FOVRE
SERMONS
VPON
SEVErall
partes
of
Scripture
,
Preached
by
GEORGE
GYFFARD
,
Preacher
of
the
worde
,
at
Mauldin
in
Essex
.
AT
LONDON
Printed
by
Thomas
Iudson
,
for
Tobie
Cooke
,
and
Robert
Walker
.
1598.
The
Textes
of
the
foure
Sermons
.
-
THE
FIRST
SERMON
1.
Tim.
6.
Chap.
ver.
17.18.19
:
Charge
them
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
and
that
they
trust
not
in
vncertaine
riches
,
but
in
the
liuing
God
(
which
giueth
vs
abundantly
all
thinges
to
inioye
,
)
&c.
-
THE
SECOND
SERMON
.
1.
Ioh.
chap.
5.
ver.
7.8.9.10.11.12.13
.
For
there
are
three
which
beare
record
in
heauen
,
the
Father
,
the
worde
,
and
the
holy
ghost
,
and
these
three
are
one
,
&c.
-
THE
THIRD
SERMON
.
Hebrewes
12.
ver.
16.17
.
Let
there
be
no
fornicator
or
prophane
person
,
as
Esawe
,
which
for
one
portion
of
meate
solde
his
birthright
,
&c.
-
THE
FOVRTH
SERMON
.
Rom.
6.
ver.
1.2.3.4.5.6.7.8.9.10.11
:
12.13.14
.
What
shall
we
saye
then
?
shall
we
continue
still
in
sin
that
grace
may
abound
?
God
forbid
,
&c.
TO
THE
RIGHT
worshipfull
Master
Edward
Lewkenor
esquire
,
one
of
her
Maiesties
Iustices
of
the
peace
in
the
countie
of
Suff.
and
to
the
right
vertuous
and
christian
Gentlewoman
,
Mistris
Susan
Lewken
or
his
wife
,
grace
with
all
aboundant
blessings
of
this
life
,
and
the
life
to
come
.
THe
complaint
of
many
both
learned
and
verie
godlie
persons
,
that
the
Church
is
burthened
and
incombred
with
too
great
a
multitude
of
bookes
,
is
not
made
without
cause
,
being
grounded
vpon
the
most
holy
worde
of
God
,
as
also
confirmed
by
experience
,
in
that
good
houres
are
vnprofitablie
spent
,
pietie
with
true
holynes
not
a
little
hindred
and
impaired
.
Howbeit
,
it
seemeth
rather
to
be
directed
against
vaine
friuolous
and
trifling
pamphlets
,
wherein
lewde
and
ignorante
persons
haue
onely
taste
and
delight
,
but
especially
against
monstrous
inuentions
,
vncleane
and
impure
writings
,
which
doe
infect
and
defile
,
both
doctrine
&
manors
(
thereby
deseruing
as
a
most
contagious
and
pestilent
ayre
to
be
consumed
and
dissolued
with
fire
from
amongst
the
people
of
God
)
and
not
against
the
wise
and
learned
trauailes
of
godly
men
,
whose
whole
purpose
and
indeuour
,
is
to
profite
the
Church
,
and
to
further
the
knowledge
and
religion
of
the
Lorde
.
For
varietie
of
good
and
profitable
bookes
,
seemeth
to
be
necessarie
(
and
therefore
would
not
be
wanting
)
both
for
the
increase
of
knowledge
and
learning
,
because
one
man
,
or
a
fewe
,
see
not
all
thinges
,
as
also
for
that
euery
man
writeth
not
in
one
forme
and
maner
,
and
therefore
cannot
answere
the
capasitie
of
euerie
one
,
for
some
fitte
themselues
sor
smale
and
meane
capacities
,
and
some
for
learned
and
great
vnderstanding
.
Besides
,
one
hath
neede
of
one
speciall
instruction
,
and
one
of
another
,
this
man
delighteth
in
one
comforte
and
remedie
against
his
temptation
,
and
an
other
in
that
which
best
aunswereth
his
infirmitie
.
Furthermore
,
Sathan
hath
daylie
newe
deuises
to
assaile
the
faith
of
Gods
elect
,
and
to
drawe
them
into
sinne
neuer
heard
of
before
,
which
the
Lorde
by
his
spirite
doth
not
onely
reueale
to
some
of
his
seruants
aboue
others
,
but
prouideth
remedies
accordinglie
,
which
because
they
cannot
be
ministred
alwayes
by
worde
of
mouth
;
they
are
to
be
made
knowne
by
writing
to
them
that
stand
in
neede
.
And
surely
the
bountie
&
riches
of
Gods
mercie
are
so
large
,
and
his
care
of
mans
saluation
and
happines
so
great
,
that
euen
as
he
hath
prouided
variety
of
creatures
for
euery
mans
tast
,
and
vse
:
so
hath
he
prouided
varietie
of
spiritual
graces
,
for
euery
mans
benefite
&
delight
,
to
the
end
that
euery
man
might
profit
with
confort
&
pleasure
,
or
else
be
left
without
all
excuse
.
The
consideration
of
which
reasons
,
and
some
others
(
Right
worshipfull
)
caused
me
,
after
I
had
obtained
at
the
handes
of
that
worthie
Minister
of
Iesus
Christ
,
Master
Gyffard
,
these
fewe
Sermons
,
whereof
he
is
the
Author
,
to
publish
them
in
print
to
the
view
of
the
world
.
Not
therein
respecting
so
much
mine
owne
gaine
and
commoditie
,
as
the
good
and
benefite
of
the
Church
of
God
.
Whereof
J
conceiue
no
little
hope
,
both
by
reason
of
the
fruite
and
benifite
which
haue
redounded
to
the
comfort
of
many
by
his
former
workes
,
as
also
for
the
excellencie
of
the
doctrine
conteined
herein
,
the
which
I
rather
commit
to
the
iudgement
of
the
learned
,
and
wise
Christian
reader
,
then
to
commend
them
my selfe
,
least
in
praysing
them
for
want
of
iudgement
&
wisedome
,
J
should
in
stead
of
beautie
,
bring
disgrace
vpon
them
.
Whatsoeuer
they
be
,
J
thought
it
meete
to
Dedicate
them
to
your
worshippes
,
moued
thereto
with
many
respectes
.
And
first
of
all
,
that
J
might
publikely
testifie
my
dutie
and
thankefull
heart
,
for
your
great
kindenes
and
manifold
courtesies
bestowed
,
not
only
vpon
me
,
but
vpon
them
that
are
as
neerly
linked
vnto
me
as
my selfe
.
Of
the
which
,
if
I
should
be
vnmindfull
,
J
were
worthie
of
the
reward
which
the
Lacedemonians
appointed
for
vnthankefull
persons
.
But
especiallie
the
great
accompt
and
honour
that
you
haue
obtained
in
the
hearts
of
many
of
the
best
and
wisest
Christians
for
your
singular
godlines
&
rare
Christian
vertues
,
do
turne
mine
eyes
from
many
others
vpon
you
,
as
comfortahle
lightes
shining
in
the
midst
of
this
crooked
generation
,
as
liuely
examples
to
your
brethren
,
and
worthie
ornaments
to
the
profession
of
the
Gospel
.
And
J
haue
ioyned
you
together
in
this
dedication
,
not
only
for
the
neer
band
wherewith
you
are
so
nighly
ioyned
together
in
mariage
,
but
also
for
that
you
do
not
only
striue
together
in
one
course
to
obteine
the
high
price
of
your
calling
,
and
that
euerlasting
crowne
of
glory
reserued
for
you
in
the
heauens
,
but
also
for
that
you
are
mutual
helpers
one
to
another
to
the
performance
of
all
Christian
duties
,
but
speciallie
in
the
wel
gouerning
and
trayning
vp
of
your
housholde
,
which
thereby
as
a
fruite
of
your
rare
and
holy
labours
the
Lord
hath
so
blessed
,
as
that
the
heauenly
estate
&
behauiour
thereof
,
may
be
a
president
to
many
families
,
if
it
would
please
the
Lorde
to
giue
them
heartes
to
confirme
themselues
thereunto
.
But
I
cease
to
say
so
much
as
I
knowe
,
least
in
speaking
the
truth
,
might
procure
enuie
,
and
seeme
to
flatter
you
,
whoe
of
all
other
haue
least
delight
in
that
veine
.
The
onlie
thing
which
I
ought
in
dutie
,
&
may
safely
do
,
is
first
to
pray
vnto
God
,
that
he
would
saue
&
preserue
you
,
&
yours
,
from
the
manifolde
subtilties
of
Sathan
,
and
the
dangerous
baites
&
allurements
of
this
world
,
and
to
finish
the
good
work
that
he
hath
begunne
in
you
vnto
the
day
of
Iesus
Christ
.
Secondly
,
most
humbly
to
request
you
,
that
you
would
take
in
good
parte
this
simple
gifte
that
J
offer
vnto
you
,
interpreting
all
thinges
,
both
in
regarde
of
it
,
and
my selfe
,
in
the
best
parte
,
and
with
that
affection
J
offer
it
to
you
.
And
thus
once
againe
,
beseeching
almightie
God
to
blesse
and
co●tinue
you
many
happie
yeeres
〈◊〉
your
owne
comfort
,
and
the
goo●
of
the
Church
,
as
also
to
be
fauourable
vnto
the
holy
Ministrie
,
which
hath
many
yeeres
continued
in
your
congregation
,
in
which
,
in
my
childhood
I
was
trained
vp
in
the
first
principles
of
Christian
religion
,
the
ioyful
remembrance
of
which
benefit●
I
trust
shall
neuer
departe
from
me
,
either
in
life
,
or
death
.
J
in
all
duetie
and
humble
manner
take
my
leaue
.
Robert
Walker
.
London
,
6.
Decemb.
1598.
1.
Timoth.
6.
Chapt.
17
Ch●rge
them
that
are
rich
in
this
world
that
they
be
not
high
minded
,
and
that
they
trust
not
〈◊〉
vncertaine
riches
,
but
in
the
liuing
God
(
which
giueth
vs
abundantlie
all
things
to
inioy
)
18
That
they
do
good
,
and
be
rich
in
good
workes
,
and
readie
to
distribute
,
and
communicate
19
Laying
vp
in
store
for
themselues
a
good
foundation
against
the
time
to
come
,
that
they
may
at●●●ne
eternall
life
.
OVR
Lord
Iesus
Christ
told
his
Apostles
that
it
is
easier
for
a
Camel
to
goe
through
the
eye
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
kingdome
of
God
,
Math.
19.
ver.
24.
The
Disciples
when
they
heard
this
were
exceedingly
amazed
,
and
〈◊〉
Who
then
can
be
saued
?
For
in
deede
they
●●ue
more
credit
to
this
speech
of
Christ
then
the
〈◊〉
men
commonly
do
,
who
are
little
amazed
〈◊〉
at
when
they
do
heare
it
though
it
might
●●ch
them
neerer
then
the
Apostles
who
were
poore
.
But
he
beheld
them
,
and
said
vnto
them
with
men
this
is
vnpossible
,
but
with
God
〈◊〉
things
are
possible
.
Whereby
it
is
euident
,
th●●
although
riches
do
make
it
hard
to
be
saued
,
yea
vnpossible
with
men
,
not
that
the
blame
is
to
be
imputed
to
the
riches
,
but
to
mans
corrupt
nature
,
for
S.
Marke
reporteth
that
Christ
said
,
how
hard
is
it
for
them
that
trust
in
riches
to
enter
into
the
kingdome
of
God
?
yet
there
is
a
passage
and
a
way
opened
to
heauen
for
the
rich
by
the
mightie
power
of
God
,
with
whome
all
things
are
possible
.
From
hence
it
is
,
that
the
blessed
Apostle
Paule
doth
instruct
and
warne
Timothie
,
and
in
him
all
the
Ministers
of
the
Gospell
,
how
they
must
deale
with
the
rich
men
of
this
world
.
For
if
there
were
no
possibilitie
for
them
or
any
of
them
to
be
saued
,
it
had
bene
vtterly
in
vaine
to
speake
of
them
as
he
doth
:
and
if
the
passage
to
life
were
easie
for
them
,
what
should
there
neede
a
seuerall
precept
about
them
,
and
so
vehement
a
charge
to
be
giuen
?
Let
rich
men
giue
heed
to
this
precept
,
if
they
tender
their
owne
saluation
,
for
heere
is
shewed
a
great
wonder
,
namely
,
how
the
Camel
shall
get
through
the
eye
of
a
needle
,
that
is
,
how
they
which
abound
in
riches
shall
get
to
heauen
,
a
matter
of
greater
weight
then
all
their
possessions
heere
in
the
world
.
This
text
of
scripture
that
we
may
come
to
handle
it
,
is
to
be
deuided
into
two
parts
,
the
former
of
them
is
in
two
verses
,
containing
the
charge
that
must
be
giuen
to
rich
men
,
namely
,
that
they
be
not
high
minded
,
nor
trust
in
vncertaine
riches
,
but
in
the
liuing
God
,
and
doe
good
to
others
,
that
they
may
be
rich
in
good
workes
,
&c.
The
latter
part
is
in
one
verse
,
shewing
the
great
fruite
and
commoditie
which
they
shall
reape
if
they
obey
the
charge
that
is
giuen
vnto
them
:
for
as
he
saith
,
they
shall
lay
vp
in
store
for
themselues
a
good
foundation
against
the
time
to
come
,
and
attaine
eternall
life
.
To
come
then
a
little
neerer
to
the
opening
of
the
matter
,
the
former
part
,
which
is
the
precept
or
charge
doth
deuide
it selfe
into
two
members
,
the
one
setting
foorth
what
they
must
take
heed
of
to
eschew
,
euen
two
most
pestiferous
vices
,
loftines
of
mind
,
and
vaine
trust
in
riches
:
the
other
opposing
to
those
two
vices
three
excellent
vertues
which
they
must
practise
,
that
is
,
trust
in
the
liuing
God
,
liberalitie
or
bountifulnes
in
distributing
to
those
which
be
in
neede
,
and
facilitie
of
maners
.
Thus
may
we
looke
vpon
the
summe
of
the
whole
matter
,
and
now
let
vs
proceede
more
particularlie
.
Charge
them
(
saith
he
)
that
are
rich
in
this
world
,
&c.
The
parties
to
whome
this
charge
is
to
be
giuen
are
named
the
rich
in
this
world
,
where
S.
Paule
euen
of
purpose
doth
vse
this
speech
in
this
world
to
pull
them
downe
a
little
euen
in
the
very
entrance
,
and
to
abate
their
loftinesse
.
For
there
be
two
sorts
of
rich
men
,
the
one
sort
are
rich
in
this
world
,
the
other
are
rich
(
as
Christ
saith
,
Luke
12.
ver.
21.
)
to
God
.
Now
if
we
could
see
how
farre
they
that
be
rich
vnto
God
doe
excell
them
that
are
but
rich
in
this
world
,
it
would
take
them
downe
a
little
,
and
it
would
correct
that
peruerse
respecting
of
persons
,
and
blinde
iudgement
which
is
in
vs
.
For
when
he
saith
,
in
this
world
,
opposing
it
to
the
world
to
come
,
he
noteth
the
vanitie
and
the
basenes
of
earthlie
riches
,
that
there
is
no
cause
why
any
should
be
puffed
vp
by
them
,
if
they
were
not
more
then
blinded
:
and
as
S.
Iames
findeth
fault
,
Chapt.
2.
men
should
not
haue
their
eyes
so
dazeled
to
esteeme
highlie
of
rich
men
,
although
they
be
vngodly
,
euen
for
the
very
externall
pomp
and
glorie
of
their
riches
,
and
to
despise
the
poore
,
although
they
be
neuer
so
rich
in
faith
,
and
in
the
precious
gifts
and
graces
of
the
heauenlie
spirit
.
This
for
the
persons
to
whom
the
precept
is
directed
.
Now
for
the
manner
.
Hee
willeth
(
as
ye
see
)
Timothie
to
charge
or
to
commaund
them
.
Is
this
conuenient
,
Poore
men
in
deede
may
be
commaunded
,
but
who
shal
commaund
the
rich
,
especially
the
great
Lords
and
Ladies
?
Shall
the
ministers
of
the
Gospell
take
such
authoritie
vpon
them
as
to
commaund
such
?
Yea
verely
.
For
albeit
they
be
much
inferior
to
them
in
the
world
,
yet
he
that
hath
sent
them
,
whose
Ambassadors
they
are
,
is
most
high
aboue
all
,
and
in
his
name
and
authoritie
they
are
to
commaund
them
:
and
the
greatest
that
shall
despise
and
disobey
the
charge
,
shall
smart
for
it
,
seeing
they
despise
not
man
,
but
God
from
whome
it
commeth
.
Zedekiah
the
king
of
Iuda
(
saith
the
holie
Ghost
)
humbled
not
himselfe
before
Ieremiah
the
Prophet
,
at
the
commandement
of
the
Lord
,
2.
Chron.
36.12
.
therefore
he
was
taken
by
the
Chaldeans
,
his
sonnes
were
slaine
before
his
face
,
his
eyes
then
put
out
,
and
he
caried
in
chaines
to
Babel
,
2.
King
.
25.7
.
Furthermore
,
when
S.
Paule
willeth
the
ministers
to
lay
this
charge
vpon
the
rich
men
,
it
argueth
two
things
,
euen
the
waightines
of
the
matter
,
and
the
great
difficultie
to
be
performed
,
for
were
it
not
euen
vpon
the
waight
of
their
eternall
saluation
,
so
that
in
deede
rich
men
can
not
be
saued
vnlesse
they
obay
this
precept
,
S.
Paule
would
not
be
so
vrgent
.
And
were
it
not
that
rich
men
are
slow
and
wonderfull
hard
to
be
brought
to
this
thing
,
yea
euen
as
the
Camell
to
be
drawen
through
the
eye
of
a
needle
,
why
should
the
holie
Apostle
will
vs
to
charge
,
to
commaund
,
or
to
denounce
vnto
them
that
they
do
thus
and
thus
?
Why
did
he
not
say
,
moue
them
,
put
them
in
minde
,
exhort
or
intreate
them
,
(
all
which
are
to
be
done
in
deede
)
but
he
saith
,
commaund
them
.
Heere
we
may
see
that
the
Preachers
of
the
Gospell
ought
to
be
farre
from
flattering
the
rich
and
great
men
of
the
world
.
They
must
charge
and
commaund
them
in
the
name
of
the
Lord
that
they
be
not
high
minded
,
nor
trust
in
vncertaine
riches
,
&c.
Noblemen
haue
their
Chaplaines
which
attend
vpon
them
in
their
houses
,
shall
they
commaund
their
Lords
the
things
which
S.
Paule
heere
willeth
?
Surely
if
they
be
faithfull
to
Christ
,
if
they
haue
a
syncere
care
to
aduance
his
glorie
,
they
must
needes
do
it
,
for
their
Lords
haue
neede
to
be
charged
in
the
name
of
the
most
high
God
;
but
if
they
seeke
themselues
,
and
their
worldly
preferment
,
then
will
they
flatter
and
be
afraide
for
to
displease
,
not
caring
much
whether
their
Lords
go
to
heauen
or
to
hell
,
so
they
may
serue
their
owne
turne
,
and
get
liuings
and
dignities
.
And
now
come
to
the
two
vices
which
they
must
be
charged
to
eschew
that
haue
the
goods
of
this
present
world
,
namely
loftines
of
minde
,
and
trust
in
riches
,
what
shall
we
say
of
these
,
are
they
so
heinous
?
Surely
they
be
two
vices
so
horrible
,
so
pestilent
,
and
so
detestable
in
the
sight
of
Almightie
God
,
as
none
almost
can
be
more
.
They
be
vices
which
are
most
iniurious
not
only
to
men
,
but
also
to
the
high
maiestie
of
God
,
and
which
he
doth
in
deede
highly
accurse
and
condemne
.
How
then
is
it
possible
that
they
should
be
saued
,
in
whome
these
vices
do
raigne
?
It
may
be
said
,
are
not
men
of
poore
or
meane
estate
subiect
to
these
vices
?
Yes
verely
,
but
the
rich
are
more
subiect
,
they
be
in
greater
danger
,
and
more
hardlie
drawen
from
them
.
True
it
is
that
pride
,
ambition
,
vaine-glorie
,
and
loftines
of
minde
,
was
that
which
the
Serpent
did
ouercome
Eue
withall
,
bearing
her
in
hand
,
that
eating
of
the
forbidden
fruite
Adam
and
she
should
be
like
God
,
Genes.
3.
We
all
euen
by
inheritance
haue
receiued
the
poison
thereof
conueied
vnto
vs
,
it
sticketh
most
deepely
in
our
nature
,
and
is
euen
with
the
last
sinnes
which
are
cast
out
.
Which
may
appeare
by
that
which
S.
Paule
writeth
of
himselfe
,
who
being
taken
vp
into
the
third
heauen
,
euen
as
he
saith
,
into
Paradise
,
yet
least
he
should
be
lifted
vp
or
swell
through
the
abundance
of
reuelations
,
there
was
giuen
vnto
him
the
prick
in
the
flesh
,
the
angell
of
Satan
to
buffet
him
,
2.
Cor.
12.
All
then
are
by
nature
high-minded
,
but
the
rich
men
are
more
subiect
vnto
it
,
and
more
hardlie
brought
from
it
,
because
the
corrupt
nature
of
man
taketh
occasion
by
riches
to
be
lifted
vp
further
in
pride
,
and
to
swell
with
loftines
of
minde
.
Riches
and
worldlie
dignities
are
not
of
the
essence
of
man
,
they
be
but
adiuncts
or
things
accidentarie
,
and
yet
they
that
possesse
them
are
so
lifted
vp
in
their
minde
(
vntill
they
be
renued
by
grace
)
that
they
do
euen
as
if
they
were
of
another
blood
,
contemne
and
despise
others
that
haue
them
not
.
The
words
of
men
do
manifestlie
bewray
this
their
pride
and
contempt
:
for
if
men
be
poore
and
in
meane
estate
,
though
rich
in
faith
,
and
the
image
of
God
shining
in
them
,
they
terme
them
the
base
rascall
sort
.
But
what
do
I
mention
the
iniurie
which
the
loftie
minde
doth
offer
vnto
men
,
seeing
it
is
lifted
vp
farre
higher
euen
against
God
himselfe
?
For
marke
what
the
Prophet
saith
,
Psal.
73.
when
he
hath
noted
the
prosperitie
of
wicked
men
,
he
addeth
that
pride
is
euen
as
a
chaine
vnto
them
:
and
they
set
their
mouth
against
heauen
,
they
stick
not
to
blaspheme
God
,
and
their
tongue
walketh
through
the
earth
.
The
loftie
minde
also
arrogateth
to
it selfe
that
which
is
due
to
God
alone
,
for
it
doth
not
render
glorie
to
him
,
but
glorieth
in
it selfe
.
Wherefore
it
is
no
meruaile
that
the
scripture
speaketh
of
pride
and
loftines
of
minde
as
of
a
thing
most
detestable
in
Gods
sight
.
Euery
one
that
is
of
a
loftie
minde
(
saith
Salomon
)
is
an
abomination
to
the
Lord
,
Prouerb
.
16.
ver.
5.
God
resisteth
the
proude
(
saith
the
holie
Apostle
)
and
giueth
grace
to
the
lowlie
,
1.
Pet.
5.
ver.
5.
Then
let
those
which
are
rich
in
this
world
(
if
they
haue
any
care
at
all
in
them
to
be
saued
)
receiue
this
charge
heere
giuen
by
S.
Paul
,
that
they
be
not
high
minded
.
Let
them
imitate
holie
king
Dauid
,
who
saith
of
himselfe
,
Lord
I
am
not
high
minded
,
I
haue
no
prowde
looke
,
&c.
I
am
as
a
wained
childe
,
Psal.
131.
And
let
them
also
remember
what
our
Sauiour
saith
in
the
Gospell
,
Except
ye
conuert
and
become
as
children
,
ye
shall
not
enter
into
the
kingdome
of
God
.
And
now
to
the
other
vice
,
that
they
trust
not
in
vncertaine
riches
.
A
vice
most
foule
and
abhominable
,
which
all
men
are
prone
vnto
likewise
,
but
the
rich
men
most
in
danger
,
and
not
so
easily
drawne
from
it
as
poore
men
may
.
This
vice
is
somewhat
more
close
then
loftines
of
minde
,
I
meane
the
vglines
of
it
is
not
so
apparant
vnto
men
:
yet
it
is
not
inferior
thereunto
,
yea
,
it
is
euen
the
roote
from
whence
that
other
doth
spring
and
grow
vp
.
For
what
lifteth
vp
the
minde
of
the
rich
,
but
this
,
that
they
haue
such
wings
to
mount
vp
aloft
withall
aboue
others
,
such
feathers
to
trust
vnto
?
Their
riches
are
their
strong
hold
of
defence
,
by
which
they
imagine
themselues
happie
and
in
safetie
.
But
how
foolish
they
are
,
and
how
vaine
this
their
confidence
is
,
the
holie
Apostle
noteth
by
calling
them
vncertaine
riches
.
They
forsake
that
which
is
certaine
and
infallible
,
euen
the
liuing
God
,
in
whome
,
whosoeuer
trusteth
shall
neuer
be
confounded
,
and
trust
in
that
which
is
vncertaine
and
deceitfull
.
That
they
which
trust
in
riches
forsake
the
liuing
God
,
it
is
euident
:
for
Christ
saith
,
No
man
can
serue
two
maisters
,
but
he
must
cleaue
to
the
one
and
forsake
the
other
,
or
&c.
you
can
not
serue
God
and
riches
,
Math.
6.
And
touching
the
vncertaintie
of
riches
(
for
that
is
the
Apostles
phrase
)
it
doth
arise
partlie
from
the
nature
of
the
riches
themselues
,
and
partly
from
the
state
and
condition
of
those
that
do
possesse
them
.
The
vncertaintie
that
ariseth
from
the
riches
themselues
is
noted
by
Christ
Math.
6.
ver.
19.
where
he
vseth
it
as
a
reason
to
disswade
men
from
the
inordinate
loue
of
riches
,
saying
,
lay
not
vp
for
your selues
,
treasures
in
earth
,
where
moth
and
rust
do
corrupt
,
and
where
theeues
breake
through
and
steale
.
And
Salomon
doth
as
it
were
compare
riches
to
a
bird
,
that
getteth
out
of
the
cage
and
flieth
vp
past
mens
reach
,
saying
,
trauaile
not
too
much
to
be
rich
,
but
cease
from
thy
wisedome
.
Wilt
thou
cast
thine
eyes
vpon
it
which
is
nothing
?
for
riches
taketh
her
to
her
wings
as
an
Eagle
,
and
flieth
vp
into
the
heauen
,
Prouerb
.
23.
ver.
4.5
.
Riches
are
subiect
vnto
many
casualties
:
who
can
assure
himselfe
that
he
shall
hold
that
the
next
yeare
which
he
doth
this
,
though
he
liue
?
How
vaine
then
is
that
trust
which
men
do
repose
in
so
vncertaine
things
?
but
yet
there
is
a
greater
vncertaintie
which
ariseth
from
the
men
that
possesse
them
:
for
when
one
is
so
rich
that
there
is
no
likelihoode
that
he
may
be
suddainlie
stript
of
that
he
hath
,
but
if
the
theeues
do
breake
through
and
steale
plentie
,
and
much
doth
corrupt
and
come
to
naught
of
it selfe
,
yet
it
is
not
felt
,
but
he
can
still
say
,
soule
,
thou
hast
much
goods
laid
vp
for
many
yeares
,
eate
,
drinke
,
and
take
thy
pastime
,
Luke
12.
ver.
19.
yet
he
is
not
certaine
:
for
looke
what
followeth
there
in
Saint
Luke
,
but
God
saide
vnto
him
,
O
foole
,
this
night
will
they
fetch
away
thy
soule
from
thee
,
then
whose
shall
those
things
be
which
thou
hast
prouided
?
The
rich
men
that
are
high
minded
,
and
glorie
in
their
riches
do
take
themselues
to
be
the
only
wise
men
vnder
heauen
,
but
God
saith
to
euery
one
of
them
,
Thou
foole
.
And
verely
their
follie
is
exceeding
great
in
forsaking
the
Lord
God
,
who
is
almightie
and
liueth
for
euer
,
and
trusting
to
corruptible
things
,
which
are
altogether
deceiptfull
.
Well
it
may
be
many
rich
men
will
little
be
moued
with
this
reason
of
the
vncertaintie
of
riches
,
for
they
will
make
them
as
certaine
as
they
can
to
their
posteritie
,
and
hope
to
inioy
them
long
.
They
may
be
deceiued
in
both
,
but
let
it
be
they
liue
long
,
and
their
posteritie
after
them
,
yet
let
them
consider
how
horrible
a
thing
it
is
to
giue
that
to
riches
,
which
they
should
giue
only
to
the
liuing
God
.
For
ought
not
all
men
to
trust
in
God
and
in
none
other
?
Then
when
they
put
their
trust
in
riches
,
and
make
them
euen
as
the
stay
of
their
life
,
and
as
the
onely
staffe
which
they
haue
to
leane
vpon
,
they
do
in
deede
make
riches
their
god
.
This
may
seeme
an
hard
speech
,
but
I
do
not
speake
it
of
mine
owne
head
:
for
what
saith
the
holie
scripture
,
let
men
consider
well
,
doth
it
not
call
couetousnes
idolatrie
?
Coloss.
3.
ver.
5.
And
why
is
it
idolatrie
,
but
that
the
couetous
man
setteth
his
heart
vpon
his
riches
,
trusteth
in
them
,
stayeth
vpon
them
,
and
so
maketh
an
idol
of
them
which
he
so
worshippeth
in
stead
of
God
?
What
a
thunderbolt
is
this
,
that
the
couetous
worldly
men
do
quite
forsake
the
true
God
,
and
in
his
stead
do
worship
an
idol
?
If
mens
harts
were
not
harder
then
flint
,
or
then
the
Adamant
,
it
would
make
them
tremble
and
quake
.
But
men
cannot
be
perswaded
,
that
they
do
put
their
trust
in
riches
:
they
know
right
well
(
they
say
)
that
they
be
vncertaine
,
they
know
that
they
themselues
must
dye
:
yea
,
they
can
go
further
and
in
some
sort
acknowledge
with
the
holie
Prophet
,
that
man
walketh
in
a
vaine
shadow
,
that
he
disquieteth
himselfe
in
vaine
,
and
that
he
heapeth
vp
riches
and
can
not
tell
who
shall
gather
them
.
Well
notwithstanding
all
this
let
it
come
to
the
iust
triall
.
Do
not
they
trust
in
riches
whose
heart
is
more
bent
to
seeke
after
them
,
then
it
is
to
seeke
after
God
,
or
after
heauenlie
things
?
Doth
not
a
man
make
that
his
god
which
he
loueth
best
,
or
in
which
he
doth
most
delight
?
Or
which
is
a
mans
chiefe
god
,
is
not
that
which
he
doth
trust
most
vnto
,
and
which
he
most
cleaueth
vnto
?
Then
consider
this
,
if
a
worldlie
man
hold
riches
;
he
is
safe
,
he
is
merie
and
glad
in
his
heart
,
he
hath
to
stay
vpon
,
though
his
conscience
do
tell
him
that
God
is
displeased
with
him
,
yea
the
sinnes
which
he
committeth
,
so
he
may
come
by
riches
,
as
often
as
he
thinketh
of
death
,
and
of
iudgement
,
do
make
that
God
is
euen
a
terror
vnto
him
,
so
farre
off
he
is
from
delighting
in
God
.
Yet
neuerthelesse
,
rather
then
he
will
faile
of
riches
,
he
doth
proceede
to
lay
hold
of
them
by
what
way
so
euer
,
and
so
maketh
the
Lord
God
his
vtter
enemie
,
euen
for
his
oppression
,
for
his
extortion
,
for
his
briberie
,
for
his
vsurie
,
for
his
falsehood
,
and
for
his
vnmercifull
dealing
toward
the
fatherlesse
.
Tell
him
of
this
,
doth
it
any
thing
at
all
stop
his
course
?
Iudge
then
indifferentlie
,
when
a
man
doth
forsake
one
to
obtaine
an
other
,
doth
he
not
meane
to
forsake
the
lesser
to
choose
the
greater
?
Then
when
men
do
by
all
those
vices
forsake
God
to
lay
hold
of
riches
,
do
they
not
manifestlie
declare
that
they
esteeme
the
more
present
diuinitie
to
be
in
riches
?
Is
not
there
the
God
in
deede
which
they
can
trust
vnto
,
and
safely
(
as
they
thinke
)
rest
in
,
if
they
may
lay
hold
on
him
?
If
they
may
retaine
worldlie
wealth
,
nothing
can
make
them
quaile
,
but
they
seeme
to
themselues
right
happie
,
howsoeuer
the
matter
stand
betweene
God
and
their
conscience
:
but
if
they
feare
the
losse
of
all
or
of
the
greatest
part
of
earthlie
goods
,
they
be
straightway
in
exceeding
sorrow
and
cry
out
that
they
be
vtterlie
vndone
.
O
how
can
men
be
saued
while
they
stand
in
this
estate
,
being
either
high
minded
,
or
trusting
in
vncertaine
riches
!
Is
not
the
way
to
heauen
vnto
them
as
the
eye
of
a
small
needle
is
vnto
an
huge
Camell
?
This
is
the
very
high
way
to
hell
,
euen
the
broad
way
in
which
they
walke
:
let
them
therefore
harken
what
vertues
the
holie
Apostle
calleth
them
vnto
,
when
they
haue
renounced
and
forsaken
those
two
most
pestiferous
vices
,
which
make
the
way
to
heauen
vnpassable
to
them
:
the
first
is
,
that
they
trust
in
the
liuing
God
.
S.
Paule
doth
then
call
them
away
from
a
dead
idol
vnto
a
liuing
God
.
For
what
are
riches
when
men
repose
their
trust
and
confidence
in
them
,
but
a
dead
idol
?
The
Lord
God
of
heauen
,
he
is
the
true
and
liuing
God
,
it
is
he
that
giueth
vs
all
things
abundantly
to
inioy
,
and
he
that
will
haue
life
,
or
the
stay
of
his
life
,
must
rest
only
vpon
him
.
The
liuing
God
is
the
fountaine
of
life
,
he
hath
giuen
vnto
vs
our
life
,
which
as
Christ
saith
is
more
worth
then
meat
,
Math.
6.
ver.
25.
and
if
he
hath
giuen
vnto
vs
the
greater
,
will
he
denie
vnto
vs
the
lesser
,
if
we
trust
in
him
?
Now
as
he
is
the
fountaine
and
author
of
life
,
and
giueth
all
things
that
belong
thereunto
,
so
if
men
could
stedfastly
trust
in
him
,
they
should
not
be
destitute
;
for
he
is
able
,
seeing
(
as
it
is
written
Psal.
24.
)
The
earth
is
the
Lords
&
all
that
is
therein
.
And
he
hath
tyed
himselfe
by
promise
vnto
all
that
do
put
their
trust
in
him
.
Let
your
conuersation
(
saith
the
holy
Ghost
)
be
without
couetousnes
,
being
content
with
such
things
as
ye
haue
:
for
he
hath
said
,
I
will
not
leaue
thee
,
nor
forsake
thee
.
So
that
we
may
boldly
say
,
the
Lord
is
my
helper
,
I
will
not
feare
what
man
may
do
vnto
me
.
Hebr.
13.5.6
.
He
doth
feede
the
fowles
of
the
ayre
,
and
cloath
the
grasse
of
the
field
,
then
how
much
more
will
he
feede
and
cloath
men
which
trust
in
him
,
being
created
after
his
owne
image
,
and
for
whose
vse
also
he
made
the
world
?
But
how
farre
off
are
men
from
hauing
this
sure
trust
in
the
liuing
God
?
alas
it
is
lamentable
to
speake
.
They
can
see
and
they
can
feele
riches
,
but
he
is
inuisible
,
they
can
not
see
him
:
yea
,
but
he
hath
giuen
his
word
and
his
promise
which
is
infallible
.
It
is
vnpossible
that
God
should
lye
or
deceiue
,
if
they
had
the
eyes
of
their
minde
but
halfe
as
cleere
as
they
haue
their
carnall
eyes
they
might
see
this
.
Some
man
will
obiect
,
that
sundrie
which
haue
trusted
in
the
Lord
haue
bin
very
poore
.
That
is
true
,
the
holie
Scripture
doth
afford
sundrie
examples
,
the
Lord
seeth
it
is
best
for
them
,
and
men
ought
to
rest
in
his
will
,
seeing
he
maketh
pouertie
a
meane
to
bring
them
to
glorie
.
It
will
be
said
further
,
such
a
trust
in
God
,
or
the
pretense
of
such
a
trust
may
make
men
negligent
and
idle
.
That
is
not
so
,
for
true
faith
in
God
doth
bring
forth
true
obedience
to
his
commandements
:
and
God
doth
forbid
idlenes
and
negligence
,
commanding
men
to
vse
all
moderate
care
and
diligence
in
their
callings
,
but
that
trusting
in
the
liuing
God
,
draweth
these
vertues
which
follow
in
the
text
with
it
,
euen
liberalitie
and
bountifulnes
to
the
poore
,
with
facilitie
of
maners
,
for
that
which
is
translated
to
communicate
,
may
be
expounded
of
facilitie
of
maners
:
for
when
men
are
puffed
vp
,
and
be
high
minded
,
because
of
the
abundance
of
their
riches
in
which
they
repose
a
vaine
confidence
,
their
maners
are
rough
and
sterne
,
they
cannot
liue
in
common
societie
,
they
cannot
(
as
S.
Paule
in
another
place
willeth
)
make
themselues
equall
to
them
of
the
lower
sort
,
but
touching
this
vertue
I
meane
to
speake
no
more
.
And
while
men
trust
in
,
their
riches
,
making
them
the
staffe
and
stay
of
their
life
,
and
of
their
posteritie
,
how
is
it
possible
that
they
should
be
liberall
,
and
rich
in
good
works
,
and
readie
to
distribute
?
will
a
man
willinglie
part
with
that
which
he
doth
repose
his
trust
in
and
maketh
it
his
god
?
no
,
pluck
riches
from
a
worldlie
minded
man
,
and
it
is
vnto
him
euen
as
if
you
should
teare
out
his
bowels
:
for
if
he
haue
neuer
so
much
,
yet
he
feareth
he
shall
not
haue
inough
to
hold
out
.
If
he
distribute
any
thing
to
the
poore
,
it
is
by
compulsion
of
the
lawes
;
or
else
that
he
is
loath
to
be
deemed
too
too
miserable
.
Doth
not
reason
teach
,
that
the
more
is
taken
from
the
heape
,
the
lesse
remaineth
?
A
great
vessell
with
often
drawing
,
is
emptied
and
made
dry
.
These
be
the
thoughts
of
worldlie
minded
men
which
trust
in
riches
:
but
if
they
once
forsake
that
their
vaine
confidence
,
and
fixe
their
hope
in
the
liuing
God
,
hauing
their
eyes
opened
to
behold
how
it
is
he
that
giueth
all
things
abundantly
to
inioy
,
then
will
they
beleeue
his
word
and
promise
,
that
plenteous
liberalitie
ordered
with
godlie
discretion
shall
not
deminish
but
increase
their
very
worldly
substance
.
What
,
shall
plentifull
giuing
increase
riches
to
the
giuer
?
This
may
seeme
a
Paradox
.
For
what
reason
is
it
that
dispersing
and
scatring
abroad
should
increase
a
mans
wealth
?
He
that
doth
shew
mercie
to
the
poore
may
(
as
Saint
Paule
heere
teacheth
)
be
rich
in
good
workes
:
but
can
he
be
the
richer
also
in
the
world
?
Can
a
man
both
keepe
his
goods
,
and
giue
them
away
?
Yea
that
he
may
.
For
do
you
not
see
how
the
husbandman
doth
in
seede
time
disperse
and
scatter
his
seed
,
yea
,
euen
burie
it
in
the
ground
,
so
that
to
mans
reason
(
but
that
we
see
it
commeth
otherwise
to
passe
)
it
would
seeme
to
be
cast
away
and
vtterly
lost
:
and
by
the
blessing
of
God
he
receiueth
it
againe
ten
fold
,
yea
often
times
a
great
deale
more
.
Yea
but
is
the
liberall
distributing
to
the
poore
,
like
the
sowing
of
wheate
or
barley
,
shall
it
also
yeeld
an
increase
?
if
rich
men
were
so
perswaded
,
they
would
fall
to
sowing
apace
.
Surely
they
might
be
so
perswaded
,
for
the
word
of
truth
that
can
not
lye
doth
tell
them
so
.
Salomon
in
Ecclesiast.
chap.
11.
saith
thus
,
Cast
thy
bread
vpon
the
waters
and
after
many
dayes
thou
shalt
finde
it
.
Giue
a
portion
to
seuen
,
and
also
to
eight
,
seeing
thou
knowest
not
what
euil
shall
come
vpon
the
earth
.
The
scripture
sometimes
doth
call
seede
bread
,
because
bread
is
made
of
it
.
And
Salomon
willeth
to
cast
this
seed
vpon
the
waters
,
that
is
,
vpon
groundes
which
are
well
watred
and
fertile
.
Admonishing
therby
all
rich
men
to
be
wise
in
imitating
the
husbandmen
:
for
as
they
make
choise
of
good
grounds
to
sow
their
corne
,
to
the
end
that
in
time
they
may
receiue
the
greater
increase
,
so
would
he
haue
these
to
sow
to
disperse
and
s●●ter
their
riches
by
almes
deeds
vpon
the
po●re
,
the
widow
,
and
the
fatherlesse
,
especiallie
th●
godlie
poore
,
that
be
(
as
S.
Paule
saith
)
of
the
houshold
of
faith
,
for
these
be
the
well
wa●ed
and
fruiteful
ground
,
and
after
many
dayes
they
shall
finde
it
.
Such
as
do
sow
vpon
this
ground
,
do
sow
vnto
the
Lord
:
and
by
his
singular
blessing
they
shall
receiue
great
increase
.
The
Prophet
in
Psal.
112.
setting
forth
the
blessednes
of
the
godlie
man
,
saith
thus
,
He
hath
dispersed
abroad
and
giuen
to
the
poore
,
and
his
righteousnes
remaineth
for
euer
.
Now
marke
how
S.
Paule
doth
applie
this
saying
of
the
Prophet
,
2.
Cor.
5.
for
perswading
them
to
be
plenteous
in
liberalitie
,
he
vseth
this
comparison
,
He
that
soweth
sparinglie
shall
reape
sparinglie
,
and
he
that
soweth
bountifullie
,
shall
reape
bountifullie
.
All
men
do
know
that
the
Farmer
which
doth
sow
but
a
little
seede
,
must
needes
haue
but
a
little
haruest
Euen
so
he
sheweth
,
that
such
as
do
sow
but
a
little
in
almes-deedes
and
workes
of
charitie
to
the
poore
,
shall
also
haue
a
small
haruest
.
And
then
further
to
shew
that
the
same
haruest
or
reaping
which
he
speaketh
of
,
is
not
only
in
the
world
to
come
,
or
in
the
riches
of
good
works
,
but
also
in
the
blessing
of
God
vpon
their
worldlie
goods
;
and
to
take
away
the
doubt
which
men
haue
,
that
if
they
giue
liberally
,
they
may●
come
to
pouertie
themselues
,
he
addeth
:
And
God
is
able
to
make
you
plentifull
in
all
grace
,
that
〈◊〉
alwayes
hauing
all
sufficiencie
in
all
things
,
〈◊〉
●b●●●nd
in
euery
good
worke
:
as
it
is
written
,
〈◊〉
h●th
dispersed
abroad
and
giuen
to
the
poore
;
his
righteousnes
remaineth
for
euer
.
We
see
then
●●●w
S.
Paule
expoundeth
this
clause
(
his
righ●●●●snes
)
to
be
his
beneuolence
,
or
bountifulnes
in
giuing
a
lines
,
shall
remaine
for
euer
.
As
if
he
should
say
,
the
more
lie
doth
scatter
and
disperse
abroade
,
the
more
God
doth
make
his
riches
to
abound
,
and
giueth
him
all
sufficiencie
then
to
sinfull
that
which
is
written
,
that
his
●●bilitie
to
be
liberall
shall
neuer
faile
.
And
to
conf●●de
this
yet
further
,
the
holie
Apostle
vseth
the
similitude
of
the
husbandman
,
who
by
●●●ing
his
seed
doth
receiue
increase
:
for
thus
●e
addeth
in
verse
10.
Also
he
that
findeth
foode
in
the
sower
,
will
minister
likewise
bread
for
foode
,
and
multiplie
your
seede
,
and
increase
the
fruites
of
your
beneuolence
:
that
on
all
parts
ye
may
be
made
●●b
vnto
all
liberalitie
,
which
causeth
through
vs
●●●nksgiuing
vnto
God
.
What
can
be
more
for●●ble
then
this
promise
of
Gods
blessing
(
if
rich
men
could
cast
off
vnbeliefe
,
and
giue
credit
v●to
it
)
to
moue
vnto
liberality
,
that
they
shall
not
only
thereby
become
rich
in
good
works
,
but
also
that
God
will
so
blesse
and
encrease
their
worldly
substance
,
that
they
shall
alwaies
haue
abundance
,
both
for
their
owne
vse
●●●d
also
to
giue
vnto
the
poore
?
What
hardn●●
of
heart
is
in
men
,
that
can
not
beleeue
God
〈◊〉
this
thing
,
but
say
still
,
If
I
giue
very
fast
,
I
may
come
to
pouerty
my selfe
?
Whatsoeu●●
then
God
promiseth
,
this
is
still
the
conclusion
,
the●●
men
will
trust
more
to
their
riches
then
to●●
promise
:
their
riches
they
will
holde
as
fa●●
as
they
can
:
there
is
the
sure
God
,
as
they
thinke
.
Is
there
no
helpe
?
is
there
no
re●e●●●
for
this
so
deadly
and
so
dangerous
disease
Surely
if
it
be
possible
to
be
remedied
(
as
hee
haue
shewed
before
,
it
shall
be
in
some
)
the
remedy
is
set
downe
by
the
holy
Apostle
in
the
last
verse
of
this
Text
,
where
he
saith
,
In●●g●●
for
themselues
a
good
foundation
against
the
〈◊〉
come
,
that
they
may
attaine
eternall
life
.
Th●
i●
(
a
we
noted
)
the
second
part
of
the
Texte
,
which
declareth
the
incomparable
benefite
and
fruit
,
which
the
riche
men
shall
reape
,
if
they
shall
shew
themselues
obedient
to
this
charge
it
is
a
benefite
to
haue
that
blessing
of
God
in
this
life
which
is
promised
vnto
the
liberall
:
but
this
is
farre
greater
,
beeing
the
blessing
of
all
blessings
,
which
the
Apostle
here
noteth
:
then
〈◊〉
we
here
obserue
,
that
riches
,
if
men
coulde
vse
them
,
are
instruments
of
great
happines
:
for
thereby
they
haue
habilitie
to
be
rich
in
good
works
,
which
is
to
be
rich
vnto
God
,
euen
the
chiefe
riches
of
all
.
The
holy
Scripture
setteth
this
forth
vnder
diuers
phrases
of
speech
,
as
first
S.
Paul
here
saith
,
They
shall
lay
vp
for
themselues
a
good
foundation
against
the
time
to
come
.
A
good
foundation
is
the
ground-worke
of
a
sure
and
permanent
building
.
No
man
by
the
multitude
of
his
worldly
goods
can
make
so
sure
worke
here
,
but
it
will
decay
and
come
to
vtter
ruine
,
how
soeuer
men
are
builded
,
and
doe
imagine
that
they
can
builde
their
nest
so
high
and
so
sure
,
as
that
it
shal
continue
.
But
for
the
time
to
come
or
against
that
time
,
the
rich
in
this
world
may
,
if
they
haue
grace
and
true
wisedome
together
with
their
riches
,
make
the
foundation
of
a
most
happy
building
,
which
shal
neuer
decay
,
)
Christ
Iesus
vseth
an
other
comparison
to
set
forth
this
same
matter
,
Luke
12.
ver.
33.
saying
,
Sell
your
goods
and
giue
almes
:
make
you
bags
that
shall
neuer
waxe
old
,
a
treasure
in
heauen
which
shall
neuer
faile
,
whither
the
thiefe
cannot
approch
,
and
where
the
moth
doth
not
corrupt
.
And
Luke
.
10.
ver.
9.
he
saith
,
Make
you
friends
of
the
vnrighteous
Mammon
,
that
when
ye
shall
haue
neede
,
they
may
receiue
you
into
euerlasting
habitations
.
This
is
indeed
all
one
with
that
which
S.
Paule
here
saith
,
Laying
vp
in
store
for
themselues
a
good
foundation
against
the
time
to
come
.
Indeede
that
saying
of
Christ
is
notable
to
be
obserued
:
marke
therefore
how
he
bringeth
it
in
.
He
vseth
a
parable
,
saying
:
There
was
a
rich
man
that
had
a
Stewarde
,
who
was
accused
vnto
him
that
he
had
wasted
his
goods
,
and
hee
willed
him
to
giue
his
accounts
,
for
he
could
no
longer
be
steward
.
The
steward
being
now
in
a
straight
,
and
knew
not
how
to
liue
when
he
should
forgo●
his
office
,
at
length
vseth
this
craftie
dealing
the
goeth
to
all
those
which
did
owe
anye
great
summes
to
his
Master
,
and
did
strike
off
and
forgiue
them
a
great
part
,
that
so
befriending
them
,
they
might
,
when
hee
was
out
of
his
office
,
shewe
friendship
to
him
,
and
receyue
him
into
their
houses
.
Our
Sauiour
hereupon
saith
,
that
the
children
of
this
world
are
wiser
in
the●r
generation
then
the
children
of
light
:
And
then
he
willeth
vs
to
imitate
this
vniust
steward
(
not
in
that
vniust
course
which
he
tooke
)
but
seing
we
are
all
but
stewardes
,
and
must
out
of
our
stewardship
,
he
willeth
vs
to
bee
so
wise
as
to
make
vs
friends
of
the
vnrighteous
Mammon
,
that
when
we
shall
need
or
fayle
,
that
is
,
when
we
shall
goe
out
of
our
stewardship
,
they
may
receiue
vs
into
euerlasting
habitations
.
But
what
meaneth
that
,
howe
shall
wee
make
vs
friendes
of
the
vnrighteous
Mammon
which
shall
receiue
vs
into
euerlasting
habitations
?
Or
who
bee
those
friends
?
It
is
a
parabolicall
speech
.
Yee
see
how
the
steward
with
his
masters
goods
by
an
vniust
way
made
him
frends
:
so
our
Lord
doth
aduise
vs
,
which
are
but
stewards
vnder
God
ouer
the
riches
which
wee
doe
possesse
,
to
make
vs
friends
after
a
lawfull
and
commendable
way
with
our
Lords
goods
,
that
is
,
by
distributing
and
giuing
almes
to
those
that
be
in
necessitie
.
This
is
a
thing
pleasing
to
God
,
vnder
whome
we
doe
hold
our
stewardship
;
and
the
friendes
which
we
then
make
,
are
the
good
workes
themselues
,
which
shall
follow
and
accompanie
vs
at
our
death
,
when
we
goe
out
of
our
stewardship
,
and
be
rewarded
with
eternall
glorie
:
for
so
God
hath
promised
,
that
they
which
bring
forth
good
works
,
euen
the
testimonies
and
fruites
of
a
true
and
liuely
faith
,
shall
bee
rewarded
with
eternall
glorie
,
which
is
it
that
hee
saith
,
that
they
may
receiue
you
into
euerlasting
habitations
:
and
as
S.
Paule
saith
here
,
Laying
vp
in
store
a
good
foundation
against
the
time
to
come
,
that
they
may
attaine
eternall
life
.
To
make
bagges
then
which
shall
neuer
wax
olde
,
to
make
friendes
of
the
vnrighteous
Mammon
,
which
may
receiue
vs
into
euerlasting
habitations
,
and
to
lay
vp
in
store
a
good
foundation
against
the
time
to
come
,
that
we
may
attaine
eternall
life
,
are
all
to
one
effect
;
a
wonderfull
happie
thing
to
rich
men
if
they
can
lay
hold
of
it
.
But
alas
if
we
behold
the
present
estate
,
shall
we
thinke
that
men
doe
belieue
this
?
The
wealth
that
many
doe
flow
it
,
is
verie
great
,
and
multitudes
are
pined
with
extreame
miserie
,
and
few
there
be
which
doe
liberally
distribute
:
yea
contrariwise
we
finde
verie
many
,
that
care
not
so
they
may
enrich
themselues
,
what
become
of
th●
poore
.
This
thing
is
euident
by
the
selling
of
their
corne
&
other
commodities
,
which
they
thinke
they
neuer
haue
enough
for
,
although
the
price
be
vnreasonable
,
What
an
extreame
blindnesse
,
and
folly
is
this
,
yea
what
a
wofull
miserie
,
that
the
men
of
this
world
which
haue
plentie
of
riches
doe
not
onely
depriue
themselues
of
a
double
blessing
?
the
one
vpon
their
goods
and
posteritie
in
this
life
,
according
as
God
hath
promised
,
if
they
shall
distribute
to
the
poore
,
and
be
riche
in
good
workes
,
the
other
in
the
reward
of
eternall
glorie
in
the
heauens
;
but
also
cast
themselues
into
a
double
calamitie
,
the
one
in
depriuing
themselues
of
eternall
glorie
,
the
other
in
destroying
their
worldly
estate
:
for
if
their
riches
doe
stand
and
continue
with
them
for
their
owne
life
,
which
sundrie
times
falleth
out
otherwise
,
because
God
doth
accurse
riches
so
gotten
,
yet
do
their
children
scatter
and
consume
them
at
least
within
a
few
generations
,
as
dayly
experience
sheweth
in
a
number
,
and
so
you
may
see
their
double
miserie
.
Well
may
some
man
say
,
doth
not
this
make
for
the
Popish
doctrine
of
merite
and
iustification
by
mens
owne
workes
?
when
a●
men
deedes
to
the
poore
doe
lay
vp
in
store
a
good
foundation
against
the
time
to
come
,
t●●t
they
may
attaine
eternall
life
:
when
bountifull
giuing
doth
make
bagges
full
of
treasure
which
shall
neuer
wax
olde
:
and
when
compassion
,
to
the
needie
doth
make
friendes
that
shall
receiue
vs
into
euerlasting
habitations
?
are
not
men
then
iustified
by
these
their
works
,
or
doe
not
their
good
deedes
deserue
or
merite
eternall
glorie
?
These
good
workes
are
the
testimonies
of
a
true
,
liuely
and
iustifying
faith
being
plenteously
and
rightly
done
,
they
shew
that
the
doer
is
a
liuely
member
of
Christ
Iesus
who
is
our
righteousnesse
,
1.
Cor.
1.
being
led
by
his
spirite
.
And
touching
merites
of
workes
,
there
bee
no
deedes
so
excellent
as
that
they
can
deserue
so
great
glorie
:
so
great
reward
is
of
the
meere
mercie
,
and
from
the
free
grace
of
God
,
who
hath
promised
such
reward
vnto
good
workes
.
This
foundation
against
the
time
to
come
,
these
bagges
that
neuer
waxe
olde
,
and
the
friendes
that
wee
must
make
by
almes
deedes
,
are
all
such
workes
of
mercie
as
doe
testifie
a
true
and
liuely
faith
,
being
the
vnseperable
fruites
thereof
,
which
God
will
plentifully
reward
with
glorie
and
immortalitie
.
The
doers
of
these
being
not
forgetful
hearers
,
but
doers
of
the
worke
,
shall
,
as
the
holy
Ghost
saith
,
be
blessed
in
their
deede
.
〈…〉
It
may
be
here
demanded
,
seeing
works
do
not
iustifie
before
God
,
but
are
the
fruites
of
those
which
are
iustified
,
Christ
being
our
righteousnes
,
when
we
haue
the
full
pardon
of
〈◊〉
sinnes
in
his
bloud
,
and
are
clothed
with
〈◊〉
obedience
imputed
vnto
vs
,
whether
men
shall
haue
the
greater
glory
,
according
to
the
greatnes
and
multitude
of
their
good
workes
?
I
answere
,
that
according
to
the
measure
of
Faith
which
a
man
hath
,
so
are
his
works
:
&
the
greater
his
faith
and
his
works
be
,
the
greater
shall
be
his
rewarde
in
glorie
.
If
this
were
not
so
,
how
should
S.
Paule
say
,
They
which
sow
sparingly
shall
reape
sparingly
,
and
they
which
sow
plenteously
shall
reape
plenteously
.
2.
Cor.
9.
Yea
howe
should
he
say
in
this
place
,
that
he
woulde
haue
those
that
bee
rich
in
this
worlde
charged
to
do
good
,
and
to
be
rich
in
good
works
?
If
there
be
not
a
more
plenteous
reward
to
the
greater
and
more
plenteous
good
workes
,
how
should
any
,
more
than
others
be
said
to
be
rich
in
them
▪
It
is
strange
&
wonderful
,
that
rich
men
can
not
be
brought
to
see
this
,
and
to
vse
their
riches
to
their
best
aduantage
,
but
doe
indeede
let
slip
their
happines
.
They
can
willingly
bestowe
great
cost
in
building
faire
houses
:
it
doth
not
grieue
them
to
bestow
very
much
also
in
gorgeous
apparell
:
and
they
recken
not
what
they
lay
out
in
delicate
fare
,
both
vpon
themselues
and
vpon
others
that
bee
wealthie
:
but
to
bestow
a
little
more
then
ordinarie
vppon
those
that
be
poore
and
in
miserie
,
is
very
gree●ou●
,
because
they
doe
account
that
to
be
lost
or
cast
away
:
whereas
in
verie
deede
,
there
is
nothing
which
can
be
laide
out
to
anie
great
profite
,
but
that
which
is
spent
vpon
the
poore
:
for
houses
,
apparel
and
meates
doe
perish
with
their
vse
,
they
be
transitory
and
vaine
:
but
the
reward
promised
by
the
Lord
is
a
treasure
that
shal
neuer
come
vnto
an
end
.
Those
former
do
appertaine
but
vnto
the
satisfying
of
carnall
lustes
:
but
mercie
shewed
to
the
needy
,
heapeth
vp
glorie
in
the
Heauens
.
There
is
a
verie
great
difference
betweene
these
two
:
but
men
are
led
by
sense
and
not
by
sounde
wisedome
:
and
that
causeth
them
to
make
so
bad
a
choice
.
They
feele
the
sweetnes
of
riches
for
the
present
time
:
they
are
sure
of
those
goodly
pleasures
which
they
enioy
by
them
.
But
to
be
rich
in
good
workes
,
and
so
to
lay
vp
a
good
foundation
against
the
time
to
come
,
that
they
may
attaine
eternall
life
;
this
is
not
perceiued
by
sense
,
this
they
can
not
skil
of
,
and
therefore
they
doe
little
trouble
themselues
about
it
.
At
the
day
of
iudgement
,
this
time
to
come
,
shall
be
present
,
and
then
this
inuisible
foundation
shall
be
seene
:
when
Christ
shall
say
to
those
on
his
right
hand
:
Come
ye
blessed
of
my
father
,
inherite
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
.
For
I
was
a
hungred
and
ye
gaue
me
meate
,
I
thirsted
and
you
gaue
me
drinke
;
I
was
a
stranger
and
ye
lodged●●●
I
was
naked
and
ye
clothed
me
:
I
was
sicke
and
ye●
visited
me
:
I
was
in
prison
,
and
ye
came
vnto
me
,
Then
shal
the
righteous
answere
,
him
saying
:
Lord
,
when
saw
we
thee
an
hungred
&
fed
thee
?
or
a
thirst
&
gaue
thee
drinke
?
And
when
saw
we
thee
a
stranger
and
lodged
thee
?
or
naked
and
clothed
thee
?
Or
when
sawe
we
thee
sicke
or
in
prison
,
and
came
vnto
thee
?
And
the
king
shall
answere
and
say
vnto
them
.
Verely
I
say
vnto
you
,
in
as
much
as
ye
haue
done
it
vnto
one
of
the
least
of
these
my
brethren
,
ye
haue
done
it
to
me
.
Math.
25.
ver.
34.35.36.37.38.39.40
,
And
goe
ye
cursed
into
euerlasting
fire
,
prepared
for
the
deuil
and
his
angels
.
For
I
was
an
hungred
and
ye
gaue
me
no
meate
,
I
thirsted
and
ye
gaue
me
no
drinke
,
&c.
In
as
much
as
ye
did
i●
not
to
the
least
of
these
,
ye
did
it
not
to
me
,
a
wonderfull
thing
to
see
the
blindnes
in
which
men
are
.
Who
doth
not
accompt
it
the
most
happie
thing
that
can
befall
a
man
,
to
giue
to
Christe
when
he
is
hungrie
,
or
thirstie
,
or
naked
,
or
sicke
,
or
in
prison
?
Againe
,
who
is
he
that
will
not
confesse
it
to
be
a
most
vile
wretchednes
,
when
a
man
doth
set
more
by
his
riches
,
then
by
relieuing
Christe
?
Now
marke
well
,
are
not
all
that
beleeue
,
the
very
members
of
Christes
mysticall
bodie
?
Thou
beholdest
the
poore
that
are
sicke
or
lame
▪
thou
seest
poore
fatherlesse
children
that
pine
,
and
are
readie
to
famish
:
these
,
for
ought
which
thou
knowest
,
may
be
the
true
members
of
Iesus
Christ
.
If
then
thou
doest
neglect
and
despise
them
,
thou
doest
neglect
and
despise
Christ
.
Is
not
this
a
most
cursed
thing
that
any
man
should
loue
worldly
trash
,
euen
for
the
filling
of
fleshly
lustes
,
more
then
he
loueth
God
or
Christ
?
For
if
a
man
had
any
sparke
of
lo●e
in
him
vnto
God
,
he
must
needes
loue
Christe
in
his
members
,
he
must
needes
loue
his
brother
.
Whereupon
,
Saint
Iohn
manifestly
saith
,
He
that
hath
this
worldes
good
,
and
seeth
his
brother
in
neede
,
and
shutteth
vp
his
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
1.
Iohn
.
3.
ver.
17
,
O
cursed
loue
of
money
,
that
caryeth
men
from
the
loue
of
God
.
It
is
no
maruaile
that
Saint
Paul
saith
,
The
loue
of
money
is
the
root
of
all
euils
.
1.
Tim.
6.10
.
For
he
saith
there
,
that
they
which
would
be
rich
fall
into
temptation
,
and
into
a
snare
,
and
into
many
foolish
and
noysome
lustes
,
which
drowne
men
in
destruction
and
perdition
.
O
will
some
man
say
,
if
the
wordes
of
Saint
Paul
are
so
strictly
to
be
taken
,
how
could
some
that
haue
bene
preachers
of
the
Gospell
,
couet
riches
,
and
loue
money
so
much
as
they
haue
done
?
Is
it
not
found
by
common
experience
,
that
neuer
any
haue
bene
more
couetous
,
or
more
loued
money
,
or
haue
sought
riches
and
worldly
pomp●
more
then
some
that
haue
preached
the
Gospell
?
Shall
we
say
,
that
such
Lighters
walke
in
so
dangerous
a
way
?
Doe
such
forsake
the
true
and
liuing
God
,
and
worship
an
idol
?
Surely
God
is
no
respecter
of
persons
:
such
are
so
farre
off
from
all
excuse
,
that
of
all
others
they
fall
into
the
deepest
condemnation
:
for
while
they
take
vpon
them
in
wordes
to
set
forth
the
glorious
Gospell
of
Iesus
Christ
,
and
giue
so
fowle
example
in
deede
,
what
doe
they
but
pull
downe
the
dignitie
of
the
Gospell
,
causing
the
weake
to
stumble
,
and
the
blinde
to
wander
out
of
the
way
?
To
returne
to
our
matter
for
laying
vp
the
good
foundation
against
the
time
to
come
,
I
will
conclude
with
two
sayings
of
the
scripture
,
the
one
of
king
Salomon
,
the
other
of
the
prophete
Isay
.
Thus
saith
Salomon
,
He
that
hath
mercie
vpon
the
poore
,
lendeth
vnto
the
Lorde
,
and
the
Lorde
will
recompence
him
that
which
he
hath
giuen
.
Prouerbes
,
19.17
.
And
thus
saith
the
Lord
by
Isay
:
That
thou
deale
thy
bread
to
the
hungrie
,
and
that
thou
bring
the
poore
that
wander
into
thine
house
,
when
thou
seest
the
naked
,
that
thou
couer
him
,
and
hide
not
thy selfe
from
thine
owne
fleshe
:
then
shall
thy
light
breake
forth
as
the
morning
,
and
thine
health
shall
growe
speedily
:
Thy
righteousnesse
shall
goe
before
thee
,
and
the
glorie
of
the
Lorde
shall
imbrace
thee
.
Then
shalt
thou
call
,
and
the
Lorde
shall
answere
:
thou
shalt
crie
,
and
he
shall
say
,
heare
am
I.
If
thou
take
away
from
the
middes
of
thee
the
yoake
,
the
putting
forth
of
the
finger
,
&
wicked
speaking
,
if
thou
power
out
thy
soule
to
the
hungrie
,
and
refresh
the
troubled
soule
:
then
shall
my
light
spring
out
of
the
darkenes
,
and
thy
darkenes
shall
be
as
the
noone-day
:
And
the
Lorde
shall
guide
thee
continuallie
,
and
satisfie
thy
soule
in
drought
,
and
make
fatte
thy
bones
:
and
thou
shalt
be
like
a
watred
garden
,
and
like
a
spring
of
waters
,
whose
waters
faile
not
,
and
they
shall
be
of
thee
that
shall
builde
the
wast
places
,
&c.
Isay
,
chap.
58.
verse
7.
8.
9.
10.
11.
12.
The
Lorde
for
his
sonnes
sake
giue
vs
grace
to
followe
this
holy
precept
,
that
we
may
attayne
eternall
life
.
The
end
of
the
first
Sermon
.
THE
SECOND
Sermon
.
1.
Iohn
,
Chap.
5.
7
For
there
are
three
which
beare
recorde
〈◊〉
heauen
,
the
Father
,
the
word
,
and
the
holy
ghost
,
and
these
three
are
one
.
8
And
there
are
three
which
beare
record
in
the
earth
,
the
spirite
,
the
water
,
and
the
bloud●●
and
these
three
agree
in
one
.
9
If
we
receyue
the
witnes
of
men
,
the
witnes
of
God
is
greater
:
for
this
is
the
witnes
of
GOD
which
he
testified
of
his
sonne
.
10
Hee
that
beleeueth
in
that
sonne
of
God
hath
the
witnes
in
himself
:
he
that
beleeueth
not
God
hath
made
him
a
lyar
,
because
he
beleeued
n●●
the
record
that
God
witnessed
of
that
his
sonne
.
11
And
this
is
that
recorde
,
that
God
hath
giuen
vnto
vs
eternall
life
,
&
this
life
is
in
that
his
son
.
12
He
that
hath
that
sonne
,
hath
that
life
:
and
he
that
hath
not
that
son
of
God
hath
not
that
life
.
13
These
things
haue
I
written
vnto
you
that
beleeue
in
the
name
of
the
sonne
of
God
,
that
yee
may
know
that
ye
haue
eternall
life
,
and
that
yee
may
beleeue
in
the
name
of
that
sonne
of
God
.
EVerie
worde
of
God
is
pure
,
Prou.
30.5
.
The
whole
Scrip●ure
is
giuen
by
diuine
inspiration
,
and
is
profitable
&c.
2.
Tim.
●
.
16
.
And
what
soeuer
things
haue
bene
writen
afore-time
,
haue
bin
writen
for
our
learning
.
Ro.
15.4
.
It
is
our
dutie
●hen
a●
humble
and
obedient
schollers
of
Christ
,
to
giue
care
vnto
euerie
part
of
Gods
word
.
And
moreouer
,
a●
some
parts
thereof
doe
principally
excell
,
so
are
wee
the
more
willinglie
to
learn
them
.
Such
is
this
which
I
haue
now
read
vnto
you
,
as
you
may
perceiue
by
the
cause
,
for
which
S.
Iohn
affirmeth
he
wrote
it
,
saying
,
These
things
haue
I
writen
vnto
you
which
beleeue
in
the
name
of
that
son
of
God
,
that
ye
may
know
that
ye
haue
eternall
life
,
and
that
ye
may
beleeue
in
the
name
of
that
sonne
of
God
.
ver.
13.
What
higher
point
then
this
for
a
man
to
know
that
he
shall
be
saued
?
What
greater
ioye
and
felicitie
can
be
fall
vnto
any
?
Indeede
many
doe
holde
that
it
is
vnpossible
for
anye
man
while
hee
liueth
here
,
to
knowe
for
certaintie
that
hee
shall
be
saued
.
How
can
any
man
tell
(
say
they
)
that
he
shall
be
saued
?
Can
any
goe
vp
to
heauen
,
and
there
see
that
his
name
is
written
in
the
booke
of
life
?
The
Papistes
proceede
yet
further
,
and
they
say
,
it
is
pride
&
wicked
arrogancy
for
〈◊〉
man
to
affirme
that
he
doth
knowe
he
shall
be
saued
.
Humilitie
(
they
say
)
doth
teach
men
alwaies
to
stand
in
doubt
.
Most
true
it
is
,
that
their
doctrine
of
mens
merites
must
needes
breed
all
doubting
:
and
pride
intole●able
it
is
for
any
man
to
say
,
he
knoweth
his
owne
good
works
doe
merite
or
deserue
eternall
glorie
in
the
heauens
,
and
that
he
is
sure
he
shall
haue
it
for
the
same
.
But
let
these
passe
with
their
Antichristian
doctrine
,
&
giue
eare
to
S.
Iohn
,
who
saith
,
These
things
haue
I
written
,
that
ye
may
kn●w
that
ye
haue
eternall
life
,
and
that
ye
may
beleeue
,
&c.
But
before
we
handle
the
words
,
let
vs
see
how
they
depend
vpon
the
former
part
of
this
Chapter
.
In
the
first
verse
you
see
it
is
thus
writen
,
Who
soeuer
beleeueth
that
Iesus
is
the
Christ
,
is
borne
of
God
.
This
is
euen
the
ground
of
this
whole
matter
,
namely
that
the
newe
and
spirituall
birth
goeth
inseparably
with
faith
:
for
he
saith
,
who
so
euer
beleeueth
that
Iesus
is
the
Christ
,
speaking
of
the
true
and
liuely
faith
,
he
is
borne
of
God
,
〈◊〉
so
he
is
the
child
of
God
.
Whereupon
it
followeth
on
the
other
side
,
that
who
soeuer
is
not
regenerate
,
but
committeth
the
deedes
of
the
flesh
,
though
he
seeme
to
beleeue
,
yet
he
hath
not
the
true
and
liuely
faith
,
but
that
which
the
holy
Ghost
calleth
a
dead
faith
,
hee
is
not
the
childe
of
God
.
Then
he
addeth
further
,
Euerie
one
that
loueth
him
which
begate
,
loueth
him
also
which
is
begotten
.
This
must
needes
be
so
,
for
it
is
as
a
principle
in
nature
,
whereby
it
is
euident
that
whosoeuer
loueth
not
the
children
of
God
,
he
loueth
not
God
:
for
he
that
entirely
doeth
loue
the
Father
,
cannot
,
but
for
his
sake
,
loue
the
children
which
are
begotten
of
him
.
Then
it
is
thus
,
hee
that
loueth
not
the
children
of
God
,
is
not
borne
of
God
,
and
therefore
hee
hath
not
the
true
faith
in
Christ
.
And
he
that
is
borne
of
God
,
hee
loueth
God
,
and
therefore
also
he
loueth
his
children
,
and
by
this
he
saith
,
we
know
we
loue
the
children
of
God
,
when
we
loue
God
,
and
keepe
his
commandements
.
The
triall
that
men
loue
Gods
children
is
from
hence
,
that
they
loue
God
:
and
the
triall
that
we
loue
God
is
,
if
we
keepe
his
commaundements
:
for
so
hee
affirmeth
in
the
third
verse
,
where
he
also
saith
,
that
the
commandements
of
God
are
not
grieuous
,
or
heauie
.
According
as
Christ
willeth
vs
to
take
his
yoke
vpon
vs
,
adding
further
That
his
yoke
is
easie
,
and
his
burthen
light
.
Math.
11.29.30
.
Is
the
law
then
easie
to
be
kept
?
Surely
there
is
nothing
more
grieuous
to
the
vnregenerate
man
than
the
law
of
God
for
(
as
S.
Paule
saith
)
the
law
is
spirituall
and
wee
are
carnall
,
soulde
vnder
sinne
.
Rom.
7.14
.
There
is
such
a
disagreement
betweene
the
heauenly
puritie
of
Gods
law
,
and
our
corrupt
and
defiled
nature
,
that
when
they
meete
,
wee
are
so
farre
off
from
hauing
anie
power
to
fulfill
the
lawe
,
or
any
part
of
it
,
that
by
it
the
lusts
of
sinne
worke
in
our
members
,
to
bring
forth
fruite
vnto
death
.
Rom.
7.5
.
Not
that
the
law
is
to
be
blamed
,
but
as
the
Apostle
there
disputeth
at
large
,
sinne
taketh
occasion
by
the
law
.
It
is
not
then
S.
Iohns
meaning
to
teach
,
that
the
commandements
be
not
grieuous
or
light
and
easie
to
the
naturall
man
,
for
sure
to
him
they
bee
grieuous
?
How
then
?
the
commaundements
are
not
grieuous
to
the
spirituall
man
,
to
the
regenerate
man
,
euen
to
him
that
is
borne
of
God
,
for
so
S.
Iohn
applyeth
the
matter
,
and
rendereth
a
reason
,
in
these
words
,
Because
whatsoeuer
is
borne
of
God
ouercommeth
the
world
.
By
the
world
is
meant
what
soeuer
,
either
within
vs
or
without
vs
is
corrupt
and
contrarie
to
Gods
will
:
as
chap.
2.
ver.
16.
of
this
Epistle
,
hee
doth
expound
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
the
pride
of
life
,
to
be
in
the
world
,
and
of
the
world
.
Then
looke
how
far
a
man
is
regenerate
,
and
borne
of
God
,
so
farre
hee
ouercommeth
and
subdueth
all
vncleane
lustes
,
he
hateth
the
remnants
of
them
,
and
delighteth
in
the
law
of
GOD
.
Rom.
7.15.22
.
How
then
can
the
commaundements
be
grieuous
vnto
him
?
The
lustes
of
sinne
are
sweete
to
the
natural
man
,
and
therefore
the
lawe
which
condemneth
them
is
grieuous
vnto
him
.
But
can
they
that
are
borne
of
God
then
perfectly
fulfill
the
lawe
,
and
so
become
righteous
in
themselues
?
In
no
wise
.
For
then
should
such
as
are
borne
of
God
be
without
sinne
:
but
in
the
first
chapter
of
this
Epistle
.
ver.
8.
he
saith
,
If
we
say
we
haue
no
sinne
,
we
deceiue
our selues
,
and
the
truth
is
not
in
vs
.
In
many
thinges
we
sinne
all
.
Iam.
3.
ver.
2.
There
is
no
man
(
saith
Salomon
)
which
sinneth
not
.
1
,
King
.
8.46
.
Yea
no
man
can
tell
how
often
.
Psal.
19.
Wherefore
Saint
Peter
saide
thus
vnto
such
as
would
haue
men
iustified
by
the
lawe
,
Now
therefore
,
why
doe
you
tempt
God
,
to
laye
a
yoake
vpon
the
necke
of
the
disciples
,
which
neither
our
fathers
,
nor
we
are
able
to
beare
?
Acts
15.10
.
Well
,
to
proceede
;
Saint
Iohn
commeth
neerer
,
and
saith
:
This
is
the
victorie
that
ouercommeth
the
world
,
euen
our
faith
.
There
is
then
a
marueilous
excellencie
in
faith
:
for
by
it
we
ouercome
the
world
,
euen
all
the
vncleane
lustes
of
sinne
:
and
by
it
we
ouercome
Sathan
the
prince
of
the
world
,
who
hath
no
power
not
authoritie
but
by
those
lustes
.
But
now
wee
must
vnderstand
,
that
this
faith
is
onely
the
instrument
of
our
victorie
,
for
the
whole
matter
and
power
of
our
victorie
is
in
Christ
,
whome
the
faith
layeth
holde
on
:
Wherefore
he
saith
:
Who
is
it
that
ouercommeth
the
world
,
but
he
which
beleeueth
that
Iesus
is
the
sonne
of
God
?
And
then
he
sheweth
that
there
is
the
fulnesse
of
victorie
in
Christ
,
because
he
came
both
by
water
,
and
bloud
.
In
the
time
of
the
lawe
,
there
was
figured
by
bloud
,
and
by
water
,
the
full
satisfaction
,
and
the
full
purification
or
cleansing
from
all
sinne
:
both
these
are
performed
by
Christ
:
he
hath
by
his
blood
made
full
satisfaction
of
,
and
hee
doth
sanctifie
and
purge
his
chosen
from
all
vncleannesse
.
Therefore
in
him
is
a
full
victorie
.
For
the
curse
of
the
lawe
being
satisfied
,
and
then
we
washed
and
sanctified
from
all
spotte
,
what
power
can
Satan
or
death
haue
ouer
vs
?
This
being
a
matter
so
great
and
waightie
,
and
faith
bearing
vp
the
whole
waight
of
it
,
most
necessarie
it
is
,
that
the
faith
it selfe
haue
a
mightie
&
sure
ground
worke
,
or
foundation
to
rest
vpon
.
That
which
beareth
vp
so
mightie
a
building
,
must
not
rest
vpon
a
foundation
that
is
from
any
creature
:
And
therefore
S.
Iohn
sheweth
,
that
faith
which
is
our
victorie
,
is
grounded
vpon
the
testimonie
of
sixe
great
witnesses
:
of
which
,
three
are
in
heauen
,
and
the
other
three
in
earth
.
The
three
which
beare
record
in
heauen
,
are
the
father
,
and
the
worde
(
that
is
the
sonne
)
and
the
holy
ghost
.
These
three
are
one
;
that
is
,
they
doe
all
testifie
one
thing
,
or
agree
all
in
one
.
For
what
the
father
from
heauen
witnessed
of
his
sonne
,
the
same
did
the
sonne
witnes
of
himselfe
,
the
holy
ghost
also
did
confirme
it
.
This
is
a
most
cleare
place
of
scripture
,
against
those
heretikes
which
denied
the
distinction
of
persons
in
the
godhead
,
for
if
the
father
were
not
a
distinct
person
from
the
Sonne
and
so
the
Sonne
from
the
holy
Ghost
,
howe
could
he
say
there
bee
three
which
beare
record
in
heauen
?
Then
faith
hath
the
witnesse
of
God
the
father
,
of
GOD
the
sonne
,
and
of
God
the
holy
Ghost
to
rest
vpon
.
Here
is
that
sure
foundation
which
can
not
faile
.
They
bee
seducers
which
teach
their
schollers
to
ground
their
faith
vppon
men
,
as
the
Papistes
which
draw
men
from
grounding
their
faith
vpon
the
testimonie
of
God
the
father
,
the
Sonne
,
and
the
holy
Ghost
,
expressed
and
deliuered
vnto
vs
in
the
scriptures
,
and
will
haue
them
rest
vpon
the
authoritie
of
the
Pope
and
his
popish
clergie
.
This
testimonie
of
their
owne
,
they
proclaime
to
be
sound
,
and
infallible
,
boasting
that
they
can
not
erre
:
the
voice
&
testimonie
of
God
in
the
holy
scriptures
they
charge
to
be
darke
,
doubtful
,
and
vncertaine
:
most
blasphemous
wretches
.
Then
he
addeth
that
there
be
also
three
which
beare
record
in
earth
,
the
spirite
,
and
the
water
,
and
the
bloud
,
and
these
three
agree
in
one
.
Where
first
it
may
be
demanded
,
what
spirit
this
is
which
is
ioined
with
the
water
&
the
bloud
as
a
witnes
vpon
earth
?
Is
it
not
the
holy
Ghost
,
one
of
the
three
witnesses
from
heauen
?
This
is
out
of
all
doubt
&
controuersie
that
he
speaketh
againe
of
the
holy
Ghost
.
The
spirite
then
is
a
double
witnes
,
he
is
one
of
the
three
from
heauen
,
and
hee
is
one
of
the
three
vpon
earth
.
If
any
shall
demaund
,
how
can
this
bee
?
Let
them
know
that
the
holy
ghost
doth
two
waies
beare
witnes
of
Christ
:
first
,
together
with
the
father
and
the
sonne
from
heauen
in
the
highest
authority
of
the
Diuine
Maiestie
hee
did
beare
recorde
of
Christ
,
and
confirmed
his
doctrine
,
which
he
had
taught
with
signes
and
wonders
and
manifold
gifts
.
And
then
by
his
worke
and
grace
in
the
hearts
of
men
,
when
he
lighteneth
them
,
and
applyeth
vnto
them
the
efficacie
of
the
death
and
resurrection
of
Christ
.
Let
it
not
seeme
strange
then
that
the
holy
Ghost
is
brought
in
as
a
double
witnes
,
first
as
one
of
the
three
from
heauen
,
and
then
as
one
of
the
three
in
earth
,
that
is
in
the
hearts
of
men
:
for
if
there
were
no
more
but
the
testimony
of
those
three
from
heauen
,
Christ
should
not
profite
vs
at
al
,
because
we
are
not
capable
of
our selues
:
and
therefore
the
holy
Ghost
also
,
as
a
witnes
in
earth
applyeth
vnto
our
hearts
the
power
of
the
water
&
the
bloud
by
which
Christ
came
:
that
is
,
the
sanctifying
and
satisfying
power
of
his
death
:
for
he
sprinckleth
the
harts
of
the
beleeuers
with
the
bloud
of
Christ
.
The
water
,
the
bloud
and
the
spirite
then
witnes
one
thing
in
the
heart
,
euen
that
the
whole
satisfaction
for
sinne
,
and
al
true
holines
is
from
Christ
crucified
.
Hereby
we
may
perceiue
that
the
efficacie
and
power
of
Christs
bloud
in
vs
,
is
a
witnes
vnto
vs
of
a
true
and
liuely
faith
,
and
so
of
eternall
life
:
because
the
Spirite
and
the
water
and
the
bloude
beare
witnesse
in
earth
.
Then
he
proceedeth
to
set
forth
the
stablenes
of
the
credite
of
these
witnesses
,
which
he
doth
by
a
comparison
,
saying
:
If
we
receiue
the
witnes
of
men
,
the
witnes
of
God
is
greater
.
This
is
grounded
vpon
a
cleare
principle
,
which
none
can
deny
:
for
God
in
stedfast
truth
far
exceeds
men
.
We
giue
credite
to
a
matter
when
two
or
three
men
which
are
reputed
honest
,
doe
vpon
their
solemne
oath
affirme
that
they
did
heare
or
see
it
done
:
if
other
men
make
doubt
when
such
as
they
haue
sworne
,
they
hold
themselues
much
iniured
:
for
shal
we
not
receiue
or
giue
credite
to
the
testimony
of
honest
men
vpon
their
oths
?
How
much
more
iniurie
doe
we
to
the
God
of
all
truth
,
whose
witnes
is
greater
then
the
witnes
of
all
men
,
when
we
do
not
giue
credite
to
the
witnes
which
hee
witnesseth
of
his
Sonne
?
For
the
testimony
of
God
is
that
which
he
hath
witnessed
of
his
son
.
I
neede
not
stand
to
open
this
,
for
it
is
meere
brutishnes
not
to
yeelde
vnto
it
.
And
here
I
pray
you
beholde
againe
the
great
and
horrible
wickednes
and
filthy
blasphemy
of
the
Pope
and
his
shauelings
:
which
would
make
the
testimony
of
men
,
yea
euen
the
testimony
of
themselues
,
(
being
wicked
men
)
greater
then
the
testimony
of
God
.
For
what
is
the
testimony
of
God
by
which
he
doth
beare
record
of
his
sonne
,
but
his
written
word
deliuered
vnto
vs
by
the
Apostles
&
Prophets
?
And
where
can
wee
haue
the
testimony
which
God
witnesseth
of
his
son
,
but
in
those
sacred
Bookes
?
Search
the
Scriptures
(
saith
Christ
)
for
they
beare
record
of
mee
.
Iohn
,
5.
Now
when
the
Papists
do
affirme
(
that
the
Scriptures
haue
no
authority
nor
credite
)
vnto
vs
,
but
as
their
Pope
and
they
do
giue
it
,
or
commende
them
to
bee
beleeued
:
what
doe
they
but
set
the
witnes
of
men
aboue
the
witnes
of
God
?
I
will
not
stand
here
to
rehearse
at
large
,
but
euen
a
little
touch
some
of
the
vile
and
execrable
speeches
of
those
foule
mouthed
Papists
,
which
to
hold
vp
the
Popish
religion
deface
the
cleare
testimony
of
God
in
the
Scriptures
,
which
are
flat
against
them
:
for
beeing
pressed
with
the
manifest
voice
and
testimony
of
God
in
his
worde
,
they
cry
out
,
there
is
no
certainty
in
the
Scriptures
,
they
be
like
a
nose
of
waxe
,
which
you
may
turne
which
way
you
will
,
they
be
a
dead
letter
,
and
a
dumbe
Iudge
:
and
but
that
the
Church
commendeth
them
no
more
credite
were
to
be
giuen
to
the
Scripture
then
to
Aesopes
Fables
.
O
most
vile
wretches
,
shall
the
testimony
of
God
,
which
is
greater
then
the
testimony
of
men
,
haue
no
force
,
but
as
it
receiueth
from
them
?
And
then
he
addeth
,
Hee
that
beleeueth
in
that
son
of
God
hath
the
witnes
in
himselfe
.
As
he
spake
of
the
greatnes
of
the
testimony
of
the
Father
,
the
word
and
the
holy
ghost
,
which
is
from
heauen
,
in
the
former
verse
:
so
now
he
sheweth
that
who
soeuer
beleeueth
that
testimony
from
heauen
,
hath
the
testimony
of
the
three
witnesses
which
beare
recorde
in
earth
within
him
.
What
is
that
?
this
it
is
:
he
that
doth
beleeue
the
witnes
that
GOD
beareth
of
his
sonne
,
the
witnes
that
Christ
beareth
of
himselfe
,
and
which
the
holy
Ghost
hath
also
witnessed
,
which
is
all
indeede
but
one
testimony
,
the
same
hath
the
witnes
also
of
the
Spirite
,
of
the
water
,
and
of
the
bloud
within
him
.
Marke
then
how
these
sixe
witnesses
doe
meete
together
to
assure
vs
of
one
and
the
selfe
same
thing
,
euen
this
,
that
God
hath
giuen
vnto
vs
eternall
life
,
and
that
the
same
life
is
in
his
Sonne
.
For
when
the
spirite
of
adoption
,
as
S.
Paule
calleth
him
,
Rom.
8.
beareth
witnes
with
the
spirite
of
a
man
,
that
he
is
the
sonne
of
God
,
he
doth
it
by
making
him
feele
the
efficacie
of
the
water
&
bloud
by
which
Christ
came
,
that
is
the
efficacie
of
his
death
and
resurrection
in
satisfaction
for
his
sinnes
,
and
in
sanctification
.
Euerie
one
then
which
beleeueth
aright
hath
the
spirite
of
God
in
him
,
&
the
liuely
power
of
Christ
crucified
,
which
do
witnes
vnto
him
,
that
through
Christ
he
is
made
the
childe
of
God
,
and
shall
be
saued
.
From
hence
we
may
learne
what
the
nature
of
the
true
,
liuelie
and
iustifying
faith
is
,
and
whereby
it
is
distinguished
or
discerned
from
the
historicall
and
dead
faith
:
for
if
a
man
doe
assent
and
beleeue
,
that
all
those
things
are
true
which
the
father
,
the
Sonne
,
and
the
holy
Ghost
haue
testified
of
Christ
in
the
scriptures
,
and
yet
bee
voide
of
the
spirite
and
power
of
Christ
vnto
sanctification
(
as
many
that
are
euen
learned
men
are
)
it
is
a
manifest
declaration
that
his
faith
is
but
a
dead
faith
,
and
not
that
which
S.
Iohn
speaketh
of
here
,
when
hee
saith
,
He
that
belieueth
hath
the
witnesse
in
him selfe
.
And
it
followeth
,
hee
that
belieueth
not
God
hath
made
him
a
lyer
,
because
he
belieueth
not
the
record
that
God
witnesseth
of
his
Sonne
,
as
I
noted
before
.
Men
which
are
reputed
honest
,
(
if
they
testifie
vpon
their
oath
,
in
a
matter
and
be
not
belieued
)
wil
hold
them selues
hardly
dealt
withall
,
and
much
iniured
:
how
great
is
the
iniurie
then
offered
to
God
,
when
he
hath
borne
record
of
his
sonne
,
and
we
doe
not
giue
credite
to
his
testimonie
?
He
hath
not
onely
promised
vnto
vs
remission
of
sinnes
through
the
bloud
of
his
sonne
,
but
also
he
hath
confirmed
the
same
his
promise
and
testimonie
with
an
oath
,
as
we
may
read
Heb.
6.
Therefore
S.
Iohn
sheweth
,
That
they
which
belieue
not
the
testimonie
which
God
giueth
of
his
Sonne
commit
an
horrible
offence
,
euen
this
,
they
make
God
a
lyer
.
Behold
againe
what
sweete
doctrine
,
the
doctrine
of
the
Church
of
Rome
is
,
for
notwithstanding
the
testimonie
of
the
three
witnesses
from
heauen
,
and
the
testimonie
of
the
sp●rite
,
the
water
and
the
bloud
,
yet
they
will
haue
it
there
should
be
no
certaintie
,
but
a
doubt
.
Humilitie
(
they
say
)
it
is
no
doubt
:
euen
as
much
as
to
say
,
it
is
humilitie
to
make
God
a
lyer
:
Is
it
humilitie
to
call
into
question
,
and
doubt
the
truth
of
his
word
&
of
his
oath
?
for
he
saith
,
hee
that
belieueth
not
God
,
hath
made
him
a
lyer
:
Is
faith
and
doubting
all
one
?
Beloued
,
we
may
here
learne
,
that
as
by
doubting
,
and
distrusting
the
promises
and
testimonie
of
God
,
which
he
confirmeth
with
his
oth
.
We
offer
great
iniurie
vnto
his
maiesty
,
and
do
highly
displease
him
:
so
the
more
stedfastly
we
giue
credite
to
that
which
hee
witnesseth
,
the
more
wee
honour
him
,
and
doe
that
which
is
pleasing
in
his
sight
.
In
the
next
wordes
he
teleth
what
witnesse
God
giueth
of
his
sonne
,
or
what
is
the
testimonie
of
all
the
three
witnesses
in
heauen
,
namely
,
that
God
hath
giuen
vnto
vs
eternall
life
,
&
this
life
is
in
that
his
son
.
First
we
see
the
wordes
are
plaine
that
God
hath
freely
giuen
vnto
vs
eternall
life
:
this
S.
Iohn
setteth
downe
as
part
of
the
record
which
God
beareth
.
This
is
greatly
to
be
obserued
,
because
it
expoundeth
the
scriptures
.
For
how
wickedly
and
how
impudently
doe
the
Papists
cauill
and
peruert
the
truth
,
when
they
so
stifflie
affirme
,
that
men
obtaine
eternall
life
by
their
own
deserts
?
If
eternall
life
be
the
gift
of
God
,
as
God
himselfe
doth
witnesse
saith
S.
Iohn
.
How
doe
men
purchase
it
by
their
owne
merites
?
And
then
there
is
an
other
part
of
the
testimonie
which
God
beareth
,
and
that
is
,
that
this
life
eternall
which
he
giueth
vs
,
is
in
his
sonne
:
whereupon
he
inferreth
,
that
hee
that
hath
the
sonne
hath
life
,
and
he
that
hath
not
the
son
,
hath
not
life
because
God
witnesseth
that
hee
giueth
vnto
vs
eternall
life
in
Christ
,
it
followeth
of
necessitie
that
he
which
hath
Christ
hath
life
:
for
how
can
the
sonne
of
God
and
the
true
life
be
parted
asunder
?
Moreouer
,
seing
God
giueth
this
happie
life
onely
in
his
sonne
,
he
that
hath
not
the
sonne
,
how
is
it
possible
that
he
should
haue
the
life
?
Here
is
the
summe
of
the
Gospell
;
that
whatsoeuer
shal
bring
vs
to
life
euerlasting
,
we
haue
it
whole
in
Christ
:
God
himselfe
doth
witnes
this
.
Saint
Paul
saith
,
That
Christ
is
of
God
,
made
vnto
vs
wisdom
,
righteousnes
,
sanctificacation
,
and
redemption
,
that
he
which
glorieth
,
should
glorie
in
the
Lord
.
1.
Cor.
1
,
Let
this
testimonie
of
God
stand
,
as
of
necessitie
it
must
stand
,
and
all
the
whole
frame
of
poperie
commeth
downe
.
For
if
all
be
giuen
vnto
vs
in
Christ
,
what
becommeth
of
all
those
thinges
by
which
the
Papistes
say
,
men
get
pardon
of
their
sinnes
,
and
purchase
life
euerlasting
?
Where
be
all
the
Popes
pardons
?
what
becommeth
of
all
their
running
on
pilgrimage
to
the
images
of
Saintes
,
to
seeke
life
at
the
hands
of
dead
blocks
and
stones
:
Well
,
let
this
Antichristian
synagogue
of
Rome
passe
,
and
let
vs
learne
from
this
place
to
seeke
eternal
life
onely
in
Christe
,
seeing
God
doth
beare
recorde
that
eternall
life
is
in
his
sonne
.
They
that
haue
him
,
neede
none
other
thing
to
bring
them
vnto
life
.
They
that
to
obtaine
eternall
life
,
will
ioyne
themselues
,
or
other
creatures
with
him
,
as
giuing
parte
thereof
,
do
dishonor
him
,
and
deny
him
,
and
so
must
needs
misse
of
the
true
blessednes
.
And
now
we
come
to
that
verse
which
I
minde
to
stand
vpon
,
because
it
sheweth
the
ende
for
which
S.
Iohn
saith
,
he
did
write
these
thinges
.
Thus
the
wordes
are
:
These
thinges
haue
I
written
vnto
you
that
beleeue
in
the
name
of
that
sonne
of
God
,
that
ye
may
knowe
that
ye
haue
eternall
life
,
and
that
yee
may
beleeue
in
the
name
of
that
sonne
of
God
.
We
may
diuide
this
into
two
partes
,
the
first
that
all
true
beleeuers
may
be
assured
of
their
saluation
:
the
second
that
they
may
beleeue
.
Touching
the
latter
of
these
it
may
be
said
:
if
he
wrote
to
them
that
did
beleeue
,
and
so
did
know
that
they
had
life
eternall
,
how
could
he
say
,
And
that
ye
may
belieue
?
The
answere
to
this
is
easie
:
no
man
doth
beleeue
so
perfectly
,
but
that
his
faith
may
receiue
increase
.
But
this
I
will
not
handle
:
therefore
let
vs
come
againe
vnto
that
former
.
That
ye
may
know
that
ye
haue
eternall
life
.
Here
are
fower
things
to
be
noted
in
this
:
the
first
is
,
that
it
is
not
vnpossible
,
but
men
may
come
to
be
assured
that
they
shall
be
saued
:
the
second
,
that
it
is
not
pride
,
nor
arrogancie
,
or
a
wicked
presumption
for
a
true
beleeuer
to
assure
himselfe
that
he
shall
be
saued
:
the
thirde
,
what
way
we
are
to
come
to
this
assurance
of
our
saluation
:
the
fourth
;
&
last
,
how
we
are
by
degrees
to
encrease
this
assurance
.
Let
such
then
in
the
first
place
as
hold
it
a
thing
vnpossible
for
any
man
to
know
he
shal
be
saued
,
consider
how
flat
contary
it
is
which
they
hold
,
vnto
the
word
of
God
:
for
if
it
be
not
possible
for
men
to
knowe
that
they
shal
be
saued
,
how
could
S.
Iohn
say
,
These
things
haue
I
written
vnto
you
that
beleeue
in
the
name
of
the
son
of
God
,
that
ye
may
know
that
ye
haue
eternall
life
?
Ought
not
this
to
stop
the
mouthes
of
all
men
in
this
matter
?
For
when
he
saith
we
may
know
,
shall
we
say
it
is
vnpossible
to
know
?
We
grant
(
say
some
)
that
certaine
speciall
men
might
know
,
and
haue
assurance
that
they
should
be
saued
,
for
it
was
by
speciall
reuelation
:
but
it
doth
not
follow
thereupon
,
that
the
faithfull
may
come
to
the
knowledge
and
assurance
of
their
eternall
life
and
saluation
.
Yea
euen
this
cauill
also
is
fully
answered
,
and
taken
away
by
words
of
the
holy
Apostle
:
for
he
writeth
to
the
whole
Churches
,
euen
vnto
all
that
haue
the
true
faith
in
Christ
:
hee
speaketh
not
vnto
some
speciall
persons
,
but
indifferently
vnto
them
all
,
that
they
might
know
they
had
eternall
life
.
Also
he
doth
not
speake
of
any
especiall
reuelation
,
but
that
the
knowledge
of
their
saluation
is
by
the
things
which
he
wrote
vnto
them
.
Let
all
men
then
(
which
will
not
wilfully
&
wickedly
gainsay
the
holy
Ghost
)
stoope
downe
&
acknowledge
the
truth
in
this
,
namely
that
the
faithfull
may
know
that
they
shall
haue
eternal
life
.
Let
this
stānd
firme
and
vnremoueable
,
vnles
wee
will
gainesay
the
Apostle
.
Come
then
to
the
second
point
:
it
is
deemed
great
arrogancy
and
pride
by
the
Papistes
,
for
any
man
to
affirme
that
hee
is
sure
hee
shall
be
saued
:
yea
the
Iesuites
cal
it
damnable
false
illusion
and
presumption
.
I
wonder
how
they
will
answere
here
to
S.
Iohn
:
woulde
he
of
purpose
write
these
things
,
to
bring
men
to
a
damnable
illusion
and
wicked
arrogancy
?
Hee
saith
hee
wrote
these
things
,
euen
to
this
end
&
purpose
,
(
for
so
much
his
words
import
)
that
they
which
beleeue
in
the
name
of
the
sonne
of
God
,
may
know
they
haue
eternall
life
.
Why
did
not
the
Iesuites
in
their
annotations
say
somewhat
vppon
these
wordes
?
Is
it
not
translated
amisse
?
Surely
they
translate
it
euen
thus
:
These
thinges
write
I
vnto
you
,
that
you
may
know
that
you
haue
eternall
life
,
which
beleeue
in
the
name
of
the
sonne
of
God
.
How
then
?
Is
there
not
some
figuratiue
or
mysticall
speech
in
these
words
?
They
cannot
for
shame
say
so
.
Then
it
must
needes
follow
that
the
Papists
are
proud
&
arrogant
,
yea
blasphemous
in
accusing
S.
Iohn
that
he
leadeth
the
faithfull
into
a
damnable
illusion
.
Is
it
not
some
one
speech
,
or
once
vttered
by
Saint
Iohn
?
If
it
were
but
one
speeche
,
and
once
vttered
,
it
were
enough
,
and
fully
sufficient
to
confirme
the
matter
,
being
vttered
by
the
spirite
of
truth
:
but
in
deede
Saint
Iohn
vseth
the
like
speeche
more
then
once
,
or
twise
.
For
in
the
third
chapter
of
this
Epistle
,
vers.
14.
he
saith
,
We
know
we
are
translated
from
death
to
life
,
because
wee
loue
the
brethren
.
And
in
the
same
Chap.
ver.
19.
And
by
this
we
know
that
wee
are
of
the
truth
,
and
shall
perswade
our
hearts
before
him
.
Also
Chap.
4.
ver.
13.
By
this
wee
know
that
we
dwell
in
him
,
and
he
in
vs
,
because
he
hath
giuen
vs
of
his
spirite
.
Then
let
vs
proceede
vnto
the
thirde
point
,
which
is
,
that
by
what
way
,
or
by
what
meanes
we
may
attaine
to
the
assurance
of
our
saluation
.
No
man
needes
to
doubt
,
but
that
S.
Iohn
hath
shewed
the
onely
waye
and
means
,
seeing
he
saith
,
These
things
haue
I
written
vnto
you
,
&c.
that
yee
may
know
that
ye
haue
eternall
life
.
Hee
doth
not
then
send
vp
men
to
search
in
the
secret
counsel
of
God
,
to
see
whether
their
names
be
written
in
the
booke
of
life
:
neyther
doth
he
will
them
to
rely
vppon
some
speciall
reuelation
,
but
wil
haue
them
to
know
that
they
haue
eternall
life
,
by
those
thinges
which
he
hath
written
vnto
them
.
Then
are
we
to
seeke
the
way
and
meanes
in
that
which
he
hath
written
.
But
heere
it
may
be
demaunded
whether
these
words
,
(
These
things
haue
I
written
)
be
to
be
vnderstoode
of
that
which
goeth
before
in
this
Chapter
of
all
that
he
hath
writen
in
this
Epistle
.
Indeede
almost
the
whole
matter
of
this
Epistle
tendeth
to
that
purpose
,
as
any
that
shall
aduisedly
reade
it
ouer
may
easily
perceiue
:
but
yet
it
is
specially
to
be
referred
to
that
which
he
hath
spoken
before
in
this
chap.
touching
the
full
victory
that
wee
haue
in
Christ
through
faith
,
and
touching
the
six
witnesses
which
faith
is
supported
by
.
Heere
wee
are
first
to
note
how
farre
they
be
awry
,
which
woulde
haue
some
assurance
and
hope
to
bee
saued
,
and
let
go
the
way
and
meanes
by
which
they
shoulde
attayne
that
assurance
.
When
they
heare
of
a
certainty
of
life
,
why
shoulde
not
wee
be
perswaded
(
say
they
)
that
God
will
saue
vs
as
well
as
others
?
And
yet
the
things
which
S.
Iohn
saith
,
he
hath
written
that
men
may
knowe
they
haue
eternall
life
,
they
neyther
know
,
nor
care
to
know
:
they
hold
this
principle
,
that
it
is
God
onely
which
doth
saue
men
:
and
vppon
this
they
rest
,
not
considering
by
what
meanes
he
doth
saue
them
:
as
if
a
man
should
say
that
hath
grounds
,
it
is
God
alone
that
feedeth
al
flesh
:
he
only
maketh
the
corne
to
growe
:
I
care
not
therefore
for
plowing
or
sowing
,
if
he
will
feed
me
,
I
shall
be
fed
,
if
he
will
not
,
what
can
I
helpe
it
?
Will
not
all
men
laugh
at
such
folly
?
Will
not
euery
simple
man
say
,
if
he
will
haue
the
Lord
God
to
giue
him
corn
for
his
sustenance
,
he
must
vse
the
means
,
that
is
,
he
must
plowe
,
he
must
sowe
,
yea
reape
,
and
carry
into
his
barnes
.
Euen
so
God
alone
bringeth
men
to
eternall
life
,
and
giueth
the
knowledge
and
certaintie
thereof
,
but
he
doth
it
by
meanes
,
and
he
that
will
come
to
it
must
vse
those
meanes
.
He
must
come
to
this
that
Saint
Iohn
saith
:
These
thinges
haue
I
written
vnto
you
that
beleeue
,
&c.
that
yee
may
knowne
yee
haue
eternall
life
.
Will
a
man
knowe
it
,
or
haue
it
,
and
yet
let
passe
the
thinges
which
are
written
,
by
which
hee
is
to
knowe
it
,
and
to
haue
it
.
Christ
willeth
the
Iewes
to
search
the
scriptures
,
affirming
that
they
doe
beare
witnes
of
him
.
Iohn
5.
He
that
will
knowe
Christ
the
sauiour
of
the
world
,
in
whome
the
father
doth
giue
vs
life
eternall
,
he
must
knowe
him
by
the
scriptures
.
The
true
faith
is
grounded
vpon
the
witnes
which
the
three
witnesses
from
heauen
,
that
is
the
father
,
the
worde
,
and
the
holy
ghoste
,
doe
witnes
.
If
a
man
doe
not
knowe
what
recorde
these
doe
beare
,
how
can
he
tell
what
to
beleeue
?
What
maner
of
faith
then
haue
all
they
which
hearken
not
to
the
voice
&
testimonie
of
God
,
which
the
holy
Apostles
&
Prophets
haue
deliuered
in
writing
:
but
follow
their
owne
blind
imagination
?
These
neuer
consider
why
God
hath
reuealed
his
counsels
,
or
why
he
sent
Prophets
and
Apostles
,
yea
and
his
owne
sonne
to
publish
the
testimony
:
let
vs
take
heed
that
we
be
not
of
this
company
,
which
indeede
is
a
very
great
company
,
that
haue
no
care
to
harken
what
the
three
which
beare
record
in
heauen
haue
witnessed
.
There
is
an
other
sort
of
men
,
which
also
are
much
awrie
,
touching
the
way
and
meanes
to
saluation
?
These
doe
search
the
scriptures
,
they
reade
,
they
heare
,
they
labour
for
knowledge
,
yea
,
they
holde
that
men
may
and
ought
to
come
to
the
assurance
of
their
saluation
,
and
professe
that
they
be
sure
thereof
themselues
.
If
you
demaunde
of
them
a
reason
of
all
matters
,
they
can
from
the
worde
of
God
satisfie
you
with
good
reasons
.
All
this
is
highly
to
be
commended
,
whye
,
or
how
are
they
then
awrie
?
They
be
awrie
,
which
separate
and
put
asunder
those
thinges
which
God
hath
coupled
together
.
They
stand
strictlie
vpon
the
written
worde
of
God
,
tell
them
of
putting
asunder
the
thinges
which
God
hath
coupled
together
,
and
they
will
also
denie
it
.
Yea
,
they
will
constantly
promise
and
professe
,
that
if
you
can
shewe
them
any
thing
which
they
put
asunder
from
that
which
God
hath
coupled
it
vnto
,
they
will
be
ready
to
amend
their
fault
.
I
would
that
were
true
:
for
wee
should
not
then
haue
so
many
carnall
gospellers
:
neither
would
there
be
so
many
proude
Schismatikes
.
But
some
man
may
say
,
what
be
the
thinges
that
God
hath
coupled
together
,
which
such
men
doe
put
asunder
?
I
will
tell
you
.
Doth
Saint
Iohn
say
,
that
Christ
came
both
by
water
and
bloud
,
not
by
water
alone
,
but
by
water
and
bloud
:
and
yet
they
will
seperate
these
two
,
they
will
haue
remission
of
their
sinnes
,
or
iustification
in
Christ
without
sanctification
?
He
that
hath
Christ
to
bee
his
righteousnesse
,
must
needes
haue
him
also
to
bee
his
sanctification
.
A
man
cannot
bee
in
Christ
,
but
hee
must
bee
borne
of
God
,
he
must
bee
a
newe
creature
,
he
cannot
continue
in
sinne
,
and
bee
the
seruant
of
sinne
,
as
for
that
pointe
,
let
men
reade
and
studie
wel
the
6.
Chapter
of
the
Epistle
to
the
Romans
.
But
let
vs
proceede
further
in
this
matter
,
as
Saint
Iohn
here
doth
.
He
saith
,
there
be
three
which
beare
recorde
in
heauen
,
and
there
bee
three
which
beare
record
in
earth
.
What
will
you
say
if
they
part
asunder
these
sixe
witnesses
?
What
if
they
leaue
out
these
three
witnesses
in
earth
,
and
stand
onely
vpon
the
three
in
heauen
?
It
may
be
said
,
is
not
the
testimonie
of
the
three
witnesses
in
heauen
sufficient
?
May
not
a
man
rest
in
the
testimonie
of
the
Father
,
though
there
bee
none
other
ioyned
?
surely
the
testimony
of
God
is
infallible
,
and
all
sufficient
of
it selfe
:
but
whosoeuer
beleeueth
that
testimonie
of
God
,
hath
(
as
S.
Iohn
saith
)
the
witnes
in
himself
:
he
hath
the
witnes
which
is
in
earth
within
him
,
euen
the
witnes
of
the
spirit
,
of
the
water
,
and
of
the
bloud
.
Where
these
three
in
earth
are
not
to
giue
their
testimonie
,
the
witnes
of
the
other
three
in
heauen
is
not
beleued
,
though
it
seeme
to
be
beleeued
.
As
aske
a
man
this
question
which
is
caried
awrie
that
way
,
you
beleeue
the
gospell
,
I
doe
,
(
will
he
say
)
beleeue
it
.
You
are
sure
you
shall
haue
eternall
life
:
I
am
sure
thereof
(
saith
he
)
Then
demaund
further
,
how
come
you
to
that
assurance
,
or
whereupon
doth
it
rest
?
He
will
answere
,
it
resteth
vpon
Gods
promise
,
I
am
sure
he
can
not
faile
,
nor
deceiue
.
That
is
out
of
all
doubt
:
but
you
doe
not
beleeue
it
.
Yes
said
he
,
I
doe
beleeue
it
.
Then
where
be
the
three
witnesses
in
earth
which
be
in
euery
one
that
doth
beleeue
aright
?
He
that
beleeueth
,
hath
the
witnes
in
himselfe
.
ver.
10.
Where
is
the
bloud
,
the
water
,
&
the
spirit
?
I
hope
(
will
he
say
further
)
that
they
bee
within
me
.
But
come
to
the
triall
:
the
heart
is
vnsanctified
,
the
minde
is
corrupt
and
vaine
,
the
tongue
speaketh
proude
things
,
vnder
the
lippes
is
deceipt
,
and
guile
,
the
handes
are
full
of
vniust
dealing
:
couetousnes
&
pride
doe
beare
sway
.
Examine
the
whole
course
of
such
a
mans
life
,
and
you
shall
finde
that
hee
doth
not
glorifie
God
.
Is
the
spirite
of
God
in
the
heart
such
a
man
?
Hath
he
the
power
of
Christ
in
him
euen
of
the
water
and
the
bloud
,
by
which
he
came
?
Is
he
iustified
,
is
he
sanctified
?
No
,
but
as
I
saide
before
,
he
doth
seperate
the
three
witnesses
in
earth
,
from
the
three
in
heauen
.
It
is
but
a
vaine
arrogancie
in
him
,
and
a
meere
illusion
in
deed
that
he
boasteth
of
the
certaintie
of
his
saluation
.
For
he
hath
nothing
but
his
owne
imagination
to
warrant
him
that
he
doth
beleeue
.
It
is
no
maruaile
therefore
when
such
doe
fall
:
and
to
them
Saint
Paul
saith
:
Let
him
that
thinketh
he
doth
stand
,
take
heede
that
he
fall
not
.
1.
Cor.
10.
ver.
12.
He
doth
not
say
,
that
such
as
doe
stand
in
deede
can
vtterly
fall
vnto
perdition
,
but
they
which
are
deceiued
in
their
owne
opinion
,
boasting
that
they
be
sure
of
saluation
,
and
yet
haue
not
in
them
the
three
witnesses
in
earth
.
They
haue
not
the
firme
and
infallible
grounde
to
rest
vpon
,
for
the
certaintie
of
their
faith
,
and
so
of
life
euerlasting
.
For
euen
when
any
such
man
doth
most
of
all
glorie
that
God
is
his
God
,
and
his
father
:
If
he
would
but
discend
into
himselfe
,
and
but
a
little
awake
&
stirre
vp
his
drowsie
conscience
,
that
would
tell
him
that
there
is
no
such
matter
,
but
that
in
deede
he
may
expecte
the
seueritie
of
Gods
wrath
,
his
conscience
will
tell
him
,
thou
hast
a
proude
heart
,
thy
minde
is
full
of
vanitie
,
thou
art
defiled
continuallie
with
vile
and
vncleane
lustes
,
and
with
abominable
deedes
.
Thou
doest
delight
in
sinful
wayes
,
and
takest
pleasure
in
wicked
thinges
.
God
is
a
most
seuere
and
a
righteous
Iudge
,
he
will
execute
vengeance
vpon
all
vngodly
men
.
This
vnpleasant
song
will
the
conscience
sing
vnto
the
vnregenerate
,
and
not
that
sweete
tune
of
certaintie
,
that
they
shall
be
saued
.
Let
vs
then
omitte
these
which
are
awrie
,
and
come
to
that
right
way
and
meanes
,
by
which
we
may
attaine
to
so
happie
an
estate
,
as
without
all
deceite
or
illusion
,
yea
,
without
all
arrogancie
or
vaine
presumption
,
to
knowe
that
we
shall
be
saued
.
We
heare
that
as
there
is
a
dead
faith
,
which
may
easilie
be
knowen
,
if
we
were
not
too
too
negligent
,
so
is
there
also
a
true
and
a
liuely
faith
,
which
we
may
trie
in
our selues
by
that
which
Saint
Iohn
here
writeth
.
Which
is
thus
,
we
must
not
rest
in
this
alone
,
what
the
father
,
the
worde
,
and
the
holy
Ghost
doe
witnes
,
as
to
say
,
I
knowe
what
recorde
they
beare
,
or
I
am
out
of
all
doubt
that
the
record
is
true
and
infallible
which
they
beare
:
because
it
is
vnpossible
that
God
should
lye
:
for
so
farre
the
historicall
faith
doth
goe
,
the
dead
faith
,
yea
(
as
I
may
say
)
the
faith
of
deuils
.
How
then
,
where
is
the
difference
?
I
must
haue
in
me
the
spirite
to
beare
recorde
.
What
spirit
?
The
spirite
of
Christ
,
euen
the
holye
Ghost
;
a
spirite
which
commeth
not
alone
:
but
with
the
water
and
the
bloud
by
which
Christ
came
.
He
witnesseth
in
deede
with
the
efficacie
of
the
death
and
passion
of
Christ
,
which
he
doth
apply
both
in
satisfaction
and
sanctification
vnto
the
heartes
and
consciences
of
the
belieuers
.
The
voice
of
this
spirite
,
as
it
were
speaking
in
the
heart
of
a
man
and
telling
him
that
hee
is
the
childe
of
God
,
is
most
certaine
and
infallible
.
The
same
spirite
(
saith
S.
Paul
)
beareth
witnesse
with
our
spirite
,
that
we
be
the
children
of
God
.
Rom.
8.
What
will
any
man
say
,
that
the
holy
Ghost
can
deceiue
,
or
can
lie
?
If
he
witnesse
with
the
spirit
of
a
man
that
he
is
the
child
of
God
,
can
it
fall
out
otherwise
?
Here
the
Iesuits
and
other
Papists
do
fret
and
murmure
.
The
holy
Ghost
(
say
they
)
can
not
lye
:
but
how
can
any
man
assure
himselfe
that
the
holy
Ghost
doth
beare
record
vnto
his
spirit
,
that
he
is
the
childe
of
God
?
Doth
not
euerie
sect
of
heretikes
boast
that
they
haue
the
spirit
of
God
?
is
it
not
then
their
priuate
fantasticall
spirit
which
they
are
led
by
?
For
answere
vnto
this
,
first
let
all
men
rightly
consider
whether
these
Papistes
doe
not
flatly
gainesay
the
holy
Apostles
.
S.
Iohn
saith
,
it
is
the
spirite
that
beareth
record
.
And
S.
Paul
sayth
,
that
the
same
spirite
witnesseth
with
our
spirite
that
we
be
the
sonnes
of
God
.
If
it
be
so
as
they
would
beare
in
hand
,
that
a
man
can
not
know
whether
he
hath
that
holy
spirit
,
how
doth
he
witnesse
?
And
touching
the
reason
which
they
vse
(
if
we
may
giue
the
title
of
a
reason
vnto
so
absurde
a
speech
)
marke
it
well
I
pray
you
.
Euerie
kinde
of
heretike
,
and
likewise
euerie
sectarie
doth
boast
that
hee
is
led
by
the
spirite
of
God
:
therefore
no
man
can
tell
which
is
the
true
spirit
.
If
men
should
trauaile
from
a
farre
part
of
the
land
towards
London
,
some
knowing
the
way
perfectly
&
othersome
not
knowing
it
:
if
they
which
doe
not
know
it
,
yet
rashly
presume
that
they
doe
,
and
goe
on
out
of
the
way
;
shall
we
affirme
thereupon
,
that
the
other
also
cannot
know
it
?
Were
not
this
verie
ridiculous
?
And
I
pray
you
what
other
,
is
the
reason
which
the
Papists
here
vse
?
Heretickes
are
deceiued
,
which
in
deede
are
rashly
led
with
the
spirite
of
Satan
,
therefore
they
which
are
led
by
the
spirit
of
God
,
can
not
know
for
certaintie
whether
he
be
the
right
spirit
.
S.
Iohn
in
the
4.
Chapter
of
his
Epistle
verse
24.
saith
.
He
that
keepeth
his
commaundements
dwelleth
in
him
,
and
he
in
him
,
and
by
this
we
know
that
he
abideth
in
vs
,
euen
by
the
spirite
which
he
hath
giuen
vs
.
How
shall
any
man
know
that
he
dwelleth
in
God
,
and
God
in
him
by
his
spirite
that
he
hath
giuen
him
,
if
hee
can
not
for
certaintie
knowe
which
is
the
true
spirite
?
But
how
can
this
spirite
be
knowne
for
certaintie
?
He
is
known
by
his
efficacie
,
by
his
working
:
hee
goeth
not
without
the
word
,
hee
testifieth
together
with
the
water
&
the
bloud
by
which
Christ
came
.
Hee
applieth
the
mightie
power
of
the
death
and
resurrection
of
Christ
,
vnto
the
heart
of
the
belieuer
,
both
touching
remission
of
sinnes
,
and
sanctification
.
He
that
doth
beare
himselfe
in
hand
,
and
boast
that
hee
hath
the
spirite
of
God
,
and
hath
not
the
bloud
and
the
water
by
which
Christ
came
,
doth
but
deceiue
himselfe
,
and
is
arrogantly
puffed
vp
,
for
the
three
witnesses
in
earth
,
the
spirite
,
the
water
,
and
the
bloud
,
doe
goe
vnseperably
together
.
Therefore
by
the
power
of
Christ
crucified
vnto
righteousnesse
and
true
sanctification
,
a
man
doth
know
that
hee
is
led
by
the
holy
spirite
of
God
.
S.
Paul
doth
set
forth
the
same
matter
,
but
with
other
words
.
For
when
he
saith
,
The
spirit
himselfe
beareth
record
with
our
spirite
,
that
we
be
the
so●●es
of
God
Rom.
8.
ver.
16.
Hee
leaueth
him
not
as
a
spirite
at
randon
,
but
a
little
before
expresseth
his
operation
by
which
in
deede
he
is
knowne
.
If
yee
liue
after
the
flesh
(
saith
he
)
yee
shall
die
:
but
if
by
the
spirite
you
mortifie
the
deedes
of
the
fleshe
,
you
shall
liue
.
For
as
many
as
are
led
by
the
spirite
of
God
,
they
are
the
Sonnes
of
God
.
What
shall
we
say
to
this
?
How
shall
a
man
know
that
it
is
the
holy
spirit
of
God
by
which
he
is
led
?
Doth
not
S.
Paule
tell
you
that
he
is
a
spirite
which
doth
mortifie
the
deedes
of
the
flesh
?
There
is
no
spirit
which
doth
moritfie
,
or
indeede
which
can
mortifie
the
deedes
of
the
flesh
,
but
the
spirite
of
Christ
,
who
doth
it
by
applying
the
power
of
the
death
of
Christ
.
And
wheresoeuer
he
goeth
,
he
hath
that
worke
:
so
that
where
the
deedes
of
the
flesh
are
not
mortified
,
there
is
not
the
spirit
of
Christ
.
And
he
that
hath
not
the
spirit
of
Christ
(
as
it
is
written
)
hee
is
none
of
his
.
That
man
committeth
sinne
,
and
therefore
as
this
Apostle
saith
,
He
hath
not
seene
Christ
nor
known
〈◊〉
1.
Ioh.
3.
ver.
6.
To
come
neerer
then
to
the
●●●●l
,
that
a
man
is
led
by
the
spirite
of
God
,
and
●o
assured
of
his
saluation
?
What
be
those
deedes
of
the
flesh
,
and
what
is
it
to
mortifie
them
?
All
the
lustes
of
sinne
which
are
in
our
nature
,
all
vncleannes
,
and
al
the
wicked
actions
which
spring
from
the
same
,
be
called
the
workes
,
〈◊〉
the
deeds
of
the
flesh
.
Saint
Paul
saith
:
The
deeds
of
the
flesh
are
manifest
,
which
are
these
,
adulterie
,
fornication
,
vncleannesse
;
wan●onnes
,
worshiping
of
images
,
witch
craft
,
hatred
,
variance
,
emulations
,
wrath
,
strife
,
seditions
,
sectes
,
enuyings
,
murthers
,
,
drunkennes
,
gluttonies
,
and
such
like
.
Gal.
5.
ver.
19.20.21
.
It
was
not
his
purpose
to
reckon
vp
all
,
and
therefore
he
addeth
this
clause
,
and
such
like
.
For
there
is
pride
,
ambition
,
vaine-glory
,
couetousnes
,
periurie
,
and
many
other
.
To
mortifie
these
,
is
not
onely
to
suppresse
the
outwarde
deedes
,
but
to
kill
and
to
roote
out
the
power
of
them
in
the
heart
.
As
for
example
,
man
being
proude
,
the
spirite
of
the
Lorde
doeth
kill
that
euill
vice
,
it
changeth
the
heart
and
maketh
it
humble
,
and
lowlie
.
Also
,
a
man
is
couetous
and
earthly
minded
,
the
holy
ghost
doth
worke
in
his
heart
a
contempt
of
worldly
thinges
,
a
〈◊〉
●ust
in
God
,
and
the
loue
of
heauenlie
thinges
.
If
he
be
full
of
wrath
,
of
rage
,
of
crueltie
,
and
such
headdie
passions
,
so
that
he
is
euen
as
a
fierce
and
sauage
beast
by
nature
,
the
spirite
of
grace
doth
subdue
and
roote
out
these
,
and
make
him
gentle
and
meeke
as
a
lambe
.
Where
vncleane
lustes
of
whoredome
and
fornication
doe
burne
,
and
boile
in
the
heart
,
the
heauenlie
spirit
doeth
quench
them
,
and
maketh
the
minde
chaste
and
pure
.
What
should
I
stand
to
repeate
many
particulars
,
you
may
by
these
see
what
it
is
in
all
the
rest
?
This
is
that
which
Christ
said
to
Nicodemus
:
Except
a
man
he
borne
againe
,
he
cannot
see
the
kingdome
of
God
.
This
is
it
which
the
holie
Apostle
S.
Paul
,
calleth
the
putting
off
the
olde
man
,
and
putting
on
the
newe
.
Yea
,
this
is
that
which
the
scripture
calleth
repentance
.
Can
any
man
haue
this
worke
in
him
,
&
not
knowe
assuredly
that
he
is
led
by
the
spirite
of
God
.
The
papistes
in
deede
doe
vtterly
condemne
this
;
because
they
be
vtterly
voide
of
it
,
and
can
not
tell
what
it
is
.
For
how
can
they
which
denie
&
condemne
the
true
doctrine
of
sal●ation
in
Christ
,
be
partakers
of
the
spirite
which
doth
assure
the
faithfull
of
eternall
life
?
But
yet
they
haue
a
further
obiection
,
and
which
in
deede
they
deeme
to
be
vnanswerable
,
let
it
be
(
say
they
)
that
a
man
doth
knowe
he
hath
the
spirite
of
God
,
that
he
is
regener●●●●●
and
is
in
the
state
of
grace
,
yet
is
he
sure
he
shal
stand
to
the
end
,
and
not
loose
that
spirite
and
fall
from
grace
,
or
is
he
sure
he
shall
not
sinne
?
Is
not
this
great
presumption
?
Verily
it
were
great
presumption
,
according
to
the
Popish
doctrine
,
for
any
man
to
assure
himselfe
that
he
shall
stand
to
the
ende
:
for
they
teach
that
a
man
standeth
by
free
will
.
So
I
graunt
it
were
fowle
presumption
for
any
man
to
presume
vpon
his
owne
strength
:
but
it
is
no
presumption
for
a
man
to
rest
vppon
the
infallible
certainty
of
Gods
promise
,
&
the
testimonie
of
the
holy
spirite
:
for
when
the
Apostle
saith
,
the
spirite
himselfe
witnesseth
with
our
spirit
that
we
be
the
sonnes
of
God
:
doth
he
witnesse
,
that
we
are
,
and
doth
he
not
witnesse
that
we
shall
be
so
,
euen
to
the
end
?
Can
a
man
to
day
bee
the
childe
of
God
,
and
to
morrow
not
?
Moreouer
,
there
is
no
godly
man
which
saith
,
he
is
sure
he
shall
not
sinne
:
for
all
men
sinne
dayly
.
But
the
regenerate
doe
know
that
through
the
grace
of
God
,
they
shall
not
so
sinne
as
to
fall
quite
away
from
Christ
,
or
to
haue
the
life
of
GOD
(
whereof
they
are
made
partakers
in
the
newe
birth
)
vtterly
extinguished
in
them
.
Touching
this
pointe
S.
Iohn
in
Chapter
3.
of
his
Epistle
verse
9.
saith
,
Whosoeuer
is
borne
of
God
,
sinneth
〈◊〉
,
for
his
seede
remaineth
in
him
,
and
he
can
not
s●●●
,
because
he
is
borne
of
God
.
What
can
all
the
Papistes
in
the
world
say
vnto
this
?
S.
Iohn
saith
not
that
some
of
those
which
are
borne
of
God
doe
stand
to
the
end
,
but
he
saith
,
Whosoeuer
is
borne
of
God
sinneth
not
.
Then
is
it
certaine
that
he
which
doth
know
hee
is
borne
of
God
,
and
le●
by
his
spirite
,
doth
also
know
that
hee
shall
not
fall
vnto
destruction
.
And
for
this
hee
rendreth
a
reason
,
namely
,
that
the
seede
of
God
remaineth
in
him
.
The
regenerating
grace
is
neuer
lost
,
if
the
seede
of
God
remaine
still
in
him
that
is
borne
of
God
,
yea
euen
when
hee
doth
by
infirmitie
(
as
Dauid
did
)
fall
into
some
grieuous
sinnes
.
Also
he
saith
,
that
such
a
one
can
not
sinne
,
this
seemeth
an
heard
saying
.
Is
there
any
man
beyond
whose
power
it
is
for
to
sinne
?
Is
it
so
heard
a
matter
for
a
man
to
doe
wickedly
,
if
he
will
endeuour
?
Wee
must
not
take
it
that
he
which
is
borne
of
God
will
euer
endeuour
for
to
commit
sinne
.
No
,
the
grace
of
God
doth
still
so
guide
him
,
that
he
doth
endeuour
to
please
God
:
and
though
by
ignorance
and
frailtie
hee
doe
after
goe
awrie
and
transgresse
,
yet
can
he
not
fall
from
God
:
hee
can
not
vtterly
loose
his
new
birth
.
The
reason
which
S.
Iohn
rendreth
is
,
because
he
is
borne
of
God
.
God
is
immortall
:
the
seed
of
God
by
which
his
children
are
regenerate
is
immor●●●
as
it
is
written
,
1.
Pet.
1.
The
life
of
God
begin
in
them
is
immortall
:
how
then
can
it
be
extinguished
?
or
how
can
he
that
is
borne
of
God
fall
away
vnto
perdition
?
Let
all
men
then
knowe
,
that
where
there
is
the
witnes
of
the
spirite
,
of
the
water
,
and
the
bloud
,
there
is
the
certainty
of
saluation
:
according
as
S.
Iohn
sayth
,
These
thinges
haue
I
written
vnto
you
that
beleeue
in
the
name
of
the
sonne
of
God
,
that
ye
may
know
that
ye
haue
eternall
life
,
and
that
yee
may
beleeue
in
the
name
of
the
sonne
of
God
.
There
are
yet
another
sort
of
men
,
I
cannot
tell
what
I
should
tearme
them
,
that
are
confuted
by
this
place
:
they
hold
that
a
man
for
the
triall
of
his
faith
,
whether
it
be
liuely
or
a
dead
faith
,
is
not
to
looke
vppon
the
fruites
thereof
.
It
is
enough
(
say
they
)
that
a
man
doe
beleeue
in
Iesus
Christ
:
what
shoulde
hee
,
or
what
can
hee
examine
further
?
Faith
is
Faith
.
Beleeue
,
and
thou
shalt
bee
saued
.
These
men
doe
quite
abolish
,
and
that
most
wickedly
and
profanely
,
the
testimony
of
the
three
witnesses
in
earth
.
They
bring
in
Epicurisme
and
all
carnall
liberty
.
Let
not
the
wise
harken
vnto
them
,
but
looke
for
the
testimony
of
the
spirite
,
of
the
water
,
&
of
the
bloud
within
them
,
if
they
will
be
assured
that
their
faith
is
the
true
faith
,
&
that
they
shal
come
to
life
eternall
.
And
nowe
let
vs
come
to
the
last
poynt
,
which
is
that
the
faithfull
are
by
degrees
to
increase
this
certainty
of
their
saluation
.
To
make
an
entrance
into
this
matter
,
it
is
good
for
vs
to
consider
that
the
spirituall
birth
is
compared
and
likened
to
the
naturall
birth
:
for
as
in
the
naturall
birth
there
is
first
brought
forth
a
little
weake
babe
,
which
hath
life
,
and
doth
in
tyme
by
degrees
,
euen
by
little
&
little
grow
vp
vnto
mans
estate
,
so
in
the
spirituall
birth
,
such
as
be
borne
againe
in
Christ
,
they
be
first
as
little
babes
,
they
haue
indeede
the
life
of
GOD
in
them
,
but
they
be
maruelous
weake
.
Reade
touching
this
,
what
S.
Peter
writeth
in
his
first
Epistle
,
in
the
beginning
of
the
second
Chap.
how
he
doth
will
these
new
borne
babes
to
couet
the
sincere
milk
of
the
word
,
that
they
may
grow
thereby
.
And
likewise
what
S.
Paul
saith
to
the
Cor.
1.
Epist.
Chap.
4.
Then
as
in
the
naturall
thinges
,
as
a
man
groweth
vp
in
yeeres
,
so
he
groweth
to
a
riper
knowledge
and
vnderstanding
in
matters
of
this
worlde
:
so
they
that
grow
vp
in
Christ
,
come
to
more
and
more
assurance
that
they
be
led
by
the
Sprite
of
God
,
and
that
they
shall
be
saued
.
Most
true
it
is
also
;
a●
no
man
can
deny
,
that
in
the
naturall
things
men
do
grow
vp
from
babes
to
mans
estate
by
food
and
sustenance
,
they
grow
also
in
knowledge
&
vnderstanding
by
practise
&
meanes
.
The
same
is
to
be
saide
of
the
babes
in
Christ
:
they
cannot
growe
vp
without
the
Spirituall
food
,
they
cannot
come
to
more
assured
knowledge
of
their
saluation
,
but
by
the
means
which
God
hath
ordained
,
and
that
is
it
which
S.
Iohn
here
leadeth
vnto
,
when
he
saith
,
These
thinges
haue
I
written
vnto
you
,
&c.
that
ye
may
know
that
ye
haue
eternall
life
.
Well
then
,
seeing
wee
must
grow
vp
vnto
this
happy
assurance
by
meanes
,
let
vs
in
some
fewe
particulars
consider
howe
:
first
seeing
the
word
of
GOD
is
the
sincere
milke
by
which
we
are
to
be
nourished
,
and
to
grow
vp
,
it
is
our
part
,
as
the
same
Apostle
willeth
,
to
couet
the
same
.
1.
Pet.
2.2
.
Wee
doe
all
know
this
,
that
when
a
childe
is
borne
,
if
it
be
aliue
and
in
health
,
howe
much
it
doth
couet
the
mothers
breast
,
and
how
sweete
the
milke
is
vnto
it
:
in
like
manner
,
when
a
man
is
borne
of
God
in
the
new
and
heauenly
birth
,
he
hath
a
vehement
desire
and
longing
after
Gods
word
,
it
is
maruellous
sweete
and
delectable
vnto
him
.
And
questionles
,
all
such
as
care
not
,
nor
labor
not
to
know
the
heauenvly
oracles
,
are
void
of
the
spiritual
life
:
they
be
like
vnto
those
children
which
are
borne
dead
,
which
care
not
for
the
mothers
breast
.
We
must
labour
therefore
by
reading
and
by
hearing
the
word
preached
,
by
meditation
&
earnest
prayer
to
come
to
the
true
vnderstanding
and
right
vse
of
the
sacred
word
of
God
.
Marke
further
what
S.
Peter
then
teacheth
,
how
men
shall
attaine
to
assurance
of
saluation
.
He
willeth
to
giue
all
diligence
to
minister
in
our
faith
vertue
,
in
vertue
knowledge
,
in
knowledge
temperance
,
in
temperance
patience
,
in
patience
godlines
,
in
godlines
brotherly
kindnes
,
in
brotherly
kindnes
loue
:
for
if
these
things
be
in
you
and
abound
,
they
shall
make
you
that
yee
neyther
shall
be
idle
nor
vnfruitefull
in
the
knowledge
of
our
Lord
Iesus
Christ
:
but
hee
that
lacketh
these
things
is
blinde
,
and
cannot
see
farre
off
,
and
hath
forgotten
that
he
was
purged
from
his
old
sinnes
.
2
,
Pet.
1.
ver.
5.6.7.8.9
.
Heere
is
the
way
prescribed
,
and
by
this
men
shall
attaine
to
the
certainty
of
their
saluation
,
which
S.
Pet.
there
expresseth
in
verse
10.
and
11.
after
this
manner
,
Wherefore
brethren
giue
the
more
diligence
,
to
make
your
calling
and
election
sure
:
for
if
you
doe
such
things
you
shal
neuer
fal
.
And
by
this
meanes
an
entrance
shall
be
ministred
vnto
you
abundantly
into
the
euerlasting
Kingdome
of
our
Lord
and
Sauiour
Iesus
Christ
.
What
can
be
spoken
more
clearly
for
the
certainty
of
saluation
?
and
that
by
meanes
&
degrees
men
rise
vp
vnto
it
?
Doth
he
not
teach
that
by
those
things
men
shal
make
their
calling
and
election
sure
?
What
is
that
?
but
that
they
shall
thereby
know
assuredly
that
GOD
hath
called
them
and
chosen
them
vnto
eternall
life
.
For
doing
those
thinges
,
he
pronounceth
that
they
shall
neuer
fal
.
What
is
it
then
which
maketh
men
to
doubt
that
they
shall
not
be
saued
?
Is
it
not
the
conscience
of
sinne
which
is
in
them
?
Is
it
not
that
their
heart
is
full
of
vncleane
vices
,
and
that
the
holie
vertues
are
wanting
?
Now
where
the
vices
haue
their
full
power
,
and
doe
raigne
,
there
is
a
whole
doubting
,
and
worthilie
:
for
men
may
assure
themselues
that
in
such
an
estate
,
they
cannot
be
saued
.
Then
where
the
worke
of
the
spirite
is
begunne
,
so
that
the
vices
are
somewhat
suppressed
,
and
the
vertues
beginne
to
budde
and
growe
vp
,
there
ariseth
some
comforte
and
assurance
,
there
the
spirite
,
the
water
,
and
the
bloud
beginne
to
beare
recorde
.
This
is
a
true
recorde
,
but
yet
it
seemeth
not
so
cleare
,
because
the
remnants
of
sinne
are
verie
strong
and
plenteous
,
and
the
vertues
are
,
as
I
may
say
,
tender
and
weake
.
Now
,
as
knowledge
,
and
faith
,
and
the
power
of
the
spirite
increaseth
,
as
the
deedes
of
the
flesh
are
more
and
more
mortified
and
subdued
,
so
the
testimonie
of
the
spirite
,
of
the
water
,
and
of
the
bloud
,
is
more
cleare
and
strong
.
The
more
godly
the
heart
&
the
minde
groweth
,
the
more
assurance
we
haue
that
we
shall
be
saued
.
Many
say
,
O
what
a
blessed
thing
it
is
,
if
a
man
attaine
to
the
knowledge
and
assurance
of
this
saluation
?
How
willingly
will
that
man
loue
and
obey
God
?
how
chearefullie
wil
he
beare
all
troubles
,
and
afflictions
?
I
feele
sometime
great
ioye
,
and
assurance
of
Gods
loue
towardes
me
:
but
through
mine
owne
negligence
,
I
haue
so
many
sinnes
,
as
that
they
take
away
my
comforte
,
and
make
me
doubt
.
Then
consider
what
waye
we
are
to
ouercome
such
doubtes
,
and
to
come
to
that
happie
and
blessed
assurance
.
Mortifie
the
deedes
of
the
fleshe
by
the
spirite
.
What
is
it
that
depriueth
thee
of
this
happie
estate
,
and
maketh
thee
to
doubte
?
Is
it
not
through
the
want
of
the
cleere
testimonie
in
thee
,
of
the
three
which
beare
recorde
in
earth
?
Thou
hast
many
sinnes
in
thee
,
which
thou
seest
not
,
and
it
may
be
,
very
great
ones
,
as
loftines
of
minde
,
vaine-glorie
,
couetousnesse
,
selfe-loue
,
vanitie
of
minde
,
contempt
of
spirituall
thinges
,
and
such
like
.
Yea
,
further
it
may
be
,
that
sundrie
thinges
which
thou
deemest
in
thy selfe
to
be
vertues
,
examine
them
wel
by
the
light
of
Gods
worde
,
and
thou
shalt
finde
them
to
be
vices
.
So
long
as
it
is
thus
,
there
will
be
doubting
:
for
where
is
the
testimonie
of
the
spirite
with
the
water
and
the
bloud
?
Mortifie
the
vices
by
the
spirite
,
vse
all
diligence
with
feruent
prayer
,
and
all
other
good
meanes
,
and
giue
not
ouer
,
although
thou
seemest
sometimes
to
labour
in
vaine
:
for
in
continuance
of
time
,
thou
shalt
gaine
much
,
and
great
peace
shall
arise
in
thy
conscience
,
and
the
same
springing
more
and
more
,
as
thou
shalt
purge
it
from
dead
workes
.
O
beloued
,
this
is
the
way
of
saluation
,
enter
into
it
,
and
giue
not
ouer
,
it
is
worth
the
labour
.
The
Lorde
blesse
vs
,
that
we
may
be
founde
constant
euen
to
the
ende
.
Amen
.
The
end
of
the
second
Sermon
.
THE
THIRDE
Sermon
.
Hebrewes
.
12.
16
Let
there
be
no
fornicator
or
prophane
person
as
Esau
,
which
for
one
portion
of
meate
,
sould
his
birthright
.
17
For
ye
knowe
that
afterward
,
when
he
would
haue
inherited
the
blessing
,
he
was
reiected
:
for
he
found
no
place
for
repentance
,
though
he
sought
it
with
teares
.
ALl
wise
men
do
account
it
a
friendlie
parte
,
when
any
doe
forewarne
and
shewe
vnto
them
,
how
they
may
preuent
and
eschue
some
great
danger
that
was
comming
towardes
them
.
I
trust
therefore
,
that
you
will
be
the
more
attentiue
to
this
scripture
,
in
which
not
a
mortall
man
,
but
the
holy
ghost
,
the
spirite
of
wisedome
and
trueth
,
doth
set
before
vs
a
most
horrible
daunger
,
and
such
,
as
if
we
fall
into
it
,
we
are
vtterly
vndone
for
euer
,
without
all
recouery
.
Now
,
that
I
may
make
it
the
more
plaine
and
easie
vnto
you
to
beholde
,
we
may
deuide
it
into
three
partes
.
The
first
is
,
a
precept
,
or
warning
giuen
vnto
vs
,
to
take
heed
there
be
no
prophane
person
.
It
is
in
these
wordes
:
Let
there
be
no
fornicator
,
or
prophane
person
.
I
doe
omitte
to
speake
of
the
fornicator
,
who
is
here
ioyned
with
the
prophane
person
.
The
second
parte
propoundeth
an
example
with
the
facte
,
whereby
he
sheweth
himselfe
to
be
prophane
,
that
wee
may
see
what
the
sinne
of
prophanesse
is
,
or
whom
the
scripture
calleth
prophane
men
:
and
it
is
in
these
wordes
,
as
Esau
,
who
for
one
portion
of
meate
sould
his
birthright
.
The
third
and
last
setteth
forth
the
seueritie
of
Gods
iudgement
and
wrath
vpon
him
,
which
is
the
horrible
daunger
that
I
spake
of
,
into
which
they
fall
with
him
that
followe
Esau
in
prophanesse
.
The
wordes
be
these
:
For
ye
knowe
that
afterwarde
also
,
when
hee
would
haue
inherited
the
blessing
hee
was
reiected
,
for
he
found
no
place
for
repentance
,
though
he
sought
it
with
teares
.
Come
then
to
the
precept
,
Let
there
bee
no
prophane
person
.
It
may
be
demanded
whether
this
bee
giuen
to
euery
priuate
and
particular
man
,
or
to
the
Pastors
&
guides
of
the
flocke
,
or
to
both
?
Doubtlesse
to
both
.
For
as
the
shepheards
are
to
watch
ouer
the
whole
flocke
,
to
teach
,
to
exhort
,
to
admonish
&
to
rebuke
euen
euery
particular
man
,
as
need
shall
require
:
so
is
euerie
priuate
man
to
haue
a
singular
and
speciall
care
to
take
heede
to
himselfe
,
that
he
become
not
prophane
,
otherwise
,
what
shall
all
the
diligence
of
the
teachers
preuaile
?
Yea
,
moreouer
all
men
are
inioyned
to
consider
one
another
,
to
prouoke
vnto
loue
&
good
workes
,
and
to
exhorte
one
another
,
as
we
reade
in
the
tenth
Chapter
of
this
Epistle
to
the
Hebrewes
,
ver
,
24.25
.
For
hee
that
shall
see
his
brother
,
his
friende
,
his
neighbour
,
or
familiar
acquaintance
grow
prophane
and
so
running
into
that
daunger
of
Gods
heauie
displeasure
,
here
set
forth
in
the
example
of
prophane
Esau
,
and
shall
not
be
moued
therewith
,
nor
touched
with
care
and
loue
to
admonish
him
,
it
argueth
that
hee
is
deeply
tainted
with
prophanesse
himselfe
.
He
loueth
not
God
,
hee
loueth
not
aright
his
owne
soule
,
that
careth
not
whither
other
men
walke
.
Therefore
let
the
Pastors
vse
all
their
diligence
to
looke
to
their
flock
,
that
prophanesse
creepe
not
in
among
them
.
Let
euery
man
watch
ouer
his
owne
heart
and
conscience
,
and
take
heede
to
himselfe
,
yea
let
him
not
neglect
his
neighbour
,
for
this
is
an
vndoubted
thing
,
that
Satan
laboureth
to
make
men
prophane
,
and
preuaileth
much
.
To
be
prophane
is
a
most
execrable
thing
,
as
it
doth
appeare
by
the
seueritie
of
Gods
displeasure
&
indignation
against
it
,
expressed
in
the
last
part
of
this
text
:
but
the
most
men
doe
not
know
what
it
is
.
They
doe
vnderstand
that
it
is
taken
in
very
euill
part
when
we
say
one
is
prophane
,
they
know
it
is
a
sore
accusation
,
but
yet
they
can
not
tell
the
nature
of
the
sinne
,
or
wherein
prophanesse
doeth
consist
.
In
the
seconde
place
therefore
,
here
i●
an
example
set
down
of
a
very
prophane
man
,
and
what
his
prophanesse
was
.
So
that
from
hence
wee
may
learne
what
the
sinne
is
,
which
the
holy
ghost
warneth
vs
to
take
heede
of
.
The
man
propounded
for
an
example
vnto
vs
is
Esau
,
the
elder
sonne
of
Isaake
the
great
Patriarke
.
Wee
are
then
warned
to
take
heede
,
that
we
be
not
like
prophane
Esau
,
for
if
we
be
,
wee
are
sure
to
drinke
of
the
same
cup
that
hee
did
:
for
God
is
no
respecter
of
persons
,
if
he
spared
not
him
,
he
will
not
spare
thee
,
if
thou
be
found
like
him
,
but
wherin
did
he
shew
himselfe
prophane
?
He
solde
his
birth
right
for
one
portion
of
meate
.
Herein
lyeth
the
matter
,
this
needeth
exposition
:
for
by
this
wee
shall
see
what
prophanesse
is
.
God
called
Abraham
from
Vr
of
the
Chaldeans
,
he
made
his
couenant
with
him
,
that
he
would
bee
his
God
and
the
God
of
his
seede
:
and
also
that
in
his
seede
all
the
nations
of
the
earth
should
be
blessed
.
In
this
is
included
that
Christ
the
Sauiour
of
the
worlde
shoulde
come
of
his
seede
.
Abraham
begate
Isaake
of
Sarah
.
And
vnto
Isaake
by
the
expresse
commaundement
of
God
,
willing
Abraham
to
cast
out
the
bond-woman
and
her
sonne
,
the
blessing
came
.
For
in
that
place
he
saith
,
In
Isaake
shall
thy
seede
be
called
.
Gen.
21.
ver.
12.
Abraham
therefore
passed
this
blessing
ouer
,
not
vnto
Ismael
his
elder
sonne
,
but
vnto
his
sonne
Isaake
.
Abraham
being
olde
,
he
tooke
an
oth
of
his
seruant
that
he
should
goe
into
the
land
of
his
Natiuitie
,
and
from
thence
take
a
wife
for
his
sonne
Isaake
.
He
did
bring
Rebecca
,
whom
Isaake
tooke
to
wife
,
she
was
married
vnto
him
twentie
yeares
before
she
had
any
childe
.
For
it
is
written
that
Isaake
was
fortie
yeares
olde
when
he
married
,
Gen
,
25.
ver.
20.
And
he
was
threescore
yeares
of
age
,
when
Iaacob
and
Esau
were
borne
,
as
we
reade
in
the
same
Chapter
verse
26.
For
Rebecca
being
all
that
while
barren
,
Isaake
praied
to
God
for
her
,
and
the
Lord
heard
him
,
and
shee
conceiued
,
and
the
children
straue
in
her
wombe
,
whereat
shee
was
troubled
,
and
went
to
enquire
of
the
Lorde
touching
the
same
.
Where
answere
was
made
vnto
her
by
God
,
two
nations
be
in
thy
wombe
,
and
two
peoples
shall
be
seperated
from
thy
wombe
,
the
one
people
shall
be
greater
then
the
other
people
,
and
the
greater
shall
serue
the
lesser
.
Esau
was
the
first
borne
,
as
we
reade
in
that
Chapter
:
and
so
the
birthright
,
euen
the
heauenly
blessing
,
that
God
should
be
his
God
,
and
Christ
to
come
of
his
seede
,
was
by
the
ordinarie
course
of
nature
,
to
be
conueyed
vnto
him
.
This
blessing
could
bee
passed
ouer
but
vnto
one
of
the
two
sonnes
,
and
Esau
was
the
elder
by
birth
.
But
then
Moses
doeth
proceede
and
shewerh
how
prophane
this
Esau
was
.
He
saith
,
that
when
they
were
growen
vp
,
Esau
followed
hunting
,
&
Iaacob
was
a
plaine
man
,
and
dwelt
in
tents
.
He
dwelt
with
cattel
,
that
was
the
husbandry
and
trade
of
life
which
he
followed
.
Also
,
that
which
we
translate
,
a
plaine
man
,
is
in
the
Hebrewe
,
a
man
of
simplicitie
,
integritie
,
vprightnes
,
sinceritie
,
or
some
dealing
,
such
an
one
was
Iaacob
.
Esau
came
wearie
out
of
the
fielde
,
and
Iaakob
had
made
pottage
,
and
he
requested
that
he
would
giue
him
some
of
them
.
Iaacob
answereth
,
sell
me
then
thy
birthright
.
Esau
saide
,
behold
,
I
am
readie
to
die
,
and
what
is
the
birthright
to
me
?
Then
Iaakob
saide
,
sweare
vnto
me
,
and
hee
sware
vnto
him
,
and
sould
his
birthright
to
Iaakob
.
And
when
Iaakob
had
giuen
him
bread
,
and
pottage
,
hee
eate
,
and
drunke
,
rose
vp
,
and
went
his
way
,
and
set
light
by
,
or
dispised
the
birthright
.
Now
may
you
perceiue
wherein
his
prophanesse
lay
,
which
God
is
so
highly
offended
withall
,
that
he
setteth
so
light
by
the
heauenly
blessing
,
as
that
he
would
sell
it
for
a
messe
of
pottage
.
Isaake
had
instructed
them
touching
the
promise
:
Esau
did
knowe
that
the
Sauiour
of
the
worlde
was
promised
with
that
birth-right
:
hee
is
so
earthly
minded
,
for
this
world
,
and
for
his
belly
,
that
he
preferreth
a
little
commoditie
before
it
.
In
a
worde
,
he
made
little
account
of
spirituall
graces
and
heauenly
blessings
in
Christ
,
or
of
that
couenant
which
God
had
made
with
his
grandfather
Abraham
,
who
liued
vntill
he
was
fifteene
yeeres
olde
,
so
olde
I
say
,
was
Esau
when
Abraham
dyed
.
That
couenant
being
now
renewed
with
Isaake
his
father
,
and
that
heauenlie
blessing
and
grace
of
God
,
in
which
Isaake
most
reioyced
,
and
fullie
purposed
in
deede
to
conuey
it
ouer
vnto
Esau
,
did
hee
nothing
esteeeme
.
Hee
was
then
prophane
,
because
hee
did
esteeme
and
loue
as
a
carnall
worldling
,
the
base
and
transitorie
thinges
of
this
worlde
,
more
then
the
heauenly
promise
and
blessing
of
GOD
.
You
may
now
discerne
what
the
sinne
of
prophanenesse
is
.
And
so
what
it
is
which
the
holy
Ghost
warneth
vs
to
beware
of
,
when
he
saith
,
Let
there
be
no
prophane
person
as
Esau
.
But
some
man
may
obiecte
,
howe
can
there
be
any
like
Esawe
,
is
there
any
birthright
now
,
or
any
such
couenant
and
promise
touching
Christ
to
come
?
If
not
,
how
can
this
example
of
Esau
be
applied
to
vs
,
can
any
be
like
him
,
when
there
is
not
the
matter
,
wherein
they
may
bee
like
?
I
graunt
that
there
is
no
birthright
now
,
as
there
was
betweene
Iacob
and
Esau
,
or
couenant
touching
Christ
to
come
of
their
seede
:
but
yet
the
couenant
made
with
Abraham
belongeth
vnto
vs
,
as
to
haue
this
birthright
,
to
become
the
sonnes
of
the
most
high
GOD
through
Christ
the
blessed
seede
,
to
be
heires
of
life
euerlasting
.
This
is
it
which
is
set
before
vs
,
and
all
such
as
doe
set
their
hearts
vpon
carnall
pleasures
,
honors
and
riches
of
this
world
,
louing
them
,
and
seeking
after
them
,
more
then
after
this
heauenly
blessing
and
grace
of
God
in
Christ
,
delighting
more
in
bellie-cheere
,
then
in
the
Gospell
,
which
is
the
glad
tidings
of
saluation
,
what
are
they
but
prophane
persons
,
euen
like
Esawe
,
which
made
more
account
of
one
portion
of
meate
,
then
of
his
birthright
?
Yea
,
but
Esau
sould
his
birthright
for
a
trifle
.
May
some
man
obiecte
and
say
,
surely
all
the
lustes
and
pleasures
of
sinne
,
which
are
but
for
a
season
:
all
the
riches
and
honors
of
this
worlde
which
are
transitorie
,
vpon
which
men
set
their
heartes
,
and
are
drowned
in
them
,
are
but
trifles
,
yea
euen
a
messe
of
pottage
in
comparison
of
the
heauenly
birthright
offred
in
the
gospel
,
which
manie
set
light
by
.
And
if
the
great
thinges
of
this
world
might
somewhat
excuse
,
as
to
say
,
men
are
not
so
prophane
as
to
sell
the
kingdome
of
heauen
for
a
matter
of
nothing
:
yet
there
be
many
which
their
owne
conscience
doe
tell
them
,
if
they
would
examine
it
,
that
they
more
set
by
a
paire
of
olde
shooes
,
then
by
the
glorious
Gospell
of
our
Lord
Iesus
Christ
.
The
rich
treasures
of
the
kingdome
of
GOD
are
opened
and
offred
in
the
same
,
euen
as
goodly
pearles
of
incomparable
value
:
but
to
such
worldly
minded
men
they
be
powred
out
as
before
swine
,
which
treade
them
vnder
their
feete
,
they
set
light
by
them
,
their
noses
must
into
the
trough
to
their
swil
,
and
vnto
the
porrage
pot
with
Esau
.
Is
not
this
a
great
prophanesse
?
Is
not
this
a
wonderful
blindnes
that
men
should
discerne
no
more
of
spirituall
and
heauenly
thinges
,
then
swine
doe
of
pearles
,
which
they
will
treade
in
the
mire
?
And
yet
Christ
speaketh
of
some
that
are
more
prophane
,
whom
he
calleth
dogges
:
a
dogge
is
counted
a
most
profane
thing
:
and
as
our
sauiour
Christ
saith
,
Cast
not
pearles
before
swine
,
because
they
still
treade
them
vnder
their
feete
:
so
he
saith
,
Giue
not
holy
thinges
to
dogs
,
least
they
turne
againe
and
all
to
rent
you
.
The
profane
dogge
goeth
further
then
the
profane
swine
:
for
the
swine
is
quyet
and
will
but
treade
the
heauenly
pearles
vnder
his
feete
,
whereas
the
dogge
doth
turne
againe
,
bite
and
teare
those
which
giue
holy
thinges
vnto
them
.
These
be
such
as
doe
reproach
,
raile
vpon
,
and
persecute
them
that
bring
the
Gospell
.
Thus
may
you
see
in
what
account
the
profane
persons
like
Esau
be
in
before
God
and
his
Angels
,
when
Christ
calleth
them
dogges
and
swine
,
Math.
7.
vers.
6.
The
holy
Ghost
(
as
you
see
)
warneth
that
there
be
no
profane
person
like
Esau
:
as
who
say
.
It
is
an
horrible
thinge
for
any
one
such
to
be
found
in
the
Church
:
and
yet
alas
,
now
they
swarme
euery
where
:
how
many
townes
and
villages
may
a
man
come
to
in
this
land
,
where
he
shall
scarce
finde
two
or
three
which
zealously
imbrace
the
Gospell
?
They
be
honest
men
,
they
follow
their
worldly
busines
,
which
in
it selfe
indeede
is
not
vnhonest
:
no
more
was
it
for
Esau
to
eate
a
messe
of
pottage
when
he
was
hungry
.
But
in
the
meane
time
together
with
their
honest
dealing
,
they
doe
as
Esau
for
a
messe
of
pottage
sel
their
birth-right
,
because
they
loue
and
seeke
their
belly
,
and
the
things
of
this
present
world
,
more
then
the
honour
&
high
dignity
of
the
heauenly
birth
and
sonnes
of
God
.
Is
not
this
a
most
lamentable
case
,
that
men
should
be
so
profane
?
Now
to
the
thirde
part
,
which
setteth
forth
the
heauy
iudgement
of
God
vpon
Esau
,
&
so
in
him
,
euen
as
it
were
in
a
table
,
painteth
out
vnto
vs
in
liuely
colours
what
fore
vengeance
abideth
for
all
such
profane
worldlings
as
sell
their
birth-right
,
that
is
,
to
fil
their
belly
with
some
dainties
for
the
present
time
,
set
light
by
the
grace
of
God
.
The
words
are
thus
,
For
ye
know
that
afterward
when
he
would
haue
inherited
the
blessing
,
hee
was
reiected
,
and
found
no
place
of
repentance
,
though
hee
s●●ght
it
with
teares
.
The
summe
of
the
matter
is
as
you
see
,
that
wheras
Esau
before
had
with
a
profane
minde
set
so
light
by
the
birth-right
,
that
he
sold
it
for
a
trifle
;
now
afterward
,
when
he
was
desirous
to
inherite
the
blessing
of
that
birth-right
,
he
was
reiected
:
yea
he
cryed
and
wept
to
obtaine
it
,
and
missed
thereof
:
he
was
then
as
a
profane
man
reiected
and
cost
off
vnto
condemnation
.
This
is
the
heauy
iudgement
of
God
especially
,
that
though
he
did
euen
with
teares
seeke
to
haue
that
blessing
and
heauenly
grace
,
yet
was
he
cast
off
.
So
it
is
then
,
that
these
profane
men
,
which
set
so
light
by
the
grace
of
God
offred
in
the
Gospell
,
may
be
touched
in
conscience
,
and
desire
,
when
they
are
to
depart
out
of
this
worlde
,
that
they
might
haue
the
dignitie
of
the
sonnes
of
God
:
yea
they
may
with
teares
and
bitter
crying
craue
it
,
and
yet
be
reiected
.
Is
not
here
then
a
wonderful
great
and
fearefull
daunger
,
which
we
are
warned
to
take
heede
of
?
And
being
indeed
so
great
,
yet
men
doe
not
knowe
that
there
is
any
daunger
,
but
imagining
God
will
heare
them
,
how
profanely
soeuer
they
haue
liued
.
But
to
open
the
matter
,
we
must
haue
recourse
vnto
the
history
set
downe
by
Moses
,
Genes.
27.
Isaake
was
old
and
his
sight
failed
him
:
and
he
called
Esau
his
elder
sonne
,
and
willed
him
to
take
his
bow
&
quiuer
,
and
to
goe
hunt
some
venison
,
and
to
make
him
such
meate
as
hee
knew
hee
loued
:
then
to
bring
it
to
him
,
that
he
might
eate
of
it
,
and
blesse
him
:
Isaake
(
as
I
told
you
before
)
had
a
full
and
resolute
purpose
to
bestowe
and
to
conuey
ouer
the
heauenly
blessing
vnto
Esau
.
And
indeede
this
Esau
made
now
full
account
that
he
should
haue
it
:
for
what
now
should
let
?
See
what
hope
of
felicity
the
worldly
profane
:
men
are
sometime
led
into
,
from
which
when
they
fall
,
it
is
the
more
grieuous
vnto
them
.
When
a
man
is
in
exceeding
great
heate
and
ready
to
fainte
with
thirst
,
and
hath
a
cuppe
of
cold
drinke
in
his
hand
,
euen
lifting
it
vp
to
his
mouth
,
and
then
it
is
plucked
from
him
,
what
a
griefe
is
it
?
as
the
Poets
haue
fayned
,
that
some
of
the
paines
of
hell
be
in
such
manner
:
so
Esau
here
commeth
,
euen
ready
to
haue
the
blessing
put
into
his
hands
:
but
when
he
looketh
assuredly
to
haue
it
,
it
is
gone
:
for
see
,
Rebecca
who
loued
Iaakob
,
and
worthily
,
heard
when
this
was
spoken
to
Esau
:
she
willeth
Iaakob
to
go
to
the
flocke
,
to
fetch
her
two
good
kiddes
,
and
she
made
such
meat
with
them
as
Isaak
loued
:
she
put
the
garment
of
Esau
vppon
Iaakob
,
she
put
the
skinnes
of
the
kiddes
vppon
his
handes
and
vppon
the
bare
of
his
necke
,
because
Esau
was
heary
:
she
put
the
meat
in
his
hand
,
and
so
Iaakob
went
in
to
his
father
,
and
said
he
was
Esau
:
he
felt
him
,
because
he
said
,
the
voyce
was
the
voyce
of
Iaakob
,
but
the
handes
were
the
hands
of
Esau
,
and
so
he
blessed
him
.
When
he
was
gone
forth
,
then
came
Esau
with
the
meat
which
he
had
prepared
,
and
craued
the
blessing
:
Isaak
demanded
who
he
was
,
and
he
told
him
that
he
was
Esau
.
Then
was
Isaak
astonied
and
affraid
exceedingly
,
and
shewed
him
how
his
brother
had
come
by
fraude
,
and
taken
it
away
:
he
told
him
that
he
had
blessed
Iaakob
,
&
that
he
must
be
blessed
.
Then
did
Esau
cry
out
with
a
great
&
an
exceeding
bitter
cry
,
crauing
that
he
might
be
blessed
.
And
(
as
we
reade
after
in
that
Chapter
,
He
lift
vp
his
voyce
and
wept
:
But
yet
Isaake
doth
not
alter
,
there
is
no
place
for
repentance
;
Isaake
saw
now
that
the
matter
was
of
God
,
&
so
confirmed
it
vnto
Iaakob
,
and
so
Esau
was
reiected
.
Thus
may
you
briefelie
see
how
the
matter
stood
:
but
now
it
shall
not
be
impertinent
,
to
open
the
circumstances
more
at
large
in
all
these
foure
persons
,
Isaak
Rebecca
,
Iaakob
,
and
Esau
.
First
touching
Isaake
,
it
is
a
thing
that
may
bee
wondred
at
,
how
he
should
be
so
blinded
with
naturall
affection
,
that
he
could
not
espie
the
prophanenesse
of
Esau
,
but
loued
him
better
then
he
loued
Iaakob
,
who
was
an
exceeding
godlie
,
and
a
verie
reuerend
holy
man
.
It
is
more
to
be
wondred
at
,
that
he
was
so
caried
in
his
affection
for
a
worldly
commoditie
:
for
Moses
chap.
25.
noteth
the
cause
expressely
,
why
Isaak
loued
Esau
,
euen
because
the
venison
was
in
his
mouth
.
He
was
led
here-vnto
by
the
sweetnesse
of
that
meate
which
Esau
hunted
.
But
in
deede
,
it
is
most
of
all
to
be
wondred
at
,
that
he
was
so
farre
blinded
in
his
natural
affection
,
as
that
he
would
,
contrary
to
the
oracle
of
God
,
Chap.
25.
which
said
,
the
greater
shoulde
serue
the
lesser
,
seeke
to
deriue
the
blessing
vnto
Esau
,
Here
we
may
see
,
that
the
holy
Patriarkes
were
not
without
their
frailties
&
imperfections
,
they
had
not
the
flesh
so
farre
mortified
in
them
,
but
that
the
remnantes
thereof
did
remaine
,
and
now
and
then
beare
a
great
stroke
.
It
was
by
grace
and
free
pardon
of
their
sinnes
,
that
they
were
saued
.
Looke
vpon
Lot
,
looke
vpon
Ahraham
the
father
of
the
faithfull
,
looke
vpon
Dauid
,
and
you
shall
finde
the
same
.
As
wee
may
hereby
on
the
one
side
take
comfort
,
when
we
beholde
our
owne
corruption
,
which
doth
so
often
leade
vs
awrie
:
so
on
the
other
side
it
ought
to
shake
of
all
securitie
,
and
stirre
vs
vp
to
prayer
and
watching
,
least
we
be
ouertaken
by
our
corrupt
nature
,
and
fall
into
those
things
which
dishonour
God
,
and
prouoke
him
to
plague
vs
.
For
thus
we
may
reason
,
if
the
holy
Patriarke
Isaake
,
a
man
so
highly
replenished
with
the
spirite
of
God
,
had
notwithstanding
such
corruption
of
the
flesh
remaining
in
him
,
which
did
so
daungerously
blind
him
,
and
carrie
him
awrie
:
what
shall
become
of
vs
,
if
God
doe
not
by
his
grace
and
holy
spirite
preuent
vs
,
which
are
full
of
the
strong
remnantes
of
so
many
noysome
lustes
in
the
flesh
?
Whither
shall
we
fall
,
if
we
bee
but
euen
a
little
left
vnto
our selues
?
Are
not
we
in
daunger
of
falling
so
deepe
as
neuer
to
rise
againe
?
Also
,
if
so
holy
a
man
as
Isaake
was
blinded
in
his
sonne
with
naturall
affection
,
and
for
so
small
a
commoditie
?
How
are
other
to
feare
that
they
bee
not
also
blinded
in
their
children
,
when
they
bee
prophane
,
and
so
doe
not
correct
,
nor
by
wholsome
admonition
withdraw
them
from
the
way
of
perdition
?
Now
touching
Rebecca
,
she
loued
her
sonne
Iaacob
,
shee
would
haue
the
blessing
to
come
vpon
him
.
Doubtlesse
she
had
good
cause
so
to
doe
:
for
Iaacob
was
an
holy
man
,
and
the
Oracle
of
God
was
for
him
.
Thus
farre
Rebecca
was
right
:
but
now
that
she
deuiseth
a
sleight
to
deceiue
Isaake
,
and
sendeth
Iaacob
her
sonne
with
a
lye
vnto
him
,
therein
appeareth
her
frailtie
,
shee
can
not
bee
excused
.
She
had
indeede
as
I
said
before
,
the
Oracle
on
her
side
,
before
the
children
were
borne
,
God
preferred
the
yonger
,
this
shee
did
belieue
,
but
now
to
bring
it
to
passe
,
shee
will
helpe
God
.
She
heard
Isaake
tell
Esau
that
hee
would
blesse
him
,
and
shee
seeth
no
way
how
this
should
be
altered
but
by
a
cunning
deuice
.
We
may
behold
the
like
in
Sarah
the
mother
of
the
faithfull
.
God
made
his
couenant
with
Abraham
,
that
in
his
seede
all
the
nations
of
the
earth
should
be
blessed
,
shee
belieued
this
promise
,
but
shee
began
to
wax
olde
,
she
grew
toward
fourescore
,
shee
had
beene
barren
all
her
youth
,
it
seemed
a
difficult
matter
how
it
should
be
brought
to
passe
,
therefore
she
doth
deuise
how
to
further
it
.
She
had
an
handmaide
named
Hagar
,
shee
giueth
her
vnto
Abraham
that
he
might
haue
a
childe
by
her
.
This
turned
to
her
owne
griefe
,
for
when
Hagar
saw
shee
had
conceiued
,
shee
became
so
proud
that
she
despised
Sarah
.
Surely
,
when
our
inuentions
are
brought
in
to
further
the
workes
of
God
,
they
doe
often
times
turne
to
our
griefe
,
although
this
deuise
of
Rebecca
tooke
effect
.
And
nowe
touching
Iaacob
that
so
much
desired
the
blessing
euen
as
an
holye
man
that
preferred
heauenly
things
before
earthly
,
how
can
he
bee
excused
in
this
his
deede
,
that
he
must
faine
and
lye
?
There
doth
remaine
Esau
now
,
what
fault
can
be
found
in
his
doing
touching
this
action
?
He
obeyeth
his
father
,
who
willed
him
to
goe
hunt
him
some
veneson
,
hee
prepareth
it
and
bringeth
it
,
and
craueth
of
his
father
to
blesse
him
.
Isaake
as
we
haue
seene
was
led
awrie
by
naturall
affection
?
when
hee
minded
to
blesse
Esau
.
Also
Rebecca
,
shee
had
her
fault
in
that
she
deuised
such
a
sleight
to
deceiue
Isaake
,
and
so
to
haue
him
blesse
Iaacob
,
when
hee
thought
hee
had
blessed
Esau
.
Iaacob
was
in
the
same
fault
with
his
mother
.
Onely
Esau
at
this
time
dealeth
so
as
he
cannot
in
this
thing
be
blamed
.
The
other
three
are
deare
to
God
,
and
Esau
is
reiected
.
What
may
wee
note
in
this
?
Surely
that
it
is
not
the
outward
doing
of
some
one
action
,
or
of
a
few
which
declare
a
man
to
bee
righteous
before
God
,
for
this
prophane
man
can
not
bee
blamed
here
in
his
one
outwarde
deede
.
And
so
let
men
knowe
that
all
worldlings
and
prophane
dispisers
of
holy
things
,
doe
not
that
which
is
acceptable
before
God
,
when
they
make
a
glorious
shewe
of
some
goodly
deedes
:
for
before
the
fruite
can
be
good
,
the
tree
must
be
good
:
before
the
actions
can
bee
such
as
shall
please
God
,
the
heart
and
conscience
within
must
be
sincere
,
euen
purged
from
prophanesse
and
filthie
vncleanesse
.
What
is
all
the
Pharisaicall
almes
,
fasting
,
and
prayer
of
hypocrites
?
Mat.
6.
What
if
a
man
should
giue
all
his
goods
to
the
poore
,
and
haue
not
loue
.
1.
Cor.
13.
Againe
,
we
may
marke
on
the
other
side
,
how
,
where
the
heart
is
sanctified
with
a
liuely
faith
,
wher
there
is
the
true
loue
of
God
,
&
the
thankefull
imbracing
of
his
spirituall
blessings
,
there
the
particular
errors
,
slippes
and
defects
doe
not
cast
such
out
of
the
fauour
of
God
,
or
make
them
not
to
bee
holy
and
righteous
men
.
Then
from
hence
let
vs
be
wise
in
discerning
:
Esau
was
not
an
holy
man
for
his
vpright
cariage
in
one
action
?
Neither
were
Isaake
,
Rebecca
and
Iaacob
vnholie
for
swaruing
in
some
particulars
.
At
this
day
you
shall
beholde
in
those
,
which
from
their
heart
loue
and
imbrace
the
Gospell
,
sundrie
imperfections
,
take
euen
the
best
that
you
can
finde
.
For
are
any
more
holy
then
the
great
Patriarks
were
?
And
from
some
of
Gods
elect
in
al
times
great
offences
haue
broken
forth
:
take
heede
that
for
some
such
particular
faultes
we
iudge
them
not
as
men
reiected
of
God
,
or
ouer
seuerely
iudge
them
wicked
and
vngodly
.
And
on
the
other
part
,
you
shall
see
the
very
enemies
of
the
Gospell
,
sundrie
of
them
which
make
a
goodly
shew
in
outward
deedes
,
they
bee
prophane
as
Esau
,
and
all
the
shew
of
their
workes
is
nothing
before
God
.
Well
,
now
to
the
seuerity
of
Gods
wrath
vpon
Esau
,
for
that
is
the
principall
matter
which
we
haue
in
hand
.
He
was
reiected
,
hee
found
no
place
for
repentance
,
though
hee
sought
it
with
teares
.
What
is
this
?
Esau
had
the
repulse
,
when
he
came
and
would
haue
inherited
the
blessing
:
and
then
seeking
euen
with
teares
to
obtaine
it
,
Isaake
could
not
bee
moued
to
alter
that
which
he
had
done
,
there
was
no
place
to
repent
him
,
and
so
to
call
it
backe
againe
from
Iaakob
,
who
had
got
it
by
sleight
.
For
now
was
Isaake
stricken
with
an
exceeding
feare
,
and
euen
as
it
were
,
awaked
out
of
the
error
of
his
natural
affection
;
and
saw
that
the
thing
came
of
God
:
for
that
Isaake
cannot
alter
the
thing
he
had
done
,
nor
repente
,
it
proceedeth
from
God
.
Marke
then
the
seueritie
of
God
:
Esau
had
set
light
by
the
birthright
,
so
prophane
he
was
,
that
he
loued
the
life
present
more
:
yet
when
he
doth
consider
of
it
more
aduisedlie
,
〈◊〉
iudgeth
it
to
be
a
great
thing
,
and
wisheth
so
earnestlie
to
haue
it
,
that
when
he
saw
it
taken
from
him
,
he
cried
out
bitterlie
and
wept
,
but
his
crying
and
his
teares
doe
not
moue
God
〈◊〉
shew
anie
pittie
or
compassion
towardes
him
.
Therein
now
lieth
the
matter
.
For
God
laide
a
great
terror
vpon
Isaake
,
and
held
his
minde
,
that
although
he
loued
Esau
dearely
,
yet
he
saw
now
,
that
he
might
not
giue
the
blessing
vnto
him
.
What
was
there
in
all
the
world
which
Isaake
loued
so
tenderly
as
hee
loued
his
sonne
Esau
.
How
can
it
be
then
,
but
he
must
needes
be
moued
much
with
the
dolefull
crie
that
hee
vttered
,
and
with
those
teares
that
hee
shed
?
Why
was
not
his
wrath
kindled
against
Iaakob
?
Why
did
he
not
call
for
him
,
and
tell
him
that
as
he
had
no
meaning
to
blesse
him
,
so
he
would
now
reuoke
it
,
and
bestowe
the
same
where
he
did
purpose
,
yea
,
and
thought
he
had
bestowed
it
?
All
men
may
easily
perceiue
,
that
this
did
proceede
from
the
seueritie
of
Gods
displeasure
.
Isaak
like
an
holy
man
,
&
as
a
godly
father
had
carefully
instructed
his
sonnes
in
the
couenant
,
&
shewed
vnto
them
what
incomparable
treasures
of
felicitie
were
included
therein
,
Iaakobs
minde
was
inflamed
with
a
burning
desire
thereof
,
but
Esau
,
though
he
vnderstood
the
doctrine
,
yet
set
little
by
it
,
and
that
is
the
cause
why
God
was
so
angrie
with
him
.
If
anie
shall
thinke
,
was
this
so
great
a
cause
to
moue
the
Lorde
so
to
wrath
,
that
he
would
neuer
forgiue
him
?
Iudge
of
it
thus
.
If
a
prince
offer
vnto
a
subiect
great
honour
,
and
it
bee
dispised
,
will
it
not
be
hardlie
taken
?
Now
,
when
the
king
of
kings
dooth
set
before
miserable
sinfull
men
the
high
dignitie
,
glorie
,
and
felicitie
,
euen
to
become
his
sonnes
and
heires
with
Christ
of
the
eternall
kingdome
,
and
they
esteeme
baselie
thereof
,
how
can
he
but
be
exceedingly
displeased
at
such
a
prophane
contempt
?
Let
vs
not
then
maruaile
that
this
prophane
man
is
reiected
,
but
rather
take
heede
to
our selues
least
we
be
like
him
,
and
so
be
forsaken
of
God
as
he
was
.
If
he
cried
and
wept
and
could
not
be
heard
,
surely
,
if
wee
take
not
heede
,
we
may
so
highlie
offend
,
that
when
we
crie
and
weepe
,
we
shall
not
be
heard
.
There
can
no
heauier
iudgement
of
God
light
vpon
a
man
then
this
.
The
summe
(
as
it
were
a
botomlesse
gulfe
of
al
miseries
&
plagues
)
is
contained
in
it
:
as
when
a
man
shal
cal
and
crie
out
bitterlie
with
teares
for
the
blessing
of
God
,
and
partaking
of
life
eternall
,
and
be
reiected
.
Here
is
a
pitte
to
fall
into
,
heere
is
a
daunger
vnrecouerable
,
yea
heere
is
a
state
and
condition
which
may
make
vs
all
to
tremble
and
quake
to
come
nigh
it
.
For
if
men
will
quake
when
they
looke
downe
from
the
toppe
of
an
high
tower
to
the
ground
.
If
when
there
is
daunger
of
falling
:
how
much
more
are
we
to
feare
at
this
?
There
a
man
may
fall
so
high
,
that
he
dashe
in
peeces
vpon
the
ground
,
and
so
be
depriued
of
this
natural
life
:
but
here
is
the
losse
of
life
eternall
,
and
that
with
the
sustaining
of
endles
sorrowes
.
It
may
be
some
will
take
it
to
be
an
hard
collection
,
to
gather
from
this
example
of
Esau
:
who
cried
to
his
father
with
b●●ter
cryings
to
haue
the
blessing
:
and
also
sought
it
with
teares
,
and
was
reiected
,
that
therefore
men
may
call
and
crie
to
God
,
and
euen
with
sobbing
&
teares
craue
pardon
of
their
sinnes
,
and
yet
not
be
heard
.
Esau
did
not
pray
to
God
but
sought
the
blessing
at
the
handes
of
his
father
:
and
shall
a
generall
doctrine
be
drawne
from
a
particular
example
?
I
haue
shewed
before
,
that
the
reiecting
came
from
God
:
farre
was
it
from
the
naturall
affection
of
Isaake
so
to
haue
reiected
Esau
,
if
it
had
bene
in
his
own
power
.
Also
,
we
may
see
that
the
holy
ghost
doth
propound
this
example
in
one
man
for
a
generall
doctrine
:
euen
this
,
that
such
men
as
like
Esau
prophanely
dispise
the
graces
of
God
shall
afterward
crie
bitterlie
and
weepe
,
and
call
for
the
blessing
of
God
,
and
yet
bee
reiected
of
him
.
And
to
speake
the
trueth
,
the
holy
worde
of
God
doth
teach
vs
this
onelie
by
the
example
of
Esau
:
but
deliuereth
it
forth
in
flatte
and
plaine
tearmes
,
as
a
generall
doctrine
.
In
the
first
Chapter
of
the
Prouerbes
,
Salomon
bringeth
in
wisedome
,
preaching
,
and
calling
vpon
men
to
receiue
her
instruction
.
And
then
shee
complaineth
that
they
dispise
her
counsell
,
&
so
vttereth
a
terrible
threatning
,
that
shee
will
laugh
at
their
destruction
,
and
mocke
when
their
feare
commeth
.
She
saith
,
they
shall
call
vpon
her
,
but
shee
will
not
answere
,
they
shall
seeke
her
earlie
,
but
shall
not
f●●de
her
.
With
many
moe
speeches
there
this
matter
is
set
forth
.
Christ
is
that
wisedome
of
the
father
,
which
calleth
there
vnto
men
,
to
returne
vnto
him
,
to
imbrace
his
lawes
and
holy
doctrine
,
offering
all
spirituall
blessings
in
heauenlie
thinges
:
but
men
set
light
by
his
counsell
,
they
be
addicted
to
the
worlde
,
&
to
the
vaine
pleasures
of
sinne
,
&
so
with
profane
mindes
dispise
the
heauenly
giftes
and
graces
,
This
doth
moue
his
indignation
so
farre
,
that
he
saith
,
he
will
be
so
farre
from
pittying
them
is
their
calamitie
,
that
he
wil
laugh
at
their
destruction
,
and
mocke
them
in
their
feare
and
distresse
.
Yea
,
he
sheweth
plainelie
that
they
will
call
vpon
him
for
helpe
,
but
hee
will
not
answere
,
they
shall
also
earlie
seeke
him
,
but
not
finde
him
.
Can
any
thing
be
more
plaine
then
this
?
do
you
not
marke
the
reason
?
Such
as
will
not
heare
the
Lord
calling
so
earnestly
to
them
,
&
offring
so
great
kindnes
,
he
will
not
regard
nor
heare
them
,
when
in
their
distresse
they
shall
cry
vnto
him
.
In
the
28.
chapter
of
the
Prou.
ver.
9.
it
is
written
,
He
that
turneth
away
his
ear●
f●●
hearing
the
lawe
,
euen
his
prayer
shall
be
abominable
.
Is
not
this
a
most
fearefull
thing
?
Is
not
thi●
the
same
also
in
effect
with
that
which
is
hee●●
spoken
of
Esau
.
Then
the
doctrine
is
generall
.
Let
euery
man
then
take
heed
to
it
.
God
does●
now
offer
vnto
vs
grace
,
hee
hath
sent
vnto
vs
the
word
of
reconciliation
:
he
openeth
vnto
vs
the
heauens
,
&
calleth
vs
with
an
holy
calling
:
then
take
heede
wee
be
not
so
prophane
,
a●●o
set
light
by
it
:
for
if
we
doe
,
it
may
be
that
we
shall
afterwardes
seeke
it
with
teares
,
and
yet
misse
thereof
.
Men
cannot
beleeue
this
,
&
therfore
they
liue
dissolutely
,
trusting
that
at
their
end
they
shall
call
to
God
for
grace
,
and
so
obtaine
pardon
.
O
poore
wretches
,
if
their
prayer
it selfe
then
be
abominable
,
wher
is
their
help
?
what
shall
become
of
them
?
I
pray
you
le●
〈◊〉
repeat
it
againe
.
The
Lord
God
doth
call
vpon
men
to
turne
vnto
him
from
their
wicked
and
sinfull
wayes
,
he
promiseth
to
become
their
father
,
as
it
is
written
in
the
Prophet
,
and
alleadged
by
the
Apostle
,
2.
Cor.
6.
ver.
17.18
.
Therefore
come
out
from
among
them
,
saith
the
Lord
,
and
separate
your selues
,
and
touch
no
vnclea●
thing
,
and
I
will
receiue
you
,
and
I
wil
be
you
father
,
and
you
shall
be
my
sonnes
and
daughters
,
saith
the
Lord
God
almighty
,
and
beeing
sonnes
,
they
bee
the
heyres
of
God
,
and
fellow
heires
with
Christ
,
Rom.
8.
Nowe
,
while
this
dignitie
and
glory
is
propounded
and
set
before
them
,
men
prophanelie
dispise
the
same
,
they
doe
more
esteeme
a
messe
of
pottage
,
they
satisfie
their
vaine
lustes
and
carnall
appetites
:
they
haue
all
threatnings
in
derision
:
they
will
repent
and
cal
for
grace
,
when
age
or
sicknes
shall
take
holde
of
them
:
they
hope
to
do
euen
as
well
then
as
the
godliest
of
them
all
that
liue
vpon
the
earth
.
Thus
with
Esau
they
fall
to
their
pottage
,
what
care
they
for
the
birth-right
?
Well
,
sicknes
comes
,
terror
of
conscience
ariseth
from
the
sight
&
remembrance
of
their
sins
in
which
they
haue
walked
,
they
must
now
come
before
the
high
Iudge
,
they
wish
now
that
they
had
neuer
committed
such
abominable
and
filthy
vices
:
where
is
their
refuge
?
onely
in
prayer
.
They
cry
out
with
feare
,
with
horror
,
and
with
teares
.
And
where
are
they
then
:
if
this
their
prayer
be
abominable
to
God
?
Ye
see
the
place
which
I
alleaged
,
Prou.
28.
Which
telleth
vs
so
.
They
crie
and
call
now
vnto
Christ
,
and
he
doth
mocke
them
,
and
laugh
at
their
destruction
,
as
he
saith
hee
will
,
Prou.
1.
Doe
you
not
see
now
what
a
wofull
case
these
prophane
men
are
in
,
which
now
dispise
the
grace
of
God
,
that
the
prayer
and
the
repentance
which
they
trust
vnto
is
abominable
.
This
is
hard
will
some
man
say
.
For
doe
not
they
esteeme
highly
of
Gods
blessings
which
weepe
and
crie
to
haue
it
?
Againe
doth
not
the
Scripture
teach
that
God
will
forgiue
at
what
time
soeuer
a
sinner
doth
repent
hi●●
of
his
sinne
?
Shall
we
say
that
they
doe
not
repent
which
crie
with
teares
to
GOD
for
mercie
?
To
this
I
answere
,
that
Esau
woulde
faine
haue
had
the
blessing
at
the
last
,
but
that
doth
not
argue
but
that
he
was
prophane
.
Who
is
i●
that
woulde
not
willingly
be
saued
?
Or
who
〈◊〉
so
prophane
,
but
that
he
would
bee
glad
to
escape
from
the
damnation
of
hell
?
And
touching
their
crying
with
teares
,
it
is
not
true
repentance
no
more
then
that
in
Esau
.
He
wep●
not
for
any
detestation
of
his
prophanesse
,
b●●
because
he
had
lost
the
blessing
.
Euen
so
these
doe
weepe
and
crie
out
,
not
that
they
loath
and
hate
the
sinne
,
by
which
they
haue
dishonoured
GOD
,
and
defiled
themselues
,
but
because
their
conscience
doeth
terrifie
them
with
the
losse
of
heauen
,
and
with
th●
feare
and
horror
of
hell
.
O
beloued
learne
to
knowe
true
repentance
,
least
we
bee
seduced
and
caried
awrie
to
destruction
.
It
will
bee
obiected
further
,
that
the
holy
Scriptures
doe
testifie
,
how
some
haue
repented
at
their
ende
and
haue
beene
saued
:
as
for
example
the
theefe
vppon
the
crosse
.
And
Christ
in
the
Parable
of
the
man
that
hired
labourers
into
his
Vineyarde
,
doeth
teach
that
some
come
at
the
eleauenth
hower
.
Most
true
it
is
,
that
God
alwayes
hath
,
and
doth
conuert
some
euen
towarde
the
ende
of
their
life
,
when
as
they
haue
spent
a
long
time
in
wickednesse
,
for
thereby
the
Lorde
doth
declare
the
riches
of
his
mercie
drawing
men
euen
out
of
hell
,
which
of
themselues
would
neuer
haue
returned
.
But
shall
euerie
man
therefore
presume
that
God
will
doe
the
same
to
him
?
He
doth
open
the
eyes
of
some
,
giuing
them
faith
and
repentance
which
haue
liued
in
blindnesse
and
ignoraunce
al
their
life
:
will
he
therefore
heare
thee
which
hast
for
a
great
part
of
thy
life
,
yea
it
may
bee
euen
from
thine
infancie
,
beene
taught
,
and
hast
dispised
the
grace
of
GOD
,
boldning
thy selfe
in
sinfull
wayes
,
and
saying
thou
wilt
cal
for
mercie
and
pardon
at
thine
ende
.
Yea
thou
sayest
that
thou
hast
knowne
many
which
haue
liued
verie
wickedly
,
which
haue
made
as
good
an
ende
as
the
godliest
,
calling
euen
to
their
last
breath
for
mercie
,
and
for
pardon
.
Well
Esau
,
trust
not
to
such
kinde
of
repentance
,
thinke
not
that
such
must
needs
be
saued
,
because
they
weepe
and
cry
for
pardon
:
but
heare
what
Christ
hath
spoken
,
Ma●●●e
the
seauenth
.
Not
euerie
one
that
sayth
vnto
me
,
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
,
but
hee
that
doth
the
will
of
my
〈◊〉
which
is
in
heauen
.
Turne
,
turne
,
and
doe
the
will
of
God
while
thou
hast
time
,
〈◊〉
godly
life
,
that
so
thou
mayest
ma●e
a
godly
and
a
happie
ende
.
Let
vs
call
vpon
God
for
this
wisedome
and
grace
.
The
end
of
the
third
Sermon
.
THE
FOVRTH
Sermon
.
Romanes
.
6.
1
What
shall
we
saye
then
?
shall
we
continue
still
in
sin
that
grace
may
abound
?
God
forbid
.
2
How
shall
we
that
are
dead
to
sin
yet
liue
therein
?
3
Know
yee
not
that
all
we
which
haue
beene
baptized
into
Iesus
Christ
,
haue
beene
baptised
into
his
death
?
4
We
are
buried
then
with
him
by
baptisme
into
his
death
,
that
like
as
Christ
was
raised
vp
from
the
dead
by
the
glorie
of
the
Father
,
so
we
should
walke
in
newnesse
of
life
.
5
For
if
we
bee
grafted
with
him
to
the
similitude
of
his
death
,
euen
so
shall
we
be
to
the
similitude
of
his
resurrection
.
6
Knowing
this
,
that
our
olde
man
is
crucified
with
him
,
that
the
body
of
sinne
might
bee
destroyed
,
that
henceforth
we
should
not
serue
sinne
.
7
For
he
that
is
dead
is
freed
from
sinne
.
8
Wherefore
if
we
be
dead
with
Christ
,
we
belieue
that
we
shall
also
liue
with
him
.
9
Knowing
that
Christ
being
raysed
from
the
dead
dieth
no
more
,
death
hath
no
more
dominion
ouer
him
.
10
For
in
that
he
dyed
,
he
dyed
once
to
sinne
,
but
in
that
he
liueth
,
he
liueth
to
God
.
11
Likewise
thinke
yee
also
,
that
yee
are
deade
to
sinne
,
but
are
aliue
to
God
in
Iesus
Christ
our
Lord
.
12
Let
not
sinne
raigne
therefore
in
your
mortall
body
that
you
should
obey
it
,
in
the
lustes
thereof
.
13
Neither
giue
yee
your
members
as
weapons
of
vnrighteousnesse
vnto
sinne
,
but
giue
your selues
vnto
God
,
as
they
that
are
aliue
from
the
deade
,
and
giue
your
members
as
weapons
of
righteousnesse
to
God
.
14
For
sinne
shall
not
haue
dominion
ouer
you
,
for
yee
are
not
vnder
the
law
but
vnder
grace
.
IN
the
former
part
of
this
Epistle
,
from
the
16.
verse
of
the
first
Chapter
vnto
the
ende
of
the
fift
,
S.
Paul
hath
disputed
of
iustification
:
and
now
in
the
beginning
of
this
sixt
Chapter
,
he
entereth
into
a
discourse
touching
sanctification
.
These
be
two
principall
pointes
of
doctrine
,
most
necessarie
for
all
Christians
to
be
well
instructed
and
grounded
in
.
I
suppose
that
some
doe
not
vnderstand
the
difference
betweene
iustification
,
and
sanctification
:
it
is
requisite
therfore
that
I
touch
that
first
.
Christ
,
as
the
Apostle
saith
,
Is
our
righteousnesse
and
our
sanctification
1.
Cor.
1.
ver.
30.
Our
righteousnes
,
is
our
iustification
:
so
that
by
that
Scripture
,
it
is
euident
that
iustification
and
sanctification
be
two
seuerall
things
.
In
deede
the
Papistes
doe
confound
them
,
or
make
them
both
one
,
while
they
make
our
sanctification
,
or
righteousnesse
inhaerent
,
to
be
our
iustification
.
To
bee
iustified
,
is
to
be
made
righteous
from
al
guiltinesse
of
sinne
,
and
so
to
be
acquite
and
cleared
from
the
curse
and
penaltie
thereof
.
To
bee
sanctified
,
is
to
be
drawne
out
of
the
yoke
and
bondage
of
sinne
and
sinfull
lustes
,
to
the
seruice
of
God
in
true
holines
.
But
this
is
not
enough
to
make
it
cleare
vnto
euery
mans
vnderstanding
what
the
difference
is
betweene
them
:
I
must
therefore
speake
further
in
this
matter
.
First
therefore
concerning
iustification
,
S.
Paul
before
in
this
Epistle
,
calleth
it
the
righteousnesse
of
God
,
and
saith
,
it
is
reuealed
in
the
Gospell
from
faith
to
faith
,
Chapter
1.
verse
17.
And
then
sheweth
that
all
men
both
Iewes
&
Gentiles
,
are
of
themselues
grieuous
sinners
,
voide
of
righteousnesse
.
The
true
belieuers
are
iustified
or
made
righteous
in
Christ
.
So
the
righteousnesse
of
God
,
is
that
righteousnesse
which
God
giueth
vnto
vs
in
Christ
,
which
is
called
the
righteousnesse
of
faith
,
because
faith
doeth
apprehend
it
,
Chapter
3.
ver.
21.22
?
Wee
may
also
say
that
it
consisteth
of
two
partes
:
the
one
is
the
free
forgiuenesse
of
sins
through
Christes
bloud
,
euen
of
grace
Chapter
3.
ver.
24.25
.
For
vntill
there
bee
a
satisfaction
for
sinne
,
and
so
the
guiltinesse
thereof
purged
away
,
there
can
be
none
iust
before
God
.
Then
further
the
other
part
is
this
,
wee
are
bounde
to
keepe
the
whole
law
,
which
we
breake
,
and
Christ
in
our
nature
hath
perfectly
fulfilled
it
,
and
his
obedience
is
imputed
to
those
that
do
beleue
in
him
:
wherefore
hee
saith
,
as
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
also
bee
made
righteous
,
Chapter
5.
ver.
19.
Thus
may
we
see
what
iustification
is
,
euen
the
purging
away
of
all
our
sins
,
and
of
all
spot
of
sinne
by
Christes
bloud
:
and
the
imputation
of
his
obedience
in
fulfilling
the
lawe
.
Thus
al
that
belieue
are
made
righteous
in
Christe
.
This
is
it
which
he
writeth
in
another
place
,
saying
,
he
made
him
to
be
sinne
for
vs
,
which
knew
no
sinne
,
that
we
in
him
might
bee
made
the
righteousnesse
of
God
.
2.
Cor.
5.
ver.
21.
Then
sanctification
is
that
which
is
called
the
newe
birth
,
repentance
,
the
putting
off
the
old
man
,
and
the
putting
on
the
newe
.
The
mortifying
and
putting
off
sinne
,
and
all
sinfull
lustes
of
the
flesh
,
&
the
walking
in
the
vertues
of
the
spirit
.
This
is
also
called
righteousnes
,
it
is
the
righteousnesse
in
Here●●
,
o●
that
doth
stick
in
the
faithful
,
the
righteousnesse
which
consisteth
in
the
godly
deedes
of
men
.
Of
this
,
the
holy
Apostle
in
the
fi●
Chapters
disputeth
at
large
.
And
the
summe
of
this
matter
is
this
,
that
iustification
in
Christ
and
sanctification
doe
goe
inseperable
together
.
There
is
no
man
which
hath
his
sinnes
pardoned
by
the
bloud
of
Christ
,
and
that
hath
the
obedience
of
Christ
reckoned
to
be
his
:
but
he
hath
also
the
grace
of
sanctification
,
he
hath
vnfained
repentance
,
he
renounceth
vice
,
and
followeth
vertue
.
Manie
doe
parte
these
two
asunder
,
for
they
doe
verie
willinglie
hearken
to
this
,
that
Christ
hath
by
his
bloud
,
made
satisfaction
for
our
sinnes
,
and
that
we
in
his
obedience
shall
bee
made
righteous
before
God
,
this
is
comfortable
:
but
when
they
heare
that
he
hath
redeemed
vs
,
that
wee
should
denie
our selues
,
forsake
our
sinful
lusts
,
and
leade
a
godlie
life
according
to
the
rules
of
his
holy
will
,
that
is
,
sower
,
and
vnpleasant
.
Let
such
giue
eare
vnto
S.
Paul
,
for
hee
dooth
by
two
arguments
in
this
Chapter
,
which
are
drawen
euen
from
two
principles
in
reason
,
proue
,
that
whosoeuer
is
not
sanctified
in
Christ
,
he
is
not
iustified
in
him
,
he
may
imagine
that
his
sinnes
shall
be
forgiuen
him
;
but
they
shall
not
?
a
matter
of
verie
great
waight●
let
vs
then
come
vnto
it
.
What
shall
wee
say
then
(
faith
S.
Paul
)
Shall
wee
continue
still
in
sinne
,
that
grace
may
abound
?
Here
is
the
whole
question
,
here
is
the
state
of
th●●●sse
which
is
to
be
decided
.
The
wordes
of
themselues
are
so
plaine
,
that
they
neede
no
opening
,
but
onely
in
this
,
to
see
how
this
question
is
made
,
or
dependeth
vpon
some
matter
vttred
in
the
former
Chapter
.
You
may
see
there
,
how
the
Apostle
at
the
12.
verse
,
entreth
into
a
comparison
betweene
Adam
and
Christ
,
which
are
as
two
stockes
,
or
fountaines
:
from
the
one
,
that
is
from
Adam
,
there
hath
sprung
and
flowed
sinne
and
death
ouer
all
men
:
from
the
other
,
that
is
Christ
,
there
springeth
,
and
floweth
righteousnesse
and
life
.
Herein
they
be
like
,
that
both
of
them
doe
make
those
which
are
theirs
,
partakers
of
that
which
they
haue
.
But
herein
they
be
vnlike
,
that
Adam
deriueth
sinne
,
and
that
vnto
death
,
into
all
them
that
are
his
,
euen
into
all
his
posteritie
,
by
nature
,
or
by
a
naturall
propagation
,
for
they
haue
all
sinned
in
him
:
Christ
bestoweth
his
righteousnesse
vpon
those
which
be
his
vnto
life
eternal
,
by
grace
,
by
a
free
gift
,
they
haue
it
not
as
Adams
children
haue
their
sinne
from
him
by
a
naturall
spreading
,
but
by
imputation
?
Also
,
there
be
other
differences
:
as
namelie
,
all
are
made
guiltie
,
and
cast
downe
by
one
offence
of
Adam
:
but
Christ
by
his
righteousnesse
freely
giuen
vnto
vs
,
doth
not
onely
absolue
vs
from
that
one
offcnee
,
but
from
all
other
sinnes
,
which
we
haue
committed
.
And
the
righteousnesse
of
Christe
imputed
by
grace
,
is
of
greater
power
to
saue
vs
,
then
the
sinne
of
Adam
was
for
to
condemne
vs
.
Seeing
then
,
that
as
by
the
disobedience
of
Adam
,
many
were
made
sinners
,
so
by
the
obedience
of
Christ
,
many
are
made
righteous
.
Why
came
the
lawe
?
To
this
Saint
Paul
answereth
,
that
the
lawe
entred
,
that
sinne
might
abounde
,
but
where
sinne
abounded
,
there
grace
hath
superabounded
.
The
greater
the
sinne
was
,
the
more
plenteous
was
the
grace
of
God
in
Christ
,
in
taking
it
away
.
That
as
sinne
had
raigned
vnto
death
,
so
grace
should
raigne
through
righteousnes
vnto
life
eternall
,
by
Iesus
Christ
:
Then
the
more
that
sinne
abounded
,
the
greater
is
the
riches
of
the
grace
of
God
in
Christ
that
doth
pardon
it
,
and
so
the
greater
is
the
praise
and
glorie
of
God
.
All
this
is
true
.
Now
hereupon
the
wisedome
of
the
flesh
doth
argue
thus
.
If
the
more
the
sinne
be
increased
,
the
greater
is
the
glorie
of
God
in
pardoning
it
,
then
is
it
good
for
those
which
beleeue
in
Christe
to
continue
still
in
sinne
,
to
commit
all
abundance
of
sinne
,
that
so
God
may
haue
the
greater
glorie
.
This
is
a
pleasant
doctrine
to
mans
corrupt
nature
,
and
much
followed
in
all
places
:
for
albeit
you
shall
not
heare
many
vse
the
same
words
which
S.
Paule
setteth
downe
,
to
bolden
themselues
to
continue
in
sinne
:
yet
marke
i●
well
,
and
you
shall
perceiue
that
there
is
the
same
reason
in
effect
.
Great
multitudes
,
as
you
knowe
,
doe
professe
Christ
,
and
they
say
,
they
looke
to
haue
all
their
sinnes
forgiuen
,
only
be
his
death
and
bloudshedding
.
Look
vpon
then
liues
,
and
you
shall
finde
that
the
greatest
pa●●
are
euen
ouerwhelmed
,
and
lie
as
it
were
drowned
in
all
manner
of
vncleane
and
abominable
vices
.
Deale
particularly
with
any
one
,
and
say
but
thus
vnto
him
,
These
foule
sinnes
which
you
continue
in
and
daylie
commit
,
are
such
as
God
doeth
threaten
vengeance
against
:
will
he
not
answere
?
I
know
they
be
grieuous
sins
,
but
I
hope
to
haue
them
al
forgiuen
me
through
the
bloud
of
Iesus
Christ
:
yea
,
are
there
not
many
which
will
say
,
I
hope
I
shall
call
for
mercie
and
pardon
at
the
last
?
This
is
the
doctrine
of
the
holy
Ghost
,
the
grace
of
God
which
bringeth
saluation
,
hath
appeared
vnto
all
men
,
teaching
vs
to
denie
vngodlines
&
worldly
lustes
,
and
to
liue
soberly
,
iustly
and
godly
in
this
present
world
,
Tit.
2.
ver.
11.12
.
Behold
how
contrary
to
the
doctrine
of
GOD
such
men
be
.
He
saith
that
the
grace
giuen
vs
in
Christ
,
doth
teach
vs
to
deny
all
wicked
waies
,
and
to
liue
a
godly
●●fer
and
they
say
,
because
there
is
pardon
in
Christ
,
we
will
continue
still
in
our
wickednes
,
and
●all
for
mercy
at
the
last
.
Al
such
men
doth
the
holy
Apostle
heere
quite
cut
downe
,
pro●●●g
indeed
that
they
haue
no
part
in
Christ
,
they
doe
but
deceiue
themselues
.
Also
he
doth
heere
meete
with
the
Papistes
,
which
are
enimies
to
the
crosse
of
Christ
,
and
can
by
no
meanes
indure
to
heare
that
we
haue
our
iustification
only
in
Christ
:
but
they
will
haue
mens
owne
good
works
and
merites
to
iustifie
them
before
God
.
And
thus
they
cry
out
against
vs
:
you
open
a
gappe
vnto
all
loosenes
and
licentiousnes
of
life
,
you
destroy
all
zeale
and
care
of
good
works
,
when
you
teach
that
men
are
iustified
onely
by
faith
in
Christ
:
for
if
a
man
shall
haue
all
his
sinnes
forgiuen
by
the
grace
of
Christ
,
what
wil
he
eare
what
sinnes
he
commit
?
Also
if
a
man
shall
be
made
righteous
only
by
grace
in
Christ
,
and
not
by
his
own
good
deedes
,
who
will
care
to
doe
anie
?
This
also
I
say
,
doth
S.
Paul
here
meete
withal
,
shewing
and
proouing
by
strong
reasons
,
that
all
they
which
haue
a
true
faith
in
Christ
,
and
so
haue
al
their
sinnes
forgiuen
by
his
bloude
,
and
haue
also
his
obedience
imputed
vnto
them
,
and
be
fully
iustified
,
cannot
but
liue
a
godly
life
.
Iustification
in
Christ
and
true
sanctification
cannot
be
parted
asunder
:
first
therefore
propounding
the
question
,
Shall
we
continue
still
in
s●●●
that
grace
may
abound
?
he
reiecteth
it
with
detestation
,
saying
,
God
forbid
:
as
if
he
should
say
,
It
is
a
thinge
that
ought
not
to
enter
into
our
thoughts
.
And
then
he
propoundeth
the
first
reason
,
in
these
words
,
How
shall
we
that
are
dead
to
sinne
yet
liue
therein
?
This
is
a
principle
in
the
light
of
natural
reason
,
so
that
if
a
man
haue
not
lost
the
common
vnderstanding
,
he
cannot
deny
it
.
We
all
doe
know
that
contraries
cannot
be
together
in
the
same
subiect
,
at
one
time
,
in
the
same
part
,
and
in
the
same
respect
,
but
the
one
necessarily
doth
exclude
the
other
,
and
if
the
one
be
,
it
is
vnpossible
that
the
other
should
also
be
.
And
that
is
the
cause
why
S.
Paule
saith
,
How
can
we
which
are
dead
to
sinne
,
yet
liue
therein
?
As
much
as
to
say
,
it
is
vnpossible
:
for
to
be
aliue
to
sinne
,
and
to
be
dead
to
sinne
,
at
the
same
time
(
which
are
so
flat
and
perfect
contraries
)
cannot
be
.
He
that
is
aliue
is
not
dead
,
and
he
that
is
dead
is
not
aliue
.
Thus
now
the
matter
standeth
:
wee
,
that
is
all
true
Christians
,
are
dead
to
sinne
,
howe
can
wee
then
liue
to
sinne
?
And
so
if
it
bee
vnpossible
for
a
man
which
is
a
right
Christian
,
and
therefore
dead
to
sinne
,
yet
to
liue
in
it
,
how
should
wee
continue
still
in
sinne
that
grace
may
abounde
?
Well
,
may
some
man
say
,
This
is
a
cleare
case
,
that
such
contraries
as
these
,
to
be
aliue
and
to
be
dead
,
cannot
stand
together
:
but
how
shall
th●●
appeare
,
that
a
true
Christian
of
necessitie
is
dead
to
sinn●
for
S.
Paule
hath
but
affirmed
that
we
are
de●d
to
sinne
:
and
therefore
in
the
〈◊〉
words
he
proueth
it
:
for
the
death
to
sinne
being
proued
,
the
life
to
sinne
is
thereby
of
necessity
excluded
.
Knowe
ye
not
(
sayth
he
)
that
all
wee
which
haue
beene
baptized
into
Iesus
Christ
,
haue
beene
baptized
into
his
death
?
Loe
heere
is
his
proofe
:
and
this
is
a
plaine
,
a
strong
and
an
inuincible
demonstration
,
that
euery
true
christian
is
deade
to
sinne
,
and
so
by
consequence
cannot
possibly
be
aliue
to
sinne
.
It
is
drawen
from
the
vse
of
Baptisme
,
or
from
that
which
Baptisme
doth
represent
vnto
vs
.
It
representeth
that
we
are
ingrafted
into
Christ
,
&
therefore
he
saith
,
Knowe
you
not
that
wee
which
haue
bene
baptized
into
Iesus
Christ
?
Beeing
then
baptized
into
Christ
,
the
holie
Baptisme
doth
represent
vnto
vs
that
wee
are
washed
in
his
bloude
,
and
so
haue
the
free
remission
of
our
sins
,
but
also
that
in
him
wee
haue
the
new
,
the
spirituall
and
the
heauenly
birth
.
Now
the
death
of
Christ
is
as
it
were
the
fountaine
of
this
regeneration
:
&
therefore
the
Apostle
putteth
vs
in
minde
that
wee
are
baptized
into
the
death
of
Christ
.
He
that
is
baptized
must
remember
that
hee
is
baptized
into
Christ
crucified
,
and
therefore
into
the
death
of
Christ
.
To
what
end
then
,
was
the
death
of
Christ
?
Not
onely
to
make
satisfaction
for
sinnes
but
also
to
destroy
,
and
vtterly
to
abolish
s●nne
in
his
mistical
bodie
,
which
is
the
Church
〈◊〉
Iohn
.
●
verse
8.
Sinne
there
;
is
called
the
workes
of
the
deuill
,
which
the
sonne
of
God
was
made
manifest
to
loose
;
that
is
,
to
dissolue
,
to
breake
and
so
vtterly
to
destroy
.
Marke
well
then
Christ
died
to
slay
sinne
:
hee
had
none
of
his
owne
to
slay
:
And
thereupon
it
must
needes
follow
,
that
his
death
,
is
to
slay
the
sinnes
of
those
which
be
ingrafted
into
him
.
This
is
it
that
Saint
Paule
sayth
,
wee
are
baptized
into
his
death
,
that
is
,
wee
are
baptized
into
Christ
crucified
,
that
the
power
of
his
death
may
be
in
vs
,
to
crucifie
,
and
to
slay
our
sinne
.
He
the●
that
hath
not
the
bare
signe
alone
in
baptisme
,
but
the
very
efficacie
of
the
grace
represented
,
must
needes
,
without
all
controuersie
be
dead
vnto
sinne
.
And
therefore
S.
Paul
doth
insinuate
how
grosly
blind
they
are
,
euen
in
the
principles
of
the
Christian
religion
,
in
the
doctrine
of
baptisme
,
which
suppose
that
a
man
can
be
a
true
Christian
,
and
yet
continue
in
sinne
.
Do
ye
not
know
(
saith
he
)
as
if
he
should
say
,
It
is
a
strange
thing
,
if
ye
knowe
not
this
,
that
all
which
haue
bene
baptized
into
Christ
Iesus
,
haue
bene
baptized
into
his
death
?
Know
ye
not
that
they
which
doe
die
with
Christ
,
doe
die
vnto
sinne
?
how
then
can
they
liue
vnto
sinne
?
or
how
can
〈◊〉
be
a
true
Christian
that
continueth
still
in
sinne
S.
Paule
(
as
I
said
)
did
propound
this
as
a
strange
matter
,
that
any
should
be
found
so
ignorant
and
blind
,
as
not
to
know
that
all
which
are
baptised
into
Christ
Iesus
,
are
baptized
into
his
death
,
and
so
haue
sinne
slaine
in
them
,
are
become
dead
to
sinne
,
and
therefore
cannot
any
longer
liue
therein
.
But
in
our
dayes
it
is
no
wonder
:
for
the
most
which
glory
in
their
baptisme
,
vnderstand
as
much
as
a
blocke
,
what
the
doctrine
of
Baptisme
is
:
for
if
they
did
,
would
they
continue
still
in
so
many
wicked
&
abominable
vices
,
and
yet
imagine
that
they
be
true
Christians
?
What
know
they
that
euery
true
Christian
is
baptized
into
the
death
of
Christ
,
and
that
the
power
of
his
death
is
to
slay
sinne
in
them
?
Can
they
be
both
aliue
to
sinne
,
and
dead
to
sinne
?
Thus
wee
see
that
the
first
argument
of
the
Apostle
,
but
he
doth
open
it
more
at
large
in
the
wordes
that
follow
,
because
it
is
so
necessarie
a
matter
for
all
men
to
be
well
taught
and
instructed
in
.
It
is
the
new
birth
figured
by
baptisme
,
of
which
the
Apostle
maketh
three
partes
,
the
one
from
the
death
of
Christ
,
an
other
from
his
buriall
,
the
thirde
from
his
resurrection
.
We
are
buried
with
him
by
Baptisme
,
saith
hee
,
into
his
death
,
that
like
as
Christ
was
raised
vp
from
the
dead
by
the
glory
of
the
father
;
so
we
shuld
walk
in
newnes
of
life
:
you
se●
it
plainely
here
expressed
,
that
in
our
baptisme
these
three
things
are
represented
,
namely
,
that
we
die
with
Christ
,
that
wee
are
buried
with
Christ
,
and
that
wee
rise
with
Christ
.
Howe
i●
this
to
be
taken
?
Thus.
The
death
of
Christ
vnto
which
we
are
baptised
doth
slay
sinne
,
which
is
called
our
olde
man
:
this
is
the
first
step
,
for
vntill
sinne
be
slaine
in
vs
,
we
can
not
liue
vnto
righteousnesse
.
And
there
is
nothing
of
power
to
kill
sinne
,
but
the
death
of
Christ
.
The
second
steppe
is
buriall
,
for
when
a
body
is
dead
,
it
doth
by
little
and
little
rotte
and
consume
away
in
the
graue
.
Euen
so
our
olde
man
or
sinne
,
hauing
receiued
a
deadly
wound
by
the
death
of
Christ
,
remaineth
still
as
a
deade
carkasse
in
those
which
bee
in
Christ
,
and
by
the
vertue
of
Christes
buriall
,
doth
euen
as
it
were
by
little
&
little
too
,
rotte
and
consume
.
This
is
certaine
,
that
whosoeuer
is
in
Christ
crucified
,
and
so
the
power
of
Christs
death
in
him
,
sinne
is
slaine
in
him
:
yet
sinne
is
not
by
and
by
vtterly
abolished
,
but
remaineth
in
him
,
and
by
the
vertue
of
Christs
buriall
is
consumed
.
Wee
may
not
think
then
that
so
soone
as
euer
a
man
is
in
Christ
,
that
sin
is
vtterly
abolished
in
him
:
but
in
continuance
of
time
it
diminisheth
and
doth
become
lesse
and
lesse
.
What
then
if
a
man
haue
sinne
as
strong
in
him
this
yeare
,
as
he
had
the
last
yeare
,
&
the
last
yeare
as
strong
as
ten
yeares
past
?
Will
not
any
man
saye
,
that
the
burial
of
Christ
hath
not
taken
effect
in
him
?
Shal
a
dead
body
being
buried
,
rotte
and
consume
nothing
at
all
in
so
long
time
?
Wel
if
ther
be
no
power
of
his
burial
,
there
hath
beene
no
power
of
his
death
,
the
body
of
sinne
is
still
aliue
and
not
slaine
,
for
a
body
doth
not
consume
so
long
as
it
is
aliue
.
If
it
last
,
surely
it
is
aliue
,
and
thereby
we
may
bee
sure
that
hee
in
whome
sinne
is
not
diminished
,
is
not
partaker
of
the
buriall
of
Christ
,
and
then
is
hee
also
not
partaker
of
his
death
,
for
they
goe
inseperably
together
:
wherefore
S.
Paul
saith
,
We
are
buried
with
him
by
baptisme
into
his
death
.
Such
a
man
then
as
doth
continue
in
sinne
,
hath
receiued
onely
the
outward
signe
in
baptisme
,
but
not
the
power
of
Christ
crucified
.
Let
all
men
beware
of
this
,
for
if
they
haue
but
the
external
signe
,
that
they
are
buried
with
Christ
by
baptisme
into
his
death
,
and
the
power
of
his
death
and
buriall
,
be
not
in
them
to
slay
and
to
consume
the
body
of
sinne
,
they
be
as
far
off
from
the
benefites
of
Christ
,
as
either
Iew
or
Turke
.
And
now
touching
the
third
part
of
our
newe
birth
,
which
is
the
walking
in
newnesse
of
life
:
this
followeth
from
the
resurrection
of
Christ
.
As
Christ
(
saith
hee
)
was
raysed
vp
from
the
dead
by
the
glory
of
the
father
,
so
wee
should
walke
in
newnes
of
life
.
Heere
needeth
some
exposition
to
make
this
plaine
.
When
he
saith
Christ
was
raysed
from
the
dead
by
the
glorie
of
the
Father
,
we
may
take
it
that
the
glorious
power
of
God
did
rayse
him
vp
,
and
that
GOD
was
grorified
by
his
resurrection
,
all
which
is
true
:
but
not
the
thing
which
S.
Paul
here
meaneth
,
The
Greeke
preposition
which
is
translated
(
by
)
may
(
as
it
is
sometimes
vsed
)
be
translated
into
,
or
vnto
.
Thus
it
is
,
Christ
before
his
passion
tooke
vpon
him
the
shape
of
a
seruant
,
hauing
as
S.
Paul
saith
Phil.
2.
Emptied
himselfe
of
the
high
glorie
,
being
in
the
shape
of
GOD
,
when
hee
thought
it
no
robberie
to
be
equall
with
God
:
and
then
hee
had
taken
vpon
him
all
our
infirmities
,
sinne
onely
excepted
.
Hee
was
subiect
vnto
hunger
,
to
thirst
,
to
wearinesse
,
and
such
like
.
But
when
he
rose
from
the
dead
,
all
these
things
are
left
behinde
,
and
he
entreth
into
the
glorie
of
the
father
,
euen
into
the
glorious
and
heauenly
life
of
the
Father
:
and
we
being
baptized
into
him
,
and
dying
with
him
,
must
needs
also
bee
raysed
vp
with
him
into
that
heauenly
life
of
God
,
which
hee
expresseth
,
by
walking
in
newnesse
of
life
.
Thus
it
is
,
if
Christ
dyed
for
to
slay
sinne
,
and
then
roase
vp
from
the
deade
into
that
heauenly
and
glorious
life
,
then
wee
that
die
to
sinne
with
him
,
must
needes
be
raised
vp
also
with
him
,
into
the
partaking
of
that
spirituall
and
heauenly
life
.
As
the
killing
and
burying
of
sinne
is
called
the
putting
off
the
olde
man
,
so
this
rising
with
Christ
vnto
new
of
life
,
is
called
the
putting
on
of
the
new
man
.
This
is
to
walke
in
true
holynes
.
Seeing
all
this
is
thus
,
I
pray
you
how
can
hee
be
a
true
Christian
,
that
doth
continue
in
sinne
?
Shall
wee
continue
still
in
sinne
,
that
grace
may
abound
?
You
see
it
manifest
,
that
a
true
Christian
is
so
farre
off
from
continuing
in
sinne
,
that
contrariwise
he
doth
walke
in
newnesse
of
life
.
This
Saint
Paul
doth
further
examplifie
in
the
verses
that
follow
,
namelie
,
that
all
they
which
die
with
Christ
vnto
sinne
,
must
needes
also
rise
with
him
vnto
the
partaking
of
the
newe
life
,
and
further
,
that
being
once
raised
vp
from
the
death
of
sinne
into
that
life
of
righteousnes
,
they
neuer
returne
backe
againe
to
liue
vnto
sinne
.
Touching
the
former
of
these
,
for
to
expresse
it
,
hee
vseth
a
similitude
taken
from
a
plant
.
If
(
saith
he
)
we
be
grafted
to
the
similitude
of
his
death
,
euen
so
shall
wee
be
to
the
similitude
of
his
resurrection
?
Thus
it
is
,
in
the
naturall
plant
,
as
we
also
doe
knowe
,
that
when
the
siences
are
grafted
into
a
stocke
,
and
that
is
digged
into
the
ground
,
if
the
stocke
die
,
they
die
with
it
,
and
if
the
stocke
doe
growe
and
spring
vp
,
they
doe
growe
and
spring
vp
with
it
.
Euen
so
,
the
holie
Apostle
teacheth
,
that
a
man
being
by
faith
grafted
into
Christ
,
as
he
is
grafted
,
and
doth
grow
to
him
by
a
mysticall
and
spirituall
vnion
to
die
with
him
,
that
is
,
as
Christ
died
to
slay
sinne
,
so
he
dyeth
to
sinne
,
or
sinne
by
the
power
of
Christes
death
is
slain
in
him
:
likewise
,
he
is
grafted
vnto
the
similitude
of
his
resurrection
?
that
is
,
he
receiueth
the
sappe
of
life
from
Christ
,
as
from
the
stocke
into
which
he
is
grafted
,
and
so
doth
liue
and
grow
vp
by
him
.
Then
you
see
by
the
doctrine
of
the
holy
Apostle
,
that
from
the
neere
coniunction
which
the
faithfull
haue
with
Christ
,
these
two
thinges
goe
inseperablie
together
,
the
dying
to
sinne
,
and
the
rising
to
the
newe
life
,
euen
the
life
of
righteousnesse
.
For
how
should
a
man
be
in
Christ
,
and
seperate
these
?
As
a
man
cannot
haue
iustification
except
hee
be
in
Christ
Iesus
:
and
if
he
be
in
him
,
he
must
needes
with
it
bee
partaker
of
the
grace
and
power
of
sanctification
:
so
also
,
if
he
be
partaker
of
the
one
parte
of
sanctification
,
he
can
not
be
voide
of
the
other
.
If
he
be
dead
and
buried
with
Christ
,
he
shall
also
rise
with
him
.
Whereby
this
is
manifest
,
that
where
holie
life
appeareth
not
in
a
man
,
there
sinne
is
not
slaine
:
for
where
there
is
a
death
and
a
buriall
of
sinne
,
there
must
needes
be
a
resurrection
vnto
a
new
life
.
All
they
then
are
in
the
bondage
of
their
sinnes
:
which
are
not
by
the
resurrection
of
Christ
quickned
vnto
a
new
life
,
euen
to
walke
in
the
vertues
of
him
that
calleth
vs
.
What
shall
wee
say
vnto
those
also
which
will
seeme
to
haue
the
latter
without
the
former
?
They
would
seeme
to
be
verie
riche
and
plenteous
in
good
workes
,
and
so
to
liue
vnto
righteousnesse
:
but
looke
vpon
their
life
,
and
examine
it
by
the
rules
of
the
holie
worde
of
God
,
and
you
shall
behodle
great
and
grieuous
vices
that
raigne
in
them
.
As
those
other
which
make
no
shewe
of
good
workes
,
are
awrie
when
they
imagine
that
they
haue
parte
in
the
death
of
Christ
,
and
yet
they
are
not
partakers
of
his
resurrection
,
because
they
haue
no
holy
life
:
so
these
are
vtterly
deceiued
which
will
seeme
to
be
risen
with
Christ
vnto
an
holie
life
,
and
yet
were
neuer
dead
and
buryed
with
him
.
In
deede
they
cannot
be
raised
vnto
the
life
of
righteousnesse
,
vnlesse
they
haue
first
died
vnto
sinne
.
Will
they
be
grafted
to
the
similitude
of
Christes
resurrection
,
and
haue
not
bene
grafted
with
him
to
the
similitude
of
his
death
?
What
then
are
all
those
good
workes
which
they
worke
,
that
together
,
with
those
good
workes
,
doe
mingle
so
many
bad
vices
all
their
life
long
?
Surely
,
their
good
deedes
are
euen
such
,
as
the
almes
,
fasting
,
and
prayers
of
the
Pharisies
which
Christ
doth
reproue
,
Mat.
6.
Take
this
for
a
most
vndoubted
truth
,
that
there
is
no
holy
life
,
but
from
the
vertue
of
Christs
resurrection
.
There
is
no
partaking
of
the
true
life
of
God
,
and
consequently
not
of
any
action
of
that
true
life
,
but
from
hence
,
that
a
man
be
grafted
with
Christ
to
the
similitude
of
his
resurrection
.
And
therefore
all
the
good
deeds
which
men
doe
,
that
haue
not
sin
first
slaine
in
them
,
proceed
but
of
vain-glory
,
selfe-loue
,
or
from
other
such
sinister
respects
.
What
is
it
when
a
prophane
dispiser
of
Gods
word
,
an
horrible
abuser
of
Gods
name
,
by
swearing
,
a
couetous
,
a
proude
and
an
hawty
person
,
or
an
idolater
,
doth
almes
deeds
?
The
poore
indeede
are
relieued
by
it
,
but
they
doe
not
any
thing
that
is
good
before
God
.
And
now
touching
the
words
that
follow
,
Knowing
this
,
that
our
old
man
is
crucified
with
him
,
that
the
body
of
sinne
might
be
destroyed
,
that
henceforth
we
should
not
serue
sinne
,
for
he
that
is
dead
is
freed
from
sinne
.
This
being
so
notable
a
matter
touching
our
ingrafting
into
Christ
,
and
growing
together
with
him
to
the
similitude
of
his
death
and
resurrection
:
the
Apostle
doth
yet
lay
it
open
further
,
and
so
commeth
to
that
other
pointe
which
I
noted
,
of
not
returning
backe
again
from
the
life
of
righteousnes
,
to
liue
vnto
sin
.
But
heere
now
the
speeches
which
are
vsed
be
very
effectuall
to
expresse
&
to
open
vnto
vs
this
whole
matter
.
As
the
olde
man
,
crucified
,
the
bodie
of
sinne
abolished
,
and
the
seruice
of
sinne
from
which
we
are
freed
.
First
,
what
is
it
which
hee
calleth
our
old
man
?
This
you
must
vnderstand
,
or
else
you
shall
not
attaine
to
the
doctrine
of
the
Apostle
.
It
is
neyther
the
essence
of
our
soule
nor
body
,
which
is
called
the
old
man
:
but
the
corrupt
qualities
.
As
also
the
new
man
is
in
the
pure
&
vncorrupted
qualities
:
as
when
we
are
willed
to
put
off
the
old
man
,
and
to
put
on
the
new
man
:
it
is
a
speech
borrowed
from
the
putting
off
and
on
of
garments
:
for
the
putting
off
the
old
man
,
is
as
the
putting
off
a
most
filthy
garment
:
the
putting
on
the
new
man
,
is
as
the
putting
on
of
a
pure
and
clean
garment
.
Then
further
we
must
note
,
why
it
is
called
a
man
,
our
old
man
:
and
that
is
because
the
filthy
corruption
hath
by
nature
ouerspread
all
parts
of
man
,
both
within
and
without
.
All
the
powers
and
faculties
of
the
soule
,
and
all
the
partes
of
the
body
are
defiled
:
so
that
there
is
nothing
pure
in
man
,
as
he
is
in
himselfe
by
nature
.
The
power
and
dominion
of
sinne
hath
gotten
the
mastery
ouer
all
that
is
in
man
.
For
this
cause
also
,
euen
as
the
naturall
body
of
man
hath
diuerse
members
,
so
there
are
ascribed
members
to
the
old
man
,
as
when
he
saith
,
Mortifie
therefore
your
earthly
members
,
Colos.
3.
And
then
reconeth
vp
particularly
those
members
of
the
old
man
,
euen
vnclean
vices
,
as
you
may
reade
in
that
Chap.
Then
he
saith
,
Knowing
this
,
that
our
old
man
is
crucified
with
him
.
Here
the
manner
of
the
death
is
noted
,
by
which
this
our
old
corruption
of
sinne
is
slaine
,
teaching
withall
that
it
is
not
crucified
,
but
in
the
crosse
of
Christ
:
for
he
saith
,
With
him
.
This
our
old
man
will
retaine
his
force
and
power
vntill
hee
be
slaine
:
it
is
not
in
man
to
come
out
of
the
bondage
of
his
natiue
corruption
,
vntil
it
be
wounded
to
death
;
and
nothing
there
is
that
can
giue
that
deadly
stroke
vnto
it
,
but
onely
the
death
of
Christ
:
wherfore
it
is
said
to
be
crucified
with
him
.
When
a
man
is
in
Christ
,
and
so
the
efficacy
of
Christs
death
hath
crucified
his
old
man
,
yet
there
is
still
a
body
of
sinne
,
there
doth
remaine
that
whole
dead
carkasse
,
though
not
with
the
force
and
dominion
it
had
before
,
which
daylie
by
little
and
little
is
consumed
&
abolished
:
for
so
the
words
of
the
Apostle
are
,
that
the
body
of
sinne
might
be
destroyed
.
First
the
old
man
is
crucified
,
that
so
the
body
of
sin
may
be
destroyed
.
Behold
here
what
is
wroght
by
the
redeemer
.
Sinne
in
mans
nature
may
be
espied
,
and
many
goodly
precepts
may
be
giuen
against
it
,
with
perswasions
to
come
out
of
it
,
but
all
in
vaine
,
vntill
it
be
crucified
with
Christ
.
Moreouer
,
this
we
are
to
note
,
that
the
slaine
body
of
sinne
,
though
through
the
burial
of
christ
it
do
consume
&
is
diminished
in
the
regenerate
,
so
that
from
day
to
day
the
remnants
of
sin
haue
lesse
&
lesse
force
in
them
,
yet
it
remaineth
in
them
,
&
none
are
fully
deliuered
from
it
so
long
as
they
liue
in
this
world
:
for
you
may
reade
what
the
great
Apostle
cryeth
out
touching
himselfe
,
O
wretched
man
that
I
am
!
who
shall
deliuer
me
from
this
body
of
death
?
Rom.
7.24
.
This
slaine
body
of
sinne
doth
still
annoy
al
the
faithfull
(
but
as
he
giueth
thanks
there
)
we
shal
bee
fully
deliuered
by
Christ
Iesus
our
Lord
.
Nowe
followeth
the
end
why
our
old
man
is
crucified
,
namely
,
that
henceforth
wee
should
not
serue
sin
.
By
nature
we
are
all
in
bondage
,
wee
are
vnder
a
most
tyrannous
Lord
that
ruleth
ouer
vs
,
euen
sin
:
wee
doe
our
seruice
and
obedience
thereto
:
Christ
doth
set
vs
free
from
this
bondage
(
as
he
saith
,
If
the
sonne
make
you
free
,
then
are
you
free
indeede
.
Iohn
,
8.
)
and
it
is
by
slaying
the
tyrant
:
wherefore
he
saith
,
He
that
is
dead
is
free
from
sinne
.
Wee
all
knowe
this
,
that
death
setteth
the
bond
seruant
free
from
his
master
.
Here-upon
S.
Paule
doth
reason
,
that
if
we
be
dead
with
Christ
vnto
sinne
,
then
are
we
freed
from
it
.
So
that
you
may
plainely
see
,
that
they
that
doe
in
such
sort
professe
the
Gospell
of
Christ
,
as
that
they
doe
continue
still
in
sin
,
are
little
acquainted
with
this
,
that
Christ
came
to
slay
sin
,
that
wee
by
dying
there-unto
,
might
be
set
free
from
the
seruice
and
bondage
thereof
.
And
now
to
the
other
point
,
which
is
,
that
hee
which
is
once
crucified
with
Christ
&
so
is
ded
to
sin
,
the
same
must
needs
,
as
we
shewed
before
,
rise
with
him
,
&
liue
with
him
:
wherevpon
it
followeth
,
that
he
which
so
hath
died
&
risen
with
Christ
,
can
neuer
returne
againe
vnto
the
spiritual
death
,
which
is
to
liue
to
sin
.
This
point
is
not
common
,
I
meane
,
euery
one
doth
not
vnderstand
it
,
and
therefore
I
doe
pray
you
to
marke
well
the
speeches
of
the
holy
Apostle
.
Wherefore
if
we
be
dead
with
Christ
,
wee
beleeue
that
we
shal
also
liue
with
him
.
This
hath
a
necessary
consequence
,
as
you
haue
seene
before
in
the
similitude
of
a
plant
:
where
the
science
grafted
in
growing
to
the
stocke
doeth
die
and
liue
with
it
.
If
then
we
be
dead
with
Christ
vnto
sinne
.
If
the
power
of
his
death
hath
crucified
our
old
man
:
then
doe
we
beleeue
that
we
also
rise
with
him
vnto
the
new
life
:
for
hee
rising
vp
to
life
,
how
should
we
being
planted
into
him
,
and
growing
vnto
him
,
but
rise
also
to
life
with
him
?
This
is
the
first
step
vnto
the
matter
now
in
hand
.
Then
in
the
next
place
he
addeth
,
that
Christ
being
enrred
into
that
heauenly
life
,
neuer
returneth
out
of
it
,
to
die
anie
more
.
This
is
so
euident
that
he
saith
,
Knowing
that
Christ
beeing
raised
from
the
deade
dieth
no
more
,
death
hath
no
more
dominion
ouer
him
.
If
death
haue
no
more
dominion
ouer
him
then
can
he
neuer
returne
from
that
glorious
life
:
for
life
is
not
taken
away
but
by
death
.
Nowe
that
death
shall
haue
no
more
dominion
ouer
him
,
he
sheweth
by
this
reason
,
that
,
in
that
he
dyed
,
he
dyed
once
to
sinne
,
but
in
that
he
lyueth
,
he
lyueth
to
God
.
This
was
the
cause
why
Christ
dyed
,
euen
that
he
might
satisfie
for
the
sinne
of
the
world
,
and
that
he
might
destroye
sinne
.
This
being
once
done
,
there
is
now
no
cause
why
it
should
euer
bee
done
againe
,
for
the
full
satisfaction
is
made
at
once
for
euer
,
and
sinne
by
his
crosse
shall
bee
vtterly
dissolued
.
But
touching
his
life
,
the
Apostle
saith
he
liueth
to
God
:
his
life
then
is
perpetuall
and
euerlasting
.
Thus
much
touching
Christ
the
head
.
And
now
hee
commeth
to
the
application
of
it
in
the
members
.
Likewise
thinke
yee
also
that
ye
are
dead
to
sinne
,
but
are
aliue
to
GOD
in
Iesus
Christ
our
Lord
.
First
in
these
wordes
the
Apostle
willeth
vs
,
not
barely
(
as
the
worde
is
translated
)
to
thinke
:
for
that
is
but
an
opinion
:
but
to
conclude
as
it
were
necessarie
by
a
Syllogisme
(
for
that
speech
he
vseth
)
that
wee
are
deade
to
sinne
and
are
aliue
to
God
through
Christ
Iesus
our
Lord
.
Here
now
lyeth
the
force
of
his
matter
,
as
Christ
dyed
but
once
for
to
satisfie
for
sinne
&
to
slay
it
,
so
all
the
true
members
of
Christ
can
but
once
die
to
sinne
.
Sinne
or
the
olde
man
being
once
crucified
in
them
,
and
hauing
receiued
the
deaths
wound
,
can
neuer
reuiue
againe
.
Christ
dyed
once
to
sinne
,
so
his
must
die
but
once
to
sin
,
for
being
in
him
can
they
be
off
and
on
,
now
dead
to
sin
,
now
aliue
vnto
it
?
Most
true
it
is
,
that
sinne
is
in
the
faithfull
by
degrees
put
downe
,
and
not
at
once
:
but
yet
it
is
at
once
by
the
death
of
Christ
slaine
.
Then
the
partie
in
whome
the
old
man
is
once
crucified
and
slaine
,
is
also
rysen
with
Christ
and
is
partaker
of
the
new
life
,
and
so
with
him
,
or
rather
in
him
,
is
aliue
to
God
.
Then
marke
the
drift
of
the
Apostle
:
If
Christ
could
die
but
once
to
sinne
and
then
liueth
for
euer
:
then
they
that
be
in
Christ
can
die
but
once
to
sinne
,
and
likewise
doe
liue
with
him
to
God
for
euer
.
How
then
can
the
olde
man
once
crucified
,
euer
recouer
life
againe
?
Or
how
can
the
new
life
,
the
life
of
God
being
once
begun
be
vtterly
extinct
in
any
?
Seeing
the
Apostle
doth
argue
vpon
this
ground
,
that
as
Christ
can
not
alter
,
so
they
that
bee
in
Christ
can
not
alter
.
How
then
shall
they
that
bee
in
Christ
,
and
so
dead
to
sinne
yet
liue
therein
?
Howe
can
any
true
Christian
man
continue
in
sin
,
that
grace
may
abound
:
but
especially
consider
how
contrarie
they
be
vnto
this
place
,
which
holde
that
a
man
may
be
regenerate
in
Christ
,
and
vtterly
fall
from
it
.
By
the
doctrine
of
those
,
the
olde
man
may
be
crucified
and
slaine
in
a
man
,
and
liue
againe
,
and
so
againe
he
may
bee
slaine
(
if
they
leaue
place
for
repentance
)
and
liue
also
from
that
.
Also
by
their
doctrine
,
the
life
of
God
may
in
a
man
be
extinct
,
and
so
he
doth
not
in
Christ
liue
to
God
.
Why
then
doth
S.
Paule
here
make
such
a
comparison
between
Christ
and
his
members
which
are
grafted
into
him
?
But
let
these
passe
,
and
returne
againe
to
the
former
.
S.
Paul
now
draweth
from
hence
an
exhortation
vnto
all
Christians
,
that
seing
their
profession
figured
by
baptisme
,
is
so
as
they
must
die
with
Christ
to
sinne
,
and
rise
also
with
him
vnto
the
new
life
,
that
therfore
they
would
not
let
sinne
raigne
in
their
mortal
bodies
&c.
If
sin
be
slaine
in
you
,
then
you
must
not
let
it
raigne
in
you
,
for
is
that
meet
,
that
a
dead
thing
should
raigne
?
And
shall
men
obey
the
lustes
of
that
which
is
slaine
?
Surely
if
sinne
raigne
,
sinne
is
not
slaine
:
if
any
man
doe
obey
the
lusts
thereof
,
it
is
aliue
still
in
him
.
Such
a
man
without
all
controuersie
is
not
in
Christ
,
but
now
marke
how
the
blessed
Apostle
doeth
frame
his
speeches
in
this
exhortation
.
He
doth
not
say
th●●
,
let
not
sinne
remaine
at
all
in
you
,
or
see
that
in
no
wise
you
bee
found
to
sinne
:
for
then
all
are
lost
,
if
none
be
in
Christ
,
if
none
bee
dead
and
rysen
with
him
,
but
such
as
are
quite
voide
of
all
sinne
,
But
let
not
sinne
raigne
in
your
mortall
bodie
.
Here
is
all
that
the
faithfull
are
called
vpon
,
for
while
they
liue
here
,
namely
that
they
obey
not
the
lustes
of
sinne
,
and
so
giue
vnto
it
a
kingdome
and
a
dominion
in
them
.
He
sheweth
plainely
by
this
that
the
slaine
body
of
sinne
remaineth
still
in
them
,
and
the
lustes
thereof
be
in
the
minde
,
but
wee
must
not
obey
them
.
Also
he
saith
,
Let
it
not
raigne
in
your
mortall
body
.
What
doth
hee
by
this
,
giue
alowance
that
sinne
may
raigne
in
the
mind
.
Surely
that
were
a
small
reformation
,
if
sinne
should
bee
restrained
onely
in
our
bodies
,
and
retaine
the
full
force
still
in
the
mind
.
But
seeing
it
can
not
be
but
that
the
motions
of
sin
wil
arise
in
the
mind
he
doth
aduertise
that
yet
wee
should
restraine
our
bodies
from
performing
those
lusts
.
It
is
the
like
speech
when
S.
Paul
saith
,
Be
angrie
but
sin
not
.
Hee
speaketh
not
there
of
an
holy
anger
,
which
indeede
is
not
sinne
,
for
then
he
woulde
not
will
vs
to
cut
it
off
,
saying
,
Let
not
the
sunne
goe
downe
vpon
your
wrath
,
but
he
doth
thereby
insinuate
,
that
man
is
so
prone
vnto
anger
,
and
it
doth
arise
so
suddainely
oftentimes
euen
vpon
euery
occasion
that
it
can
not
bee
auoided
,
neuerthelesse
,
hee
doth
aduise
that
we
shoulde
not
performe
the
cruell
deedes
which
anger
doth
leade
vnto
.
Seeing
it
can
not
bee
,
but
that
the
filthie
motions
and
lustes
of
sinne
will
arise
in
the
minde
,
yet
resist
them
so
(
this
is
his
councell
)
that
they
raigne
not
in
your
mortall
bodies
,
or
giue
not
vp
your
bodies
in
action
to
performe
such
wicked
motions
.
Labor
to
haue
the
minde
wholy
purged
from
them
,
but
seing
that
can
not
bee
fully
attained
,
let
them
not
haue
the
raigne
and
dominion
in
your
bodies
.
And
further
,
in
this
exhortation
hee
willeth
vs
,
not
to
giue
our
members
as
weapons
of
vnrighteousnesse
vnto
sinne
,
but
giue
(
saith
he
)
your selues
vnto
GOD
,
as
they
that
are
aliue
from
the
deade
,
and
giue
your
members
as
weapons
of
righteousnesse
to
God
.
To
vnderstand
this
,
you
must
consider
that
the
holye
Ghost
likneth
sinne
vnto
a
mightie
tyrant
,
who
hath
his
ministers
and
seruants
,
attending
and
setting
themselues
in
his
presence
,
to
waite
his
pleasure
what
seruice
he
wil
commaund
them
,
which
then
they
execute
.
And
therefore
hee
vseth
here
the
like
phrase
of
speech
,
willing
vs
not
to
set
our
members
in
the
presence
of
sin
,
as
weapons
,
or
instruments
,
or
as
it
were
ministers
attending
and
ready
to
execute
his
pleasure
.
This
in
deed
is
the
miserable
bondage
that
man
is
in
by
nature
,
that
all
the
powers
and
faculties
of
his
soule
,
with
all
the
members
of
his
bodie
,
are
euen
willinglie
prest
and
readie
,
and
doe
euen
present
and
set
themselues
as
attendants
in
the
presence
of
sinne
,
readie
to
execute
the
lustes
thereof
.
This
being
renounced
,
as
it
is
reason
,
S.
Paule
exhorteth
that
we
should
giue
vp
our selues
to
God
,
as
they
that
are
aliue
from
the
dead
,
and
our
members
as
weapons
of
righteousnesse
.
This
is
a
goodlie
thing
which
is
here
required
:
and
all
thinges
considered
verie
equall
.
We
haue
shewed
our selues
very
ready
to
the
obedience
of
sinne
,
wee
haue
set
all
our
members
as
attendant
,
to
performe
most
willinglie
the
lustes
thereof
.
Shall
we
not
now
be
as
readie
to
giue
vp
our selues
to
God
,
being
ra●ed
vp
from
the
death
of
sinne
vnto
the
life
of
righteousnesse
?
and
shall
wee
not
●e
as
willing
to
set
all
our
members
as
ministers
and
seruants
to
attend
vpon
righteousnes
,
as
we
were
to
giue
them
to
sinne
?
Shal
we
not
change
our
Lorde
,
if
it
be
from
the
worse
to
the
better
?
Or
shall
wee
not
serue
the
better
Lord
as
willing
as
we
serued
the
worse
?
Consider
I
pray
you
:
what
is
the
rewarde
of
those
which
are
the
seruants
of
sinne
:
Is
it
not
eternal
death
,
euen
the
torments
of
hell
:
and
yet
how
chearefully
men
performe
that
seruice
?
Howe
ready
be
they
to
obey
the
lustes
of
sinne
?
What
is
the
reward
of
those
which
serue
righteousnesse
?
Is
it
not
promised
that
they
shall
haue
eternall
glorie
,
and
shall
we
not
then
be
as
willing
and
as
ready
to
obey
righteousnesse
as
we
were
to
obey
sinne
?
And
now
to
the
last
verse
,
which
I
haue
read
vnto
you
,
For
sin
shall
not
haue
dominion
ouer
you
:
for
ye
are
not
vnder
the
law
,
but
vnder
grace
:
This
is
a
most
excellent
comfort
,
which
S.
Paule
vttereth
to
harten
&
to
encourage
all
the
faithful
to
resist
sinne
.
We
heare
of
freedome
from
the
yoke
of
our
euill
lustes
,
wee
are
called
vpon
to
renounce
our
obedience
vnto
sinne
.
Also
wee
are
willed
to
present
all
our
members
as
weapons
of
righteousnes
to
God
:
but
in
the
meane
time
we
doe
feele
our selues
so
oppressed
with
the
tyrannous
power
of
sin
,
that
it
seemeth
we
shall
resist
in
vaine
.
Yea
it
falleth
out
in
manie
,
that
the
more
they
doe
resist
,
and
striue
against
their
euill
lustes
,
the
more
furiously
the
same
doe
seeme
to
rage
.
Whereupon
some
doe
giue
ouer
striuing
,
feeling
themselues
so
yoked
,
as
that
they
thinke
it
vnpossible
to
winde
out
.
For
this
cause
S.
Paule
saith
,
Sinne
shall
not
haue
do●●●●●●
ouer
you
.
As
if
he
should
say
,
be
of
good
courage
,
and
faint
not
,
resist
sinne
with
all
the
force
ye
can
:
for
albeit
the
motions
thereof
do
arise
in
you
very
strong
,
and
seeme
often
times
euen
to
leade
you
away
captiue
,
yet
it
shall
not
raigne
Why
may
one
say
,
doth
not
sin
raigne
in
you
:
where
the
motions
(
which
ariseth
in
the
minde
)
doth
take
place
:
so
that
a
man
is
carried
into
some
sinfull
actes
?
Surely
we
must
iudge
thus
,
that
where
a
man
doth
that
which
he
vnfainedly
hateth
,
and
is
drawen
thereunto
,
euen
against
his
will
,
he
doth
not
obey
sinne
,
neither
can
it
be
said
that
sinne
doth
raigne
in
him
:
But
is
not
such
a
man
in
daunger
that
hee
shall
be
ouercome
?
No
verily
,
for
marke
what
a
reason
the
holy
Apostle
doth
render
.
For
yee
are
not
(
saith
he
)
vnder
the
law
,
but
vnder
grace
.
The
summe
of
the
reason
is
this
,
sinne
hath
lost
his
force
in
you
and
is
vnarmed
,
and
you
haue
obtained
an
inuincible
power
against
it
,
therefore
goe
on
v●●●ntly
in
resisting
,
for
you
shal
assuredly
obtaine
the
victorie
,
and
sinne
shall
not
haue
the
●ominion
ouer
you
.
Now
sinne
hath
lost
his
force
by
this
,
that
you
are
not
vnder
the
lawe
,
and
you
haue
obtained
your
power
in
this
,
because
you
are
vnder
grace
.
Is
not
this
a
maruelous
encouragement
?
The
tyrant
is
vtterly
weakned
,
and
you
are
mightily
armed
,
therefore
goe
to
&
resist
,
he
shal
not
preuaile
against
you
.
This
you
shall
see
plainely
,
if
you
did
vnderstand
what
it
is
not
to
be
vnder
the
lawe
,
and
what
it
is
to
be
vnder
grace
.
The
lawe
was
Moral
,
Iudiciall
,
and
ceremoniall
.
Here
wee
must
needes
take
it
of
the
lawe
Morall
:
But
now
how
is
this
to
be
vnderstood
,
that
he
saith
,
we
are
not
vnder
the
morall
lawe
?
They
bee
vtterlie
awrie
which
take
it
absolutely
,
as
if
we
had
no
more
to
doe
with
the
lawe
of
GOD
.
The
lawe
is
the
rule
of
holy
life
:
all
vices
are
condemned
onelie
by
it
,
and
alone
it
commandeth
all
vertues
:
what
then
can
be
more
absurd
,
then
that
Saint
Paul
vrging
godlie
life
,
should
abolish
the
onely
rule
thereof
?
We
are
stil
,
vnder
the
lawe
thus
,
to
haue
our
minde
,
our
will
,
our
affections
,
our
thoughtes
,
our
wordes
,
and
our
deedes
wholie
framed
according
to
the
same
.
It
is
therefore
but
in
some
respecte
,
that
Saint
Paul
saith
,
we
are
not
vnder
the
lawe
.
Some
doe
take
it
to
be
meant
,
that
we
are
not
vnder
the
curse
of
the
lawe
.
Most
true
it
is
,
that
Christ
hath
deliuered
his
from
the
curse
of
the
lawe
,
as
it
is
written
,
Gal.
3.
but
that
appertaineth
vnto
iustification
:
S.
Paul
doth
not
here
deale
about
iustification
,
but
as
we
see
plainely
touching
sanctification
,
that
is
,
the
godlinesse
which
is
begun
in
all
the
faithfull
.
Here
then
it
must
be
vnderstood
so
,
as
it
is
to
be
applied
to
the
conflict
that
is
betweene
the
fleshe
,
and
the
spirite
,
in
the
regenerate
.
And
that
is
thus
,
ye
are
not
now
vnder
the
lawe
as
it
is
the
strength
of
sinne
,
1.
Cor.
15.56
.
This
matter
is
handled
at
large
in
the
next
Chapter
,
where
he
doth
cleare
the
lawe
from
all
blame
,
that
it
is
the
strength
of
sinne
,
or
that
the
natiue
corruption
in
vs
,
which
as
an
husband
,
hath
force
by
the
lawe
in
our
members
to
bring
forth
children
vnto
death
:
that
is
,
to
beget
,
and
to
bring
forth
wicked
deedes
,
in
the
faculties
of
our
soules
and
bodies
,
being
as
the
wife
.
For
it
is
accidentarie
to
the
lawe
to
doe
this
.
For
the
lawe
being
spirituall
,
and
requiring
an
heauenlie
puritie
,
and
lighting
vpon
our
nature
,
which
is
carnall
,
or
vtterlie
corrupt
,
onely
shewing
our
vncleanenes
,
and
not
healing
it
,
concupiscence
becommeth
more
raging
in
vs
,
which
without
the
lawe
lyeth
as
it
were
dead
.
He
that
is
in
Christ
,
and
so
endewed
with
grace
,
or
that
is
led
by
the
spirit
of
sanctification
.
Which
doth
mortifie
the
deedes
of
the
fleshe
,
is
not
so
vnder
the
lawe
any
longer
,
as
that
sinne
should
haue
strength
thereby
.
Thus
the
holie
Apostle
then
dooth
encourage
and
comforte
all
those
that
striue
to
mortifie
their
sinfull
lustes
,
telling
them
,
that
the
tyrant
hath
lost
his
force
,
which
he
had
by
the
lawe
in
our
corrupt
nature
,
and
that
we
are
armed
with
the
mightie
power
of
grace
to
subdue
him
,
and
therefore
,
hee
shall
not
haue
dominion
ouer
vs
.
What
greater
comfort
then
this
?
why
should
we
not
take
heart
?
The
Lord
increase
his
grace
in
vs
,
and
make
vs
strong
in
renouncing
all
obedience
to
sinne
,
and
in
giuing
vp
our selues
wholy
to
his
seruice
:
Amen
.
FINIS
.