
the
Father
.
And
this
he
doth
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
continually
:
because
we
continually
sinning
,
might
continually
be
pardoned
.
For
if
he
ceased
to
make
intercession
for
vs
,
there
would
bee
an
intermission
of
remission
of
sinnes
.
But
when
he
neuer
ceaseth
to
importune
,
&
intreat
the
father
for
vs
:
we
are
fully
assured
,
that
al
our
sins
are
for
euer
washed
away
.
For
the
Father
cannot
,
by
reason
of
his
merite
,
and
will
not
,
by
reason
of
his
mercie
,
denie
any
thing
vnto
his
requests
.
Father
(
saith
Christ
)
I
know
thou
hearest
me
in
all
things
:
and
thereby
we
know
,
that
he
heareth
him
,
in
the
continual
intercession
that
he
maketh
for
the
sonnes
of
men
.
And
this
so
much
the
rather
may
we
assure
our selues
of
:
for
that
the
sonne
is
more
deare
vnto
the
father
than
the
seruant
;
the
mediatour
of
the
new
Testament
,
which
is
Christ
,
than
the
mediator
of
the
old
,
which
was
Moses
.
And
Moses
,
as
we
know
,
stood
in
the
gap
,
and
stopped
the
wrath
of
the
Lord
,
fell
before
the
Lord
on
his
face
,
and
fasted
fortie
daies
,
and
fortie
nights
,
for
the
sinnes
of
the
people
of
Israel
,
&
obtained
pardon
for
the
same
:
much
more
then
Iesus
Christ
,
who
for
euer
,
and
not
fortie
daies
onely
,
ceaseth
not
to
make
request
,
shal
obtain
pardon
at
the
hands
of
the
Father
(
himselfe
being
the
Son
)
for
all
the
true
Israelites
,
euen
Israell
which
is
of
God
,
as
Paul
speaketh
.
What
shall
I
speak
of
Ezekiah
?
who
when
the
people
sinned
in
eating
the
Passeouer
,
being
not
before
sanctified
,
and
hallowed
,
praied
vnto
the
Lord
,
and
the
Lord
healed
the
people
.
What
shall
I
speake
of
Iosuah
?
of
Elias
?
of
Dauid
?
and
other
the
men
of
God
?
at
whose
intercession
the
Lord
wrought
wonders
in
heauen
aboue
,
and
in
the
ea●th
beneath
.
Do
not
euery
one
of
these
prooue
vnto
vs
,
that
the
sonne
of
God
making
intercession
for
vs
,
vnto
the
forgiuenes
of
our
sins
,
shall
assuredly
obtaine
the
same
at
the
hands
of
his
father
?
And
this
is
yet
further
assured
vnto
vs
,
by
considering
on
the
one
side
the
fathers
gentlenesse
and
kindnesse
,
who
is
not
a
chu●lish
&
cu●rish
God
rough
,
and
full
of
displeasure
,
but
one
in
whome
there
is
no
anger
,
as
the
Father
himselfe
protesteth
in
Esay
,
who
is
therfore
the
slowest
to
conceiue
a
wrath
,
and
readiest
to
forgiue
,
as
Dauid
singeth
in
his
103.
Psalme
:
and
on
the
other
side
,
the
sonne
,
who
by
reason
it
is
his
office
to
pray
for
vs
,
will
not
be
negligent
therein
:
who
,
because
he
hath
been
tempted
in
all
thinges
like
vnto
vs
,
sinne
onely
excepted
,
will
be
a
faithfull
and
a
mercifull
high
Priest
,
in
those
things
that
are
to
bee
done
with
God
,
concerning
his
people
,
who
,
by
reason
of
the
loue
hee
beareth
to
vs
ward
,
in
that
he
gaue
his
life
for
vs
,
will
be
carefull
and
mindfull
of
vs
:
who
,
by
reason
of
the
oportunitie
of
the
place
,
in
that
he
is
in
the
heauens
:
at
the
fathers
hand
,
euen
at
his
right
hand
:
of
the
time
,
in
that
hee
liueth
for
euer
:
of
his
grace
and
fauour
,
in
that
he
is
the
sonne
of
his
loue
:
of
his
merite
,
in
that
hee
hath
deserued
it
:
shall
bee
heard
in
all
whatsoeuer
he
shall
craue
at
the
Fathers
hands
,
in
our
behalfe
.
For
here
meet
together
,
the
sonnes
readinesse
,
the
fathers
willingnesse
;
the
sonnes
carefulnesse
,
the
fathers
cheerefulnesse
;
the
sons
importunitie
,
the
fathers
facilitie
;
the
sonnes
merite
,
the
fathers
mercie
;
the
sons
mindfulnesse
,
the
fathers
gentlenesse
;
the
sonnes
disposition
,
the
fathers
inclination
;
the
sonnes
practise
,
the
Fathers
purpose
;
the
sonnes
grace
,
the
fathers
graciousnesse
;
the
fauour
of
the
sonne
,
the
fauour
of
the
father
;
they
fauouring
the
one
the
other
and
they
both
sauouring
vs
:
the
one
readie
to
craue
,
the
other
as
readie
to
giue
:
the
one
p●esent
in
representi
g
our
prayers
,
the
other
presently
presenting
him
with
his
requests
:
the
one
watchfull
in
asking
,
the
other
striuing
to
bestow
:
the
sonne
being
glorious
for
asking
:
the
father
being
gl●rified
for
bestowing
:
the
father
willing
to
gratifie
the
sonne
in
all
thinges
,
and
the
sonne
readie
to
craue
all
thinges
from
the
father
:
the
one
being
not
vnwilling
to
graunt
,
the
other
not
vnreadie
to
aske
,
whatsoeuer
we
aske
,
no
though
it
be
euen
his
holy
spirit
,
much
lesse
if
it
be
the
forgiue-of
our
sinnes
.
2
I
adde
herevnto
,
that
the
bloud
〈◊〉
Christ
crieth
vnto
God
the
Father
,
and
speaketh
vnto
the
Lord
for
mercie
,
for
them
that
are
sanctified
therewith
.
For
the
sprinckling
of
the
bloud
of
Christ
speaketh
farre
better
things
,
than
the
bloud
of
Abel
,
as
the
Apostle
testifieth
to
the
Hebrues
.
For
the
bloud
of
Abel
spake
vnto
the
Lord
for
iustice
,
but
the
bloud
of
Christ
speaketh
vnto
the
father
for
mercie
.
The
one
cried
for
wrath
,
the
other
for
peace
:
the
one
for
vengeance
vpon
his
brother
,
for
shedding
of
innocent
bloud
:
the
other
for
pardon
,
either
for
shedding
innocent
bloud
,
or
murder
,
or
theft
,
or
whoredome
,
or
vsurie
,
or
blasphemy
,
or
for
any
other
whatsoeuer
sinne
.
If
therfore
the
bloud
of
Abel
cried
so
loud
in
the
eares
of
the
Lord
,
that
it
moued
him
to
execute
vengeance
vpon
Cain
:
much
more
the
bloud
of
Iesus
,
which
stil
crieth
in
the
ears
of
the
Lord
,
will
mooue
him
to
mercie
,
euen
to
pardon
our
sins
,
and
our
offences
.
For
the
crie
of
the
bloud
of
the
sonne
of
God
,
which
crieth
vnto
god
for
better
things
,
shall
not
haue
worser
entertainment
than
the
bloud
of
Abel
had
.
3
I
adde
further
,
that
euen
the
spirit
as
the
Apostle
speaketh
in
the
eight
to
the
Romanes
)
helpeth
also
our
infirmitie
,
and
maketh
intercession
for
vs
with
grones
vnspeakable
.
So
the
spirit
also
of
God
intreateth
for
vs
,
God
intreateth
God
,
the
spirit
of
God
intreateth
God
the
father
for
vs
:
and
how
then
can
God
denie
any
thing
to
God
,
God
the
Father
to
his
spirit
,
which
euen
with
vnspeakeble
grones
,
crieth
within
vs
vnto
his
maiesty
,
for
pardon
for
our
offences
?
4
I
adde
yet
further
,
that
the
Saints
of
God
,
I
say
not
which
are
in
the
heauens
(
for
as
the
Prophet
saith
,
Abraham
knoweth
vs
not
,
and
Iacob
remembreth
vs
not
)
but
the
Saints
of
God
which
are
on
earth
,
pray
also
for
the
forgiuenes
of
thy
sins
.
For
Christ
hath
taught
them
to
say
.
Forgiue
vs
our
trespasses
,
as
wee
forgiue
them
that
trespasse
against
vs
:
willing
them
thereby
,
to
make
mention
of
thee
also
,
as
well
as
all
other
the
elect
of
God
in
their
praiers
.
And
therfore
he
teacheth
them
to
say
,
forgiue
vs
,
and
not
forgiue
me
onely
,
but
forgiue
my
brother
also
,
yea
,
euen
thee
,
and
all
other
,
that
are
as
thou
art
afflicted
,
and
pressed
down
with
the
sight
of
thy
sins
.
So
that
the
elect
,
the
holy
,
and
the
beloued
of
God
,
poure
forth
their
prayers
for
thee
,
&
that
not
one
of
them
a●one
,
althogh
perchance
some
one
more
especially
,
but
all
of
them
intreat
the
Lord
for
thy
sinne
,
euen
for
the
pa●don
thereof
.
Now
thou
knowest
,
that
the
prayer
of
the
faithfull
auaileth
much
,
as
Saint
Iames
telleth
thee
:
it
caused
the
Sun
to
stand
still
:
it
stopped
the
heauens
,
it
brought
downe
plentie
of
raine
and
is
able
also
to
bring
downe
plentie
of
grace
,
of
pardon
and
of
mercie
for
thy
sinnes
:
to
open
the
heauens
,
and
to
stay
the
wrath
of
God
against
thee
,
deserued
by
the
same
.
5
Adde
lastly
hereunto
thine
owne
prayers
,
which
thou
contin●est
(
with
the
widow
in
the
Gospell
,
vn
o
the
vnrighteous
Iudge
,
&
with
the
woman
of
Canaan
vnto
the
righteous
Christ
)
with
all
feruencie
in
the
spirit
,
and
importunitie●
so
that
thy
continuance
in
praier
,
strengtheneth
thee
against
all
length
,
thy
importunitie
,
against
all
s●rength
in
temptation
:
the
one
against
all
delaies
the
other
against
all
de●●ies
:
and
assure
thy selfe
,
that
thou
shalt
finde
the
Lo●d
as
gracio●s
vnto
thee
fo●
thy
importunity
,
as
the
widdow
sound
the
vnrighteous
Iudge
,
and
as
merciful
,
as
the
woman
of
Canaan
found
the
righteous
Christ
.
For
howe
can
the
Lord
denie
so
many
,
so
continuall
so
importunate
,
so
gracious
,
and
so
earnest
suiters
in
thy
behalfe
;
some
of
them
hauing
so
well
deserued
,
that
the
father
should
gratifie
them
herein
?
His
son
intreateth
for
thee
,
the
blood
of
his
sonne
intreateth
for
thee
,
his
spirit
intreateth
for
thee
,
his
spouse
,
which
is
his
Church
,
and
all
his
dee●e
and
beloued
seruants
intreat
for
thee
,
thou
thy selfe
humblest
thy selfe
before
God
also
for
thy
sins
,
and
how
thinkest
thou
can
God
say
nay
to
a●l
these
suiters
in
thy
behalfe
?
Imagine
that
thy
seruant
had
offended
thee
,
and
thy
son
readie
to
die
,
if
thou
deniest
him
,
did
intreat
thee
,
thy
wife
intreated
thee
,
thy
seruant
intreated
thee
,
and
the
offendor
himselfe
intreated
thee
,
how
hardly
couldst
thou
deny
their
requests
?
The
v●righteous
Iudge
could
not
denie
the
i●portunitie
of
one
poor
widdow
:
and
therefore
the
righteous
God
,
who
is
the
iudge
of
all
flesh
,
cannot
deny
not
one
but
many
petitioners
,
crauing
pardon
at
his
handes
for
thy
transgressions
.
Thus
the●fo●e
thou
maiest
see
,
how
by
the
intercession
of
Christ
,
thou
maist
assure
thy self
of
the
forgiuenesse
of
thy
sinne
.
And
this
is
the
second
reason
,
taken
from
the
consideration
of
Christ
,
that
prooueth
the
same
vnto
vs
,
which
is
also
the
same
reason
that
Iohn
in
his
first
Epistle
and
first
chapter
vseth
,
saying
:
If
any
man
sin
,
we
haue
an
Aduocate
with
the
Father
,
euen
Iesus
Christ
the
righteous
.
The
7
Chapter
.
Wherein
the
forgiunes
of
sins
is
proued
,
by
considering
Iesus
Christ
,
as
he
is
our
king
and
spirituall
prince
.
THirdly
,
this
is
prooued
vnto
vs
,
by
condering
of
Christ
,
not
onelie
as
the
Priest
,
but
as
the
Princ
of
his
church
:
not
onelie
as
our
Aduocate
,
but
as
our
King
:
not
onely
as
our
mediator
,
but
as
our
Iudge
:
for
he
beareth
both
those
offices
.
As
he
beareth
the
office
of
the
mediator
,
he
intreateth
for
vs
:
as
he
beareth
the
office
of
a
Iuge
,
we
intreat
him
:
as
he
beareth
office
of
the
mediatour
,
we
pray
in
his
name
:
as
he
beareth
the
office
of
the
king
,
we
pray
vnto
his
name
:
as
he
is
a
Priest
,
he
praieth
for
vs
:
as
he
is
a
prince
we
pray
vnto
him
:
as
he
is
our
aduocate
,
he
int●eateth
the
father
to
forgiue
vs
:
as
he
is
our
king
,
and
gouernour
,
he
himselfe
with
the
father
forgiueth
vs
.
For
as
himselfe
testifieth
of
himselfe
,
all
power
is
giuen
vnto
him
,
both
in
heauen
,
and
in
earth
,
and
the
father
iudgeth
no
man
,
but
hath
commmitted
a●l
iudgement
vnto
the
sonne
:
that
all
men
should
honour
the
sonne
,
euen
as
they
honour
the
Father
.
Yea
,
the
sonne
of
man
,
as
he
testifyeth
to
the
Iewes
,
in
the
healing
of
the
man
sicke
of
the
palsey
,
hath
power
also
to
forgiue
sinnes
.
And
thi●
as
he
saith
,
hee
would
that
they
should
know
,
and
therefore
also
that
we
should
acknowledge
and
beleeue
.
For
that
the
knowledge
hereof
is
especially
profitable
,
and
comfortable
to
the
soule
,
that
is
burdened
with
the
sight
of
his
sins
.
For
what
and
bee
more
for
our
comfort
,
than
to
know
,
that
our
Prin●e
is
our
Priest
:
our
aduocate
i●
our
king
our
iudge
is
our
Sauiour
:
and
that
he
that
intreateth
for
●he
forgiuenes
of
our
si●●
,
can
of
hi●
self
forgiue
vs
our
sinnes
?
To
speake
in
a
word
,
what
can
be
more
comfortable
,
than
to
know
,
and
to
beleeue
,
that
Iesus
Christ
,
hath
absolute
power
in
himselfe
to
forgiue
vs
our
offences
?
For
when
the
soule
once
knoweth
that
,
it
hopeth
easily
to
obtain
the
same
,
and
that
for
certaine
especiall
good
reasons
.
1
First
for
that
it
knoweth
,
that
Iesus
Christ
to
purchase
the
forgiuenes
of
our
sinnes
did
lay
downe
his
owne
life
,
and
therefore
hauing
nowe
purchased
the
same
for
vs
he
wil
bestow
it
vpon
vs
.
For
hauing
pu●chased
the
same
so
deerly
,
he
will
not
let
it
perish
vnprofitably
:
which
yet
notwithstanding
it
should
doe
,
if
it
were
not
giuen
vnto
vs
.
For
Christ
gaue
his
life
vnto
death
,
that
he
might
giue
vs
the
forgiuenesse
of
our
sins
:
for
,
as
for
himselfe
,
he
had
no
need
of
the
forgiuenesse
of
sins
because
he
had
no
sin
.
It
was
therefore
for
the
forgiuenesse
of
our
sinnes
,
that
he
paid
the
ransome
of
his
blood
.
If
therefore
he
hauing
purchased
the
same
for
vs
,
should
not
(
himselfe
hauing
no
vse
thereof
,
)
bestowe
it
vpon
vs
:
in
vaine
should
hee
haue
died
,
in
vaine
should
hee
haue
p●●chased
the
same
with
his
owne
blood
,
in
vaine
should
he
haue
suffered
the
shame
of
the
crosse
,
and
so
the
crosse
of
Christ
should
be
made
vain
,
if
the
forgiuenesse
of
our
sins
should
not
be
by
Christ
giuen
to
vs
,
for
the
vse
thereof
is
in
vs
,
as
the
end
thereof
was
for
vs
.
Now
we
know
that
Christ
would
not
lay
downe
his
life
in
vaine
,
and
tehrefore
,
that
he
will
readily
and
cheerfully
forgiue
vs
our
sinnes
:
And
this
so
much
the
rather
we
do
belee●e
,
for
that
he
gaue
his
life
,
that
he
might
giue
it
vnto
vs
,
and
therefore
much
more
hauing
it
in
his
own
power
to
giue
freely
,
he
wil
most
willingly
giue
it
vnto
vs
The
father
that
to
purchase
an
inheritance
to
bestow
vpon
his
son
,
will
indaunger
his
life
,
would
much
more
willingly
,
if
it
lay
in
his
hands
,
&
his
bands
,
to
giue
the
same
freely
,
freely
bestow
it
vpon
him
.
The
friend
no
doubt
that
to
saue
the
life
of
his
friend
,
and
to
purchase
his
pardon
at
the
hands
of
the
king
,
would
giue
his
life
vnto
death
,
would
much
more
willingly
bestow
his
pardon
vpon
him
,
if
hee
might
doe
the
●ame
with
the
safety
of
his
own
life
;
if
●e
had
power
in
himselfe
to
forgiue
,
and
●o
pardon
his
offence
.
So
that
Lord
,
that
to
pardon
,
and
to
procure
the
forgiuenes
of
our
sinnes
at
the
hands
of
his
father
,
laid
downe
his
owne
life
(
much
more
hauing
power
in
his
owne
hands
to
forgiue
vs
,
)
will
giue
vnto
vs
the
forgiuenesse
of
our
sinnes
.
Being
therefore
iustified
by
his
bloud
,
much
more
being
now
iustified
,
shall
wee
be
saued
from
wrath
by
him
.
For
if
when
we
were
his
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
sonne
:
much
more
being
reconciled
,
shall
we
be
saued
by
his
life
.
As
Paul
reasoneth
in
the
fift
to
the
Romans
.
And
therefore
this
first
reason
may
perswade
vs
,
that
Christ
that
hath
power
in
his
hands
to
forgiue
vs
our
sinnes
,
will
easily
be
mooued
to
pardon
them
.
2
Secondly
,
this
is
farther
perswaded
vnto
vs
,
by
the
consideration
of
his
practise
and
behauiour
,
being
here
vpon
the
earth
,
which
alwaies
was
most
ful
of
mercy
,
of
kindnesse
,
of
gentlenesse
,
and
of
meeknesse
,
who
euer
came
vnto
him
for
sight
,
and
went
away
blind
:
for
hearing
,
and
went
away
deafe
:
for
speech
,
and
went
away
dumbe
:
for
legges
,
and
went
away
lame
:
for
health
,
and
went
away
sick
:
for
comfort
,
and
went
away
sorrowfull
:
for
the
forgiuenesse
of
hi●
sinnes
,
and
went
away
a
sinner
:
who
euer
came
to
the
Lord
,
and
went
away
confounded
,
and
ashamed
.
The
sicke
of
the
Palsey
vnto
him
but
for
health
of
the
body
,
and
he
gaue
him
also
vnsought
for
,
the
health
of
soule
;
saying
vnto
him
,
son
thy
sins
are
forgiuen
thee
.
The
woman
that
was
brought
vnto
him
for
iudgement
,
being
taken
in
adulterie
,
found
mercy
at
his
hand
,
in
stead
of
iudgement
,
and
life
in
stead
of
death
.
Woman
,
quoth
he
,
where
are
thine
accusers
,
hath
no
man
condemned
thee
?
neither
do
I
,
go
thy
waies
and
sin
no
more
.
The
Iewes
that
crucified
him
,
and
put
him
,
being
the
Lord
of
life
,
vnto
death
,
beleeuing
and
being
baptised
into
his
name
for
the
remission
of
their
sins
,
were
receiued
to
mercie
:
yea
,
hanging
vpon
the
crosse
,
hee
praied
for
his
persecutors
,
saying
:
Father
,
lay
not
this
sinne
vnto
their
charge
,
for
they
know
not
what
they
doe
.
His
disciples
would
,
as
Elias
,
haue
commaunded
fire
to
come
downe
from
heauen
,
and
consumed
his
enemies
,
but
he
reproued
them
,
saying
.
Yee
know
not
of
what
spirit
you
are
.
Such
a
one
is
Christ
still
,
hee
hath
changed
his
place
,
but
not
his
nature
:
his
mercie
is
rather
increased
,
with
his
honour
:
and
his
meekenesse
,
with
his
glory
.
The
heauens
make
him
not
more
churlish
,
which
were
rather
hellish
than
heauenly
:
but
more
kinde
,
and
louing
,
to
all
that
faithfully
call
vpon
him
.
For
we
must
not
thinke
the
God
of
all
glorie
,
to
be
like
vnto
corrupt
,
&
prophane
man
,
whom
honor
puffeth
vp
,
and
maketh
so
much
the
more
proude
,
and
scornefull
,
by
how
much
the
more
glorious
he
is
:
but
we
must
rather
take
him
&
measure
him
,
by
the
farthest
distance
therefrom
:
euen
by
the
cleane
contrarie
therevnto
For
therefore
is
the
manner
of
Christ
his
life
with
men
described
,
that
we
may
know
how
hee
liueth
with
God
.
That
we
knowing
his
meeknesse
on
the
earth
,
might
looke
for
his
mercie
from
the
heauens
.
And
this
i●
the
second
consideration
that
may
induce
vs
thereunto
.
3
Lastly
,
this
his
mercie
,
and
readinesse
to
forgiue
vs
,
may
the
rather
appeare
vnto
vs
,
by
the
promises
of
mercie
made
vnto
all
those
that
come
vnto
him
.
As
namely
,
the●e
where
he
saith
,
come
vnto
me
all
yee
that
are
heauie
loaden
,
and
I
will
ease
you
.
And
again
,
standing
in
the
temple
,
in
the
great
day
of
the
feast
,
he
cried
a
loud
saying
;
If
any
man
thirst
,
let
him
come
to
me
,
and
I
will
satisfie
him
.
And
again
to
the
woman
of
Samaria
,
if
thou
knowest
who
it
were
that
saith
vnto
thee
,
giue
me
water
,
thou
worldest
haue
asked
of
him
,
and
hee
would
haue
giuen
vnto
thee
,
waters
of
the
well
of
life
,
of
which
,
whosoeuer
drinketh
,
shall
neuer
hunger
,
nor
thirst
more
.
So
that
by
these
promises
of
Christ
both
to
giue
,
and
to
forgiue
;
to
giue
graces
,
and
to
forgiue
our
sinnes
;
we
are
most
fully
resolued
in
this
point
.
Knowing
that
,
that
Christ
,
that
is
able
,
is
also
willing
:
that
hath
power
,
hath
also
promised
:
that
hath
full
authoritie
of
himselfe
,
hath
also
full
will
as
himselfe
,
to
forgiue
vs
our
offences
.
So
that
Christ
hauing
full
power
of
himselfe
to
forgiue
our
sinnes
;
and
we
being
assured
of
his
willingnes
therevnto
,
both
by
his
promise
,
his
practise
,
and
the
bloud
of
his
crosse
,
we
may
be
fully
hereby
perswaded
of
the
forgiuenesse
of
our
sinnes
.
Oh
,
if
a
theefe
had
such
assurance
of
his
Iudge
,
or
a
traitour
of
his
king
,
how
would
it
che●●e
his
dying
soule
?
wee
haue
this
strong
assurance
of
our
Iudg
,
of
Christ
our
Lord
and
King
,
and
why
doe
wee
not
cheere
in
the
knowledge
hereof
?
Oh
,
let
no
feare
of
death
or
sin
feare
vs
,
so
long
as
the
Lord
of
life
,
and
●ighteousnesse
,
is
our
King
,
and
gouerneth
vs
,
it
is
the
Lord
that
iustifieth
,
and
who
shall
condemne
vs
?
it
is
Christ
that
dyed
,
yea
,
which
is
risen
from
the
dead
,
yea
,
which
sitteth
at
the
right
hand
of
God
the
Father
,
who
also
intreateth
for
vs
.
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
oppression
,
or
nakednesse
,
or
daunger
,
or
sword
?
no
,
we
are
more
than
Conquerours
by
him
which
hath
loued
vs
;
as
the
Apostle
teacheth
vs
in
the
eight
to
the
Romanes
.
This
then
is
the
third
consideration
of
Christ
,
that
confirmeth
vnto
vs
the
forgiuenesse
of
our
sinnes
.
The
8.
Chapter
.
Wherein
the
forgiuenes
of
sins
is
proued
by
conside●ing
Christ
,
as
hee
is
our
Physitian
,
that
with
his
own
blood
cureth
and
healeth
all
our
infirmities
both
corporall
and
spirituall
.
FOurthly
,
the
forgiuenes
of
our
sins
is
argued
,
by
considering
Christ
as
a
sacrifice
for
sinne
,
sweet
smelling
,
holy
and
acceptable
vnto
God
as
a
peace-offering
.
Yea
,
a
sinne
offering
;
yea
as
that
immaculate
,
and
Paschall
lambe
,
by
whose
blood
,
we
for
euer
attaine
the
forgiuenes
of
our
sins
:
and
that
in
a
double
respect
.
First
,
for
that
Christ
is
that
good
Phisition
,
who
not
by
the
roots
of
China
,
or
the
trees
of
America
,
by
Para●elsus
his
minerals
,
or
Gallens
his
simples
,
but
by
his
owne
most
precious
blood
,
helpeth
all
our
infirmities
.
For
the
blood
of
Christ
is
that
purgation
,
that
clenseth
and
purgeth
away
euen
from
the
verie
soule
,
and
not
from
the
bodie
onely
,
(
which
were
but
small
thing
in
respect
of
this
,
)
all
the
corruption
,
infection
,
and
filth
thereof
.
For
as
S.
Iohn
saith
,
the
bloud
of
Christ
purgeth
vs
from
all
our
sins
:
that
therefore
is
the
onely
purger
of
the
soule
,
which
worketh
according
to
the
Dos
,
or
gift
of
Christ
,
the
phisition
of
the
soule
,
strongly
vpon
the
corruptions
thereof
:
and
bringeth
them
,
and
expelleth
them
all
quite
and
cleane
out
of
the
same
.
Oh
if
Galle
or
Hyppo●rates
,
or
Paracelsus
,
or
other
doctors
of
phisicke
,
had
been
consulted
with
:
if
they
had
ben
sent
for
to
practise
vpon
the
same
:
if
they
had
ministred
either
pils
,
or
potions
,
or
confections
,
or
boles
,
or
electuaries
,
if
they
had
ministred
Rubarbe
,
or
Cassia
,
or
Tamarnidi
,
or
the
Greeke
pill
,
or
any
such
like
,
perchance
they
would
haue
purged
the
bodie
:
only
the
bloud
of
Christ
,
is
that
strange
and
strong
purgation
,
that
worketh
vpon
the
very
soule
,
and
purgeth
the
same
,
euen
as
Rubarbe
or
any
such
like
,
purgeth
the
body
from
the
filth
thereof
:
yea
the
bloud
of
Christ
is
that
water
that
washeth
away
the
matter
of
our
festered
wounds
,
and
cooleth
all
the
heat
that
flasheth
in
our
soule
,
being
bred
by
the
fierie
darts
of
the
deuill
.
For
as
Iohn
testifieth
in
his
Reuelation
,
Christ
hath
washed
vs
by
his
bloud
,
it
is
that
oyle
that
healeth
all
our
wounds
.
For
as
Esay
saith
,
by
his
stripes
are
we
healed
:
it
is
that
Triacle
or
Cordiall
,
more
precious
than
the
confection
of
pearles
,
which
maketh
a
man
sound
,
when
he
is
readie
to
swoune
for
weaknes
.
It
is
that
Antidorum
,
or
preseruatiue
more
soueraigne
than
the
Vnicornes
horn
,
that
defendeth
the
soule
from
the
poyson
of
the
old
serpent
.
It
is
that
restoratiue
,
that
euen
then
,
when
we
are
readie
to
loose
our
life
,
e●en
the
life
of
the
soule
,
which
is
faith
and
to
die
in
d●spaire
,
beeing
taken
into
our
soule
,
r●●●●ueth
,
cheareth
and
quickneth
it
,
and
so
maketh
vs
to
liue
,
when
wee
die
.
For
as
Christ
testifieth
,
he
that
eateth
his
flesh
,
and
drinketh
his
bloud
,
hath
eternall
life
abiding
in
him
:
so
that
though
hee
die
,
yet
shall
hee
liue
.
It
is
that
wine
,
that
cheereth
the
soule
;
and
that
meat
that
strengtheneth
the
same
,
being
exceding
weake
.
To
speake
in
a
word
,
it
cureth
all
the
diseases
of
the
soule
;
it
cureth
the
pockes
of
the
●oule
,
that
commeth
by
adulterie
:
the
gout
of
the
soule
,
that
commeth
by
ease
:
the
surfeting
of
the
soule
that
commeth
by
gluttonie
and
drunkennes
:
the
dead
palsie
,
that
commeth
of
the
coldnesse
in
profession
:
the
consumption
of
the
soul
,
that
commeth
by
decaying
in
religion
,
I
meane
by
Apostacie
the
burning
ague
of
the
soule
,
that
commeth
by
ouermuch
choller
&
anger
:
the
leprosie
of
the
soul
,
which
is
sinne
.
And
that
which
all
other
phisicke
cannot
doe
vnto
the
bodie
,
this
doth
vnto
the
soule
.
For
it
cureth
them
that
are
loue
sick
,
euen
sick
for
the
loue
of
women
,
gold
,
siluer
,
promotion
&
of
themselues
:
yea
,
it
taketh
away
old
,
inueterat
,
&
confirmed
diseases
:
though
they
haue
ben
continued
ten
,
twenty
,
fortie
,
fourescore
,
a
hundred
yeares
:
yea
,
our
whole
life
:
yea
,
it
healeth
naturall
infirmities
,
and
those
which
were
brought
into
the
world
,
euen
originall
sin
,
which
we
had
from
our
fathers
infection
.
And
that
which
is
more
,
we
are
borne
blind
,
so
that
we
could
not
behold
the
light
of
the
glory
of
God
,
in
the
face
of
Iesus
Christ
,
and
yet
this
maketh
vs
see
:
we
were
born
deafe
,
so
that
our
eares
,
a●
the
eares
of
the
Adder
,
were
stopped
against
the
word
,
and
this
openeth
them
:
we
were
dumb
,
that
we
could
not
speak
to
the
glorie
of
God
,
and
this
giueth
vs
speech
:
we
were
born
lame
,
so
that
we
could
not
walk
in
the
waies
of
the
lord
,
&
this
maketh
vs
whole
:
for
the
blood
of
Christ
is
as
able
to
cure
the
lame
legs
of
the
soule
,
as
the
name
of
Christ
in
the
Apostles
spirite
,
was
able
to
cure
him
that
was
a
cripple
borne
,
&
lay
begging
at
the
beautifull
gate
of
the
temple
:
the
blood
of
Christ
is
as
able
to
cure
all
the
diseases
whatsoeuer
of
the
soule
,
as
the
word
of
Christ
was
to
cure
all
the
infirmities
of
the
bodie
,
whatsoeuer
.
And
yet
I
know
not
how
,
we
account
not
of
this
medicine
:
either
because
it
seemeth
base
vnto
vs
,
because
wee
knowe
not
the
strength
and
vertue
therof
:
or
els
because
wee
neede
it
not
.
For
as
whole
men
care
not
for
phisicke
,
&
them
that
are
sound
,
account
not
of
purgations
,
but
cast
them
in
the
fire
,
or
at
their
heels
:
so
they
that
are
lusty
in
soule
,
that
think
themselues
sound
as
the
Pharisie
,
that
are
not
wounded
at
the
hart
,
as
the
Iews
in
the
second
of
the
Acts
,
contemne
the
blood
of
Christ
,
&
make
no
reckoning
thereof
.
But
when
they
are
once
wounded
with
the
feeling
of
their
sins
,
then
they
take
it
to
the
hart
,
that
before
they
set
at
their
heeles
:
and
neuer
doth
man
know
the
profit
of
this
bloud
,
vntill
hee
haue
ben
sick
in
mind
.
All
other
medicines
of
the
body
will
not
helpe
some
one
disease
thereof
:
but
this
being
but
one
,
helpeth
all
infirmities
of
the
soule
.
And
if
it
were
not
for
this
remedy
,
surely
wee
had
beene
dead
long
before
thi●
time
:
for
wee
could
neuer
haue
liued
halfe
so
long
.
But
now
hauing
this
,
it
is
a
present
remedie
:
whereas
otherwise
euery
light
word
,
and
euery
little
fall
,
would
haue
killed
bodie
and
soule
:
but
such
is
the
force
of
the
bloud
of
Christ
,
that
hauing
the
same
ready
,
the
strongest
poyson
of
the
serpent
cannot
ouercome
vs
,
the
hottest
firie
dart
burne
vs
,
nor
the
greatest
wound
kill
vs
:
we
are
presently
whole
,
so
soone
as
we
apply
it
.
Oh
if
a
man
had
such
a
medicine
for
the
bodie
,
as
would
preserue
him
from
the
plague
in
all
infections
,
from
the
pocks
after
all
adulteries
,
from
the
gout
after
all
ease
,
from
daunger
after
all
surfets
,
from
death
in
all
sicknesses
,
and
after
all
wounds
:
that
would
cure
old
and
confirmed
diseases
,
&
those
also
which
were
naturall
:
of
what
price
,
and
that
iustly
,
would
he
value
the
same
?
But
the
death
of
Ies●s
●hrist
,
and
the
shedding
of
his
blood
,
doth
(
as
before
was
shewed
)
bring
present
remedie
for
all
diseases
of
the
soule
:
which
are
the
sinnes
thereof
:
(
for
the
same
is
sin
to
the
soule
,
that
is
sicknesse
to
the
bodie
)
what
account
then
ought
we
to
make
of
this
death
,
which
death
ouercame
death
:
which
ouercame
hell
,
and
sin
it selfe
?
So
that
we
may
say
,
away
death
,
thou
art
ouercom
by
death
:
away
death
,
thou
art
ouercome
by
life
:
his
weaknes
is
ouercom
by
his
strength
:
our
infirmitie
by
his
power
:
our
sinne
by
his
righteousnes
:
his
death
brought
our
life
:
he
was
weake
,
to
strengthen
vs
:
he
base
,
that
we
glorious
:
he
sicke
,
that
wee
sound
:
hee
a
banished
man
,
that
we
Citizens
:
he
flesh
,
that
we
spirituall
:
he
shed
his
blood
,
that
we
might
be
healed
.
We
may
therefore
conclude
,
that
no
sin
can
hurt
vs
,
sith
the
death
of
Christ
and
his
blood
,
is
a
present
remedie
against
all
.
And
thus
in
this
first
respect
,
the
blood
of
Christ
being
the
phisicke
for
the
soule
,
argueth
the
forgiuenes
of
our
sins
,
in
that
it
prooueth
the
c●ring
of
our
infirmities
.
The
9
Chapter
.
Wherin
the
forgiunes
of
sins
is
proued
,
by
considering
Christ
as
he
is
our
redeemer
,
who
hath
with
his
own
body
purchased
of
his
father
the
pardon
of
our
sins
,
and
with
hi●
own
bloud
ransomed
vs
,
&
paid
the
price
of
the
redemption
of
our
sins
.
IN
the
second
respect
,
the
bloud
of
Christ
proueth
the
forgiuenesse
of
our
sinnes
,
for
that
it
is
not
onely
the
Phisick
of
the
soule
,
which
purgeth
the
same
from
all
corruptions
,
that
is
,
the
sinnes
thereof
:
but
also
that
price
,
by
the
which
,
Christ
purchased
of
his
father
,
the
pardon
for
our
sinnes
.
For
as
the
Apostle
teacheth
vs
(
in
this
present
verse
)
we
haue
redemption
by
his
bloud
,
the
forgiuenes
of
our
sins
.
And
Peter
in
his
Epistle
telleth
,
that
wee
were
redeemed
from
our
vaine
conuersation
,
not
with
corruptible
things
,
as
gold
,
and
siluer
,
but
with
the
most
precious
bloud
of
the
sonne
of
God
.
Whereby
the
Apostle
teacheth
vs
,
that
as
the
pardon
of
our
sinnes
from
the
hands
of
God
,
is
farre
more
excellent
than
the
Popes
pardon
(
which
may
,
whether
it
be
for
murder
or
theft
,
or
whordome
,
or
any
such
like
be
purchased
for
gold
,
or
siluer
,
or
wool
,
or
such
like
trash
:
)
so
it
is
to
be
purchased
with
a
price
farre
more
precious
,
euen
with
the
bloud
of
the
son
of
God
,
which
onely
was
able
to
purchase
our
pardon
for
vs
.
And
therfore
if
the
same
had
ben
wanting
,
alas
what
had
there
beene
left
in
vs
,
able
to
haue
procured
the
same
?
A
man
would
fast
water
,
and
bread
,
all
the
daies
of
his
life
:
yea
,
hee
would
trauell
to
Rome
,
to
Ierusalem
,
and
farther
,
bare
footed
,
and
bare
legged
:
yea
,
he
would
whip
himselfe
with
cords
,
wreathed
with
yron
:
yea
,
launce
himselfe
with
pennekniues
,
●s
the
Priests
of
Baal
:
he
would
giue
abundance
of
gold
and
siluer
:
hee
would
keepe
open
house
,
giue
great
doale
:
releeue
many
poore
,
by
many
trentall
of
masses
build
Abbies
,
Monasteries
,
Churches
,
Schooles
,
and
Colledges
,
as
the
Papists
do
,
for
the
Pardon
of
their
sinnes
:
yea
,
he
would
(
as
they
)
lay
open
their
shame
to
the
Priestes
eares
,
in
auric●lar
confession
,
if
that
would
purchase
him
pardon
for
his
sin
:
yea
he
would
with
the
Iews
,
come
into
the
courts
of
the
Lords
house
,
and
offer
many
Bullocks
,
Rams
,
and
Goats
:
he
would
shed
riuers
of
bloud
,
&
poure
out
streames
of
oyle
vnto
the
Lord
:
yea
hee
would
(
as
Micheas
saith
)
giue
the
fruit
of
his
wombe
,
for
the
sinne
of
his
soule
:
and
as
the
Idolato●s
did
,
make
his
sonnes
to
go
through
fire
,
and
offer
them
to
deuils
,
if
all
this
would
pr●cure
vnto
him
pardon
for
his
sin
.
Yea
,
what
would
not
a
wound●d
conscience
giue
,
to
be
disburdened
of
the
weight
of
his
sinne
,
and
to
purchase
vnto
himselfe
a
pardon
,
not
from
the
Pope
,
but
from
he
Lord
for
his
offences
?
But
it
will
cost
to
great
a
price
for
him
to
redeem
his
own
soule
,
or
the
sin
thereof
,
with
any
thing
in
himselfe
.
He
must
therefore
set
that
alone
for
euer
,
and
look
for
the
pardon
of
his
offences
,
by
the
bloud
of
Iesus
Chirst
;
which
is
that
onely
price
,
by
the
which
it
might
be
procured
,
which
being
accordingly
offered
vnto
God
the
Father
,
and
that
vpon
the
aulter
of
the
crosse
;
he
hath
with
the
value
and
price
thereof
,
purchased
that
,
which
all
,
both
heauen
and
earth
could
not
otherwise
haue
procured
:
euen
the
forgiuenes
of
our
sinnes
.
And
thereby
hath
left
vnto
vs
an
assurance
,
for
the
attaining
of
the
pardon
of
our
offences
.
For
far●e
be
it
from
vs
,
that
we
shuld
account
the
Lord
either
a
cosener
,
who
would
deceiue
vs
,
or
a●
oppressor
,
or
an
extortioner
,
that
would
by
violence
keepe
from
vs
any
su●h
thing
,
as
we
had
right
vnto
by
the
way
of
purchase
.
Hauing
therfore
right
vnto
the
pardon
of
our
sinnes
,
because
Christ
hath
purchased
the
same
with
his
blood
:
we
are
assured
,
that
our
sins
must
and
sh●ll
be
for
euer
forgiuen
,
and
blotted
out
That
Lord
,
that
giueth
more
than
we
deserue
,
will
not
keepe
from
vs
that
which
is
our
due
:
a●d
hee
that
giueth
all
thinges
freely
,
will
not
debarre
vs
of
that
,
which
is
purchased
for
vs
so
deerely
,
as
with
the
blood
of
Iesus
Christ
.
The
10
Chapter
.
Wherein
are
touched
two
reasons
taken
from
the
spirit
of
God
(
the
holy
Ghost
,
being
the
third
person
in
the
Trinity
.
)
The
first
as
the
spirit
is
considered
,
to
work
repentance
&
contrition
in
vs
,
&
so
washeth
vs
from
our
sin
.
The
other
as
the
spirit
breedeth
and
worketh
peace
in
our
conscience
,
wherewith
the
forgiuenesse
of
our
sins
is
sealed
.
VNto
those
reasons
taken
from
the
Father
and
the
Son
:
I
might
adde
two
other
principall
reasons
taken
from
the
spirit
of
God
.
1
The
first
whereof
is
this
:
namely
,
that
one
and
the
selfe
same
spirit
,
that
is
,
called
by
Paule
(
Rom.
8.
)
the
spirit
of
bondage
to
feare
,
and
also
that
worketh
godly
sorow
in
v●
vnto
repenta●ce
,
mentioned
(
2.
Cor.
cap
7.
)
is
also
that
sanctifying
spirit
of
God
,
which
washeth
and
cleanseth
vs
from
all
our
sinne●
:
and
therefore
it
is
compared
to
fire
and
water
:
because
as
fire
it
purgeth
,
as
water
it
cleanseth
vs
from
all
our
s●nnes
:
and
therfore
is
it
that
the
Apostle
saith
(
Cor.
6.
)
that
ye
are
washed
,
that
ye
are
cleansed
,
that
yee
are
sanctified
,
in
the
name
of
Iesus
Christ
,
and
by
the
spirit
of
our
God
.
So
that
they
that
sorrow
rightly
for
their
sinnes
,
and
are
possessed
with
the
spirit
of
bondage
to
feare
,
euen
to
feare
hell
,
Gods
wrath
,
the
deuill
,
and
their
owne
estate
,
may
be
assured
,
that
the
same
spirit
that
worketh
the
sorrow
,
washeth
the
soule
:
that
breedeth
the
feare
,
bringeth
the
fauour
of
God
:
that
defileth
their
cheeks
with
teares
,
cleanseth
their
soules
from
sinne
also
:
for
one
spirit
worketh
all
,
and
in
all
the
elect
of
God
.
So
that
while
we
lay
open
our
sins
,
we
lay
them
vpon
Christ
,
who
beareth
them
,
and
taketh
them
away
.
While
we
hide
not
our
sins
,
the
lord
hideth
them
.
He
that
sorroweth
rightly
for
them
,
looseth
all
sorrow
for
them
:
and
hee
that
rightly
seeth
them
,
looseth
the
sight
of
them
for
euermore
.
2
The
second
reason
,
is
taken
from
the
peace
of
conscience
,
which
the
spirit
working
in
vs
,
dooth
seale
the
forgiuenesse
of
our
sinnes
,
as
the
Apostle
plainely
sheweth
in
the
fift
to
the
Romans
,
where
he
saith
,
being
iustified
by
faith
,
we
are
at
peace
with
God
.
So
that
if
euer
since
we
sinned
,
we
felt
the
peace
of
conscience
,
it
was
the
worke
of
the
spirit
that
sealed
our
iustification
,
that
is
,
the
full
forgiuenes
of
our
sinnes
.
And
therfore
hauing
once
felt
the
same
,
wee
need
not
doubt
,
whether
our
sinnes
be
forgiuen
vs
,
yea
,
or
no.
But
as
I
haue
breefly
omitted
the
other
reason
:
so
I
will
defer
this
vnto
a
more
proper
place
.
And
so
concluding
those
reason
;
that
arise
from
God
considered
in
his
persons
;
I
will
come
vnto
other
reasons
taken
from
man
,
being
considered
in
his
sins
.
The
11.
Chapter
.
Wherein
is
contained
the
first
argument
or
reason
,
which
to
proue
the
forgiuenes
of
sins
,
is
taken
from
the
c●eatu●e
(
the
reasons
bei●g
before
taken
from
the
crea●o●
)
and
that
f●om
man
,
co●sidered
in
himselfe
,
with
his
estate
being
naturally
in
lined
to
sin
.
THe
first
whereof
,
is
taken
from
the
consideration
of
the
naturall
inclination
of
man
vnto
sinne
.
For
as
Dauid
saith
of
himselfe
,
In
sin
was
I
conceiued
,
and
in
iniquitie
did
my
mother
bring
me
forth
.
And
Iob
demandeth
,
saying
:
Who
can
make
that
cleane
,
that
is
borne
of
vncleane
seede
?
And
Paul
plainely
teacheth
vs
,
that
by
the
sinne
of
one
man
,
sinne
raigned
ouer
all
:
and
that
in
Adam
all
sinned
.
So
that
as
we
drew
from
Adam
our
being
,
so
our
sinning
:
as
our
flesh
and
bone
,
so
our
corruption
:
as
our
nature
,
so
our
sinne
naturally
.
And
as
there
is
in
the
seed
of
our
parents
,
wherof
we
are
born
,
a
naturall
inclination
,
by
the
blessing
of
God
to
growe
:
so
there
is
in
the
same
also
a
naturall
inclination
,
by
the
sin
of
Adam
,
vnto
sinne
.
And
as
the
crabbed
stock
,
sendeth
forth
his
sower
iuice
into
his
braunches
,
which
therfore
naturally
b●ing
forth
crabs
,
for
fruits
:
so
Adam
being
that
sinfull
stocke
whereof
we
are
the
naturall
braunches
,
sendeth
forth
his
sinne
into
vs
:
who
therefore
naturally
bring
forth
fruit
vnto
sin
,
in
great
plentie
.
So
that
looke
how
naturall
it
is
for
man
to
grow
,
to
eate
,
to
laugh
,
to
reason
,
or
to
speak
:
so
naturall
also
is
it
for
him
to
sin
.
Therefore
is
it
that
sinne
raigneth
ouer
all
,
in
such
sort
,
as
that
there
was
neuer
heard
of
any
such
man
,
(
besides
Christ
,
who
was
not
begotte●
after
the
manner
of
men
)
as
was
void
of
sinne
.
For
if
we
say
we
haue
no
sin
,
we
deceiue
our selues
,
and
there
is
no
truth
in
vs
.
Paul
confesseth
concerning
himselfe
,
that
the
euill
which
hee
would
not
do
,
he
doth
.
Daniel
confessed
in
his
prayer
vnto
the
Lord
,
his
owne
sins
,
and
the
sinnes
of
the
people
.
Noah
,
his
drunkennes
:
Iobs
cursing
:
Dauids
adulterie
:
Salomons
idolatrie
:
Peters
apostacie
:
and
Moses
infidelitie
:
are
by
the
word
,
manifested
vnto
the
whole
world
.
And
briefly
,
what
man
is
he
that
may
not
learne
to
pray
,
as
Christ
hath
taught
him
,
saying
:
Forgiue
vs
our
trespasses
,
as
we
forgiue
them
that
trespasse
against
vs
.
True
it
is
,
that
many
there
be
,
who
haue
praied
with
Paul
,
to
haue
the
Messenger
of
Sathan
cleane
remoued
:
yea
,
and
haue
striued
to
attaine
vnto
the
power
of
the
death
,
and
resurrection
of
Iesus
Christ
,
and
vnto
the
resurrection
of
the
dead
:
that
euen
in
this
life
,
they
might
be
freed
fully
from
sinne
.
But
neuer
could
either
Paul
,
as
him selfe
confesseth
,
or
any
other
therefore
,
attaine
therevnto
.
And
no
maruell
:
for
nature
may
well
be
corrected
,
but
neuer
by
any
labour
cleane
rooted
out
.
And
therefore
as
the
Cat
of
the
mountain
cannot
change
her
spots
,
nor
the
Ethyopian
his
skin
,
sith
nature
hath
made
them
such
:
so
neither
can
man
cleane
put
away
his
sinne
,
sith
nature
hath
made
him
a
sinner
.
Which
thing
howsoeuer
,
it
cannot
excuse
the
obstinat
,
yet
it
may
comfort
the
weake
:
knowing
that
the
Lord
wil
be
more
easily
moued
to
pardon
those
our
sinnes
,
which
nature
will
we
,
nill
we
,
inforceth
vs
to
do
.
For
when
we
sinne
,
we
do
but
our
nature
.
And
therefore
in
reason
,
we
the
rather
are
to
be
pardoned
.
For
euen
with
reason
,
this
is
a
good
,
and
therfore
a
common
reason
,
why
me
should
spare
our
brute
beasts
,
behauing
themselues
more
brutishly
:
alas
,
say
we
,
let
them
alone
,
they
do
but
their
nature
.
And
why
should
it
not
seem
vnto
reason
,
as
good
reason
,
why
the
Lord
(
in
regard
of
whome
,
man
is
not
so
much
,
as
a
brute
beast
is
vnto
a
man
)
should
spare
,
&
not
for
merit
,
but
for
pitie
pardon
man
,
who
when
he
sinneth
,
doth
nothing
else
but
his
nature
:
for
his
owne
nature
driueth
him
vnto
sin
.
This
reason
therefore
seemed
so
good
vnto
the
holy
Ghost
,
and
so
comfortable
vnto
Dauid
,
that
he
especially
vseth
the
same
in
his
103.
psalm
,
to
shew
,
that
as
a
father
pitieth
his
owne
children
,
so
the
Lord
(
as
mercie
respecteth
miserie
,
so
pitie
respecteth
frailtie
)
pitieth
them
that
feare
him
.
For
,
saith
hee
,
the
Lord
knoweth
our
making
,
he
remembreth
that
wee
are
but
dust
,
and
that
the
daies
of
mortall
man
,
are
but
as
the
grasse
,
and
that
hee
flourisheth
,
but
euen
as
the
flower
of
the
field
,
when
the
winde
bloweth
vpon
it
,
it
is
no
longer
,
neither
is
the
place
thereof
knowne
any
more
.
This
therefore
is
the
first
reason
,
taken
from
the
consideration
of
our selues
,
to
whom
being
begotten
in
sin
,
it
is
naturall
to
sinne
.
The
12.
Chapter
.
Wherein
is
contained
the
second
reason
,
taken
from
man
,
to
prooue
the
forgiuenesse
of
sins
,
by
the
consideration
of
our
infancie
,
we
neuer
being
but
new
borne
babes
,
so
long
as
we
liue
.
THe
second
reason
is
taken
from
the
consideration
of
our
infancie
,
which
so
long
continueth
as
we
liue
in
this
present
world
.
For
in
regard
both
of
God
,
&
also
of
that
perfect
aged
man
in
Iesus
Christ
,
we
are
no
more
,
nor
better
than
new
borne
babes
.
And
therfore
doth
the
Apostle
Peter
in
his
first
Epistle
&
second
chapter
,
call
vs
babes
,
saying
:
as
new-borne
babes
desire
the
spirituall
and
guiltles
milke
of
the
word
.
So
likewise
doth
Iohn
in
his
first
Epistle
,
&
last
chapter
,
call
vs
,
saying
:
Babes
keepe
your selues
from
Idols
.
And
for
this
cause
doth
the
Lord
appoint
vnto
his
Church
in
this
present
life
,
Kings
and
Queenes
,
to
be
nursing
fathers
,
&
nursing
mothers
:
and
feedeth
it
as
it
were
with
pap
,
euen
with
the
sincere
milke
of
the
word
.
And
in
all
other
actions
dealeth
so
with
vs
,
as
parents
with
their
yong
infants
.
And
no
maruell
:
for
in
euerie
action
of
this
present
life
,
wee
shew
our selues
to
bee
more
than
babes
.
Our
weak
knees
,
our
babish
reason
,
our
childish
imagination
,
our
dallying
with
God
our
Father
,
our
vnseasonable
cries
,
our
vnseasonable
requests
,
our
fathers
rod
,
the
blaspheming
of
his
name
,
the
defiling
of
our selues
,
our
beds
,
and
our
garments
,
and
the
often
fals
which
we
catch
,
as
children
that
are
vnweaned
,
and
cannot
go
alone
,
doe
more
than
conuince
the
same
.
Ad
herevnto
,
how
late
it
is
since
that
wee
were
new
borne
,
and
(
as
babes
)
begotten
by
the
immortall
seede
of
the
word
:
and
this
doctrine
will
shine
as
cleare
as
the
sun
,
at
the
noone
day
.
For
what
though
wee
haue
beene
regenerate
an
hundred
yeres
since
:
is
it
in
regard
either
of
God
,
with
whom
a
thousand
yeares
are
but
as
one
day
:
or
in
regard
of
immortalitie
,
and
that
long
aged
life
,
that
we
,
that
are
borne
of
the
immortall
seede
of
God
,
shall
bee
partakers
of
:
is
it
,
I
say
,
in
regard
thereof
,
any
more
than
yesterday
?
So
that
it
appeareth
hereby
,
that
the
strongest
Christian
,
and
the
perfectest
man
in
God
,
is
scarse
a
child
of
one
daies
age
.
And
therefore
are
they
sitly
called
by
Peter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
euen
now
,
not
onely
new
borne
babes
:
as
it
were
in
their
blood
.
The
full
perswasion
whereof
,
may
breed
in
vs
a
liuely
hope
of
the
mercie
and
fauour
of
God
to
vs
ward
.
Knowing
that
our
parents
,
after
the
flesh
,
could
euen
then
,
when
we
plaied
the
wantons
,
defiled
our
beds
,
and
our
garments
,
miscalled
our
parents
,
yea
disquieted
them
with
our
cries
in
the
night
season
,
be
contented
not
onely
to
pardon
vs
,
but
also
to
laugh
at
vs
,
considering
that
as
yet
we
were
but
in
our
infancie
.
How
much
more
then
think
we
,
will
the
Lord
our
heauenly
father
,
euen
when
we
liue
wantonly
,
walke
weakely
,
speake
foolishly
,
thinke
childishly
,
euen
when
wee
defile
our selues
with
blood
,
our
beds
with
sin
,
or
our
souls
with
blasphemie
,
and
euill
speaking
,
or
with
any
other
such
like
sin
,
be
ready
(
bee
it
not
spoken
to
the
maintenance
of
any
of
these
sinnes
)
to
forgiue
vs
?
considering
our
child-hood
,
our
young
and
tender
,
and
therefore
indiscreet
yeares
:
wherein
albeit
we
worke
foolishly
,
or
speake
vnseemly
,
yet
we
doe
according
to
our
vnderstanding
,
and
speake
,
as
they
say
of
children
,
as
well
as
their
wit
serueth
them
.
Indeed
,
if
after
this
present
life
,
when
wee
shall
come
to
the
measure
of
the
age
of
Christ
,
full
growne
,
euen
to
a
perfect
man
:
if
then
I
say
,
we
should
(
as
we
are
assured
we
shall
not
(
commit
any
of
these
sins
,
and
slip
into
any
of
these
fals
,
then
there
were
no
such
hope
left
vnto
vs
,
by
reason
of
our
confirmed
age
:
but
now
to
sinne
,
is
agreeable
to
our
yeares
:
and
to
pardon
sinne
,
is
agreeable
to
Gods
wisedome
,
who
knoweth
how
childish
we
are
.
And
these
are
those
reasons
taken
from
our selues
,
to
proue
the
same
.
Now
let
vs
consider
those
reasons
,
that
are
taken
from
sinne
it selfe
.
The
13.
Chapter
.
Wherin
is
contained
the
first
reason
,
taken
from
sin
it selfe
,
which
is
drawn
from
the
name
of
sin
,
being
called
our
debt
.
THe
first
reason
for
the
proofe
heereof
taken
from
sinne
it selfe
,
is
drawn
from
that
name
,
that
the
spirite
of
the
Lord
our
GOD
giueth
,
as
in
other
places
,
so
especially
in
the
sixt
of
Mathew
vnto
sin
,
where
it
is
called
our
debt
,
that
wee
owe
vnto
the
Lord
.
For
there
the
Lord
teacheth
vs
to
pray
after
this
maner
,
saying
.
Forgiue
vs
our
debts
,
as
we
forgiue
our
debters
.
For
so
the
grek
word
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
signifie
.
Where
it
is
manifest
that
by
comparing
this
place
of
Mathew
with
the
11
of
Luke
,
&
the
4.
verse
,
that
by
debts
he
meaneth
sins
.
For
that
which
Mathew
calleth
our
debts
,
Luke
calleth
our
sins
,
saying
.
Forgiue
vs
our
sins
,
as
we
forgiue
euery
one
that
is
indebted
vnto
vs
.
So
that
hereby
it
is
euident
,
that
our
sins
are
those
debts
of
ours
,
which
we
owe
vnto
the
Lord
.
Which
being
so
,
there
ariseth
vnto
vs
a
notable
perswasion
of
the
readines
of
the
Lord
,
therby
to
pardon
and
forgiue
them
.
For
what
do
we
thinke
,
that
the
Lord
careth
for
such
debts
,
that
hee
will
exact
them
at
our
hands
by
the
rigour
of
the
law
?
That
he
will
sue
vs
,
arrest
vs
,
implead
vs
,
or
imprison
vs
for
the
same
?
Why
is
sin
,
which
is
our
debt
,
so
deare
,
so
pretious
,
and
of
such
account
with
the
Lord
,
as
that
hee
will
strain
vs
,
and
so
constrain
vs
to
pay
the
same
vnto
his
maiesty
?
Surely
,
if
a
man
ought
vs
a
boxe
on
the
eare
,
Wee
would
scant
straine
him
for
such
a
debt
.
For
we
had
rather
loose
it
,
then
law
for
it
:
such
is
our
debt
of
sinne
,
which
wee
owe
vnto
the
Lord
.
For
sin
is
as
it
were
a
box
,
giuen
to
the
Lord
in
his
face
,
striking
immediately
against
the
glorie
of
his
maiesty
;
and
then
will
the
Lord
,
thinke
we
,
driue
vs
by
order
of
law
to
pay
the
same
.
Why
,
is
the
Lord
so
poor
,
and
beggerly
,
that
he
were
vndone
,
if
we
did
not
make
paiment
of
this
one
debt
vnto
him
?
Hath
he
such
need
of
sin
,
that
he
knew
not
what
shift
to
make
if
he
had
not
this
debt
of
our
sinne
out
of
our
hands
?
Why
,
would
it
so
g●eatly
hinder
the
Lord
,
to
forbear
it
,
or
to
forgiue
it
?
No
,
no
,
it
would
turn
exceedingly
to
the
aduancing
of
the
riches
of
the
glory
of
his
grace
,
to
forgiue
the
same
vnto
vs
,
as
before
we
proued
.
And
therfore
sith
to
forgiue
vs
our
debts
(
as
our
Sauiour
Christ
calleth
our
sinnes
)
is
no
meanes
to
diminish
,
but
rather
to
encrease
the
riches
of
the
glorie
of
the
grace
of
God
:
sith
the
treasurie
of
his
mercie
is
therby
more
&
more
amplified
,
and
inlarged
:
sith
it
turneth
to
the
Lords
aduantage
:
sith
he
getteth
,
while
he
giueth
,
and
forgiueth
:
we
may
be
fully
assured
,
that
the
Lord
,
who
is
(
if
I
may
so
speake
)
couetous
of
his
owne
glorie
,
will
easily
and
readily
forgiue
vs
our
offences
.
And
this
is
the
first
reason
,
taken
from
the
name
of
sinne
.
The
14
Chapter
.
Wherein
is
contained
the
second
reason
taken
f●om
sin
it self
to
proue
forgiunes
of
sins
;
which
ariseth
from
the
effect
of
sin
,
seruing
to
set
forth
the
abundance
of
the
grace
of
god
,
&
to
magnifie
his
power
.
THe
second
reason
taken
from
sinne
,
ariseth
from
that
effect
,
which
sin
worketh
,
as
we
say
,
per
accidens
:
that
is
,
not
from
his
owne
and
proper
effect
,
but
from
the
worke
of
the
Lord
thereby
.
For
it
serueth
to
the
setting
forth
of
the
abundance
of
the
grace
of
God
:
and
to
the
magnifying
of
the
power
of
the
Lord
.
As
plainely
appeareth
both
by
the
testimonie
of
Paul
:
who
saith
,
that
where
sinne
aboundeth
,
there
grace
aboundeth
also
:
and
also
by
the
answere
of
the
Lord
made
vnto
Paule
,
who
said
vnto
him
(
praying
,
as
himself
testifieth
three
times
that
the
messenger
of
Sathan
,
the
prick
of
the
flesh
,
might
be
remooued
away
from
him
)
my
grace
is
sufficient
for
thee
.
For
by
thy
weakenes
is
my
power
made
perfect
:
or
,
as
some
translate
it
,
made
strong
.
This
answere
of
the
Lord
vnto
Paule
,
I
take
to
be
spoken
vnto
all
men
,
and
so
especially
vnto
my selfe
.
For
of
a
truth
Lord
,
thy
power
is
made
strong
indeed
by
my
weakenes
.
For
now
I
being
(
indued
,
though
with
some
good
gifts
)
ouercome
by
Sathan
,
do
know
the
power
of
the
spirit
that
dwelt
in
thee
,
to
bee
perfect
,
and
powerfull
,
that
neuer
could
be
ouercome
by
Sathans
assault
.
Thus
is
thy
power
made
perfect
by
my
weaknes
,
by
comparison
.
Again
,
O
Lord
when
I
am
ouercome
,
I
feele
the
power
of
thy
death
,
to
ouercome
Sathan
,
hell
,
and
condemnation
:
and
of
a
weake
man
to
strengthen
me
so
,
that
thy
power
is
made
strong
by
thy
victory
.
For
the
power
of
Sathan
,
and
of
my
sinnes
,
cannot
ouercom
the
power
of
thy
death
which
is
Sathans
death
,
and
of
power
against
him
.
Againe
my
God
,
I
being
weak
,
do
sometimes
couercome
,
when
before
I
was
ouercom
:
by
whose
power
was
this
but
by
thy
power
?
which
is
so
much
the
greater
,
by
how
much
I
am
the
weaker
.
For
Sathan
is
wonderfull
strong
,
and
I
wonderfull
weake
.
How
then
could
I
ouercome
him
being
wonderfull
strong
,
except
thy
strength
were
wonderfull
in
me
,
being
wonderfull
weak
?
Oh
Christ
be
strong
in
me
,
for
I
am
weak
.
Thy
power
O
Christ
,
is
the
greater
,
&
thy
grace
so
much
the
more
abundant
,
by
how
much
my
sins
are
the
greater
,
that
thou
pardonest
.
To
pardon
small
sins
,
is
great
grace
:
but
to
pardon
many
sinnes
,
and
those
monstrous
also
,
magnifieth
the
abundance
of
thy
grace
to
me
ward
:
and
not
onely
vnto
me
,
but
it
commendeth
the
excellency
thereof
,
to
all
that
tast
thereof
.
Lord
,
I
speake
not
these
things
to
make
them
a
cloke
for
my
sinne
,
but
a
comfort
to
my
soule
:
nothing
doubtting
but
that
I
doing
that
,
which
it
is
thy
will
I
should
do
,
and
that
for
the
glorie
of
thy
grace
,
and
the
perfecting
of
thy
power
,
shal
easily
obtian
pardon
for
the
same
:
yea
,
though
it
be
sinne
that
I
doe
.
Thus
haue
I
by
mine
owne
practise
,
shewed
the
force
of
this
reason
,
that
thou
maiest
read
it
,
know
it
,
feele
it
,
and
practise
it
at
one
time
.
To
this
reason
,
I
might
adde
one
other
from
that
name
of
sinne
,
where
it
is
called
our
infirmity
,
or
disease
,
and
our
phrenzie
,
and
madnes
,
as
the
Philosopher
calleth
it
.
Which
might
therefore
seem
the
rather
to
bee
pardoned
,
because
it
was
done
in
our
madnes
.
But
I
will
omit
this
reason
,
and
come
to
the
consideration
of
other
reasons
,
taken
,
not
as
these
,
from
euerie
man
in
himselfe
,
being
considered
with
his
sins
:
but
from
others
,
euen
men
and
deuils
.
The
15
Chapter
.
Wherein
is
●ontained
the
first
reason
,
taken
from
man
,
as
he
is
considered
in
others
;
which
is
drawn
from
the
examples
of
other
men
,
by
which
the
eternitie
of
the
forgiuenesse
of
sinnes
,
is
further
assurd
vnto
vs
.
ANd
first
we
will
consider
the
examples
of
other
men
,
by
the
which
assurance
of
the
forgiuenesse
of
our
sins
,
is
yet
further
assured
vnto
vs
.
For
what
on
sin
haue
we
commited
,
which
other
the
Saints
of
God
haue
not
either
before
or
after
their
calling
committed
?
and
yet
,
as
the
spirit
testifieth
,
receiued
pardon
for
the
same
.
Hast
thou
committed
adulterie
?
why
so
had
the
woman
that
was
brought
vnto
Christ
in
the
eight
of
Iohn
:
so
had
the
woman
of
Samaria
in
the
fourth
of
Iohn
:
for
Christ
said
vnto
her
,
thou
hast
had
fiue
husbands
,
and
him
whome
now
thou
hast
,
is
not
thy
hu
band
.
So
had
Dauid
with
Berseba
,
and
yet
the
Prophet
said
vnto
him
,
the
Lord
hath
taken
away
thy
sinne
,
that
thou
shalt
not
die
therefore
.
Hast
thou
been
possessed
with
the
deuill
?
so
was
Mary
Magdalene
who
had
seauen
diuels
cast
out
of
her
.
Hast
thou
distrusted
the
Lord
?
so
did
Moses
at
the
waters
of
strife
.
Hast
thou
as
it
were
despaired
?
so
almost
did
Ieremy
,
who
said
in
the
third
of
his
Lamentations
,
that
he
was
a
cast
away
,
and
there
was
no
hope
for
him
in
God
So
did
Dauid
in
his
77.
Psalm
,
saying
;
Will
the
Lord
cast
me
off
for
euer
?
should
he
be
no
more
intreated
?
should
his
louing
kindnes
faile
for
euer
?
&
his
promise
from
one
generation
to
another
,
come
vtterly
to
an
end
?
Hast
thou
murdered
and
slaine
thy
brother
?
so
did
Dauid
murder
Vrias
.
So
did
the
Iews
put
to
death
,
and
slay
the
Lord
of
life
,
as
Peter
chargeth
them
in
the
second
of
the
Acts
,
and
yet
they
were
by
the
same
Apostle
baptised
to
the
forgiuenes
of
their
sins
.
Hast
thou
stolne
and
robbed
thy
brother
?
So
did
the
theefe
that
was
crucified
with
Christ
,
to
whome
notwithstanding
Christ
said
,
This
day
shalt
thou
be
with
me
in
Paradise
.
Hast
thou
been
an
oppressor
,
an
extortioner
,
and
an
vsurer
?
So
was
Zacheus
,
who
notwithstanding
repenting
,
and
making
restitution
,
heard
that
comfortable
saying
of
Christ
vnto
him
,
happie
art
thou
Zacheus
,
this
day
is
health
come
vnto
thine
house
Hast
thou
contended
and
fallen
out
with
thy
brother
?
So
did
Paul
and
Barnabas
:
betwixt
whom
the
contention
was
so
hot
,
that
they
departed
a
sunder
,
one
taking
Luke
and
the
other
Iohn
.
But
hast
thou
(
being
but
one
man
)
committed
all
these
sinnes
?
Hast
thou
beene
an
Idolater
?
defiled
the
Temple
of
God
?
beaten
down
his
truth
?
erected
Idolatrie
?
hast
thou
been
a
witch
,
a
coniurer
,
a
southsayer
?
hast
thou
shed
abundance
of
innocent
bloud
,
so
that
the
streetes
flow
therewith
?
hast
than
committed
more
abhominations
,
than
the
Cananites
,
or
the
Emorites
,
whom
for
their
filthines
the
Lord
cut
out
of
the
land
of
the
liuing
?
hast
thou
offered
thy
sonnes
and
daughters
,
and
sacrificed
them
to
deuils
in
fire
?
All
these
thinges
did
Manasses
,
as
it
appeareth
in
the
21.
chapter
of
the
second
booke
of
the
Kings
:
and
yet
he
returned
vnto
the
Lord
,
and
found
fauour
and
mercie
for
all
his
sinnes
:
as
it
appeareth
in
the
33.
chapter
of
the
second
booke
of
the
Chronicles
.
Are
thy
sinnes
greater
than
the
sinnes
of
Manasses
?
or
is
the
mercie
,
and
the
arme
of
the
Lord
shortened
?
is
the
Lord
a
respecter
of
persons
?
did
he
forgiue
Manasses
repenting
him
of
his
sinne
?
and
will
hee
not
forgiue
thee
,
returning
vnto
himselfe
,
and
calling
vpon
his
name
?
is
not
the
Lord
rich
in
mercie
vnto
all
them
that
call
vpon
him
faithfully
?
whether
they
be
Iewes
,
or
Gentiles
,
Greekes
,
or
Barbarians
,
there
is
no
difference
in
the
Lord
.
Are
these
things
left
vnto
vs
in
the
word
,
either
to
follow
,
or
to
comfort
vs
withall
?
Doth
not
Paule
teach
vs
,
that
whatsoeuer
is
written
,
is
written
for
our
learning
,
that
through
the
patience
,
and
comfort
of
the
Scriptures
,
we
might
haue
hope
?
euen
bee
comforted
,
while
wee
hope
,
that
the
same
Lord
,
that
hath
been
thus
mercifull
vnto
others
,
will
as
well
be
mercifull
vnto
vs
also
:
that
hee
will
make
our
sins
,
that
are
in
like
manner
as
red
as
skarlet
,
as
white
as
snow
:
and
that
are
like
vnto
the
purple
,
to
be
as
the
wooll
:
as
himselfe
hath
promised
by
the
mouth
of
his
Prophet
Esay
.
This
is
the
first
reason
,
which
is
taken
from
other
men
.
The
16.
Chapter
.
Wherin
is
contained
the
second
reason
,
taken
from
man
,
being
considered
in
others
:
whi●h
is
drawn
f●om
the
testimonie
of
others
:
as
of
the
Ministers
of
the
word
of
God
,
of
the
Prophets
,
of
Christ
himselfe
,
of
the
Apostles
,
and
all
other
holy
men
of
God
,
who
as
faithful
witnesses
announce
and
confirme
the
forgiuenesse
of
sinnes
.
THe
second
reason
,
is
taken
from
the
testimonie
of
others
,
who
affirme
,
and
so
confirme
this
vnto
vs
.
And
herein
wee
will
first
consider
the
testimonie
of
the
faithfull
Ministers
of
the
Gospell
of
God
,
to
whom
thou
being
afflicted
,
oughtest
to
repaire
for
comfort
.
And
that
,
both
by
the
expresse
commandement
of
the
Lord
himselfe
,
who
by
the
mouth
of
his
Prophet
Malachy
,
saith
that
the
Priests
lips
shall
contain
knowledge
,
and
the
people
shall
enquire
the
law
at
his
mouth
.
And
also
by
the
example
of
the
Iewes
,
in
the
second
of
the
Acts
:
who
being
wounded
in
conscience
,
came
to
Peter
,
and
the
rest
of
the
Apostles
,
saying
;
Men
and
brethren
,
what
shal
we
do
?
For
the
Ministers
are
the
Phisitions
&
Surgeons
of
the
soule
,
to
heale
the
same
,
as
well
as
they
are
the
Lords
warriors
,
and
so
by
the
force
of
his
spirituall
weapons
,
of
power
to
cast
down
euerie
high
hold
,
euerie
strong
thought
,
and
euerie
name
that
is
exalted
against
the
name
of
God
and
Iesus
Christ
.
And
therefore
,
as
by
the
armour
of
God
on
the
left
hand
,
they
can
wound
thy
conscience
:
so
by
the
armor
of
God
on
the
right
hand
,
they
can
wound
the
spirituall
enemy
.
As
by
the
law
,
they
can
kill
thee
;
so
by
the
Gospel
they
can
quicken
thee
:
as
by
the
one
they
cast
thee
down
:
so
by
the
other
they
can
lift
thee
vp
.
For
they
are
the
dispensers
of
the
manifold
graces
of
God
,
and
the
Lords
stewards
,
to
giue
to
euerie
one
his
portion
in
due
time
.
Iudgement
,
to
whom
iudgment
appertaineth
,
and
mercie
vnto
thee
,
vnto
whome
mercie
belongeth
.
So
that
if
thou
repaire
to
them
for
comfort
,
and
●f
they
shal
giue
thee
comfort
,
thou
maist
be
comforted
indeed
.
If
they
shall
giue
thee
thy
portion
,
in
the
forgiuenesse
of
sinnes
,
they
giue
vnto
thee
,
as
vnto
the
Lords
seruant
,
that
thy
portion
therein
which
is
due
vnto
thee
.
If
they
shall
say
vnto
thee
,
that
thy
sinnes
are
forgiuen
thee
,
it
is
all
one
,
as
if
the
Lord
himselfe
had
said
so
much
vnto
thee
.
For
they
are
the
Lords
seruants
,
not
onely
as
other
men
,
to
doe
their
maisters
will
,
but
his
message
also
:
not
onely
to
serue
him
in
doing
,
but
with
going
also
:
not
onely
to
come
when
they
are
called
,
but
to
runne
when
they
are
sent
.
For
they
are
as
it
were
the
Lords
footmen
,
which
are
sent
by
him
to
doe
his
message
,
and
to
signifie
his
minde
vnto
thee
.
And
therefore
is
it
that
the
Apostle
asketh
in
the
tenth
to
the
Romanes
,
how
they
shall
heare
without
a
Preacher
,
and
how
they
shall
preach
except
they
be
sent
?
So
that
when
the
Minister
commeth
vnto
thee
,
to
comfort
thee
,
&
to
assure
thee
of
the
forgiuenes
of
thy
sins
,
thou
must
know
for
a
certaintie
,
that
he
is
sent
vnto
thee
by
the
Lord
,
to
do
this
his
message
vnto
thee
,
&
to
tell
thee
,
euen
from
the
Lords
owne
mouth
,
that
thy
sinnes
are
forgiuen
thee
.
And
this
thou
maiest
and
must
assure
thy selfe
of
,
whether
he
come
vnto
thee
,
either
voluntarie
without
thy
procurement
(
as
Nathan
did
vnto
Dauid
,
who
said
vnto
him
(
hearing
the
confession
of
his
sin
)
and
the
Lord
hath
taken
away
thy
sinne
,
that
thou
shalt
not
die
for
it
:
and
as
Christ
came
voluntarily
vnto
the
Iewes
,
without
their
sending
for
him
,
the
spirit
of
God
hauing
annointed
him
,
and
sent
him
to
preach
the
glad
tidings
of
the
Gospel
,
euen
vnto
so
many
as
were
a
far
off
:
)
or
whether
hee
come
vnto
thee
,
being
sent
for
by
thee
,
as
Peter
was
by
Cornelius
,
who
although
hee
came
vnto
Cornelius
,
being
sent
for
by
him
,
yet
both
was
Peter
by
the
vision
which
hee
saw
,
warned
by
God
himselfe
to
goe
:
&
also
Cornelius
commanded
to
send
for
him
,
by
an
Angell
:
but
thou
by
the
spirit
.
And
therefore
when
the
Minister
commeth
vnto
thee
to
tell
thee
that
thy
sinnes
are
forgiuen
thee
,
assure
thy selfe
as
the
truth
is
in
Christ
Iesus
,
that
whether
hee
come
by
thy
procurement
,
or
without
thy
procurement
,
he
was
sent
to
thee
by
the
Lord
,
to
signifie
so
much
of
his
gracious
pleasure
vnto
thee
.
For
euerie
faithfull
Minister
is
the
seruant
of
the
Lord
,
sent
from
the
Lord
himselfe
to
doe
his
message
:
yea
,
he
is
the
Embassador
of
the
Lord
.
For
as
Paul
sheweth
,
2.
Cor.
7.20
.
we
are
Christ●
embassadors
for
you
.
As
therefore
the
embassador
representeth
the
person
of
the
Lord
his
king
that
sent
him
:
so
doth
the
Minister
of
the
gospel
being
the
Lords
embassador
,
represent
the
person
of
the
Lord
,
&
his
Prince
Christ
Iesus
:
and
so
ought
to
be
taken
,
euen
as
an
earthly
embassador
is
,
with
the
kings
&
princes
of
the
world
.
As
therefore
this
is
true
,
which
Paule
in
the
fore-mentioned
place
saith
,
namely
,
that
wee
come
as
Embassadours
in
the
name
of
Christ
,
as
though
God
himself
intreated
you
by
vs
,
so
we
intreat
you
in
the
name
of
Christ
to
be
reconciled
vnto
God
:
So
likewise
this
is
true
,
namely
,
that
wee
come
as
Embassadours
in
the
name
of
Christ
,
as
though
God
himself
spake
vnto
you
:
so
wee
say
vnto
you
in
the
name
of
Christ
,
that
your
sins
are
forgiuen
you
.
And
therefore
when
thou
seest
the
embassador
of
the
Lord
,
which
is
his
Minister
,
come
vnto
thee
,
and
tell
thee
,
that
thy
sinnes
are
forgiuen
thee
,
think
with
thy selfe
,
that
the
Lord
as
it
were
by
his
owne
mouth
,
hath
now
told
thee
,
that
he
hath
pardoned
thine
offences
.
Yea
the
Ministers
of
the
lord
are
the
Angels
of
the
Lord
,
and
so
are
called
in
the
third
of
Malachy
,
and
the
first
verse
:
in
the
second
and
third
of
the
Reuelation
,
&
in
diuers
other
places
.
For
there
Iohn
Baptist
,
the
forerunner
of
Christ
,
is
called
the
Angell
of
God
:
&
againe
,
the
Minister
of
Ephesus
,
of
Philadelphia
,
of
Smyrna
,
of
Pargama
,
is
called
the
Angel
of
the
Church
of
Ephesus
,
Philadelphia
,
Smyrna
,
Pargama
,
●nd
so
forth
:
to
teach
vs
,
that
so
we
should
account
of
the
Ministers
of
the
Gospel
,
as
of
the
Angels
of
God
:
and
of
their
message
in
the
name
of
Christ
,
as
if
an
Angell
of
glorie
from
heauen
,
should
haue
told
vs
the
same
.
Now
if
an
Angel
should
haue
spoken
to
thee
,
as
he
did
vnto
Manoah
,
or
vnto
Mary
the
mother
of
Christ
,
at
his
conception
,
or
vnto
Mary
Magdalen
at
his
graue
,
or
the
Disciples
at
his
ascention
,
or
vnto
Iohn
in
the
Reuelation
,
or
as
vnto
Christ
in
his
agonie
,
thou
wouldest
I
hope
be
satisfied
and
comforted
therewith
.
And
why
then
art
thou
not
aswell
certified
by
the
testimonie
of
the
Ministers
,
which
are
in
like
manner
(
as
thou
knowest
)
aswel
the
Angels
of
god
,
as
they
:
although
indeed
herein
they
differ
:
the
one
is
an
heauenly
,
the
other
an
earthly
:
the
one
a
more
glor●ous
,
the
other
a
more
baser
Angell
:
yet
they
are
both
the
Angels
of
the
Lord
,
both
the
one
,
and
the
other
.
And
the●fore
thou
oughtest
in
this
message
of
God
,
to
giue
as
much
credite
to
the
one
,
as
to
the
other
:
as
much
vnto
Esay
,
as
vnto
Gabiel
:
vnto
Paul
,
as
vnto
Michael
:
if
we
may
t●uely
cal
him
an
Angell
:
as
much
vnto
Moses
,
and
the
Prophets
,
as
to
a
man
rising
from
the
dead
:
as
much
vnto
the
earthly
Angels
,
as
vnto
the
angels
of
heauen
For
thou
oughtest
not
to
respect
so
much
the
messenger
,
as
the
Maister
:
the
seruant
,
as
the
Lord
:
the
Embassador
,
as
the
Prince
:
the
beautie
as
the
officer
of
the
Messenger
:
except
thou
wilt
be
an
accepter
of
persons
.
But
if
thou
wilt
needs
respect
the
person
,
regard
the
person
of
God
,
which
is
common
to
the
Ministers
,
with
the
Angels
of
glory
.
For
aswell
doth
the
Minister
of
god
,
as
the
angels
of
God
,
beare
and
represent
the
person
of
God
.
Thou
must
not
think
the
grace
to
be
lesse
gracious
sith
the
messenger
is
not
so
graced
:
nor
the
treasure
to
be
of
lesse
value
,
be●●se
it
is
brought
vnto
thee
,
by
or
in
an
ca●●hē
vessell
.
For
the
word
of
the
Lord
,
is
the
same
in
the
mouth
of
a
man
&
of
a
throne
:
in
the
earthly
,
&
in
the
heauenly
Angell
.
Notwithstanding
it
is
more
for
thy
profit
,
to
haue
this
message
done
vnto
thee
by
a
man
,
than
by
an
Angel
of
glory
.
And
that
,
both
because
such
is
th●
excellencie
of
the
glorie
of
an
Angell
o●
light
,
that
thou
canst
not
endure
th●
brightnes
of
his
presence
:
and
also
,
because
thou
neither
canst
bee
so
familiar
with
him
,
as
thou
desirest
and
shouldest
be
,
to
deliuer
thine
estate
:
nor
yet
canst
at
al
times
,
when
thou
desirest
,
being
o●
the
earth
,
haue
conference
and
recourse
vnto
the
Angels
,
being
in
heauen
.
The
Lord
therefore
ascending
vp
on
high
,
gaue
among
other
gifts
,
this
gift
also
of
great
value
,
vnto
his
Church
,
and
vnto
thy selfe
,
euen
Pastors
,
&
Doctors
:
th●●
is
,
the
Ministers
of
the
Gospell
of
God
〈◊〉
euen
the
earthly
Angels
,
that
should
b●
continually
and
familiarly
conuersant
,
〈◊〉
dwelling
with
earthly
men
:
that
migh●
after
a
more
familiar
,
&
lesse
fearful
maner
,
declare
vnto
than
the
secret
counsell
and
hidden
mysteries
of
God
.
Giue
therfore
credit
vnto
the
Lords
ministers
,
an●
glory
vnto
God
,
that
hath
giuen
in
hi●
great
loue
this
blessing
,
and
grace
vnto
thee
,
that
thou
shouldest
continuall●
haue
abiding
with
thee
,
his
Prophets
,
&
his
Angels
,
at
whose
mouth
thou
mai●
be
certified
of
the
forgiuenesse
of
thy
●●ns
.
Yea
,
the
Lord
hath
not
giuen
on●y
this
name
vnto
his
ministers
,
to
con●inue
vnto
thee
the
forgiuenesse
of
thy
sinnes
:
but
hee
hath
further
giuen
vnto
them
power
,
&
authoritie
(
vs
ministers
of
the
word
)
to
forgiue
thee
thine
offences
.
For
is
those
keies
of
the
kingdom
of
God
,
that
the
Lord
gaue
in
Peter
,
vnto
the
Church
,
saying
:
Whose
sinnes
ye
remit
,
they
are
remitted
:
whose
sins
ye
retaine
,
they
are
retained
:
whatsoeuer
ye
bind
in
earth
,
shall
be
bound
in
heauen
:
whatsoeuer
ye
loose
on
earth
,
shall
be
loosed
in
heauen
.
So
that
if
the
Ministers
of
the
Gospell
of
God
,
shal
in
the
spirit
of
God
,
and
power
of
Christ
,
forgiue
thee
thy
sinnes
:
if
they
shall
say
vn●o
thee
,
as
Nathan
did
vnto
Dauid
,
The
●ord
hath
taken
away
thy
sinne
:
or
as
Christ
vnto
the
sicke
of
the
palsie
,
Sonne
by
sinnes
are
forgiuen
thee
:
assure
thy
●elfe
,
that
insomuch
,
as
they
haue
loosed
●hee
from
thy
sinnes
on
earth
,
the
Lord
●ath
loosed
thee
from
thy
sinnes
in
hea●en
:
insomuch
,
as
they
haue
remitted
and
forgiuen
thy
sinnes
,
they
are
re●●●●ed
and
forgiuen
indeed
.
And
ta●●
heed
●hat
thou
do
not
as
the
most
part
of
t●●
world
doth
that
depriue
themselues
o●
this
comfort
,
and
other
the
like
,
by
the
contempt
,
and
base
account
of
the
Ministers
of
the
grace
of
God
:
beleeue
th●
Lord
,
and
his
Prophets
saith
Iehosophat
and
thou
shalt
prosper
.
Despise
not
this
gift
which
God
hath
giuen
thee
:
for
it
is
one
of
the
principall
gifts
mentioned
by
Paul
in
the
fourth
of
the
Ephesians
,
that
Christ
when
hee
tooke
his
farewell
from
the
earth
,
gaue
thereunto
.
I
speak
not
these
things
to
maintaine
the
Popes
auricular
confession
,
or
vsurped
authoritie
:
but
the
lawfull
power
,
giuen
by
God
to
his
ministers
:
and
the●fore
herein
must
meet
together
,
(
I
meane
in
the
forgiuenes
of
thy
sinne
by
the
minister
)
his
discretion
,
thy
contrition
:
his
faithfulnes
,
thy
faith
:
his
wisedome
,
thy
repentance
:
hi●
calling
,
and
thy
calling
:
his
calling
must
be
lawfull
,
thy
calling
must
be
true
:
he
must
be
faithfull
,
thou
must
be
penitent
:
he
must
be
faithfull
,
thou
must
be
faithf●ll
:
he
faithfull
in
his
office
,
thou
in
thy
conuersion
vnto
the
Lord
.
And
then
if
these
things
be
ioyned
〈◊〉
●ether
in
thee
,
and
in
him
,
thou
mai●
〈◊〉
assured
,
that
the
Lord
in
heauen
●●th
forgiuen
thy
sinnes
:
as
his
ministers
on
the
earth
haue
pardoned
them
:
●nd
that
God
hath
loosed
thee
in
hea●en
,
that
art
loosed
in
the
earth
from
●hy
sinnes
.
Thus
from
the
testimonie
,
&
●itnes
of
the
ministers
of
the
kingdom
of
God
,
thou
maist
approue
vnto
thine
own
conscience
,
the
forgiuenesse
of
thy
●ins
.
And
this
shall
be
the
more
strongly
confirmed
vnto
thy
soule
,
if
thou
shalt
●erevnto
adde
the
testimonie
of
Moses
,
Dauid
,
Salomon
,
Esay
,
Ieremy
,
Ezekiel
,
Da●iel
,
and
all
the
rest
of
the
Prophets
:
the
testimonie
of
Christ
,
Peter
,
Paul
,
Iames
,
Iohn
,
Mathew
,
Marke
,
Luke
,
and
all
the
other
Apostles
,
Euangelists
,
&
holy
men
of
God
:
who
as
it
were
out
of
the
dead
,
being
dead
,
speak
vnto
thee
,
auouching
and
confirming
with
one
voyce
,
one
mouth
&
one
spirit
,
that
thy
sinnes
are
forgiuen
,
and
all
in
offences
clean
blotted
out
:
so
that
being
compassed
about
with
such
a
cloud
of
witnesses
,
and
those
such
as
are
g●eater
than
all
exception
,
wee
ought
to
rest
peaceably
in
the
forgiuenes
of
our
sins
,
which
these
so
many
and
so
faithfull
witnesses
,
confirme
vnto
vs
.
These
are
the
testimonies
of
men
,
wstich
confirme
vnto
as
the
forgiuenes
of
our
sinnes
.
The
17
Chapter
.
Wherin
is
contained
the
third
reason
,
taken
from
others
,
which
is
deriued
from
the
Deuill
,
he
testifying
,
and
in
his
owne
language
confirming
vnto
vs
the
forgiuenesse
of
our
sinnes
.
THe
third
reason
,
being
taken
from
others
,
is
taken
from
the
testimonie
of
the
deuill
:
who
very
sufficientlie
in
his
naturall
language
,
if
we
rightly
vnderstand
the
same
,
confirmeth
vnto
vs
the
forgiuenesse
of
our
sinnes
.
And
therefore
for
the
better
vnderstanding
of
his
speech
,
and
language
,
I
will
set
thee
down
but
two
precepts
&
rules
,
as
it
were
characters
,
by
the
which
thou
shalt
easily
vnderstand
the
darkest
and
hardest
words
in
the
deuils
toong
:
and
so
shalt
in
short
space
become
a
good
languager
.
The
first
rule
shall
shew
thee
when
he
speaketh
:
the
second
what
he
speaketh
.
Concerning
the
first
,
know
for
a
certain
,
that
whensoeuer
thou
receiuest
any
answer
in
thy
conscience
,
contrarie
to
that
which
is
promised
,
or
spoken
in
the
word
,
contrary
to
the
forgiuenes
of
thy
sin
,
to
the
receiuing
of
the
spirit
of
adoption
,
to
the
increase
of
the
graces
of
the
holy
Ghost
,
to
the
attaining
of
the
inheritance
of
the
Saints
in
light
,
or
the
possession
of
eternal
life
,
or
any
such
like
,
that
then
the
deuill
tempteth
thee
:
and
speaketh
that
word
,
and
maketh
that
answere
in
thy
soule
.
For
this
perswasion
,
and
this
answer
,
and
this
word
,
that
the
Lord
wil
not
forgiue
thy
sin
,
or
giue
thee
his
spirit
,
or
eternal
life
,
&
saluation
,
commeth
not
from
God
.
For
the
word
of
God
saith
the
cleane
contrarie
.
And
we
know
that
the
Lord
speaketh
not
one
thing
in
his
word
,
and
another
thing
in
thy
conscience
;
one
thing
in
his
scriptures
,
&
another
thing
in
thy
soule
.
Learne
therfore
this
for
a
true
and
an
infallible
precept
,
that
whensoeuer
thou
receiuest
an
answere
in
thy self
,
contrary
to
that
which
the
Lord
hath
promised
,
that
then
the
deuill
speaketh
:
&
this
thou
must
know
to
be
true
,
althogh
the
perswasion
come
from
thine
owne
concupiscence
,
&
corrupt
nature
.
For
the
Apostle
calleth
the
prick
of
the
flesh
,
which
is
the
motion
,
and
worke
of
original
sinne
,
the
messenger
of
Sathan
(
2.
Cor.
12.
)
This
then
is
the
first
precept
,
by
which
thou
maiest
know
when
he
speaketh
.
The
second
rule
,
which
must
make
thee
vnderstand
his
wordes
,
must
make
thee
first
vnderstand
his
nature
,
which
is
to
lie
.
For
it
is
naturall
for
the
deuill
to
lie
.
For
he
is
naturally
a
lyer
:
as
appeareth
both
by
the
testimonie
of
Christ
in
the
eight
of
Iohn
,
whe●e
he
saith
,
the
deuil
was
a
murderer
from
the
beginning
,
and
abode
not
in
the
truth
.
There
is
no
truth
in
him
,
as
oftentimes
as
he
speaketh
a
lie
,
he
speaketh
of
his
own
,
because
he
is
a
lier
,
and
the
father
of
a
lie
:
and
also
,
by
the
practise
of
the
deuil
himself
,
who
both
lied
to
our
mother
Eue
,
saying
:
that
if
shee
did
eate
of
the
tree
of
the
knowledge
of
good
and
euill
,
that
shee
shuld
be
like
vnto
the
gods
,
in
the
knowledge
of
good
and
euill
,
and
that
they
should
not
die
:
and
also
was
a
lying
spirit
in
the
mouth
of
the
Prophets
of
Achab
,
and
so
deceiued
Achab
,
and
his
Prophets
.
Out
of
this
knowledge
of
the
deuils
lying
nature
,
thou
shalt
presently
picke
the
meaning
of
his
speeches
,
and
words
.
For
this
rule
is
generally
true
,
that
a
lier
speaketh
clean
contrarie
vnto
the
truth
:
and
the
cleane
contrarie
of
that
which
the
deuil
speaketh
,
is
true
.
For
in
a
lier
,
the
cleane
contrarie
part
must
be
taken
for
the
truth
.
If
therefore
it
euer
hath
beene
said
vnto
thee
in
thy
soule
,
that
thou
shouldest
not
bee
saued
,
or
that
thy
sinnes
should
not
be
pardoned
,
it
hath
beene
as
it
were
the
message
of
the
Lord
vnto
thy
soule
,
to
signifie
vnto
thee
,
thy
election
,
and
iustification
:
that
thou
shouldest
be
saued
,
and
that
thy
sins
were
forgiuen
.
And
looke
how
often
this
hath
beene
vrged
vnto
thy
soule
:
so
often
hath
it
been
told
vnto
thee
by
the
Lord
,
although
by
the
message
of
the
deuil
,
if
thou
hadst
rightly
vnderstood
his
language
.
And
therefore
,
when
thou
,
fearing
the
forgiuenes
of
thy
sinnes
,
receiuest
an
answer
in
thy
soule
,
that
in
vaine
thou
prayest
,
&
that
thou
shalt
not
be
pardoned
,
because
thy
sins
are
greater
,
as
thou
art
perswaded
then
that
they
can
be
forgiuen
:
so
often
cheare
thy selfe
,
and
thanke
God
for
his
louing
mercie
,
and
message
,
that
hath
told
thee
,
and
certified
thy
conscience
,
though
by
the
message
of
Sathan
,
that
thy
sins
are
forgiuen
thee
.
For
alwaies
that
which
is
cleane
contrarie
vnto
the
speech
of
a
lier
,
is
the
truth
.
And
therefore
when
Sathan
saith
,
that
they
are
not
forgiuen
:
the
cleane
contrarie
is
true
:
and
that
is
,
that
they
are
forgiuen
.
If
we
haue
once
learned
this
lesson
well
,
and
shall
put
the
same
in
practise
in
our
soules
,
and
consciences
:
we
shall
find
as
much
comfort
in
this
reason
,
(
I
know
what
I
speake
)
as
in
any
other
reason
whatsoeuer
.
For
her
by
the
mouth
of
the
deuill
is
stopped
for
euer
,
and
he
goeth
away
raging
,
not
knowing
what
else
to
say
.
For
if
he
did
flatter
vs
with
the
forgiuenes
of
our
sinnes
,
we
would
not
receiue
his
testimonie
:
as
Paul
would
not
receiue
the
testimony
of
the
southsaier
,
or
Christ
of
the
deuill
,
that
confessed
him
to
bee
the
sonne
of
the
liuing
God
:
but
we
would
beleeue
that
to
be
true
,
because
the
Lord
in
his
word
said
it
.
Again
,
if
he
did
terrifie
the
conscience
,
&
denie
the
forgiuenesse
of
our
sinnes
,
we
would
beleeue
it
then
most
stronglie
,
knowing
that
,
in
that
a
lier
did
denie
it
,
the
truth
it selfe
did
affirm
it
.
Thus
euery
way
Sathan
should
be
taken
in
a
Dilemma
:
what
argument
soeuer
he
vsed
,
it
would
be
turned
vpon
his
owne
head
:
and
we
should
be
more
wise
,
than
the
diuell
was
subtile
:
we
should
haue
better
skill
in
the
truth
of
Logicke
,
or
reason
,
than
he
in
Sophistry
.
If
he
did
flatter
vs
,
we
would
cheare
vpon
it
:
if
he
did
feare
vs
we
would
cheare
also
vpon
it
:
if
hee
did
perswade
the
forgiuenes
of
our
si●s
,
we
should
be
comforted
:
if
he
did
disswade
the
forgiuenes
of
our
sinnes
,
wee
should
be
comforted
also
,
and
thus
euery
way
we
should
be
strengthned
,
chea●ed
,
and
comforted
.
The
18
Chapter
.
Wherein
is
contained
the
last
reason
,
taken
from
others
,
to
p●oue
the
forgiuenes
of
sins
,
which
is
drawne
from
the
euill
and
daungerous
counsell
of
Sathan
.
THe
last
reason
that
wee
will
at
this
time
consider
,
is
taken
from
that
diuellish
and
daungerous
counsell
,
which
Sathan
giueth
to
the
soule
:
which
beeing
troubled
with
the
weight
of
sinne
,
desireth
the
forgiuenesse
thereof
.
For
it
is
the
fashion
of
Sathan
,
when
thou
hast
sinned
,
to
perswade
thee
to
kill
thy selfe
,
to
hang
thy selfe
,
to
drowne
thy selfe
,
or
at
the
least
to
cast
off
al
confidence
in
hope
,
all
vse
of
faith
,
and
fully
to
dispaire
of
the
mercy
of
God
.
Then
the
which
what
counsel
can
be
more
diuelish
for
Sathan
to
giue
?
or
more
dangerous
for
thee
to
follow
?
For
dispaire
is
a
sin
of
the
first
table
,
against
the
first
commandement
,
and
against
the
highest
God
And
therfore
without
q●estion
,
it
is
the
highest
and
greatest
sin
of
all
other
(
that
great
sin
only
,
which
is
the
sinne
against
the
holy
Ghost
,
excepted
.
)
It
is
therefore
a
worser
,
and
a
greater
sinne
to
dispaire
,
then
it
is
to
worship
Idols
,
to
prophane
the
Saboth
,
to
blaspheme
the
name
of
the
Lord
,
to
dishonor
thy
parents
,
to
kil
thy
father
,
or
thy
brother
to
deflour
thy
neighbors
daughter
,
or
wife
,
to
rob
thy
neighbor
,
to
beare
false
witnesse
,
and
to
forsweare
thy selfe
,
or
then
it
is
to
commit
any
other
such
like
sinne
.
And
no
doubt
,
but
that
Caine
sinned
more
greeuously
,
in
dispairing
of
Gods
mercie
,
then
in
the
murdering
of
his
brother
Abel
:
and
Iudas
sinned
not
so
much
in
betraying
,
as
in
distrusting
Christ
;
his
treason
was
not
so
greeuous
as
his
dispaire
●●s
.
And
the
fore
if
according
vnto
the
counsell
of
the
deuill
,
thou
shouldest
ad
dispaire
to
thy
other
sins
:
to
thy
whoredome
,
thy
murder
,
thy
blasphemie
,
or
thy
robberie
,
thou
shouldest
draw
sinne
after
sin
as
it
were
with
cartropes
:
adde
drunkennes
vnto
thirst
,
and
so
heaping
vp
of
thy
sins
,
shouldest
fulfill
the
measure
of
thine
iniquitie
,
and
purchase
to
thy selfe
swift
damnation
Beware
therefore
how
thou
follow
this
counsell
of
the
deuill
who
,
as
in
all
other
speeches
he
sheweth
himselfe
most
znfaithfull
:
so
in
this
his
perswasion
to
dtspaire
,
most
,
I
know
not
whether
I
shall
call
him
dangerous
,
or
doltish
.
For
to
perswade
to
dispaire
after
sinne
,
to
commit
one
sin
after
another
,
the
greater
after
the
lesser
:
is
as
much
,
as
if
an
vnfaithfull
phisition
should
prescribe
a
ma●
after
he
hath
taken
cold
,
to
take
rats
haue
to
driue
it
away
:
or
after
he
had
caught
the
murre
,
to
drink
cicuta
,
or
the
iuice
of
hemlock
,
to
driue
it
away
:
which
being
farre
colder
then
the
former
cold
,
would
bring
sodaine
and
speedy
death
:
euen
such
is
the
phisicke
,
which
that
good
phisition
of
the
soule
,
I
meane
the
deuill
giueth
thee
.
For
when
thou
hast
committed
a
great
sinne
against
God
,
he
would
haue
thee
commit
a
greater
:
to
driue
away
the
fear
of
death
,
he
prescribeth
the
spedie
death
of
bodie
and
soule
:
to
driue
away
the
feare
of
hell
fi●e
,
he
would
haue
thee
presently
to
run
to
hell
,
and
to
the
deuill
:
euen
as
if
a
man
that
feared
the
water
,
should
presently
drown
himselfe
:
or
if
a
man
feared
the
fire
he
should
presently
goe
burne
himselfe
:
and
so
presently
feele
,
that
which
hee
feared
because
he
would
seare
no
longer
.
Then
the
which
what
can
be
more
foolish
,
or
contrarie
vnto
reason
?
And
yet
so
foolish
thou
art
,
as
that
thou
art
ready
to
execute
his
counsell
,
&
to
think
it
the
best
course
for
thee
to
follow
:
yea
although
thou
canst
hate
other
sins
,
and
crie
out
against
the
lothsomnes
therof
yet
thou
canst
be
ready
to
giue
place
to
dispaire
,
which
is
the
greatest
sin
,
and
to
like
that
wel
enogh
to
nourish
it
,
&
to
think
that
thou
mightest
do
well
to
dispaire
,
and
to
cast
off
al
hope
of
gods
mercie
.
Is
it
not
a
strange
thing
,
that
thou
shouldst
loth
whoredome
,
theft
,
murder
,
and
such
like
sins
:
yea
,
and
if
thou
wert
but
mooued
to
them
,
he
greeued
therat
,
and
yet
like
of
dispaire
,
a
sinne
farre
greater
than
all
the
rest
?
yea
,
and
that
thou
being
but
moued
therevnto
,
shouldest
giue
place
vnto
it
immediately
?
If
therefore
other
sinnes
be
loathsome
vnto
thee
,
for
the
monstrousnes
thereof
:
let
dispaire
,
which
is
the
most
monstrous
sinne
of
al
other
,
be
most
lothsome
vnto
thee
.
If
thou
fearest
and
fliest
other
sinnes
:
feare
,
and
flie
especially
dispaire
:
which
is
a
sinne
farre
greater
than
they
all
.
And
if
thou
hauing
committed
adultery
,
murder
,
or
theft
,
or
any
such
like
,
art
by
Sathan
tempted
to
dispaire
,
answere
him
,
and
say
thus
vnto
him
:
Sathan
,
thou
hast
tempted
me
to
commit
this
sin
,
thou
hast
tempted
me
to
lie
,
to
dissemble
,
to
commit
adultrie
,
and
such
like
:
herein
I
haue
yeelded
to
thee
.
Is
it
not
enough
,
nay
,
is
it
not
too
much
,
that
I
haue
thus
farre
yeelded
vnto
thee
,
except
I
should
now
ad
dispaire
vnto
the
rest
of
my
sins
?
If
it
were
now
in
my
hand
to
vndo
that
sinne
which
I
haue
committed
,
I
would
neuer
surely
by
the
power
of
the
lord
,
yeeld
so
much
vnto
thee
as
I
haue
done
.
And
therfore
farre
be
it
from
me
,
that
I
should
again
at
thy
procurement
sin
more
greeuously
,
in
falling
to
dispaire
,
of
the
grace
and
mercie
of
God
.
Indeed
if
dispaire
were
any
meanes
to
ease
me
of
my
sins
,
then
parchance
I
might
easily
bee
brought
thereinto
:
but
sith
it
is
a
meanes
to
increase
my
sinnes
,
the
burden
and
greefe
of
my
soule
,
and
the
punishment
of
my
sinne
:
sith
it
is
a
meanes
to
bring
a
certaine
destruction
,
to
a
destruction
that
was
but
fea●ed
:
certain
,
to
an
incertaine
condemnation
:
death
of
body
and
soule
to
the
death
of
faith
:
eternall
,
to
temporall
griefe
:
the
paines
of
hell
,
to
the
pangs
of
conscience
:
hell
fi●e
,
to
thy
fierie
darts
that
sticke
in
my
soule
,
I
were
bewitched
,
and
worse
then
mad
,
if
I
would
yeeld
thervnto
.
Thus
thou
must
learne
to
stop
Sathans
mouth
,
and
to
stay
thine
owne
faith
,
that
it
fall
not
into
dispaire
:
of
which
I
would
haue
thee
to
be
most
iealous
,
fearefull
,
and
suspitious
,
knowing
the
daunger
,
and
vnrecouerable
euill
thereof
.
If
thou
haue
robbed
God
of
his
glorie
,
in
dishonoring
of
him
:
yet
giue
glorie
vnto
him
in
beleeuing
of
him
:
so
shalt
thou
get
as
much
glory
to
his
name
,
by
beleeuing
him
:
as
thou
diddest
rob
him
of
,
by
disobeying
him
:
and
purchase
as
great
,
nay
,
a
faire
more
excellent
righteousnes
by
faith
,
then
thou
diddest
loose
by
sinne
.
For
as
Paule
testifieth
in
the
fourth
to
the
Romans
,
to
him
that
worketh
not
,
but
beleeueth
in
him
,
that
iustifieth
the
wicked
,
his
faith
is
imputed
,
&
accounted
to
him
for
righteousnesse
.
And
this
righteousnesse
of
faith
,
is
,
as
in
another
place
the
Apostle
testifieth
,
the
righteousnesse
of
God
:
which
is
farre
more
excellent
than
the
righteousnes
of
man
.
And
this
righteousnes
perchance
thou
wouldest
neuer
haue
sought
for
,
if
thou
haddest
not
seene
thy selfe
naked
,
and
destitute
of
all
righteousnesse
in
thy selfe
:
and
couered
so
ouer
with
the
shame
of
thine
own
nakednes
,
&
filthines
,
that
thou
wert
glad
to
runne
vnto
Christ
,
for
his
righteousnesse
to
couer
thee
:
and
buy
of
him
eie-salue
,
and
white
garments
,
that
thy
nakednes
might
not
be
seene
.
If
therefore
thou
hast
lost
righteousnesse
,
yet
keepe
faith
:
if
thou
haue
lost
the
brest-plate
of
righteousnesse
,
yet
keepe
the
shield
of
faith
,
whereby
thou
mayest
quench
all
the
fierie
darts
of
the
deuill
.
If
thou
haue
lost
the
armour
of
light
,
the
cloth
of
my
soule
,
yet
defend
and
keepe
faith
,
which
is
the
life
of
the
soule
;
for
the
iust
shall
liue
by
faith
.
Say
vnto
thy
soul
with
Dauid
.
Why
art
thou
so
vexed
oh
my
soule
,
and
why
art
thou
so
disquieted
within
me
?
O
my
soule
,
trust
in
the
Lord
,
and
wait
vpon
him
,
for
hee
will
heale
thee
.
Thou
seest
my
soule
,
what
comfort
the
Lord
hath
left
vnto
thee
in
his
word
,
&
what
liuely
hope
of
pardon
;
he
hath
promised
to
forgiue
thy
sinnes
,
&
hath
sealed
the
same
vnto
thee
by
his
word
,
his
oth
,
his
couenant
,
and
by
outward
signs
that
mine
eies
haue
seene
:
his
mercie
,
his
iustice
,
his
sonne
,
his
spirit
,
confirme
the
same
vnto
me
:
mine
owne
nature
,
my
yong
yeares
in
the
Lord
,
and
my
sin
it selfe
:
the
testimonie
of
the
ministers
of
the
Lord
,
his
seruants
,
Embassadors
,
and
his
Angels
:
God
,
and
man
:
my selfe
,
and
others
:
Angels
,
and
deuils
:
sin
,
and
righteousnes
:
wine
,
and
water
:
heauen
,
and
earth
:
yea
,
all
things
affirme
the
same
vnto
thee
my
soule
.
Behold
therefore
,
and
trust
in
the
Lord
,
and
he
shall
satisfie
thee
with
good
things
,
&
make
the
increase
of
thy
lips
,
&
create
peace
within
thee
,
and
refresh
thee
with
the
waters
of
life
,
and
make
thee
see
his
sauing
health
.
The
Lord
will
not
lie
,
that
hath
spoken
it
.
The
19
Chapter
.
Wherein
is
largely
and
particularly
declared
,
how
Sathan
effectually
to
worke
an
infidelitie
in
vs
,
and
to
make
vs
mist●ust
and
misdoubt
,
nay
dispaire
of
the
forgiuenesse
of
our
sins
,
fetcheth
reasons
out
of
euery
particular
reason
that
we
do
,
as
wee
to
perswade
,
so
he
to
disswade
the
forgiunesse
of
sinnes
.
I
Stand
the
longer
in
prouing
of
this
one
thing
,
because
there
is
no
one
thing
more
hardly
perswaded
vnto
the
soule
,
than
this
is
,
and
that
by
reason
of
the
subtiltie
of
Sathan
,
who
hath
two
generall
meanes
to
make
vs
doubt
hereof
.
The
one
is
,
by
blinding
the
eies
of
our
vnderstanding
in
such
a
sort
,
as
that
the
light
of
the
glorious
Gospell
of
God
canot
shine
vnto
vs
.
For
he
is
that
God
of
the
world
,
that
worketh
effectually
in
the
hartes
of
many
men
:
(
yea
of
the
best
men
sometimes
)
and
thereby
so
dapraueth
and
crooketh
the
right
shape
of
their
vnderstanding
:
as
that
the
truth
of
the
generall
promises
of
God
,
the
force
of
reason
,
neither
any
thing
else
for
the
present
time
,
can
make
them
to
concerne
and
beleeue
the
mercy
of
God
,
&
the
forgiuenes
of
their
sinnes
:
because
they
are
so
couered
ouer
with
darknes
,
and
as
it
were
a
thicke
cloud
of
mist
.
The
other
is
,
by
vsing
our
owne
corrupt
nature
,
and
infidelity
,
which
when
wee
haue
said
,
and
done
what
we
can
do
will
stil
stick
in
vs
,
&
doubt
hereof
,
and
therfore
will
be
readie
to
say
,
Well
,
for
all
this
,
I
doubt
whether
the
Lord
will
forgiue
me
,
yea
,
or
no
,
&
be
so
good
as
his
word
.
This
our
corruption
Sathan
vseth
to
corrupt
vs
withall
:
this
our
infidelity
,
to
make
vs
infidels
and
this
our
doubting
,
to
make
vs
dispaire
of
the
forgiuenes
of
our
sins
.
And
that
he
may
worke
the
same
more
effectually
in
vs
,
hee
fetcheth
reasons
out
of
euerie
particular
reason
that
we
do
,
as
we
to
perswade
,
so
he
to
disswade
the
forgiuenes
of
our
sinnes
.
And
first
,
as
touching
the
promises
of
God
,
which
is
our
principall
and
first
reason
,
he
will
labor
to
make
vs
distrust
them
:
either
by
putting
into
vs
a
feare
,
or
else
an
euill
suspition
of
the
lord
:
as
to
think
nay
to
say
in
our
harts
,
I
but
what
if
the
lord
wil
not
be
so
good
as
his
word
:
who
is
stronger
then
the
Lord
,
to
compel
him
to
it
?
or
what
law
shall
we
haue
against
him
?
hee
is
aboue
all
law
;
and
therefore
wee
can
neither
straine
him
nor
constraine
him
to
fufi●l
fi●l
his
promise
:
wee
cannot
sue
him
vpon
an
assumpsit
.
But
be
it
that
we
cou●d
;
he
would
find
some
one
cause
or
other
,
he
would
finde
some
demurre
,
or
pick
some
quarrell
against
vs
,
and
so
would
easily
find
a
staffe
to
beare
a
dogge
as
the
prouerbe
is
.
And
herein
he
setteth
the
Lord
before
vs
,
as
it
were
a
tyrant
,
who
albeit
he
promise
ne●er
so
much
,
&
performe
neuer
a
deale
,
yet
no
●an
is
able
by
reason
of
his
force
,
to
inforce
him
thereunto
.
And
by
this
counter
buffe
,
he
so
buffeteth
vs
,
that
we
are
rea●ie
to
stagge●
at
the
p●omises
of
God
.
But
if
this
will
not
serue
,
he
will
run
with
vs
to
the
second
reason
,
which
is
taken
from
the
mercie
of
God
.
And
hee
will
graunt
it
,
yea
,
and
say
it
is
true
:
God
is
me
cif●ll
indeed
:
he
gaue
thee
this
and
that
blessing
and
benefit
:
thou
wert
sicke
,
and
he
healed
thee
:
poore
,
&
he
enriched
thee
:
base
,
and
he
honoured
thee
:
miserable
,
and
he
releeued
thee
:
yea
he
gaue
thee
of
his
spirit
,
the
ioyes
of
the
holy
Ghost
,
the
peace
of
conscience
:
hee
lifted
the
light
of
his
countenance
vpon
thee
,
and
reuealed
vnto
thee
himselfe
,
&
his
sonne
Iesus
Christ
.
These
benefits
(
will
he
say
)
as
thou
knowest
,
should
haue
mooued
thee
vnto
repentance
:
but
thou
,
according
to
the
hardnesse
of
thine
own
hart
,
that
cannot
repent
,
hast
sinned
against
the
Lord
:
and
so
heaped
and
hoorded
vp
wrath
against
the
day
of
wrath
,
&
the
reuelation
of
the
iust
iudgment
of
God
.
Indeed
(
will
he
say
)
if
thou
hadst
neuer
receiued
these
graces
from
God
,
then
had
there
been
left
vnto
thee
some
more
hope
:
but
now
,
after
thou
hast
receiued
all
these
graces
,
to
fall
away
,
to
quench
the
spirit
,
and
grieue
the
holy
Ghost
,
whereby
thou
wert
sealed
vnto
the
day
of
redemption
:
is
such
a
sinne
as
cannot
be
pardoned
.
And
to
this
purpose
he
will
alledge
the
saying
of
the
Apostle
to
the
Hebrewes
,
in
the
sixt
Chapter
,
where
hee
saith
,
that
it
is
impossible
that
they
which
haue
been
once
enlightened
,
and
haue
tasted
the
heauenly
gift
,
and
been
partaker
of
the
holy
Ghost
,
and
haue
tasted
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
,
if
they
fall
away
,
to
be
renewed
by
repentance
.
And
by
this
meanes
,
and
testimonie
of
the
spirit
of
God
,
hee
exceedingly
terrifieth
the
conscience
:
and
will
neuer
suffer
it
to
haue
peace
,
vntill
it
shall
please
the
Lord
,
to
giue
thereunto
the
right
vse
,
&
sense
of
this
place
:
wherwith
Sathan
being
repulsed
,
assaulteth
them
afresh
,
reasoning
from
the
former
mercie
of
God
,
to
the
forgiuenesse
of
their
sinnes
,
after
this
manner
:
saying
,
thou
haddest
sinned
before
in
the
like
maner
,
and
in
the
same
matter
,
and
that
not
once
or
twise
,
but
oftentimes
,
and
the
Lord
pardoned
thee
:
and
now
doest
thou
think
that
he
will
pardon
thee
againe
?
Why
art
thou
not
ashamed
to
come
againe
vnto
the
Lord
,
and
craue
pardon
for
this
sinne
?
With
what
face
(
will
hee
say
)
canst
thou
look
vpon
the
Lord
?
Why
me
thinketh
,
that
thou
shouldest
be
ashamed
to
trouble
the
Lord
so
often
,
with
thy
prayers
and
requests
.
Indeed
(
will
he
say
)
if
it
had
been
the
first
,
or
second
time
,
then
it
had
beene
more
tollerable
:
but
now
,
after
the
fift
,
or
sixt
time
,
or
more
,
again
to
trouble
the
Lord
with
thy
requests
,
it
is
neither
for
thy
honestie
,
nor
for
the
Lords
ease
,
to
be
troubled
so
often
,
about
one
matter
:
and
by
this
means
he
maketh
vs
sometime
for
shame
to
ru●
From
the
Lord
,
and
with
Ad●m
,
being
ashamed
to
hide
our selues
in
the
woods
f●om
the
presence
of
the
Lord
,
and
not
to
dare
to
craue
pardon
againe
for
our
sins
,
vntill
wee
haue
learned
the
nature
of
the
Lords
mercie
,
&
with
the
prodigall
sonne
,
setting
all
sha●e
aside
,
to
retu●ne
to
our
father
,
and
to
confesse
,
that
we
haue
sinned
against
heauen
,
and
against
our
God
,
&
that
we
are
not
worthy
to
be
called
hi●
sons
:
and
also
,
that
shame
and
confusion
belongeth
to
vs
:
but
mercie
&
forgiuenes
vnto
the
Lord
,
If
he
see
that
this
reason
will
not
serue
the
turne
;
hee
will
turne
ouer
the
leafe
with
vs
,
and
come
to
the
third
reason
,
which
is
taken
from
the
iustice
of
God
▪
And
from
thence
hee
will
reason
after
this
manner
,
saying
:
Thou
knowest
that
the
Lord
is
a
iust
God
,
a
reuenger
of
all
disobedience
offered
vnto
his
Maiestie
,
and
such
a
one
,
as
in
the
middest
of
his
mercie
thinketh
on
iustice
,
and
therefore
he
will
not
,
no
,
nor
cannot
bee
appeared
,
vntill
he
hath
eased
himself
of
hi●
enemies
,
and
auenged
himselfe
of
thy
sinnes
.
And
the
rather
to
perswade
this
,
he
will
tell
vs
,
that
it
is
a
fearefull
thing
,
to
fal
into
the
hands
of
the
liuing
Lord
:
and
that
no
adulterer
,
fornicator
,
couetous
person
,
murderer
,
or
such
like
,
shall
enter
into
the
kingdome
of
God
,
or
Iesus
Christ
,
but
shall
haue
his
portion
in
that
lake
that
burneth
with
fire
&
brimstone
,
which
is
the
second
death
:
as
the
spirit
testifieth
.
And
the
more
deeply
to
perswade
this
vnto
the
conscience
:
hee
will
set
before
vs
the
son
of
Gods
loue
,
Iesus
Christ
,
and
tell
vs
,
that
the
Lord
spared
no
not
his
owne
sonne
,
who
had
put
our
sinnes
vpon
him
:
and
how
then
shall
he
spare
vs
?
yea
,
he
will
set
before
our
eies
the
wrath
of
God
poured
vpon
Cain
,
for
his
murder
;
vpon
the
Beniaminites
,
for
their
adulterie
;
vpon
Corah
,
Dathan
,
and
Abiram
,
for
their
rebellion
;
who
went
downe
quicke
into
hell
:
and
vpon
the
Sodomits
,
whom
the
Lord
destroyed
with
fire
and
brimstone
,
from
heauen
,
for
their
sinne
:
yea
,
he
will
set
before
our
eies
the
threatnings
of
God
,
who
hath
threatned
death
,
and
damnation
,
to
all
that
shal
transgresse
his
laws
:
and
those
curses
contained
in
the
law
of
God
,
denounced
against
the
wicked
.
And
as
they
which
are
in
securitie
shall
hear
from
Sathan
,
nothing
els
but
mercy
,
mercie
:
so
they
that
are
afflicted
,
shall
find
nothing
from
Sathan
,
but
iustice
,
iustice
,
wrath
,
vengeance
,
and
displeasure
.
And
by
this
means
,
it
is
incredible
what
feare
and
trembling
he
breedeth
in
the
hearts
of
the
mourners
:
and
by
that
means
,
how
hardly
they
are
broght
that
hear
nothing
,
see
nothing
,
feele
nothing
,
but
Gods
iustice
,
to
imbrace
,
and
beleeue
his
mercie
.
And
by
this
reason
,
he
continually
terrifieth
the
conscience
,
vntill
it
knowe
,
that
both
the
wrath
of
God
was
appeased
in
Christ
Iesus
,
who
in
our
person
,
and
for
our
sin
,
was
punished
,
and
so
the
iustice
of
God
was
executed
,
in
,
and
vpon
him
:
and
also
,
that
as
the
law
,
with
the
threatnings
thereof
,
appertaineth
vnto
the
obstinate
:
so
the
promises
,
with
the
grace
of
God
,
&
not
the
lawe
,
appertaine
vnto
them
that
are
trulie
humbled
,
and
in
Iesus
Christ
.
For
they
that
are
in
Christ
,
saith
the
Apostle
,
are
not
vnder
the
lawe
,
but
vnder
grace
.
Now
if
Sathan
see
,
that
none
of
these
reasons
from
the
Father
,
will
serue
his
turne
,
hee
will
run
with
vs
vnto
Christ
,
and
will
tell
vs
,
that
there
was
neuer
any
such
man
as
Christ
was
:
or
if
there
were
,
that
he
was
but
a
deceiuer
,
a
iugler
,
a
false
Christ
,
sent
into
the
●orld
to
seduce
the
wicked
,
and
them
that
are
appoynted
to
reprobation
:
as
shall
more
at
large
appeare
in
another
place
.
But
if
this
will
not
serue
the
turn
;
he
will
perswade
vs
that
Christ
came
to
be
a
iudge
,
to
condemne
the
world
,
and
to
leaue
them
without
excuse
;
as
he
did
Martine
Luther
:
and
so
will
he
set
him
frowning
vpon
vs
,
as
a
Iudge
,
that
is
displeased
with
vs
.
Or
if
this
will
not
serue
;
hee
will
tell
vs
,
that
Christ
came
not
to
die
for
vs
,
but
for
Peter
,
Paule
,
Dauid
,
and
such
like
:
but
as
for
vs
,
hee
knew
vs
not
,
we
were
not
then
:
and
therfore
he
could
not
then
die
for
vs
.
But
yet
,
if
this
will
not
suffice
,
hee
will
euen
chide
with
the
soule
,
and
ask
him
whether
hee
will
make
Christ
a
bawd
for
his
sinnes
.
And
this
especially
he
vrgeth
,
while
wee
seeing
our
own
nakednes
,
do
seeke
and
sue
for
the
righteousnes
of
Christ
to
put
vpon
vs
,
as
a
white
garment
to
couer
vs
:
so
as
our
nakednesse
,
&
the
filthinesse
of
our
sins
be
not
seene
.
For
then
hee
will
stil
vrge
this
one
thing
,
saying
:
Oh
thou
wouldest
haue
Christ
to
be
a
couer
,
a
cloake
,
yea
,
a
bawd
for
thy
sin
:
but
all
in
vaine
,
will
he
say
.
And
for
the
proofe
hereof
,
he
wil
straight
alledge
the
saying
of
the
Lord
in
the
70.
psalme
,
which
is
to
be
applied
to
the
obstinate
,
and
such
as
hate
discipline
,
and
cast
the
wordes
of
God
behind
their
back
,
as
there
plainely
appeareth
:
where
he
saith
.
As
soon●
as
thou
seest
a
theefe
,
thou
consentest
vnto
him
,
and
thy
portion
is
with
the
adulterers
.
Thou
openest
thy
mouth
to
euill
,
and
with
thy
toong
thou
framest
deceit
.
Thou
sitting
,
speakest
against
thy
brother
,
&
slaunderest
thy
mothers
son
.
While
thou
didst
these
things
,
because
I
made
my selfe
as
it
were
deafe
:
thou
thinkest
me
to
be
such
a
one
as
thy selfe
is
:
but
I
will
reproue
thee
,
and
set
before
thine
eies
thy
sins
in
order
as
they
were
done
.
And
herby
he
excedingly
trobleth
the
conscience
,
and
filleth
it
with
feare
,
and
dispaire
,
vntill
such
time
as
we
feele
our selues
verely
and
indeed
,
to
be
couered
ouer
with
the
righteousnes
of
the
son
of
God
,
Iesus
Christ
,
who
is
made
vnto
vs
of
God
the
Father
,
wisedom
,
holines
,
righteousnes
,
and
redemption
.
If
this
reason
will
not
preuaile
against
vs
,
he
wil
reason
as
wel
as
we
,
from
the
holy
Ghost
:
and
will
tell
vs
,
that
the
feare
that
is
bredde
in
our
conscience
for
our
sinnes
,
is
not
the
worke
of
the
spirit
of
God
,
to
frame
vs
vnto
repentance
,
and
to
breed
in
vs
a
godly
sorow
,
to
amendment
of
life
:
but
rather
,
that
it
is
a
seruile
fear
,
such
as
Iames
saith
,
is
in
the
deuils
;
who
fear
,
&
tremble
:
yea
,
a
doubting
such
as
is
in
the
infidels
:
of
whome
the
same
Iames
speaketh
,
saying
;
Let
not
the
man
that
doubteth
,
think
he
shal
receiu●
any
thing
:
yea
,
that
it
is
a
fore-tast
of
the
displeasure
of
God
,
and
of
the
fearefull
estate
of
the
reprobat
.
And
as
touching
the
peace
of
conscience
,
albeit
we
haue
aboundantly
felt
the
same
,
yet
hee
wil
perswade
vs
,
that
it
was
not
the
peace
of
conscience
,
but
rather
an
illusion
of
the
deuill
,
sent
vnto
him
by
the
Lord
to
deceiue
him
,
and
so
to
destroy
him
by
a
false
flattering
of
himselfe
.
And
for
the
better
perswasion
hereof
,
he
will
tell
vs
,
that
the
diuell
can
change
himselfe
into
the
image
of
an
Angell
of
light
,
and
by
that
meanes
so
deceiue
vs
,
as
that
we
cannot
,
as
he
will
say
,
discerne
the
worke
of
the
spirit
,
from
the
illusion
of
the
deuill
.
To
whom
if
we
shal
answer
,
that
albeit
hee
can
change
himselfe
into
th●
image
of
an
Angel
of
light
:
yet
not
into
the
like
working
of
the
spirit
of
God
:
for
that
he
cannot
create
,
either
ioy
,
or
peace
of
conscience
.
or
the
spirit
of
adoption
in
vs
.
For
these
are
proper
works
of
the
spirit
:
yea
,
euen
in
them
that
haue
a
temporarie
faith
,
and
fall
away
againe
vnto
perdition
,
his
mouth
is
stopped
,
&
he
will
leaue
this
reason
,
and
come
vnto
our
naturall
inclination
to
sin
,
&
from
thence
he
will
reason
after
this
manner
,
saying
:
Thou
knowest
that
the
Lord
wil
forgiue
the
sinnes
only
of
the
penitent
and
them
that
doe
repent
:
that
leaue
their
sinnes
,
and
neuer
commit
them
againe
:
for
that
(
will
he
say
)
is
true
repentance
.
But
thou
ceasest
not
to
sinne
:
for
as
thou
wert
conceiued
in
sinne
,
so
thou
continuest
in
sin
:
and
then
continuing
in
thy
sin
,
how
doest
thou
repent
thee
of
thy
sinne
?
and
then
,
thou
not
repenting
thee
of
thy
sinne
,
how
canst
thou
looke
that
thy
sinne
should
be
pardoned
?
And
thus
by
a
false
perswasion
,
that
repentance
consisteth
in
a
cleane
abolishing
of
sinne
,
and
not
in
the
amendment
of
life
,
as
the
truth
is
that
it
doth
:
hee
deceiueth
the
conscience
,
and
perswadeth
it
,
that
therefore
their
sinnes
are
not
pardoned
,
because
they
are
not
for
euer
abandoned
.
And
vnto
this
perswasion
,
he
addeth
diuers
other
reasons
taken
from
sinne
it selfe
:
and
first
,
from
the
greatnes
thereof
,
which
hee
amplifieth
and
increaseth
very
artificially
,
shewing
himselfe
herein
a
Grammarian
,
that
can
frame
of
the
positiue
,
which
is
the
lowest
,
the
superlatiue
,
which
is
the
highest
degree
:
a
Rhethoritian
,
that
hath
a
notable
facilitie
&
grace
in
Hyperbole
:
a
Logitian
,
that
can
reason
from
the
lesser
,
to
the
greater
:
as
also
,
if
occasion
serued
,
from
the
greater
,
to
the
lesser
:
an
Arithmetitian
,
that
hath
skill
in
multiplying
:
a
Musitian
,
that
can
make
the
lowest
cord
,
accord
,
and
sound
equallie
w●th
the
highest
:
a
Geometritian
,
who
,
as
he
can
describe
the
whole
world
,
in
a
little
paper
:
so
infect
much
paper
with
the
description
of
a
little
countrie
:
and
to
speake
in
a
word
,
a
right
deuill
,
that
make
a
mountaine
of
a
moule
hill
.
For
these
are
the
arts
,
or
rather
deceits
of
Sathan
:
whereby
hee
can
notably
increase
the
greatnes
of
our
sin
.
If
it
be
but
in
consent
,
he
will
perswade
vs
,
that
it
is
all
one
,
as
if
it
were
done
.
And
to
this
purpose
,
he
will
alledge
the
saying
of
Christ
,
in
the
fift
of
Mathew
,
where
he
saith
that
the
that
looketh
on
a
woman
to
lust
after
her
in
his
hart
,
hath
committed
adultery
with
her
alreadie
.
If
it
be
committed
after
grace
receiued
,
&
of
knowledge
:
he
will
perswade
vs
that
it
is
the
sin
against
the
holy
Ghost
,
which
shall
neuer
bee
pardoned
in
this
world
,
nor
in
the
world
to
come
.
If
it
were
committed
before
our
calling
,
&
grosse
also
,
he
wil
tell
vs
that
our
sins
are
greater
,
then
that
they
can
be
pardoned
:
as
he
perswaded
Cain
that
his
were
.
And
for
the
better
perswasion
hereof
,
he
addeth
the
testimonie
of
the
law
,
which
confirmeth
,
as
he
pretendeth
,
that
which
he
himselfe
affirmeth
.
As
for
example
:
if
a
man
haue
with
Salomon
committed
idolatry
,
or
with
Dauid
adulterie
,
or
with
Peter
apostacie
:
here
the
law
saith
,
that
adulterers
,
idolaters
,
fornicators
,
&
such
like
,
the
lord
wil
iudge
:
Sathan
saith
so
:
the
conscience
knoweth
so
.
The
law
saith
,
no
idolater
,
nor
fornicator
,
nor
vnclean
person
,
shall
enter
into
the
kingdome
of
God
,
or
Christ
:
the
deuil
saith
so
:
the
conscience
saith
so
.
The
law
saith
,
the
Lord
hateth
such
:
the
deuil
saith
,
the
Lord
hateth
such
:
and
the
consciece
feareth
,
that
the
Lord
hateth
such
:
and
it
knoweth
it selfe
to
bee
such
.
So
that
Sathan
affirming
,
the
lawe
confirming
,
the
conscience
consenting
sinne
is
made
out
of
measure
sinfull
,
by
the
law
,
and
the
art
of
Sathan
.
and
so
it
seemeth
to
be
so
great
,
&
immeasurable
,
as
that
it
exceedeth
the
greatnes
of
the
mercie
of
God
,
&
the
value
of
the
bloud
of
Iesus
Christ
.
And
yet
further
,
the
more
to
increase
the
greatnes
of
our
sin
:
he
willeth
vs
to
weigh
the
weight
therof
,
which
we
feel
sensibly
to
lie
verie
heauy
on
our
souls
,
after
we
haue
committed
the
same
.
And
therefore
is
it
,
that
Dauid
counteth
him
happy
,
that
is
lighted
of
his
sin
:
and
Christ
willeth
them
that
are
heauie
laden
to
come
vnto
him
,
&
he
will
ease
them
.
Now
Sathan
by
●●e
heauy
weight
of
our
sin
,
perswadeth
the
h●inous
work
in
sinning
:
and
concludeth
,
that
because
our
fin
is
intollerable
,
it
is
immeasurable
:
&
therefore
,
that
as
it
presseth
vs
vnto
the
earth
,
so
it
will
into
hell
:
as
it
casteth
vs
vpon
our
face
,
so
it
will
cast
vs
from
the
face
&
presence
of
the
Lord
.
Vnto
this
weight
of
sin
,
he
addeth
the
monstrousnes
that
is
in
the
same
.
For
as
righteousnes
is
a
most
glorious
vertue
:
so
is
sinne
a
most
vglie
,
deformed
,
and
monstrous
thing
;
and
so
as
it
is
,
Sathan
maketh
it
appeare
to
the
soule
.
For
howsoeuer
before
when
Sathan
inticeth
vs
to
sin
,
wee
are
blinded
,
that
we
cannot
behold
the
monstrousnes
thereof
,
because
he
couereth
it
ouer
with
a
pleasant
and
delightful
cloake
;
yet
after
that
the
fact
is
committed
,
he
openeth
our
eyes
:
to
that
the
flithines
and
monstrousnes
thereof
appeareth
at
large
vnto
the
soule
.
Out
of
which
,
as
Sathan
reasoneth
,
that
therefore
,
sith
sin
is
a
monster
,
it
is
monstrous
:
sith
it
is
monstrous
in
shape
,
it
is
monstrous
in
shew
,
&
measure
.
So
the
soule
easilie
is
resolued
thereof
:
and
that
so
much
the
rather
,
because
it
is
an
eie
witnesse
of
that
which
Sathan
saith
.
And
yet
the
more
to
increase
the
horror
and
greatnes
of
our
sins
:
he
addeth
the
multitude
therof
:
which
are
more
in
number
,
than
either
the
haires
of
our
head
,
or
the
starres
of
the
skie
,
or
the
sands
of
the
sea
shore
,
which
are
innumerable
:
&
that
therefor●
,
albeit
our
sins
were
not
mightie
,
as
we
would
beleeue
:
yet
in
so
much
as
they
are
so
many
,
he
will
easily
infer
,
that
they
are
exceeding
great
.
For
that
which
wanted
in
the
greatnesse
,
is
●ecompenced
in
the
multitude
:
and
that
which
wanted
in
the
weight
,
is
repaired
with
the
number
:
wherby
our
sins
haue
ben
so
exceedingly
multiplied
:
as
that
what
with
the
greatnes
,
and
what
with
the
multitude
,
our
measure
of
iniquitie
is
fulfilled
,
our
viall
full
,
and
the
treasurie
and
hoord
of
our
sinnes
,
filled
to
the
top
:
&
that
therefore
the
wrath
of
God
must
needs
immediatly
smoke
against
vs
.
And
thus
,
partly
by
the
law
,
partly
by
the
weight
,
partly
by
the
monstrousnes
,
and
partly
by
the
multitude
of
our
sins
:
he
by
this
his
art
so
increaseth
our
sins
,
that
he
decreaseth
our
faith
:
and
maketh
them
to
be
so
great
,
that
our
faith
is
little
,
or
none
at
all
:
he
so
filleth
our
Lord
with
sins
,
that
hee
emptieth
the
heart
of
hope
:
and
maketh
vs
readie
to
thinke
indeed
with
Cain
,
that
our
sins
are
greater
than
that
they
can
be
forgiuen
.
Thus
,
as
Sathan
reasoneth
from
sin
in
the
first
place
,
from
the
greatnes
thereof
,
to
disswade
the
forgiuenes
thereof
:
so
in
the
second
place
he
reasoneth
from
the
presence
therof
,
which
by
the
force
&
work
of
Sathan
,
euen
after
the
forgiuenesse
therof
,
and
the
peace
of
conscience
,
and
the
righteousnesse
of
Christ
giuen
vnto
the
soule
,
is
put
in
the
memorie
,
and
represented
vnto
the
soule
:
and
that
in
such
a
liuely
shape
,
idea
,
and
forme
,
as
they
are
,
and
were
in
their
owne
nature
.
And
this
made
Dauid
complaine
in
his
51.
psalm
,
that
his
sins
were
continually
,
before
his
eies
:
yea
,
after
that
the
Prophet
Nathan
hath
told
him
,
that
his
sins
were
taken
away
,
and
that
he
should
not
die
therefore
.
And
this
made
the
same
Prophet
count
him
happie
,
whose
sins
were
couered
(
Psal.
32
)
namely
,
that
they
were
no
longer
present
before
the
eie
of
his
conscience
,
as
well
as
the
eies
of
the
lord
And
this
is
that
,
that
maketh
the
godly
,
at
the
hour
of
their
death
,
or
the
day
of
their
triall
,
to
doubt
,
to
feare
,
and
to
tremble
,
because
they
see
their
sins
stil
before
their
face
&
fresh
in
their
conscience
:
which
of
it self
were
enough
to
make
them
doubt
of
the
forgiuenes
of
their
sins
.
How
much
more
?
when
Sathan
shal
reason
from
thence
,
and
perswade
them
,
that
therefore
their
sinnes
are
not
done
away
:
sith
they
are
still
as
fresh
in
their
conscience
,
as
if
they
were
but
now
done
:
that
therefore
they
are
not
blotted
out
,
sith
they
are
imprinted
in
their
consciences
:
that
they
are
not
defaced
,
sith
they
are
before
their
face
:
and
that
they
are
not
taken
out
of
their
soul
,
sith
they
are
still
therin
.
And
wheras
before
they
were
couered
,
he
will
tell
vs
,
that
that
was
but
with
forgetfulnes
or
with
securitie
,
or
hardnes
of
hart
,
or
pleasure
,
or
some
other
fancies
,
that
crept
into
the
soule
,
in
stead
the●of
.
But
now
when
these
things
were
gone
,
he
might
see
,
as
Sathan
will
say
,
that
the
guiltines
of
his
sin
,
still
guilded
ouer
his
conscience
:
and
the
deformitie
,
and
filthines
therof
,
was
but
stubbered
ouer
with
vntempered
morter
:
and
not
washed
cleane
out
,
by
the
bloud
of
Iesus
Christ
,
and
the
spirit
of
our
God
.
And
by
this
meanes
,
how
he
troubleth
,
feareth
,
casteth
downe
the
soule
,
and
beateth
downe
faith
,
no
man
knoweth
,
but
he
that
feeleth
:
&
he
that
feeleth
it
,
knoweth
the
strenght
of
Sathan
,
&
of
this
reason
,
against
the
forgiuenes
of
our
sin
.
And
yet
further
,
because
he
would
leaue
no
stone
,
as
the
Prouerbe
is
,
vnremoued
:
he
reasoneth
from
the
name
,
as
before
he
did
from
the
nature
of
sin
.
And
he
telleth
vs
,
that
our
sins
are
our
debts
,
which
we
must
make
paiment
of
:
for
the
Lord
will
not
,
as
Sathan
wil
tell
vs
,
be
any
looser
by
vs
.
And
here
,
when
he
hath
told
vs
.
that
we
are
not
able
to
satisfie
the
debt
:
he
will
tel
v●
withall
,
that
he
is
the
Lords
attorney
to
arrest
vs
,
his
man
of
law
to
wage
the
law
against
vs
.
his
laylor
to
take
vs
into
hell
,
which
is
his
prison
And
herein
indeed
he
wil
begin
to
execute
his
office
,
to
lay
the
law
to
vs
,
to
sue
vs
,
to
implead
vs
,
&
wil
bring
the
matter
to
an
execution
,
or
a
Nisi
prius
.
For
if
we
haue
not
before
a
quittance
to
shew
,
sealed
,
and
written
with
his
owne
finger
,
against
this
debt
:
he
will
make
vs
glad
,
to
keepe
our
houses
,
yea
,
our
beds
,
or
els
to
run
away
(
if
we
can
)
to
hide
vs
:
or
els
to
flie
to
some
man
to
succour
vs
:
or
els
to
some
priuiledged
place
:
euen
to
Christ
,
the
sanctuary
&
place
of
refuge
,
for
them
that
flie
,
&
dare
not
shew
their
faces
,
for
the
debt
of
sin
,
that
they
owe
to
their
Lord
.
To
whome
,
if
they
shall
flie
,
Sathan
will
labour
to
outrun
them
,
&
will
be
there
at
the
leastwise
in
shew
,
before
them
:
&
then
,
when
they
would
step
vnto
Christ
,
Sathan
would
step
vp
between
them
,
&
Christ
:
and
taking
vpon
him
the
frowning
person
of
Christ
,
as
he
is
man
:
hee
wil
make
the
conscience
beleeue
,
that
it
is
Christ
that
frowneth
vpon
him
:
&
so
if
it
be
possible
,
he
wil
make
them
to
fly
from
Christ
,
and
driue
them
to
Dauid
or
Salomon
,
or
Manasses
,
by
their
examples
to
comfort
themselues
:
where
also
hee
will
be
sure
to
meet
with
them
:
and
tell
them
,
that
as
for
Dauid
,
Salomon
,
Manasses
,
and
such
like
,
they
were
the
elect
vessels
of
God
:
but
as
for
themselues
,
they
were
no
such
,
they
were
vessels
of
wrath
,
and
appointed
by
the
Lord
vnto
reprobation
:
and
therfore
,
although
no
sin
could
separate
Dauid
from
the
Lord
,
yet
some
one
,
should
for
euer
cast
them
off
from
the
loue
of
the
Lord
:
as
one
sin
did
the
deuils
;
as
one
offence
did
Saule
;
and
as
one
murder
did
Caine
;
and
that
therefore
it
is
in
vaine
to
trust
by
their
examples
to
be
pardoned
.
Now
,
if
being
dashed
by
this
perswasion
,
we
shall
leaue
Dauid
,
Salomon
,
and
the
rest
,
&
determie
to
haue
recourse
vnto
the
Ministers
of
the
Gospel
,
either
he
wil
labor
to
hinder
vs
,
that
we
shal
not
manifest
our
estate
to
them
;
&
that
,
either
for
fear
,
or
for
shame
;
that
thus
our
greefe
beeing
not
imparted
,
might
not
be
impaired
;
&
being
not
parted
with
others
,
might
not
depart
from
our selues
:
but
grow
,
as
confirmed
diseases
,
to
become
incurable
;
or
els
if
he
cannot
by
the
prouidence
of
God
hinder
this
purpose
and
practise
in
vs
;
hee
will
labour
,
either
on
the
one
side
,
to
driue
vs
,
as
he
hath
driuen
many
to
the
popish
reconcilers
:
to
the
priests
of
Baal
:
and
to
Balam
for
counsell
:
and
so
to
seeke
case
from
the
deuill
,
&
from
Antichrist
:
from
crosses
,
from
crucifixes
,
from
holy
water
,
from
Campions
bones
f●om
reliques
of
Saints
,
from
our
owne
workes
,
from
the
popes
absolution
,
or
from
his
pardon
,
and
not
from
Christ
:
and
so
bring
vs
in
a
worse
case
,
then
we
were
before
:
or
else
on
the
other
side
he
will
breed
in
vs
such
a
dislike
of
the
ministers
of
the
gospell
,
for
their
contempt
,
for
their
pouertie
,
for
their
infirmities
,
or
for
some
other
such
like
cause
,
that
he
will
make
vs
thereby
out
of
conceit
with
them
.
And
therwithall
perswade
vs
,
that
they
are
the
false
,
and
not
the
true
prophets
of
the
Lord
.
And
that
,
whereas
they
comfort
them
,
they
do
but
flatter
them
.
And
therwithall
,
he
will
not
stick
to
say
to
the
conscience
:
I
,
go
to
,
flatter
thy selfe
:
but
thou
shalt
find
in
the
end
my
words
to
be
true
:
and
that
euen
as
I
told
thee
also
:
when
thou
shalt
see
,
that
thou
criedst
peace
,
peace
,
when
suddaine
d●struction
was
at
hand
.
And
as
for
absolution
of
the
minister
:
hee
will
either
demaund
what
authority
he
hath
to
forgiue
sinnes
;
or
els
hee
will
crie
out
,
that
that
is
flat
poperie
,
and
so
where
as
he
hindereth
some
from
the
truth
,
by
a
feare
of
poperie
:
he
draweth
some
other
from
the
truth
,
vnto
popery
:
knowing
,
that
his
scope
is
to
hinder
vs
from
the
true
comfort
of
the
Lord
.
And
this
,
so
that
it
be
done
,
hee
careth
not
whether
it
be
by
a
face
of
poperie
:
or
by
force
,
vnto
poperie
;
so
that
we
be
damned
,
whether
it
be
by
thy
delusion
or
by
dispair
,
he
is
satisfied
:
but
dispaire
in
this
case
,
is
the
most
vsuall
,
and
also
the
most
perilous
estate
,
to
the
which
,
that
he
might
fully
draw
vs
:
hee
in
our
praiers
,
in
our
sights
,
and
grones
,
vnto
the
Lord
,
will
take
vpon
him
the
person
of
the
Lord
,
and
will
euen
answere
within
,
as
if
it
were
the
spirit
of
God
that
spake
vnto
vs
,
and
tell
vs
,
that
in
vaine
we
pray
,
in
vaine
we
seeke
,
in
vaine
we
call
vpon
the
Lord
,
for
he
will
neuer
beare
vs
,
nor
forgiue
vs
,
nor
neuer
receiue
vs
againe
vnto
fauour
.
And
this
hee
will
so
constantly
,
and
with
such
a
feare
,
auouch
vnto
the
soule
:
as
that
,
if
we
doe
not
relie
vpon
the
Lord
in
his
word
,
wee
shall
be
most
greeuously
afflicted
,
and
cast
downe
:
which
if
Sathan
once
perceiue
,
and
tee
that
wee
giue
ground
vnto
him
:
hee
will
follow
vs
at
the
heeles
,
and
not
giue
vs
an
inch
respite
:
but
will
still
lie
vpon
vs
,
so
as
we
shall
scarse
find
a
breathing
time
.
And
so
giuing
vs
no
rest
,
he
will
perswade
vs
to
dispaire
,
to
destroy
ourselues
,
and
that
it
were
better
for
vs
to
be
out
of
our
liues
,
them
to
liue
in
such
garboils
,
such
feares
,
such
fightings
,
and
such
trouble
,
and
thervpon
hee
will
not
stick
to
persuade
vs
to
destroy
our selues
to
kill
our selues
,
to
break
our
necks
,
to
hang
our selues
,
to
drown
our selues
,
or
to
cut
our
owne
throats
:
as
Iudas
,
Achitophel
,
and
many
other
with
vs
,
most
lamentably
haue
done
,
being
destitute
of
comfort
,
&
deceiued
by
these
and
such
like
perswasions
of
the
deuill
.
Whome
,
that
we
might
the
better
resist
,
I
haue
considered
these
reasons
out
of
the
word
and
committed
them
to
writing
,
that
a●
Christian
,
that
is
to
war
and
fight
with
Sathan
,
might
not
bee
vnfurnished
nor
vnprouided
of
spiritual
armor
:
especially
of
the
word
of
the
spirit
,
which
is
the
word
of
God
:
a
most
forcible
weapon
to
repulse
&
driue
back
the
deuil
withall
:
with
the
which
,
if
we
assault
him
,
as
wise
warriors
,
we
shal
be
more
then
conquerors
,
by
him
that
hath
loued
vs
,
and
giuen
himselfe
for
vs
:
and
these
comforts
vnto
vs
in
his
sacred
word
.
Which
that
wee
may
rightly
profite
by
:
let
vs
read
them
with
deliberation
,
and
meditation
.
And
withall
let
vs
learne
this
one
point
against
Sathan
:
that
is
,
out
of
the
same
reason
that
hee
gathereth
matter
of
feare
,
and
dispaire
;
out
of
the
same
,
let
vs
seeke
and
sucke
comfort
.
If
he
taketh
his
reason
from
the
merccie
of
God
,
or
from
his
iustice
:
if
from
his
promises
,
or
from
Christ
:
if
from
our
nature
,
and
sin
it selfe
:
if
from
the
answers
in
our
soule
,
or
from
dispaire
it selfe
:
out
of
the
very
same
let
vs
reason
against
him
.
And
we
shall
be
better
able
to
answere
,
than
he
to
replie
:
or
at
the
least
,
better
able
to
replie
,
thn
he
to
answere
.
If
he
shall
say
that
we
can
doe
nothing
but
sinne
:
let
vs
answer
,
it
is
natural
.
If
he
shal
say
,
that
our
sinnes
are
monstrous
:
let
vs
say
,
that
they
are
our
debts
.
If
he
shall
say
,
that
God
is
iust
:
let
vs
answer
,
that
therefore
he
must
forgiue
our
offences
,
If
he
shall
tell
vs
,
that
it
was
answered
vs
within
,
that
in
vaine
we
praied
:
let
vs
answere
,
that
it
was
a
lier
that
so
answered
vs
:
and
so
foorth
in
the
rest
.
And
thus
by
this
meanes
wee
shall
cut
the
diuels
throat
with
his
owne
sword
:
and
(
as
a
bee
)
suck
hony
out
of
that
flower
,
out
of
the
which
he
(
as
the
spider
)
sucketh
poyson
.
FINIS
.
The
Contents
of
the
Chapters
contained
in
this
Booke
.
-
Chap.
1
Wherein
it
is
declared
,
that
there
is
liuely
hope
of
comfort
left
vnto
all
them
that
mourne
vnder
the
burden
of
their
sinnes
.
Fol.
1
-
Chap.
2
In
the
first
part
whereof
are
set
downe
the
expresse
promises
of
God
,
concerning
the
free
forgiuenes
of
sins
:
&
in
the
latter
is
declared
:
first
,
that
the
same
promises
of
mercie
are
deliuered
vnto
vs
in
the
word
of
God
:
then
that
they
are
bound
by
his
oath
:
thirdly
,
that
they
are
also
bound
by
his
Indenture
of
couenants
:
&
lastly
that
they
are
confirmed
by
two
visible
signs
and
tokens
in
stead
of
wonders
.
to
wit
,
Baptisme
,
and
the
Supper
of
the
Lord.
Fol.
7
-
Chap.
3
Wherein
the
forgiuenes
of
sins
is
proued
by
the
consideration
of
Gods
mercy
,
which
is
one
part
of
his
essence
,
substance
,
and
nature
.
Fol.
55
-
Chap.
4
Wherin
the
forgiunes
of
sins
is
proued
by
the
consideration
of
gods
iustice
(
which
is
another
nature
essentiall
vnto
him
)
by
three
especiall
waies
.
First
,
by
reason
that
the
Lord
hath
promised
to
forgiue
our
sins
,
in
regard
wherof
it
standeth
with
his
iustice
to
performe
the
same
.
Secondly
for
that
he
hath
alreaddy
punished
Iesus
Christ
for
our
offences
,
and
therefore
cannot
in
iustice
punish
them
in
vs
also
.
And
lastly
,
because
he
hath
already
punished
our
persons
in
Christ
,
and
so
cannot
iustly
punish
vs
againe
.
Fol.
69
-
Chap.
5
Wherin
the
forgiuenes
of
sins
is
proued
,
by
a
reason
taken
from
the
se●ond
person
in
the
Trinitie
,
to
wit
,
the
wo●d
Incarnate
,
euen
Iesus
Christ
,
being
considered
,
as
he
is
the
vine
,
and
the
braunches
.
Fol.
85
-
Chap.
6
Wherein
the
forgiuenes
of
sins
is
p●oued
,
by
considering
Iesus
Christ
,
as
hee
is
our
aduocate
and
intercessour
,
and
the
mediator
of
the
new
Testament
.
Fol
89
-
Chap.
7
Wherin
the
forgiuenes
of
sins
is
proued
,
by
considering
Iesus
Christ
;
as
he
is
our
king
and
spirituall
prince
.
Fol.
98
-
Chap.
8
Wherein
the
forgiuenes
of
sins
is
p●oued
by
considering
Christ
,
as
hee
is
our
Physition
,
that
with
his
bloud
cureth
&
healeth
all
our
infirmities
,
both
corporall
and
spirituall
.
Fol.
107
-
Chap.
9
Wherin
the
forgiuenes
of
sins
is
proued
,
by
considering
christ
as
hee
is
our
redeemer
,
who
hath
with
his
own
body
purchased
of
his
Father
the
pardon
for
our
sins
,
and
with
his
owne
bloud
ransomed
vs
,
and
paid
the
price
of
theredemption
of
our
sins
.
Fol.
114
-
Chap.
10
Wherin
are
touched
two
reason
taken
from
the
spirit
of
God
(
the
holy
Ghost
,
being
the
third
person
in
the
Trinitie
.
)
The
first
as
the
spirit
is
considered
,
to
worke
repentance
&
contrition
in
vs
,
and
so
washeth
vs
from
our
sin
.
The
other
,
as
the
spirit
breedeth
&
worketh
peace
in
our
conscience
,
wherwith
the
forgiuenes
of
our
sins
is
sealed
.
Fol.
118
-
Chap.
11
Where●n
is
contained
the
first
argument
,
or
reason
,
which
to
proue
the
forgiuenes
of
sins
,
is
taken
from
the
creature
(
the
reasons
beeing
before
taken
from
the
creator
)
and
that
from
man
,
considered
in
himselfe
,
with
his
estate
being
naturally
inclined
to
sin
.
Fol.
120
-
Chap.
12
Wherin
is
contained
the
second
reason
,
taken
from
man
,
to
proue
the
forgiuenes
of
sins
,
by
the
consideration
of
our
infancie
,
we
neuer
being
but
new
borne
babes
,
so
long
as
we
liue
.
Fol.
125
-
Chap.
13
Wherin
is
contained
the
first
reason
,
taken
from
sin
it selfe
,
which
is
drawne
from
the
name
of
sin
,
being
called
our
debt
.
Fol.
128
-
Chap.
14
Wherein
is
contained
the
second
reason
,
taken
from
sin
it selfe
,
to
proue
forgiuenes
of
sins
:
which
ariseth
from
the
effect
of
sin
,
seruing
to
setforth
the
abundance
of
the
grace
of
God
,
and
to
magnifie
his
power
.
Fol.
131
-
Chap.
15
Wherin
is
contained
the
first
reason
,
taken
from
man
,
as
he
is
considered
in
others
;
which
is
drawne
from
the
examples
of
other
men
,
by
which
the
eternity
of
the
forgiuenes
of
sins
,
is
further
assured
vnto
vs
.
Fol.
134
-
Chap.
16
Wherin
is
contained
the
second
reason
,
taken
from
man
,
being
considered
in
others
;
which
is
drawne
from
the
testimony
of
others
:
as
of
the
Ministers
of
the
word
of
God
,
of
the
Prophets
,
of
Christ
himselfe
,
of
the
Apostles
,
and
all
other
holy
men
of
God
,
who
as
faithfull
witnesses
announce
,
confirme
the
furgiuenesse
〈…〉