SECT.
I.
Our
principall
care
to
be
saued
.
THERE
is
nothing
in
this
present
euill
world
,
wherin
we
are
strangers
and
pilgrimes
,
(
1.
Chr.
29.15
.
)
walking
in
it
as
it
were
in
a
wildernesse
,
that
we
ought
so
to
affect
and
desire
,
as
to
haue
our
soules
saued
in
the
day
of
iudgement
.
It
is
said
,
that
when
Iohn
Baptist
first
preached
,
Matth.
11.12
.
that
the
kingdome
of
heauen
suffered
violence
,
and
the
violent
tooke
it
by
force
;
that
is
,
there
was
such
forwardnesse
and
zeale
in
them
that
heard
Iohn
preach
,
to
procure
themselues
the
kingdome
of
heauen
,
that
they
stroue
most
earnestly
to
get
in
.
And
this
affection
our
Sauiour
requireth
,
when
he
saith
,
Luk.
13.24
.
Sriue
to
enter
in
at
the
straite
gate
.
Some
men
set
their
affections
vpon
honours
,
and
will
put
their
liues
in
their
hands
to
obtaine
them
,
as
did
Absolom
,
and
his
brother
Adoniah
.
And
some
men
hunt
after
pleasures
,
and
the
fulfilling
of
their
beastly
lusts
most
eagerly
:
So
the
drunkard
riseth
early
to
follow
drunkennes
,
Isa.
5.11
.
So
the
vncleane
person
goeth
to
the
whoore-house
in
the
twilight
,
in
the
euening
,
when
the
night
begins
to
be
blacke
and
darke
,
Prou.
7.9
.
So
there
is
one
alone
,
and
there
is
not
a
second
,
which
hath
neither
sonne
nor
brother
,
yet
there
is
no
ende
of
all
his
trauell
;
neither
can
his
eie
be
satisfied
with
riches
,
neither
doth
he
thinke
,
for
whome
doe
I
trauell
and
defraud
my
soule
of
pleasure
?
Eccles.
4.8
.
If
these
men
take
such
paines
,
and
are
carried
with
so
violent
a
streame
to
effect
their
carnall
desires
;
how
ought
we
to
inforce
our
affections
to
waite
with
Iacob
,
Gen.
49.18
.
for
the
saluation
of
the
Lord
;
and
to
desire
with
Dauid
,
Psal.
35.3
.
that
God
would
say
vnto
vs
,
that
he
is
our
saluation
?
The
looking
of
Daniel
out
of
the
captiuitie
of
Babylon
towards
Ierusalem
,
Dan.
6.10
.
may
admonish
vs
,
that
we
being
set
in
this
world
,
as
in
the
captiuitie
of
Babel
,
should
cast
our
eyes
toward
the
heauenly
Ierusalem
.
Paradise
is
our
countrey
,
which
Adam
lost
by
transgression
,
and
wee
are
here
as
men
banished
:
if
wee
haue
the
naturall
affection
which
euery
man
ought
to
haue
to
his
owne
countrey
,
then
let
vs
looke
for
the
citie
hauing
a
foundation
,
Heb.
11.10
.
whose
builder
and
maker
is
God
.
Dauid
the
man
after
Gods
owne
heart
,
sware
vnto
the
Lord
,
and
vowed
vnto
the
Almightie
God
of
Iacob
,
saying
,
Psal.
132.23
.
I
will
not
enter
into
the
tabernacle
of
my
house
,
nor
suffer
my
eyes
to
sleepe
,
nor
my
eye-lids
to
slumber
,
vntill
I
find
out
a
place
for
the
Lord
,
&c.
In
like
manner
let
vs
make
a
solemne
vow
,
that
we
will
giue
no
rest
vnto
our selues
,
nor
be
quiet
in
our
mindes
,
vntill
we
haue
gotten
some
comfortable
assurance
of
that
immortall
and
vndefiled
inheritance
,
which
fadeth
not
away
,
but
is
reserued
in
heauen
for
vs
,
1.
Pet.
1.4
.
If
we
loose
the
life
of
our
body
,
we
may
find
it
again
,
Mat.
16.25
.
but
the
losse
of
the
soule
is
irrecouerable
,
Luk.
16.26
.
He
that
hath
ears
to
heare
let
him
heare
:
Mat.
19.9
.
In
going
to
our
countrey
,
we
must
as
the
Israelites
did
,
goe
through
a
wildernesse
wherein
are
many
wayes
,
but
they
may
be
reduced
to
two
;
Matth.
7.13.14
.
The
one
is
the
broad
way
,
that
leadeth
to
destruction
;
the
other
is
the
narrowe
way
that
leadeth
vnto
life
:
and
these
may
fitly
bee
called
the
wayes
of
life
and
of
death
,
Ier.
21.8
.
Now
the
first
of
these
wayes
,
is
the
right
way
,
whereof
Dauid
speaketh
,
Psal.
119.32
.
I
will
runne
the
way
of
thy
commandements
.
This
way
is
called
the
olde
way
,
and
the
good
way
,
wherein
if
we
walke
,
wee
shall
finde
rest
for
our
soules
,
Ier.
6.16
.
and
euerie
man
of
God
ought
to
teach
vs
this
good
and
right
way
,
1.
Sam.
12.23
.
for
this
way
the
Lord
approoueth
,
Psal.
1.6
.
being
the
way
of
the
righteous
.
The
other
way
,
is
the
way
of
our
owne
hearts
,
Eccles.
11.9
.
If
we
minde
to
come
to
paradise
,
we
must
leaue
this
way
,
Ier.
18.11
.
beeing
the
way
of
sinners
,
Psa.
1.1
.
which
is
the
way
of
darkenesse
,
Prou.
2.13
.
And
this
way
will
lead
vs
vnto
iudgement
,
Eccl.
11.9
.
for
the
way
of
the
wicked
shall
perish
,
Psal.
1.6
.
In
walking
in
the
right
way
,
it
behooueth
vs
to
practise
two
things
.
First
,
we
must
vse
all
meanes
of
goodnesse
:
not
one
or
two
of
the
meanes
,
but
euerie
one
of
them
in
their
places
.
For
otherwise
,
if
we
refuse
all
of
them
,
or
any
of
them
,
it
is
a
righteous
iudgement
of
God
,
that
wee
should
liue
and
die
in
our
sinnes
.
If
a
man
say
,
hee
desireth
heauen
,
and
yet
will
neuer
frequent
sermons
,
nor
good
companie
,
where
he
may
be
instructed
,
nor
vse
any
priuate
or
publike
exercises
of
religion
,
whereby
he
may
be
edified
;
he
is
no
more
to
be
regarded
,
then
a
sluggard
,
that
pretendeth
that
he
meanes
to
haue
a
crop
,
and
yet
will
neither
plowe
nor
fowe
the
ground
,
but
when
others
are
labouring
,
he
is
sleeping
:
as
no
man
will
euer
looke
that
the
one
should
haue
a
plentifull
haruest
of
corne
;
so
will
no
wise
man
beleeue
,
that
hee
should
obtaine
a
plentifull
croppe
,
either
of
grace
here
,
or
of
glorie
hereafter
.
For
it
is
as
possible
for
men
to
make
staires
to
climbe
vp
vnto
the
skie
,
as
for
vs
without
these
meanes
,
to
ascend
vnto
heauen
by
any
deuise
of
our
owne
framings
.
Therefore
let
vs
with
great
care
and
conscience
heare
the
Gospel
preached
,
frequent
sermons
,
receiue
the
holy
Sacraments
,
performe
all
religious
exercises
,
and
resort
to
Gods
house
;
that
as
the
poore
creeple
at
the
poole
Bethesda
waited
for
the
moouing
of
the
water
by
the
Angel
,
that
his
impotencie
might
be
cured
,
Ioh.
5.7
.
so
ought
we
to
wait
for
the
first
moouing
of
the
spirituall
waters
of
life
,
that
our
spirituall
impotencie
may
be
helped
.
For
the
ministerie
of
the
Gospel
is
the
golden
pipe
,
whereby
and
where-through
,
the
water
of
life
,
all
the
sweetnesse
of
Christ
,
and
all
heauenly
graces
whatsoeuer
,
are
deriued
vnto
vs
.
Therefore
if
we
desire
to
be
saued
,
we
may
not
neglect
the
meanes
of
saluation
.
And
here
two
things
are
to
be
known
.
First
,
that
the
word
of
God
is
that
light
that
shineth
in
darkenesse
,
to
shew
vs
the
way
,
and
lighten
our
eyes
to
walke
in
the
path
that
leadeth
to
life
,
2.
Pet.
1.19
.
Psal.
119.105
.
To
the
law
and
the
testimony
:
if
men
speake
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
,
Isa.
8.20
.
In
stead
of
this
light
wee
haue
a
false
light
,
that
is
,
the
thought
of
our
owne
hearts
:
now
the
thoughts
of
our
owne
hearts
are
said
to
bee
the
deuils
souldiers
,
and
to
warre
against
the
soule
,
1.
Pet.
2.11
they
follow
their
captaine
,
and
we
follow
them
,
&
in
so
doing
,
we
may
easily
know
whether
we
go
.
Secondly
,
that
the
guide
gone
before
vs
is
Christ
Iesus
,
vpon
whom
we
must
looke
,
and
whom
we
are
to
followe
,
Hebr.
12.2
.
looking
saith
the
spirit
,
vnto
Iesus
the
author
and
finisher
of
our
faith
,
who
for
the
ioy
that
was
set
before
him
,
endured
the
crosse
,
and
despised
the
shame
,
and
is
set
at
the
right
hand
of
the
throne
of
God
.
And
as
touching
the
holy
Fathers
,
Prophets
,
and
Martyrs
,
which
through
faith
and
patience
inherite
the
promises
,
we
are
exhorted
,
Heb.
6.12
.
to
bee
followers
of
them
,
as
they
were
of
God
,
1.
Cor.
11.1
.
In
stead
of
these
there
bee
false
guides
,
that
is
,
the
steps
and
wayes
of
our
forefathers
,
which
we
say
we
will
follow
,
Ier.
44.17
.
but
God
faith
no
,
Ezech.
20.18
.
forbidding
to
walke
in
the
ordinances
of
the
fathers
,
and
to
obserue
their
manners
;
and
straitly
charging
to
walke
in
his
statutes
,
and
to
keepe
his
iudgements
.
The
other
thing
to
be
practised
of
vs
in
walking
in
the
right
way
,
is
that
wee
vse
this
world
and
all
things
therein
,
as
not
abusing
them
,
1.
Cor.
7.31
.
and
herein
we
are
to
resemble
a
pilgrime
,
who
so
long
as
his
staffe
is
an
helpe
and
stay
for
him
in
his
iourney
,
he
is
content
to
carrie
it
in
his
hand
,
but
so
soon
as
it
beginneth
to
trouble
him
,
hee
casteth
it
away
:
So
all
Gods
Saints
that
are
gone
before
vs
,
in
comparison
of
heauenly
things
,
haue
contemned
the
worldly
vanities
:
for
no
sooner
were
they
made
partakers
of
the
gifts
&
graces
of
Gods
holy
spirit
,
&
had
but
some
little
tast
of
the
heauenly
happinesse
,
but
presently
they
contemned
the
world
,
and
the
vanities
thereof
:
they
were
ready
to
leaue
all
,
and
to
follow
Christ
,
and
euen
to
lay
down
their
liues
for
the
profession
of
the
Gospel
.
Abraham
at
Gods
commandement
,
left
his
owne
countrie
,
and
contemned
all
the
profits
,
pleasures
,
and
preferments
,
which
it
might
haue
yeelded
vnto
him
,
in
comparison
of
the
land
of
promise
,
though
hee
dwelt
there
but
as
a
stranger
,
and
had
little
ioy
and
comfort
in
it
,
but
only
as
it
was
a
type
of
the
heauenly
Canaan
,
Heb.
11.9.10
.
So
Moses
refused
to
be
called
the
son
of
Pharaohs
daughter
,
and
chose
rather
to
suffer
aduersitie
with
the
people
of
God
,
then
to
enioy
the
pleasures
of
sinne
for
a
season
,
esteeming
the
rebuke
of
Christ
,
greater
riches
then
the
treasures
of
Egypt
;
for
hee
had
respect
vnto
the
recompence
of
the
reward
:
Chap.
11.23.24
.
And
if
it
were
a
sufficient
reason
to
mooue
Iacob
,
Gen.
45.20
.
to
neglect
his
stuffe
in
the
land
of
Canaan
,
because
King
Pharaoh
promised
him
the
best
things
of
Egypt
when
he
came
into
his
kingdom
,
how
much
more
should
it
bee
auaileable
to
perswade
vs
vnto
the
contempt
of
these
worldly
and
worthlesse
vanities
,
seeing
wee
haue
the
assured
promise
of
God
himselfe
,
that
we
shall
enioy
the
best
things
of
his
heauenly
kingdome
,
when
wee
come
vnto
him
.
But
alas
,
these
earthly
things
,
(
though
they
be
small
and
contemptible
)
doe
hide
these
superexceeding
ioies
of
gods
kingdome
,
from
the
eyes
of
those
who
spend
their
thoughts
vpon
their
worldly
affaires
.
For
as
a
small
dish
beeing
held
neere
the
eyes
,
hideth
from
our
sight
a
great
mountaine
;
so
these
earthly
trifles
beeing
placed
neere
our
sight
,
doe
so
shadow
and
ouercloud
these
great
and
shining
excellencies
,
that
wee
cannot
truely
behold
them
,
not
rightly
iudge
of
their
greatnesse
:
Therefore
let
vs
remooue
them
further
from
vs
,
and
then
they
will
seeme
small
,
and
smally
to
be
regarded
,
in
comparison
of
the
incomparable
ioyes
in
heauen
.
Furthermore
,
that
our
care
and
desire
after
saluation
be
not
weakened
,
and
wee
faint
in
the
mid
way
,
wee
must
beware
of
three
points
.
First
,
that
wee
turne
not
backe
againe
by
offending
of
God
,
and
transgressing
his
Commandements
:
for
as
in
walking
after
his
word
in
his
feare
,
we
goe
to
God
and
euerlasting
life
;
so
by
sinning
,
in
stead
of
going
forward
,
wee
slippe
backe
and
draw
toward
death
:
we
cannot
therefore
turne
back
,
but
with
danger
to
fall
into
euerlasting
perdition
.
Much
like
vnto
him
,
who
flying
from
his
enemies
,
that
pursue
him
,
in
stead
of
sauing
himselfe
in
some
towne
,
turneth
backe
towards
them
,
and
so
putteth
himselfe
into
their
hands
.
We
are
not
without
many
and
mighty
enemies
,
that
pursue
vs
,
and
labour
to
make
vs
turne
backe
by
offending
God
,
and
these
must
wee
fight
against
,
1.
Pet.
2.11
.
These
enemies
fight
not
against
our
goods
,
to
rob
vs
of
them
,
nor
against
our
bodies
,
to
depriue
them
of
life
,
but
against
our
soules
,
to
induce
them
to
offend
God
,
and
so
to
draw
them
into
euerlasting
damnation
:
An
example
in
Iob
,
Cap.
1.1
.
who
was
a
iust
man
,
&c.
and
so
walked
in
the
way
to
heauen
:
but
Sathan
would
withstand
him
,
and
therefore
commenced
warre
against
his
soule
:
hee
seemes
as
if
hee
would
haue
fought
against
his
goods
,
in
causing
them
to
be
taken
away
,
against
his
children
,
in
procuring
their
death
,
and
against
his
bodie
in
vexing
it
most
cruelly
;
yet
was
it
properly
the
soule
,
that
hee
assaulted
.
Iob.
1.9.10.11
.
And
he
fought
against
it
,
seeking
by
outward
tribulation
to
induce
the
same
,
by
blaspheming
to
offend
God
.
If
wee
consider
our
owne
weakenes
to
withstand
our
mighty
enemies
,
it
may
breed
some
cause
of
feare
in
vs
;
but
as
God
in
old
time
commaunded
Ioshua
,
cap.
1.9
.
that
hee
should
not
feare
the
Canaanites
,
and
assured
him
that
hee
would
be
with
him
,
and
that
by
ouercomming
them
,
he
would
bring
his
people
into
the
land
of
promise
;
so
likewise
let
vs
giue
care
vnto
God
,
that
calleth
vs
to
this
battell
,
with
assurance
that
he
will
stand
with
vs
,
and
for
vs
,
to
the
ende
that
couragiously
fighting
vnder
his
banner
against
our
enemies
,
we
may
by
his
grace
and
power
obtaine
perfect
victorie
,
and
consequently
the
possession
of
our
celestiall
countrie
.
Secondly
,
that
wee
turne
neither
to
the
right
hand
,
nor
to
the
left
.
By
those
that
turne
to
the
right
hand
,
wee
vnderstand
such
as
seeme
to
keepe
Gods
commandements
;
yet
,
not
to
glorifie
him
,
but
either
to
glorifie
themselues
,
or
to
merit
.
Prayer
to
God
,
almes
,
fasting
,
and
other
like
works
are
commendable
,
and
ordained
of
God
,
to
the
end
by
them
to
walke
towards
heauen
;
but
such
as
doe
them
,
that
they
may
be
seene
,
and
praised
of
men
,
doe
turne
to
the
right
hand
,
and
depriue
themselues
of
all
reward
in
heauen
,
because
they
receiue
it
vpon
earth
aforehand
,
Math.
6.2.5.16
.
It
is
also
astraying
to
the
right
hand
,
when
hauing
receiued
gifts
of
speaking
the
tongues
,
of
prophecying
,
of
knowing
all
secrets
,
of
faith
,
&c.
1.
Cor.
13.
the
receiuers
doe
not
vse
them
in
loue
.
Such
likewise
,
as
in
the
old
time
among
the
Iewes
,
did
obserue
the
lawes
and
ordinances
of
God
,
to
the
ende
to
merit
,
did
also
stray
to
the
right
hand
,
and
turned
out
of
the
way
of
saluation
,
Rom.
10.2
.
By
those
that
turne
to
the
left
hand
,
wee
vnderstand
such
as
doe
thinke
to
come
to
heauen
by
the
path
of
mens
traditions
,
and
seruices
,
or
voluntarie
deuotions
,
not
commaunded
by
God
,
Coloss.
2.21
.
as
touch
not
,
tast
not
,
handle
not
,
&c.
And
this
Christ
obiected
to
the
Scribes
and
Pharises
,
Matth.
15.8.9
.
Therefore
because
God
hath
taught
vs
the
way
wherein
wee
should
walke
to
heauen
,
let
vs
beware
we
turne
not
either
to
the
right
hand
,
or
to
the
left
.
Thirdly
,
that
we
stand
not
still
in
the
way
,
but
goe
forward
,
and
fructifie
in
good
workes
:
for
such
is
the
way
to
heauen
,
that
hee
that
goeth
not
forward
,
slideth
backward
.
We
nurse
little
children
,
to
the
end
they
may
grow
great
,
and
wax
strong
;
and
it
were
a
wonder
to
see
a
little
child
continue
as
little
and
weake
as
at
the
birth
:
euen
so
if
we
,
(
who
being
members
of
the
Church
of
Christ
,
and
consequently
entred
into
the
path
that
leadeth
to
heauen
,
and
daily
doe
receiue
the
food
of
Gods
word
and
sacraments
)
should
not
increase
in
faith
,
working
by
loue
,
and
amendement
of
life
,
it
were
great
ingratitude
and
vnexcusable
obstinacy
,
which
should
not
escape
vnpunished
;
to
stand
stil
in
the
way
&
not
to
go
forward
.
The
Apostle
Paul
although
be
had
proceeded
very
far
in
this
way
,
thought
it
not
his
duty
to
surcease
,
but
the
nearer
he
came
to
the
marke
,
the
more
he
striueth
towards
it
,
forgetting
those
things
which
be
behind
,
Phil.
3.14.15
.
And
therevpon
inferreth
,
whosoeuer
are
perfect
,
let
them
be
thus
minded
.
Must
those
that
are
perfect
be
of
this
minde
?
how
much
more
behoueth
it
vs
,
who
are
but
of
small
growth
in
comparison
,
to
giue
all
diligence
,
that
we
may
increase
and
grow
vp
in
grace
,
1.
Thess.
4.1
.
being
prouoked
also
thereto
by
that
exhortation
of
Saint
Peter
,
grow
in
grace
and
in
the
knowledge
of
our
Lord
and
Sauiour
Iesus
Christ
,
2.
Pet.
3.18
.
If
we
rest
contented
with
a
little
quantity
of
faith
,
&
neuer
labour
after
increase
,
it
is
a
shrewd
presumption
,
that
such
a
faith
is
false
and
counterfeit
.
For
assoon
as
the
seed
of
true
faith
is
sowen
in
vs
,
and
hath
taken
roote
,
it
sprowteth
vp
vntill
it
come
to
full
ripenes
;
in
which
respect
Christ
compareth
it
to
a
graine
of
mustard
seed
,
which
though
it
be
one
of
the
least
seedes
of
the
garden
,
yet
it
groweth
to
a
great
tree
,
Matth.
13.31.32
.
It
is
not
possible
that
any
,
who
haue
tasted
of
true
faith
,
and
of
those
inestimable
benefits
which
it
assureth
vs
of
,
should
content
themselues
with
a
small
pittance
,
and
neuer
labour
after
more
.
For
who
is
it
that
hauing
tasted
and
eaten
a
little
bit
of
some
delicious
meates
,
doth
not
with
an
hungring
appetite
desire
more
,
till
he
be
filled
and
satisfied
?
or
who
is
it
that
hauing
any
weake
title
and
assurance
of
some
goodly
inheritance
,
doth
not
earnestly
desire
,
and
vse
all
good
and
lawfull
means
,
whereby
his
title
may
be
strengthened
,
and
his
assurance
confirmed
?
So
if
any
haue
truly
tasted
of
faith
,
and
the
excellent
benefits
that
accompany
it
,
(
which
are
assurance
of
Gods
loue
,
remission
of
sinnes
,
peace
of
conscience
,
and
ioy
in
the
holy
Ghost
)
they
cannot
content
themselues
with
a
little
modicum
,
and
neuer
hunger
after
more
:
for
can
we
imagin
,
that
we
haue
any
finall
title
or
true
assurance
of
those
vnspeakable
ioyes
of
Gods
kingdome
,
if
we
neuer
vse
meanes
to
confirme
our
title
and
strengthen
our
assurance
?
surely
it
is
impossible
.
To
conclude
,
Satan
if
he
cannot
make
vs
worse
,
will
labour
to
make
vs
not
to
be
better
,
nor
to
go
forward
in
religion
.
Hast
thou
not
more
zeale
now
then
thou
hadst
when
the
gospel
was
first
brought
thee
?
then
feare
,
least
the
spirit
be
much
quenched
:
wherefore
as
Sathan
endeuoreth
to
make
thee
stand
at
a
stay
in
christianity
,
so
let
the
spirit
of
God
in
thee
striue
for
the
contrary
,
that
he
that
is
righteous
,
may
be
more
righteous
,
Apoc.
22.11
.
For
we
may
not
be
worse
then
the
ground
,
which
by
the
raine
is
made
more
fruitfull
;
nor
then
the
hearbes
,
which
by
the
sunne
are
made
more
flourishing
.
Hauing
thus
far
(
Christian
Reader
)
perswaded
thee
to
desire
aboue
all
things
the
kingdome
of
heauen
,
and
the
happines
of
the
life
to
come
;
now
to
quicken
and
to
spurre
on
thy
affection
,
let
me
propound
vnto
thee
some
grounds
&
motiues
wherwith
we
cannot
but
be
whetted
on
,
and
haue
a
sharpe
edge
set
on
our
desires
.
And
albeit
many
things
here
might
be
deliuered
,
yet
I
will
only
rest
contented
to
haue
commended
vnto
thee
these
two
;
First
,
mans
misery
,
&
secondly
the
happines
promised
by
the
Lord
in
the
Gospel
.
If
neither
of
these
can
preuaile
with
men
,
to
make
them
lust
after
the
life
that
endureth
for
euer
,
I
must
conclude
they
are
no
better
then
dead
persons
,
whose
end
is
to
be
burned
in
vnquenchable
fire
.
Touching
mans
misery
,
we
are
to
consider
that
men
naturally
are
the
children
of
wrath
,
Eph.
2.3
.
vnder
the
curse
and
malediction
of
God
,
Galat.
3.10
.
subiect
to
horrible
vexation
and
terrors
of
conscience
,
Isa
57.20.21
.
like
to
the
raging
sea
,
that
cannot
rest
:
And
all
their
life
long
they
liue
in
feare
of
death
,
and
of
such
iudgements
as
are
forerunners
of
death
,
Heb.
2.14
.
Their
prosperity
,
and
aduersity
,
their
callings
and
their
afflictions
,
are
accursed
,
nothing
maketh
them
better
,
but
euery
thing
a
great
deale
worse
,
all
beeing
infected
and
poysoned
vnto
them
by
their
owne
sinnes
,
and
Gods
fearefull
vengeance
vpon
the
same
.
If
they
liue
,
it
is
to
the
increase
of
their
owne
damnation
;
if
they
die
,
they
goe
to
take
present
possession
of
eternall
destruction
;
if
they
refuse
to
eate
or
drinke
for
the
preseruing
of
life
,
they
are
murtherers
of
themselues
;
if
they
doe
eate
and
drinke
,
they
are
vsurpers
of
that
which
is
none
of
their
owne
;
if
they
come
not
to
the
word
and
sacraments
,
they
are
contemners
of
Gods
ordinances
;
if
they
doe
come
,
they
are
profaners
of
the
same
,
and
so
shal
be
further
hardned
to
their
finall
perdition
.
In
a
word
,
vnto
them
that
are
defiled
,
and
vnbeleeuing
,
is
nothing
pure
,
but
euen
their
mindes
and
consciences
are
defiled
,
Tit.
1.15
.
Here
the
Apostle
setteth
out
the
miserable
state
of
a
wicked
man
thus
;
1.
he
is
one
that
is
vncleane
,
2.
an
vnbeleeuer
,
3.
one
to
whom
nothing
is
pure
,
4.
his
mind
,
5.
his
conscience
is
polluted
.
In
all
which
respects
he
is
a
most
odious
person
,
in
whom
is
nothing
but
filthines
of
flesh
and
spirit
,
2.
Cor.
7.1
.
the
which
the
pure
eies
of
the
Lord
cannot
abide
,
Abac.
1.13
.
If
the
wicked
man
be
thus
vncleane
,
then
hate
his
company
;
Psal.
119.115
.
the
vile
person
is
to
be
contemned
,
Psal.
15.4
.
come
not
neere
him
,
Psal.
26.4.5
.
touch
him
and
thou
wilt
be
defiled
,
he
is
filthie
within
and
without
,
and
with
the
Leper
must
be
thrust
out
of
the
camp
for
feare
of
infection
,
Leuit.
13.14
.
And
is
not
this
a
wretched
case
if
then
we
consider
our
misery
,
and
the
wofull
fruit
of
our
sinne
,
which
hath
debarred
vs
from
all
comfort
in
heauen
and
earth
,
from
God
,
or
any
of
his
creatures
;
and
if
we
remember
that
sinne
hath
wrapped
vs
vnder
condemnation
;
hath
set
God
and
his
creatures
,
as
hosts
and
armies
against
vs
;
hath
made
nothing
ours
but
hell
and
damnation
;
euen
the
sole
representation
of
this
miserie
is
sufficiently
able
to
rauish
a
man
with
an
insatiable
desire
to
be
freed
from
this
grieuous
estate
,
and
to
be
possessed
of
euerlasting
happines
.
Touching
the
happines
,
which
shal
be
enioyed
in
the
world
to
come
,
it
is
such
as
the
eye
hath
not
seene
,
not
the
eare
hath
heard
,
nor
euer
entred
into
mans
heart
,
1.
Cor.
2.9
.
If
Salomons
kingdome
was
so
esteemed
,
because
of
the
wisdome
which
was
in
Salomon
,
&
of
the
same
and
renowne
that
he
had
throughout
all
the
world
,
and
because
of
the
good
order
&
policie
which
was
in
his
gouernement
,
that
he
amazed
the
minde
and
vnderstanding
of
the
Queene
of
Saba
,
and
because
of
the
great
abundance
of
gold
and
siluer
and
of
all
sorts
of
riches
and
goods
,
and
of
the
rest
&
quietnes
which
was
among
the
people
of
Israel
at
that
time
;
let
vs
thinke
what
is
the
excellencie
and
magnificence
of
Gods
kingdome
,
in
which
Iesus
Christ
(
that
great
Salomon
)
raigneth
,
which
is
the
wisdome
of
God
,
and
he
in
whome
all
the
treasures
of
knowledge
and
wisdome
,
and
of
all
the
blessings
of
God
are
hidden
,
for
to
bestow
them
to
his
subiects
,
and
to
make
them
all
partakers
of
them
;
in
as
much
as
that
kingdome
of
Salomons
was
not
but
the
figure
and
shadow
of
our
true
Salomons
kingdome
,
the
true
peace
,
who
hath
made
peace
between
God
and
vs
,
and
hath
deliuered
vs
from
all
our
enemies
.
Now
this
happines
we
shall
enioy
,
at
the
last
day
of
our
separation
,
and
at
the
last
iudgement
.
The
first
of
these
hath
two
parts
.
First
,
it
containeth
an
absolute
immunitie
and
freedome
from
all
infirmities
of
bodie
and
soule
,
as
it
is
saide
Apoc.
21.4
.
God
shall
wipe
away
all
teares
from
our
eies
:
for
the
bodie
shall
be
free
from
all
labour
,
care
,
&c.
which
is
expressed
in
the
word
,
rest
,
Psal.
15.1
.
And
the
soule
shall
be
free
from
all
the
suggestions
of
Satan
to
euill
,
and
all
other
corruptions
wherewith
the
best
and
choisest
of
Gods
seruants
in
this
life
are
wonderfully
assolted
.
Secondly
,
the
body
sleeping
in
the
earth
,
the
soule
shall
absolutely
bee
freed
from
sinne
,
and
liue
in
the
fauour
of
God
,
so
as
there
shall
bee
added
vnto
vs
a
present
entrance
into
the
Lords
ioy
,
Mat.
25.21
.
which
is
called
the
entrance
into
the
Lords
Paradise
,
Luk.
23.43
.
and
into
the
bosome
of
Abraham
,
Luk.
16.22
.
But
the
glorie
of
the
last
day
is
farre
greater
,
and
resteth
in
three
things
.
First
,
in
the
resurrection
,
and
waking
of
the
bodie
,
at
what
time
it
shall
be
made
conformable
to
the
bodie
of
Christ
:
Phil.
3.21
.
who
shall
change
our
vile
bodies
,
that
they
may
be
fashioned
like
to
his
glorious
bodie
:
which
is
to
bee
vnderstood
,
not
of
changing
the
substance
,
forme
,
or
fashion
,
or
the
members
of
our
bodies
,
but
of
deliuering
of
them
from
those
qualities
,
whereto
they
are
subiect
by
the
meanes
of
same
,
and
by
beautifying
them
with
the
contrarie
:
as
1.
Cor.
15.52
.
wee
shall
be
changed
,
for
this
corruption
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortalitie
:
at
which
time
they
shall
need
no
naturall
prouision
nor
maintenance
,
Apoc.
7.16
.
but
shall
shine
as
the
sunne
,
Dan.
12.3
.
Secondly
,
there
shall
be
a
new
heauen
,
and
a
newe
earth
,
wherein
the
Saints
of
God
shall
dwell
,
and
all
things
shall
bee
restored
to
their
first
maiestie
,
Isa.
65.17
.
2.
Pet.
3.15
.
Apoc.
21.1
.
Thirdly
,
(
which
is
the
greatest
of
all
)
wee
shall
then
haue
the
beholding
of
the
verie
face
of
God
,
1.
Ioh.
3.2
.
and
there
shall
be
no
marks
set
to
keep
vs
from
the
mount
where
the
Lord
dwelleth
,
as
was
Exod.
19.12
.
but
as
S.
Paul
saith
,
1.
Cor.
13.12
.
then
shall
we
see
face
to
face
,
and
knowe
euen
as
wee
are
knowne
.
And
in
this
presence
of
God
,
Psa.
16.11
.
is
fulnes
of
ioy
,
and
at
his
right
hand
there
are
pleasures
for
euermore
.
Much
more
might
be
spoken
of
the
excellencie
of
this
estate
,
and
yet
when
all
hath
beene
said
that
can
be
,
it
is
nothing
in
comparison
of
that
which
the
thing
is
in
it selfe
,
and
we
shall
find
it
to
be
,
when
we
shall
lay
downe
this
bodie
of
corruption
,
and
bee
cloathed
vpon
with
perfect
glory
.
Learne
therefore
what
a
wonderfull
blessing
we
haue
obtained
by
Christ
.
By
nature
we
are
wrapped
in
the
guilt
of
sin
,
subiect
to
the
stipend
of
sinne
,
subdued
vnder
the
curse
of
the
lawe
,
and
lie
right
vnder
the
whole
wrath
and
displeasure
of
God
.
Our
sinnes
proclaimed
vs
Rebels
to
God
through
heauen
and
earth
,
banished
vs
out
of
our
countrey
,
set
hell
gates
open
for
vs
,
and
gaue
vs
into
the
hands
of
Sathan
,
as
an
hangman
to
execute
Gods
sentence
of
eternall
death
passed
against
vs
,
yea
further
,
hopeles
wee
were
in
this
wofull
condition
;
for
Gods
displeasure
was
so
kindled
against
vs
,
as
men
and
angels
could
not
reconcile
him
;
the
law
was
so
transgressed
,
that
all
men
and
angels
could
neuer
satisfie
,
nor
make
vp
the
breach
;
the
sentence
was
so
seuere
,
as
all
men
and
angels
could
neuer
haue
stood
vnder
i●
the
execution
so
certen
,
as
the
verie
gybbet
was
euer
standing
in
our
sight
;
in
the
horrors
of
our
soules
,
and
terrors
of
our
accusing
consciences
,
wee
seemed
to
walke
and
bee
left
in
the
midst
of
ten
thousand
deaths
but
nowe
,
when
no
meanes
was
left
to
pacifie
God
offended
,
to
satisfie
the
lawe
transgressed
to
remake
the
sentence
denounced
,
the
Sonne
of
God
must
come
from
the
bosome
of
his
father
,
and
become
obedient
both
to
the
performing
of
the
whole
will
of
his
Father
,
as
also
to
the
ignominious
death
of
the
crosse
;
that
so
becomming
a
curse
for
vs
,
(
as
that
execrable
kind
of
death
betokened
)
wee
might
haue
God
well
pleased
with
vs
,
as
he
is
with
him
;
we
might
present
him
his
lawe
perfectly
fulfilled
,
not
in
our
persons
,
but
in
our
nature
,
and
in
his
owne
person
for
vs
;
we
might
pleade
the
paiment
of
all
our
debts
,
and
by
this
our
surety
,
sue
out
our
full
discharge
,
(
because
the
vtmost
farthing
is
fully
paid
;
)
haue
our
right
in
the
tree
of
life
,
and
might
enter
in
thorough
the
gates
into
the
citie
,
Apoc.
22.14
.
This
blessed
tree
is
in
the
middest
of
the
Paradise
of
God
,
the
leaues
of
the
tree
,
are
not
onely
for
shadowe
,
but
also
to
heale
the
nations
with
,
and
it
hath
both
leaues
,
and
fruites
to
satisfie
our
hunger
,
and
twelue
manner
of
fruits
euerie
moneth
brought
forth
to
satisfie
our
pleasure
,
and
it
groweth
by
a
riuer
side
,
cleare
as
chrystall
,
proceeding
out
of
the
throne
of
God
,
so
that
it
cannot
possibly
wither
,
Apoc.
22.
Let
vs
beseech
God
,
who
hath
planted
is
with
his
owne
right
hand
,
that
we
may
liue
to
〈◊〉
,
how
wholesome
and
pleasant
that
t●…
is
.
And
considering
that
we
looke
for
life
euerlasting
after
this
life
,
let
vs
not
deceiue
our selues
,
lingring
and
deferring
the
time
to
the
last
gaspe
,
but
let
vs
lay
the
foundation
of
life
eternall
in
our selues
in
this
world
,
and
haue
the
earnest
thereof
laid
vp
in
our
hearts
?
Now
this
is
done
,
if
we
repent
vs
heartily
of
all
our
sinnes
,
and
seeke
to
be
assured
in
conscience
,
that
God
the
father
of
Christ
is
our
father
,
God
the
sonne
our
redeemer
,
and
God
the
holy
Ghost
our
comforter
:
Ioh.
17.3
.
this
is
eternall
life
,
that
they
know
thee
to
be
the
onely
God
,
and
whom
thou
hast
sent
Iesus
Christ
:
yea
let
vs
proceed
further
yet
,
endeauouring
to
say
with
Paul
,
Gal.
2.20
.
Thus
I
liue
,
yes
not
I
now
,
but
Christ
liueth
in
mee
;
and
in
that
I
nowe
liue
in
the
flesh
,
I
liue
by
the
faith
in
the
sonne
of
God
,
who
hath
loued
me
,
&
hath
giuen
himselfe
for
me
:
when
we
can
thus
say
in
truth
of
heart
,
wee
haue
in
vs
the
verie
seede
of
eternall
life
.
Lastly
,
here
we
may
consider
the
wonderfull
madnes
of
worldly
men
,
who
only
haue
regard
to
the
state
of
this
life
,
&
cast
all
their
care
on
the
world
,
and
neuer
so
much
as
life
up
their
hearts
and
thoughts
vnto
heauen
.
The
ende
of
Christ
comming
in
the
flesh
was
principally
for
our
soules
,
by
taking
away
the
sinnes
of
the
world
,
and
after
for
our
bodies
,
by
remoouing
corporall
infirmities
,
Matth.
9.2.6
.
but
it
is
not
thus
with
the
sonnes
of
men
now
:
they
neglect
the
care
of
their
soules
,
but
they
make
prouision
for
the
lusts
of
the
flesh
with
all
possible
diligence
.
As
the
prodigall
sonne
forsooke
his
fathers
house
for
a
strange
countrey
,
his
fathers
fauour
and
inheritance
for
a
bagge
of
money
;
father
,
kinred
,
and
friends
,
for
vnhonest
and
vncourteous
harlots
,
and
the
bread
in
his
fathers
house
,
for
the
huskes
of
beanes
,
which
the
swine
abroad
fed
vpon
,
and
his
soule
desired
;
So
the
worldlings
forsake
God
for
this
present
world
,
heauen
for
earth
,
euerlasting
pleasure
at
Gods
right
hand
,
for
the
pleasures
of
sin
for
a
season
.
It
is
a
iust
iudgement
that
earthly
riches
do
deceiue
our
hearts
,
when
heauenly
riches
do
not
delight
vs
;
that
the
outward
things
should
carie
vs
away
,
when
heauenly
things
cannot
so
much
preuaile
with
vs
.
If
a
man
hauing
two
houses
,
the
one
but
an
homely
cottage
,
and
the
other
a
princely
pallace
,
should
leaue
the
better
,
and
take
all
the
care
for
the
dressing
and
beautifying
of
the
first
,
would
not
euerie
man
say
he
were
a
madde
man
:
now
God
hath
prepared
for
vs
two
houses
,
the
one
is
this
our
bodie
,
which
wee
beare
about
vs
,
which
is
an
house
of
clay
,
Iob.
4.19
.
the
other
house
is
the
third
heauen
,
Iob.
14.2
.
which
is
the
dwelling
place
of
the
holy
Saints
and
Angels
:
therefore
what
spirituall
madnesse
is
it
,
to
employ
all
our
cares
for
the
maintenance
of
this
house
of
clay
,
which
is
but
dust
,
and
to
haue
no
regard
of
the
blessed
estate
of
the
second
house
,
which
is
prepared
for
vs
in
heauen
?
The
three
Apostles
,
when
they
had
seene
some
part
of
the
glory
of
Christ
in
his
transfiguration
vpon
the
mount
Tabor
,
were
so
mooued
,
that
they
said
,
Matth.
17.4
.
Master
,
it
is
good
for
vs
to
bee
here
:
What
then
would
we
do
,
if
we
should
conuerse
in
heauen
,
and
there
behold
the
Maiestie
of
God
,
and
the
glorie
of
Christ
?
would
not
euen
the
apprehension
thereof
allure
vs
,
to
wish
to
dwell
there
,
and
to
forget
and
despise
the
earth
?
But
our
earthly
talk
and
communication
,
our
worldly
course
of
life
,
and
the
corruptions
of
the
flesh
;
that
beare
so
much
sway
in
vs
,
due
manifestly
shew
how
little
wee
are
conuersant
in
heauen
,
and
consequently
doe
testifie
,
that
we
are
burgesses
of
earth
,
and
not
of
heauen
.
All
faithful
beleeuers
do
know
and
are
assured
that
at
the
seperation
of
the
soule
and
the
body
,
the
soule
shal
be
exalted
to
heauen
with
Christ
:
now
as
this
seperation
daily
doth
by
death
draw
nearer
and
nearer
to
the
faithfull
,
so
doth
the
kingdome
also
come
vpon
them
.
Therefore
how
carefull
should
we
be
to
amend
our
liues
,
to
despise
these
earthly
vanityes
,
and
to
prepare
ourselues
to
make
our
entry
into
heauen
.
Now
in
that
we
haue
bin
sufficiently
stirred
and
prouoked
to
desire
,
and
long
after
that
inheritance
which
is
immortall
,
vndefiled
;
and
fadeth
not
away
,
but
is
reserued
in
the
heauens
for
vs
it
should
not
be
a
fruitles
labour
,
to
shew
how
we
may
trie
the
soundnes
of
this
our
desire
after
the
paradise
of
God
,
a
place
of
all
delite
and
pleasure
,
yea
where
the
Saints
enioy
fulnes
of
pleasures
at
Gods
right
hand
.
To
which
end
be
assured
,
that
if
this
desire
to
be
in
the
Lords
ioy
,
with
filled
thy
heart
,
these
worthy
fruites
of
it
will
manifest
themselues
through
thy
life
.
It
will
moderate
the
eager
cares
of
this
life
,
and
will
not
suffer
men
to
become
drudges
or
slaues
to
the
earth
:
for
he
that
taketh
himselfe
to
be
an
heire
of
heauen
,
Rom.
8.17
.
is
well
enough
prouided
and
cared
for
alreadie
till
his
patrimony
fall
.
We
know
that
great
heires
in
their
minority
are
well
and
honestly
maintained
,
their
fathers
being
rich
and
kind
,
will
not
suffer
them
to
want
things
fit
for
them
;
and
if
they
be
any
way
scanted
for
the
present
,
they
shall
afterward
find
it
with
much
aduantage
.
In
any
want
(
thou
being
thy
fathers
heire
)
mayst
boldly
repaire
to
thy
father
with
good
hope
to
speed
in
any
request
which
he
seeth
fit
for
thee
,
and
making
for
thy
good
;
and
he
will
bee
so
far
from
sending
thee
away
empty
,
that
it
wil
be
his
ioy
that
thou
canst
and
wilt
make
request
for
things
good
for
thee
:
yea
if
thy
beleeuing
soule
do
bin
once
conceiue
of
Christ
,
it
will
be
a
most
effectuall
reason
to
draw
thee
from
minding
earthly
things
,
as
Paul
teacheth
,
Phil.
3.20
.
for
exhorting
them
not
to
set
their
hearts
vpon
the
things
of
this
world
,
he
noteth
this
as
a
most
effectuall
argument
,
because
from
heauen
they
looked
for
a
Sauiour
,
who
would
change
their
vile
body
,
and
make
it
like
his
owne
glorious
body
.
It
will
content
the
mind
with
any
present
condition
.
Thus
was
Abraham
contented
,
Isaac
,
and
Iacob
,
with
their
continuall
pilgrimage
vpon
earth
,
because
they
looked
for
a
better
citie
,
Heb.
11.8.9
.
when
as
once
this
tooke
vp
their
hearts
,
they
could
cheerefully
set
themselues
downe
in
their
Tents
,
they
could
dwell
in
strange
countries
contentedly
,
they
could
receiue
the
promise
a
far
off
thankfully
,
they
could
goe
on
in
obedience
to
God
,
what
way
soeuer
he
called
readily
;
and
in
all
this
they
did
not
(
for
the
present
)
desire
a
better
outward
condition
;
but
thought
it
the
best
portion
which
their
heauenly
father
alotted
out
vnto
them
:
so
we
see
men
expecting
reuersions
,
are
content
for
the
time
to
liue
barely
and
goe
neere
the
wind
,
and
swallow
vp
their
present
wants
,
in
hope
of
that
to
which
they
are
heires
:
they
thinke
the
time
for
their
further
enlargment
is
not
far
off
,
and
this
helpeth
wel
to
put
off
the
present
condition
:
yea
it
doth
not
only
giue
contentment
of
minde
,
because
we
shall
haue
an
inheritance
,
but
rather
in
this
that
we
cannot
loose
this
inheritance
.
Thou
maist
loose
thy
libertie
,
thy
friends
,
thy
life
,
but
thine
inheritance
is
reserued
in
the
heauens
:
when
others
by
death
loose
all
,
thou
shalt
by
it
,
be
in
thy
full
estate
.
This
expectation
of
a
durable
substance
,
caused
the
Saints
to
endure
the
spoyling
of
their
goods
with
ioy
,
Heb.
10.34
.
Thirdly
,
it
will
strengthen
the
heart
in
enduring
chastisements
and
corrections
vnder
Gods
hand
,
or
from
mans
:
as
Moses
esteemed
highly
of
the
rebuke
of
Christ
,
for
he
had
respect
vnto
the
recompence
of
reward
,
Heb.
11.26
.
the
faithfull
know
they
are
heires
indeed
,
but
as
yet
in
their
minoritie
,
and
for
the
time
must
be
put
vnder
tutors
,
and
the
rod
,
as
well
as
others
:
but
the
time
commeth
which
will
bring
their
landes
into
their
owne
hands
,
and
then
they
shal
be
at
their
owne
commaund
,
and
haue
libertie
enough
:
and
herewith
may
the
children
of
God
raise
their
hearts
from
vnder
the
heauiest
afflictions
that
are
.
The
Apostle
counted
that
the
afflictions
of
this
present
time
,
are
not
worthie
of
the
glory
which
shal
be
shewed
vnto
vs
,
Rom.
8.18
.
for
our
light
affliction
,
which
is
but
for
a
moment
,
causeth
vnto
vs
a
far
more
excellent
,
and
an
eternall
weight
of
glory
,
2.
Cor.
4.17
.
In
the
enduring
therfore
of
affliction
,
comfort
thy selfe
herein
:
thy
father
may
frowne
,
chide
,
buffer
,
and
scourge
thee
,
but
he
wil
neuer
disinherite
thee
:
other
fathers
somtimes
out
of
their
owne
displeasure
,
and
sometimes
out
of
their
sonnes
misdemeanours
,
do
disinherite
their
heires
;
but
the
Lord
cannot
grow
into
such
displeasure
with
his
children
,
as
euer
to
cast
them
out
whom
in
his
Christ
he
hath
once
admitted
into
his
house
.
If
his
sonnes
sin
against
him
,
he
will
visit
their
sinnes
,
and
scourge
them
with
the
rods
of
men
,
but
his
mercie
and
truth
will
he
neuer
take
from
them
.
Psal.
89.32.33
.
Lastly
,
this
desire
of
eternall
life
once
wrought
in
our
heart
,
easily
bringeth
men
to
the
deniall
of
themselues
,
in
stripping
themselues
of
pleasures
profits
,
aduancements
,
friends
,
father
,
wife
,
libertie
,
yea
life
it selfe
.
Set
this
treasure
before
the
eies
of
the
wise
merchant
,
he
will
fell
all
for
it
,
Mat.
13.44
.
Tel
a
man
of
an
earthly
kingdome
,
and
let
him
throughly
digest
the
conceit
of
obtaining
it
,
it
will
bee
such
a
commander
,
as
he
willingly
both
vndertaketh
,
and
deuoureth
any
trauell
for
it
.
To
Iacob
it
was
a
sufficient
reason
to
neglect
his
stuffe
in
the
land
of
Canaan
,
because
king
Pharaoh
promised
him
the
best
things
of
Egypt
,
Gen.
45.20
.
So
let
the
beleeuing
heart
once
bee
possessed
with
assurance
of
raigning
with
Christ
,
it
will
easily
bee
brought
to
hate
father
and
mother
,
and
wife
and
children
,
brethren
and
sisters
,
yea
and
his
owne
life
,
Luk.
14.26
.
The
disciples
desirous
to
know
what
recompence
their
Lord
would
make
them
for
leauing
all
to
follow
him
,
Christ
presently
telleth
them
of
twelue
seates
,
on
which
they
shall
fit
,
and
iudge
the
twelue
tribes
of
Israel
,
at
the
appearance
of
the
Sonne
of
man
:
well
knowing
,
that
if
this
promise
were
once
wel
digested
,
it
would
so
feede
their
hearts
,
as
they
should
not
after
thinke
themselues
,
as
ouershot
in
leauing
all
things
for
his
sake
,
Matth.
19.28
.
So
then
,
set
thy
heart
vpon
this
inheritance
;
A
man
that
hath
any
possibilitie
to
befall
him
,
cannot
keepe
his
minde
,
but
it
will
be
running
after
it
;
in
so
much
as
many
wicked
children
,
in
regard
of
their
patrimony
,
will
enquire
into
their
fathers
yeares
,
and
grow
sicke
of
their
Mothers
;
and
it
is
ordinary
that
such
as
looke
for
windefals
by
decease
of
others
,
will
bee
feeding
their
hearts
with
vnnaturall
hopes
:
so
should
it
be
with
vs
,
who
may
without
iniurie
to
our
father
,
long
after
our
inheritance
in
heauen
.
And
as
we
see
men
take
no
content
in
any
part
of
the
earth
,
no
nor
in
the
whole
,
comparable
to
that
peice
or
portion
,
which
is
their
owne
;
euen
so
should
we
not
suffer
our
hearts
so
to
wander
after
earth
or
earthly
things
,
as
that
wee
should
settle
our
contentment
any
where
,
but
where
our
owne
inheritance
and
treasure
is
;
beeing
assured
that
there
is
laid
vp
for
vs
the
crowne
of
righteousnesse
,
which
the
Lord
the
righteous
Iudge
shall
giue
vs
at
that
day
;
and
not
to
vs
onely
,
but
vnto
all
them
also
,
which
loue
his
appearing
.
Beware
of
profane
Esaus
speach
;
what
is
this
birth-right
to
me
?
Gen.
25.32
.
No
,
rather
take
vp
Naboths
answer
to
king
Ahab
,
who
would
haue
gone
beyond
him
for
his
patrimonie
;
God
forbid
,
that
I
should
sell
the
inheritance
of
my
fathers
,
1.
Kin.
21.3
.
God
forbid
,
that
I
should
for
this
or
that
sinnefull
pleasure
,
this
or
that
messe
of
pottage
,
or
trifling
commoditie
,
or
whatsoeuer
coine
hauing
Sathans
superscription
vpon
it
,
sell
mine
inheritance
.
And
thus
much
shal
suffice
to
haue
perswaded
to
expect
and
long
after
the
blessing
of
eternall
life
.
Now
to
the
assurance
of
the
same
life
.
SECT.
II.
Assurance
of
Saluation
.
WE
teach
and
professe
,
that
a
Christian
man
may
bee
assured
of
his
saluation
,
which
assurance
is
not
such
,
as
whereby
a
man
is
meerely
secure
,
and
made
free
from
all
doubting
at
any
time
;
but
such
as
many
times
is
assaulted
,
and
shaken
with
many
difficulties
,
feares
,
and
doubts
,
which
oftentimes
doe
much
perplex
the
soules
of
such
as
bee
faithfull
;
as
Psal.
22.1
.
Dauid
complaineth
,
saying
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
Ionas
,
Ion.
2.4
.
I
am
cast
out
of
thy
sight
.
Now
these
feares
and
doubts
arise
not
from
the
nature
of
faith
,
but
from
the
frailtie
and
corruption
of
our
euill
nature
,
and
from
the
weakenes
of
our
faith
.
In
nature
it selfe
,
is
a
voluntarie
shrinking
and
relinquishing
of
the
comfort
of
faith
,
thorough
the
seedes
of
vnbeleefe
,
that
originally
are
sowne
in
vs
,
so
that
the
ground
of
our
owne
hearts
is
euer
and
anon
casting
obiections
and
questions
.
The
effects
of
grace
doe
not
alwaies
appeare
the
same
,
yea
sometimes
they
seem
to
be
quite
ouerwhelmed
with
contrarie
effects
.
By
these
occasions
it
commeth
to
passe
,
that
the
dayas
of
faith
,
are
like
the
dayes
of
the
yeare
,
whereof
some
are
faire
,
some
foule
;
so
faith
seemeth
one
while
cast
downe
as
it
were
to
hell
,
an
other
while
to
bee
as
it
were
in
the
courts
of
heauen
.
Neither
doth
this
sildome
fall
out
,
but
euen
daily
is
there
a
change
by
turnes
.
And
this
God
doth
,
to
the
intent
that
beeing
in
some
sort
for
the
time
put
from
him
,
wee
may
take
the
faster
hold
when
wee
returne
againe
,
that
the
tast
of
his
loue
may
be
the
sweeter
,
and
our
ioy
thereof
the
greater
,
when
out
of
the
floods
of
temptations
we
ariue
vnto
it
.
But
the
true
and
proper
worke
of
faith
is
,
to
giue
to
the
beleeuer
a
stedfast
and
vnmooueable
assurance
of
the
loue
of
God
,
that
he
may
fully
enioy
the
comfort
therof
without
interruption
and
let
.
Therefore
it
is
not
the
office
of
faith
to
cherish
and
maintaine
such
feares
and
doubts
,
but
to
resist
them
,
to
fight
against
them
,
and
so
much
as
is
possible
to
expell
them
,
and
to
driue
them
out
.
And
as
a
child
afrighted
runneth
to
the
father
,
looking
for
defence
and
helpe
from
him
;
euen
so
,
in
the
midst
of
all
feares
and
temptation
,
faith
is
still
running
vnto
God
,
still
importuning
of
him
,
calling
vpon
him
,
casting
it selfe
vpon
him
,
depending
vpon
his
aide
,
and
expecting
from
him
,
that
things
become
otherwise
then
presently
they
are
,
and
sildome
going
so
farre
,
but
that
it
seeth
a
glimpse
(
at
least
)
of
light
in
darkenesse
,
of
hope
in
despaire
,
of
comfort
in
distresse
,
of
life
in
death
;
or
if
it
loose
the
sight
thereof
,
it
recouereth
it
soone
againe
.
Of
all
which
wee
see
pregnant
examples
in
the
distresses
and
temptations
of
the
Saints
,
which
for
our
instruction
and
comfort
are
recommended
vnto
vs
in
the
word
of
God
,
whereof
many
shall
be
set
downe
in
the
sequele
of
this
discourse
.
So
then
,
it
is
now
manifest
what
manner
of
certaintie
and
assurance
it
is
wee
hold
and
teach
;
that
it
is
the
propertie
of
true
faith
to
guide
this
assurance
,
and
that
our
assurance
is
the
greater
,
by
how
much
our
faith
is
greater
,
and
the
weakenes
of
our
assurance
,
the
weaknes
of
our
faith
,
at
the
feeling
whereof
we
must
be
humbled
with
sorrow
to
repentance
,
and
yet
with
confidence
pray
as
the
Apostles
did
,
Luk.
17.5.9
.
Lord
increase
our
faith
:
which
faith
that
it
may
be
strong
,
must
haue
grace
and
meanes
to
grow
;
yet
happily
it
may
seem
weake
to
vs
,
when
it
is
strong
to
God
.
The
Papists
are
of
an
other
minde
,
teaching
that
no
man
can
haue
any
certainty
of
his
saluation
,
without
some
speciall
reuelation
from
God
,
as
they
affirme
of
S.
Paul
,
Rom.
8.38
.
where
they
style
our
asurance
,
a
most
damnable
false
illusion
,
&
presumption
;
Rhem.
in
Rom.
8.
sect.
9.
And
elsewhere
teach
,
that
the
heretiks
vnhappy
security
,
presumption
,
and
faithles
perswasion
of
their
saluation
,
(
for
so
they
deride
our
assurance
,
)
is
not
the
faith
of
the
Apostles
,
but
the
faith
of
deuills
;
Rhem.
in
1.
Cor.
9.
sect.
9.
But
our
securitie
of
saluation
is
no
vain
presumption
,
but
an
assurance
grounded
vpon
the
word
and
promise
of
God
,
that
thorough
faith
in
Gods
promises
manifested
by
walking
in
the
way
that
God
hath
appointed
vs
,
we
shall
vndoubtedly
come
to
eternall
life
:
which
certenly
dependeth
not
vpon
our
will
or
workes
,
as
the
Rhemists
would
haue
it
,
2.
Cor.
3.
sect.
but
vpon
the
promise
of
God
confirmed
to
vs
in
Christ
:
therefore
we
shall
not
misse
of
the
performance
of
his
promises
,
which
hee
will
vndoubtedly
performe
vnto
all
that
truely
beleeue
in
him
:
for
to
doubt
of
saluation
in
respect
of
the
promiser
,
is
indeed
to
denie
that
he
is
true
in
all
his
sayings
.
And
therfore
though
the
godly
be
assaulted
of
their
owne
concupiscences
,
and
of
Sathans
temptations
,
to
doubt
oftentimes
of
their
saluation
,
yet
they
must
oppose
the
infalibilitie
of
Gods
truth
,
against
such
assaults
,
and
holding
fast
the
promises
of
God
,
assure
themselues
of
the
effect
of
them
.
So
then
,
euery
Christian
man
,
which
is
endued
with
faith
and
hope
,
may
and
ought
to
be
constantly
assured
,
that
being
iustified
,
he
shall
be
saued
,
because
the
word
of
God
,
and
his
promise
(
to
all
that
beleeue
in
him
,
and
in
faith
cal
vpon
him
)
cannot
faile
,
but
must
be
most
certainely
fulfilled
.
When
the
disciples
of
Christ
returned
from
preaching
,
wherto
he
had
sent
them
,
and
declared
what
wonders
they
had
done
,
the
text
saith
,
they
reioyced
greatly
:
but
Christ
said
vnto
them
,
Luk.
10.20
.
reioyce
not
,
that
the
spirits
are
subdued
vnto
you
;
but
reioyce
in
this
,
that
your
names
are
written
in
heauen
:
whereby
our
Sauiour
signifieth
,
that
they
beleeued
that
their
names
were
written
in
heauen
:
why
else
should
he
bid
them
therein
reioyce
,
seeing
none
can
reioyce
in
any
felicitie
who
doth
not
enioy
it
,
or
vndoubtedly
beleeue
it
:
and
we
cannot
,
neither
do
we
reioyce
in
things
either
vnknowne
,
vnbeleeued
,
or
vncertaine
:
and
if
there
be
ioying
and
glorying
,
it
must
therefore
arise
from
certainty
and
assurance
:
Rom.
5.2
.
we
reioyce
,
or
glory
,
vnder
the
hope
of
the
glory
of
God
:
because
the
hope
of
the
things
to
come
,
is
as
sure
and
certaine
as
the
things
already
giuen
,
Chrysost.
in
Rom.
homil
.
9.
Paul
doth
not
teach
vs
so
to
reioyce
,
as
if
there
were
no
further
dangers
to
be
feared
,
no
further
opposition
to
be
expected
,
no
further
temptation
to
be
endured
,
no
further
enemies
to
be
resisted
;
but
importeth
,
that
there
is
much
fighting
and
wrastling
,
much
care
and
sorrow
,
many
perplexities
and
troubles
yet
to
be
forecast
and
looked
for
:
we
may
not
then
be
secure
,
as
if
there
were
nothing
any
more
to
trouble
vs
,
but
we
may
be
secure
and
without
doubt
of
an
happy
issue
and
deliuerance
from
all
troubles
:
and
this
is
the
hope
that
we
reioyce
in
.
Therfore
Saint
Augustine
saith
vpon
Psal.
37.
Ioy
that
thou
art
redeemed
,
but
yet
not
in
reall
effect
;
as
touching
hope
,
bee
secure
:
2.
Pet.
1.10
.
here
the
Apostle
giueth
vs
counsell
rather
to
giue
diligence
to
make
our
calling
and
election
sure
by
good
workes
;
but
it
were
idle
and
vaine
to
vse
diligence
,
if
the
assurance
of
our
election
and
vocation
could
not
be
attained
vnto
,
without
any
extraordinary
reuelation
.
And
this
place
sheweth
,
that
the
election
of
God
(
which
is
most
certaine
in
him
,
and
in
it selfe
)
is
made
known
and
certaine
to
vs
by
good
works
,
whervnto
God
hath
appointed
vs
;
not
that
it
is
grounded
vpon
our
will
or
workes
(
which
are
good
,
)
but
vpon
his
gracious
decree
,
by
which
before
the
world
was
made
,
he
chose
vs
and
in
time
called
vs
,
and
hath
giuen
his
spirit
,
by
which
we
are
made
not
onely
willing
,
but
most
thankefully
to
embrace
his
grace
,
and
to
know
his
fatherly
loue
towards
vs
:
for
if
by
his
spirit
we
know
that
God
is
our
father
as
Paul
teacheth
,
(
Rom.
8.15.16
.
)
we
know
also
that
we
are
predestinate
to
his
inheritance
in
Christ
:
which
knowledge
is
confirmed
by
the
works
of
obedience
,
which
are
the
fruites
of
the
spirit
of
adoption
.
But
if
we
cannot
know
it
(
as
the
Papists
say
,
)
but
onely
hope
with
such
hope
as
is
vncertaine
and
may
be
confounded
,
in
vaine
should
the
Apostle
exhort
vs
to
make
our
election
sure
by
good
works
.
2.
Cor.
13.5
.
proue
your selues
,
whether
you
are
in
the
faith
,
examine
your selues
:
knowe
you
not
your
owne
selues
,
how
that
Iesus
Christ
is
in
you
,
except
ye
be
reprobates
?
here
the
Apostle
takes
it
for
graunted
,
that
he
which
hath
faith
,
may
know
that
he
hath
faith
,
and
sheweth
,
that
to
prooue
a
mans
selfe
whether
he
be
in
the
faith
,
is
to
prooue
whether
Christ
be
in
him
,
because
the
faith
of
which
he
speaketh
,
is
that
liuely
faith
wherby
Christ
dwelleth
in
our
hearts
.
And
if
Christ
be
in
you
(
saith
Paul
,
Rom.
8.10
)
the
body
is
dead
as
touching
sinne
,
but
the
spirit
is
life
for
righteousnes
sake
;
which
cannot
be
without
repentance
,
hope
,
charity
,
&
such
other
spirituall
graces
,
wherewith
the
spirit
of
Christ
endueth
them
in
whom
Christ
doth
dwell
.
He
therefore
that
knoweth
himselfe
to
be
in
the
faith
,
as
the
Apostle
meaneth
it
,
knoweth
Christ
to
be
in
himselfe
:
he
knoweth
himselfe
to
be
dead
to
sin
,
and
aliue
to
righteousnes
,
and
that
he
is
not
without
repentance
,
hope
,
charitie
,
and
other
vertues
,
wrought
in
him
by
the
spirit
of
Christ
;
and
consequently
he
knoweth
and
is
assured
of
his
election
and
saluation
:
for
faith
is
the
faith
of
Gods
elect
,
Tit.
1.1
.
and
Act.
13.48
.
so
many
beleeued
as
were
ordained
to
saluation
.
Rom.
8.38
.
I
am
perswaded
,
that
neither
death
not
life
:
&c.
therefore
the
Apostle
was
fully
perswaded
of
his
saluation
in
Christ
;
otherwise
,
to
speake
as
if
the
Apostle
were
in
doubt
,
is
a
blasphemous
vntruth
:
for
in
many
places
he
protesteth
his
assured
hope
and
confidence
;
as
Philip.
1.23
.
desiring
to
be
loosed
,
and
to
be
with
Christ
:
here
he
doubteth
not
but
after
his
dissolution
to
be
with
Christ
.
We
haue
the
like
confidence
notably
expressed
,
2.
Tim.
4.8
.
Henceforth
is
laid
vp
for
mee
the
crowne
of
righteousnesse
,
which
the
Lord
the
righteous
iudge
shal
giue
me
at
that
day
,
&c.
this
particle
(
for
me
)
is
the
speech
and
language
of
faith
.
So
the
Virgin
Mary
doth
call
Christ
her
Sauiour
,
Luk.
1.47
.
and
the
theefe
vpon
the
crosse
said
,
Lord
remember
mee
,
&c.
Cap.
23.43
.
The
like
also
Paul
saith
,
Gal.
2.20
.
that
Christ
gaue
himselfe
for
me
:
and
in
that
it
is
repeated
againe
,
it
sheweth
the
strength
of
his
confidence
.
Neither
is
this
any
singular
priuiledge
and
prerogatiue
in
Paul
,
but
it
is
the
common
confidence
of
all
the
faithful
:
Eph.
3.12
.
by
whom
we
haue
boldnes
,
and
entrance
with
confidence
by
faith
in
him
;
here
the
Apostle
speaketh
not
only
as
a
teacher
of
the
Church
,
as
an
Apostle
,
as
a
man
of
experience
,
in
which
respect
we
ought
to
giue
him
credit
;
but
he
ioyneth
himselfe
with
many
others
;
as
if
he
should
say
,
we
haue
boldnes
,
(
meaning
the
rest
of
the
Apostles
,
the
Ministers
,
and
all
the
faithful
.
)
When
a
word
is
confirmed
by
the
mouth
of
two
or
three
witnesses
,
we
ought
to
giue
credit
;
but
hauing
here
so
great
a
cloud
of
witnesses
,
we
ought
to
beleeue
it
without
all
gaine-saying
,
that
a
man
may
be
assured
of
his
saluation
:
for
entranae
with
boldnes
is
a
fruit
of
iustification
,
Rom.
5.1.2
.
1.
Ioh.
3.14
.
We
know
we
are
translated
from
death
to
life
,
that
is
to
say
,
we
are
free
from
death
,
the
wrath
of
God
,
sinne
and
damnation
;
translated
vnto
the
fauour
of
God
,
righteousnes
,
and
eternall
life
.
The
certaine
,
vnfallible
,
and
vndoubted
assurance
thereof
is
expressed
by
the
verbe
of
the
tense
fully
past
;
for
he
doth
not
say
,
we
know
that
we
shal
passe
,
but
that
we
haue
passed
from
death
to
life
.
The
like
place
is
Ioh.
5.24
.
shall
not
come
into
condemnation
,
but
hath
passed
from
death
to
life
:
and
againe
,
Eph.
2.6
.
hath
raised
vs
vp
together
,
and
made
vs
sit
together
in
the
heauenly
places
,
in
Christ
Iesus
.
1.
Ioh.
5.19
.
we
know
that
we
are
of
God
;
therefore
we
may
be
assured
of
the
fauour
of
God
,
and
that
we
are
in
the
state
of
grace
.
The
Apostle
speaketh
not
in
the
third
or
second
person
,
but
in
the
first
person
(
wee
know
)
putting
himselfe
in
the
number
;
now
the
Apostle
was
sure
hee
had
the
spirit
of
God
,
for
if
the
Apostles
Paul
and
Iohn
could
pronounce
certainely
of
others
,
1.
Ioh.
2.14
.
that
they
knew
the
Father
,
that
they
were
strong
,
and
the
word
of
God
did
abide
in
them
,
and
that
they
had
ouercome
the
wicked
:
and
blessed
Paul
,
1.
Thes.
4.8
.
of
the
Thessalonians
,
that
God
had
giuen
vnto
them
his
holy
spirit
,
as
also
2.
Thess.
2.13
.
that
God
had
chosen
them
to
saluation
;
much
more
were
they
certaine
of
themselues
:
1.
Ioh.
5.10
.
he
that
beleeueth
in
the
sonne
of
God
hath
the
witnes
in
himselfe
.
Saint
Iohn
penned
his
first
Epistle
,
that
he
might
shew
vnto
the
Church
of
God
a
way
,
how
they
might
ordinarily
and
fully
be
assured
of
the
loue
of
God
,
&
of
eternal
life
;
and
therefore
he
affoards
vs
many
pregnant
testimonies
for
this
purpose
.
Ioh.
2.3
.
Hereby
wee
know
that
we
haue
knowne
him
,
if
we
keepe
his
commandements
,
v.
5.
he
that
hath
his
word
,
in
him
is
the
loue
of
God
perfect
indeed
;
hereby
we
know
that
we
are
in
him
,
1.
Ioh.
3.10
.
in
this
are
the
children
of
God
knowne
,
and
the
children
of
the
deuill
,
whosoeuer
doth
not
righteousnesse
,
is
not
of
God
,
neither
he
that
loueth
not
his
brother
,
c.
4.13
.
hereby
we
knowe
that
we
dwell
in
him
,
and
he
in
vs
,
because
he
hath
giuen
vs
of
his
spirit
,
Cap.
5.1
.
whosoeuer
beleeueth
that
Iesus
is
the
Christ
,
is
borne
of
God
.
Now
this
knowledge
here
spoken
of
,
is
not
coniecturall
,
but
infallible
,
as
1.
Ioh.
1.4
.
these
things
write
we
vnto
you
,
that
your
ioy
may
be
full
;
now
it
is
but
an
vncertaine
ioy
that
riseth
vpon
coniecturall
knowledge
.
Againe
,
this
knowledge
brings
forth
confidence
and
boldnesse
euen
before
God
;
1.
Ioh.
3.21
.
If
our
heart
condemne
vs
not
,
then
haue
we
boldnesse
toward
God
;
and
therefore
it
cannot
but
include
an
infallible
knowledge
:
as
further
appeareth
,
Cap.
4.16
.
where
the
Apostle
saith
,
We
haue
knowne
and
beleeued
the
loue
that
God
hath
in
vs
.
If
I
bee
demaunded
,
whether
I
know
how
long
I
may
be
assured
?
I
must
tell
you
that
my
assured
trust
and
confidence
is
,
that
God
will
neuer
forsake
the
worke
which
hee
hath
begun
,
because
he
hath
said
,
Rom.
9.33
.
that
he
that
beleeueth
in
Christ
,
shall
neuer
be
confounded
or
ashamed
;
that
is
,
his
hope
shal
not
be
deceiued
.
And
Christ
hath
taught
me
,
Ioh.
10.28
.
that
his
sheep
which
heare
his
voice
(
of
which
I
am
one
)
shall
neuer
perish
,
but
that
he
will
giue
vnto
them
eternall
life
.
And
howsoeuer
I
know
that
the
wickednesse
and
the
cor●…tion
of
mine
owne
heart
is
such
,
that
beeing
left
vnto
my selfe
,
I
should
soone
fall
away
from
God
,
yet
I
looke
vnto
that
promise
,
that
God
hath
made
to
all
his
faithfull
seruants
;
Ier.
3
〈…〉
I
will
put
my
feare
into
their
hearts
,
●…y
shall
not
depart
from
me
:
resting
my●…e
not
only
in
this
,
that
I
haue
apprehended
Christ
,
Phil.
3.12
.
but
much
more
in
that
,
that
he
hath
apprehended
me
;
not
onely
in
this
that
I
know
God
,
but
much
more
in
this
,
that
I
am
knowne
of
God
,
Gal.
4.9
.
And
because
the
gifts
and
calling
of
God
are
without
repentance
,
Rom.
11.29
.
therefore
I
rest
vndoubted
,
that
if
I
liue
,
I
shall
liue
vnto
the
Lord
;
and
if
I
die
,
I
shall
die
vnto
the
Lord
:
and
whether
I
liue
or
die
,
I
am
the
Lords
:
Rom.
14.8
.
neither
shall
any
thing
seperate
mee
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
,
cap.
8.39
.
Lastly
,
to
answer
that
Popish
out-crie
,
wherein
they
charge
vs
,
that
our
assurance
of
saluation
,
grounded
vpon
the
promise
of
God
,
is
a
vaine
and
faithlesse
presumption
.
We
say
,
that
to
hope
for
saluation
(
as
they
doe
)
by
vertue
of
our
owne
doings
,
is
a
wicked
and
damnable
presumption
;
but
our
presumption
,
which
groweth
of
faith
,
is
a
commendable
presumption
:
as
Amb.
de
Sacr.
lib.
5.
c.
4.
saith
,
It
is
a
good
presumption
,
to
presume
not
vpon
thine
owne
worke
〈◊〉
vpon
the
grace
of
Christ
.
Such
a
〈…〉tion
,
August
.
in
Psal.
88.
teacheth
;
saying
,
Whatsoeuer
there
is
about
thee
,
or
in
thee
to
presume
of
,
cast
it
from
thee
,
and
let
God
be
thy
whole
presumption
,
or
presume
wholly
vpon
God
:
namely
,
in
that
sort
Ambr.
teacheth
by
occasion
of
Dauids
words
,
Psal.
119.116
.
Receiue
me
according
to
thy
word
:
It
were
a
matter
of
intollerable
presumption
(
saith
he
)
to
say
to
God
,
Receiue
me
,
but
that
hee
addeth
the
promise
of
God
,
as
if
he
should
say
,
thou
hast
caused
vs
to
presume
,
we
chalenge
thee
vpon
thine
owne
bond
.
This
is
the
presumption
of
true
faith
,
whereby
we
withdraw
our
eies
from
our selues
,
and
cast
them
wholly
vpon
God
,
assuredly
beleeuing
that
we
shall
receiue
,
because
we
beleeue
in
him
that
promiseth
.
Wherefore
Greg.
magn.
in
Ezeck
.
homil.
22.
saith
,
by
presuming
of
grace
and
life
,
the
righteous
sing
of
that
iudgement
,
which
all
the
vnrighteous
are
afraid
of
.
So
then
there
is
a
godly
presumption
of
saluation
and
of
eternall
life
,
which
because
it
cannot
arise
of
any
sufficiencie
of
our
workes
,
must
necessarily
be
grounded
vpon
faith
alone
;
wh●…
yet
notwithstanding
faith
receiueth
comfort
and
strength
by
the
good
fruites
and
effects
of
grace
;
in
the
feare
and
loue
of
God
,
in
faithfull
care
and
conscience
of
dutie
towards
God
and
men
:
because
albeit
of
themselues
they
cannot
be
presumed
of
,
yet
beeing
fruites
of
faith
,
euen
in
their
beginnings
and
imperfections
,
they
are
tokens
of
Gods
secret
election
,
and
foreshewings
of
future
happines
;
as
saith
Bernard
,
lib.
de
gra.
&
libero
arbitrio
.
Occultae
predestinationis
indicia
futurae
foelicitatis
praesagia
.
Here
we
are
to
meete
with
two
great
and
dangerous
temptations
,
the
one
suggested
by
Sathan
,
the
other
proceeding
from
our
owne
corruption
.
The
first
temptation
.
Sathan
will
say
that
wee
haue
no
faith
,
and
therefore
that
we
haue
no
interest
in
Christ
,
and
consequently
can
haue
no
asrance
of
saluation
.
To
whom
we
may
answer
,
that
our
beleeuing
dependeth
not
vpon
his
testimonie
:
it
is
enough
that
we
our selues
do
know
and
feele
by
the
grace
of
God
,
that
we
do
beleeue
:
though
some
men
falsly
perswade
themselues
that
they
beleeue
,
yet
hee
that
hath
true
faith
indeede
,
knowes
that
hee
hath
true
faith
,
euen
as
certenly
as
hee
that
vnderstands
,
knowes
that
he
vnderstandeth
:
as
2.
Cor.
13.5
.
Know
ye
not
your
own
selues
,
how
that
Iesus
Christ
is
in
you
,
except
yee
bee
reprobates
or
vnapprooueable
?
where
the
Apostle
giueth
them
to
vnderstand
,
that
all
which
beleeue
,
haue
the
spirit
of
discerning
,
to
know
certenly
that
they
doe
beleeue
.
So
Paul
speakes
of
himselfe
;
2.
Tim.
1.12
.
I
know
whome
I
haue
beleeued
:
and
to
like
purpose
is
that
,
1.
Ioh.
3.24
.
By
this
wee
knowe
that
hee
dwells
in
vs
,
euen
by
the
spirit
which
he
hath
giuen
vs
:
where
he
maketh
no
question
of
it
but
that
hee
which
hath
the
spirit
,
knoweth
that
he
hath
the
same
.
So
then
such
as
haue
receiued
the
gift
of
true
faith
,
haue
also
an
other
gift
of
discerning
,
whereby
they
see
and
know
their
owne
faith
.
But
as
for
the
deuill
,
wee
doe
the
rather
perswade
our selues
of
faith
,
because
he
saith
we
beleeue
not
;
knowing
,
Ioh.
8.44
.
that
he
is
a
lyar
,
and
the
father
thereof
.
Now
he
that
was
neither
ashamed
nor
afraid
to
charge
God
himselfe
with
vntruth
,
Gen.
3.4
.
will
make
lesse
scruple
to
deale
falsly
with
men
;
and
that
therefore
we
vtterly
reiect
his
witnesse
,
as
the
witnesse
of
a
notorious
and
treacherous
deceiuer
,
vnworthy
all
credit
,
and
whom
wee
cannot
beleeue
,
though
he
speake
truth
,
without
danger
.
For
which
cause
he
was
so
oftentimes
silenced
by
Christ
and
his
Apostles
,
euen
then
,
when
after
his
deceiueable
manner
,
he
bare
witnesse
vnto
the
truth
,
as
Mark.
1.24.25
.
when
the
deuill
said
to
Christ
,
I
know
thee
what
thou
art
,
euen
that
holy
one
of
God
;
Iesus
rebuked
him
,
saying
,
hold
thy
peace
:
And
when
the
spirit
said
,
Act.
16.17.18
.
these
are
the
seruants
of
the
most
high
God
,
&c.
Paul
beeing
greiued
,
said
to
the
spirit
,
I
command
thee
in
the
name
of
Iesus
Christ
,
that
thou
come
out
of
her
.
The
second
temption
.
I
cannot
feele
in
my selfe
any
good
thing
,
or
discerne
any
sparke
of
grace
,
but
I
plainly
perceiue
want
of
faith
,
doubting
,
and
infidelitie
,
want
of
the
loue
of
God
,
hatred
and
rebellion
,
want
of
zeale
,
coldnesse
,
drousie
dulnesse
;
how
then
can
I
receiue
comfort
that
I
haue
faith
,
and
consequently
be
assured
of
my
saluation
?
Answ.
When
the
question
is
of
our
faith
in
Christ
,
whether
we
beleeue
in
him
or
not
,
we
must
beware
that
we
seeke
not
here
perfection
of
knowledge
,
which
in
the
most
learned
diuines
is
vnperfect
;
nor
rest
vpon
the
perfection
of
perswasion
,
which
in
al
Christian
men
is
mingled
with
imperfection
:
it
is
enough
for
our
present
comfort
,
and
to
the
silencing
of
our
aduersary
,
that
we
haue
a
true
knowledge
of
the
mystery
of
our
redemption
by
Christ
,
not
only
an
implicite
understanding
which
Satan
hath
planted
in
the
kingdom
of
Antichrist
.
For
perswasion
also
we
acknowledge
,
that
partly
by
the
corruption
of
nature
,
and
partly
by
Sathans
assaults
,
the
same
is
oftentimes
assayled
and
shaken
;
yet
by
the
grace
of
God
it
is
such
,
as
it
faileth
not
vtterly
,
nor
quite
falleth
vnto
the
ground
.
It
is
plaine
by
many
examples
of
Gods
children
,
from
time
to
time
,
though
they
haue
beene
endued
with
a
great
measure
of
faith
,
and
in
a
high
degree
of
fauour
and
loue
with
God
,
sometimes
in
their
owne
sence
,
they
haue
felt
in
themselues
,
in
stead
of
faith
,
nothing
but
doubting
,
diffidence
,
and
incredulity
;
and
in
stead
of
Gods
loue
and
fauour
,
they
haue
apprehended
nothing
in
their
present
feeling
,
but
the
wrathfull
anger
of
God
,
and
his
grieuous
displeasure
.
As
Dauid
,
a
man
according
to
Gods
owne
heart
,
sheweth
that
sometimes
he
had
no
sense
nor
feeling
of
the
graces
of
Gods
spirit
in
him
,
as
when
hee
desired
the
Lord
,
Psal.
51.10
.
to
renewe
a
right
spirit
in
him
;
and
v.
12.
to
restore
to
him
the
ioy
of
his
saluation
.
And
sometimes
he
apprehended
in
his
present
sense
,
in
stead
of
Gods
loue
and
fauour
,
nothing
but
his
wrath
and
displeasure
:
whereupon
he
complaineth
,
that
God
had
forgotten
him
,
Psal.
13.1
.
hath
forsaken
him
,
Psal.
22.1
,
2.
withdrawn
his
mercie
and
fauour
from
him
,
Psal
77.8
,
9.
Ieremie
beeing
grieuously
afflicted
both
in
bodie
and
minde
,
was
for
a
time
depriued
of
the
sense
of
Gods
loue
and
fauour
,
apprehending
nothing
but
present
miserie
;
and
in
stead
of
faith
and
affiance
in
God
,
hee
bewraieth
his
doubting
,
diffidence
,
and
impatience
,
cursing
the
day
of
his
birth
,
&c.
Ier.
20.14
,
15.
Christ
Iesus
(
though
hee
were
the
Sonne
of
God
,
in
whom
the
Father
was
welpleased
,
Matth.
3.17
.
)
yet
in
his
owne
sense
and
feeling
,
he
apprehended
Gods
wrath
,
&
greiuous
displeasure
,
and
lamentably
complaineth
,
as
a
man
abandoned
,
and
cast
out
of
all
loue
and
fauour
,
Matth.
27.48
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
which
words
shewe
both
Christs
affiance
in
God
,
and
his
present
apprehension
in
his
sense
and
feeling
:
for
in
respect
of
his
affiance
and
trust
in
God
,
he
calleth
him
still
his
God
,
but
in
respect
of
his
sense
and
feeling
,
hee
complaineth
that
he
is
forsaken
.
It
is
therefore
manifest
that
a
man
may
be
dearely
beloued
of
God
,
and
yet
for
a
time
deepely
apprehend
his
wrath
and
displeasure
towards
him
.
It
is
an
vncomfortable
and
vnsound
manner
of
reasoning
to
inferre
,
because
we
doe
not
sensibly
feele
and
discern
that
we
haue
faith
,
therefore
we
are
destitute
thereof
.
We
must
distinguish
betweene
Gods
spirit
,
and
his
graces
;
for
his
spirit
may
liue
in
vs
,
when
hee
(
for
our
good
)
doth
not
worke
in
vs
,
nor
communicate
our
former
sauing
comfort
:
for
euen
in
many
diseases
of
the
bodie
,
it
is
so
with
men
,
that
they
seeme
little
better
then
dead
corpses
,
and
yet
then
is
life
in
them
,
which
hidden
for
a
time
,
after
is
recouered
,
and
raised
vp
againe
;
so
it
is
many
times
with
the
children
of
God
,
that
beeing
distressed
and
ouerborne
with
extremitie
of
affliction
and
temptation
,
they
seeme
for
a
time
,
both
to
themselues
and
to
others
,
to
haue
lost
the
life
which
they
once
enioyed
:
But
when
the
tempest
is
ouerblown
,
and
the
gracious
countenance
of
the
Lord
again
beginneth
to
shine
vpon
them
,
then
the
faith
which
was
as
then
hid
for
the
time
,
taketh
life
and
sheweth
foorth
it selfe
.
As
the
trees
when
they
bud
in
the
spring
time
,
and
bring
forth
their
fruit
,
were
not
dead
as
they
seemed
to
be
in
the
winter
;
so
the
faith
of
Gods
children
,
springing
afresh
after
the
stormy
winter
of
temptation
,
declareth
manifestly
that
it
was
not
dead
,
when
it
seemed
so
to
be
,
but
was
onely
dulled
or
respited
for
the
time
,
that
afterward
it
might
bring
forth
more
fruit
.
The
sunne
shineth
not
in
the
night
season
,
nor
when
it
is
obscured
with
clouds
;
shall
we
say
therefore
that
there
is
no
sunne
,
or
that
it
hath
vttterly
no
operation
?
The
Sunne
and
Moone
doe
not
perish
in
their
eclipses
,
nor
loose
their
light
for
euer
;
so
in
this
eclipse
which
happeneth
(
for
a
time
)
vnto
our
faith
,
the
same
shal
not
perish
or
loose
his
vertue
for
euer
,
but
shal
in
good
time
be
restored
to
her
former
vigor
and
strength
againe
,
vnto
our
further
and
more
assured
comfort
.
Againe
,
true
faith
doth
not
rest
it selfe
vpon
our
sense
and
feeling
;
for
Heb.
11.1
.
Faith
is
the
ground
of
things
(
not
presently
enioyed
,
but
)
which
are
hoped
for
:
and
the
euidence
or
demonstration
of
things
,
(
not
which
are
subiect
to
the
senses
,
and
sensibly
discerned
,
but
)
which
are
not
seene
:
we
beleeue
such
ioyes
are
prepared
vs
,
as
neither
eye
hath
seen
,
nor
eare
hath
heard
,
neither
can
enter
into
mans
heart
.
It
is
a
kind
of
infidelitie
to
beleeue
only
those
things
which
are
subiect
to
our
senses
and
vnderstandings
;
and
therefore
when
Thomas
would
not
beleeue
,
that
Christ
was
risen
,
Ioh.
20.25
.
before
it
was
made
manifest
to
his
senses
,
he
is
reprooued
for
infidelitie
;
bee
not
,
saith
Christ
,
ver.
27.
and
29
faithles
,
but
faithfull
.
The
most
excellent
faith
sheweth
not
it selfe
most
glorious
,
when
we
haue
sense
or
feeling
,
but
rather
when
we
feele
and
discerne
the
contrarie
.
Holy
Iob
when
he
apprehended
nothing
but
Gods
wrath
and
displeasure
,
euen
then
shewed
a
most
victorious
faith
,
(
Chap.
13.15
.
)
Loe
though
he
slay
me
,
yet
will
I
trust
in
him
.
The
son
of
God
appearing
in
the
forme
of
a
mortall
man
,
did
wrastle
with
Iacob
,
(
Gen.
32.24
.
)
shewing
himselfe
as
an
adversarie
to
him
:
where
we
may
coniecture
what
a
fearefull
conflict
,
Iacob
endured
both
in
body
and
soule
:
whereto
also
the
circumstance
of
the
time
,
doth
sensibly
lead
vs
,
this
conflict
being
in
the
night
:
Now
the
terrors
of
the
night
are
described
to
be
most
fearefull
,
(
Ps.
91.5
.
)
which
the
deuills
the
princes
of
darknes
,
(
Ephe.
6.12
.
)
doe
(
by
Gods
permission
)
especially
in
the
night
strike
into
vs
:
now
in
this
grieuous
and
tedious
conflict
(
it
continuing
all
night
)
Iacob
shewed
a
most
victorious
faith
,
saying
,
I
will
not
let
thee
go
,
except
thou
blesse
me
,
Gen.
32.26
.
Another
worthie
example
,
is
the
woman
of
Canaan
,
who
(
though
she
)
receiued
diuers
rep●…
and
earnest
denialls
,
yet
continued
her
suite
,
Matth.
15.28
.
and
is
commended
for
her
faith
by
the
author
and
finisher
of
our
faith
,
Heb.
12.2
.
To
this
effect
maketh
excellently
that
worthie
speach
of
Christ
,
Matth.
11.12
.
saying
,
that
the
violent
take
the
kingdom
of
heauen
by
force
,
that
is
,
the
true
Israelites
,
though
they
endure
bitter
conflicts
,
yet
by
faith
hold
fast
God
,
apprehended
in
his
word
,
and
through
the
same
faith
and
patience
obtaine
the
promises
,
Heb.
6.12
.
To
conclude
therefore
,
we
are
not
to
build
our
assurance
vpon
our
owne
sense
and
feeling
,
but
vpon
Gods
vnchangable
and
gratious
promises
made
vnto
vs
in
Christ
Iesus
.
And
if
at
any
time
our
sense
and
feeling
telleth
one
thing
,
that
is
that
God
hath
withdrawen
his
loue
from
vs
,
Ps.
77.7.8.9
.
and
forsaken
vs
,
Esa.
54.7
.
and
the
word
of
God
assure
vs
of
an
other
thing
,
that
is
,
that
God
will
neuer
forsake
vs
,
Heb.
13.5
.
but
continue
his
loue
vnto
vs
vnto
the
end
,
Esa.
49.8
.
wee
are
not
to
trust
our
owne
feeling
,
but
vnto
Gods
promise
;
for
otherwise
what
doe
wee
else
,
but
preferre
our
deceiuing
sense
before
Gods
infallible
truth
,
and
make
God
a
lier
,
because
we
beleeue
not
the
truth
of
his
written
promise
?
1.
Ioh.
5.10
.
After
that
we
haue
attained
to
faith
,
and
haue
felt
some
effectuall
working
of
Gods
spirit
in
vs
,
commonly
in
many
of
Gods
children
succeede
(
not
long
after
)
some
deadnes
and
dulnes
,
and
they
think
in
themselues
that
they
haue
lost
the
spirit
of
God
,
as
we
haue
before
shewed
,
Here
we
are
to
search
the
cause
,
whether
it
be
for
some
sinne
committed
,
or
for
some
present
duty
not
practised
,
for
leauing
and
neglecting
the
meanes
of
our
saluation
,
or
for
for
some
sinne
not
repented
of
,
or
for
not
vsing
the
meanes
of
saluation
vprightly
.
To
which
purpose
the
Lord
commandeth
vs
to
take
knowledge
of
our
sinnes
,
(
Ier.
3.13
.
)
and
to
remember
from
whence
we
are
fallen
,
Apoc.
2.5
.
The
meanes
to
attaine
to
a
sight
of
sinne
,
is
a
diligent
examination
of
a
mans
own
selfe
,
Lament.
3.40
.
and
Dauid
giueth
the
same
counsell
to
Sauls
courtiers
,
Psal.
4.4
.
examine
your
hearts
.
This
examination
must
be
made
principally
by
the
law
of
God
,
and
namely
by
the
ten
Commandements
,
which
ransaketh
the
heart
to
the
very
quick
,
Rom.
3.20
.
for
by
the
law
commeth
the
knowledge
of
sin
;
this
was
the
meanes
of
Pauls
better
knowledge
of
himselfe
,
Rom.
7.7
.
I
knew
not
sinne
but
by
the
law
.
And
as
this
comparing
the
life
with
the
law
of
God
made
the
vnbeleeuer
,
1.
Cor.
14.24.25
.
to
fall
downe
on
his
face
,
and
to
worship
God
;
and
the
Psalmist
,
being
a
man
after
Gods
owne
heart
,
to
say
,
Psal.
130.3
.
if
thou
O
Lord
straitly
markest
iniquities
,
who
shall
stand
?
and
therefore
to
begge
of
God
,
saying
,
Psal.
143.2
.
O
Lord
enter
not
into
iudgement
with
thy
seruant
,
for
in
thy
sight
shall
none
that
liue
be
iustified
:
So
will
it
be
the
meanes
to
worke
in
vs
a
sight
of
our
sin
,
and
to
repent
of
the
same
:
as
we
haue
example
,
Acts.
2.37
.
who
vpon
Peters
sermon
,
being
pricked
in
their
hearts
,
said
,
Men
and
brethren
,
what
shal
we
doe
?
To
whom
Peter
prescribed
the
remedie
,
ver.
38.
requiring
them
to
amend
their
liues
.
Thus
by
his
repentance
did
Dauid
recouer
,
Psal.
52.5
.
and
thus
Peter
recouered
weeping
bitterly
after
the
Lord
looked
vpon
him
,
Luk.
22.61.62
.
for
if
we
repent
,
God
will
forgiue
,
Ier.
18.8
.
who
after
he
hath
spoyled
vs
will
heale
vs
,
and
hauing
wounded
vs
will
bind
vs
vp
.
Heb.
6.1
.
for
he
came
to
seeke
and
to
saue
that
which
was
lost
,
Luc.
19.10
.
and
he
came
not
to
call
the
righteous
,
but
the
sinners
vnto
repentance
,
Math.
9.13
.
to
whom
he
promiseth
ease
and
comfort
,
Cap.
11.28
.
To
him
therfore
let
vs
pray
and
say
,
Hos.
14.3
.
Take
away
all
iniquity
,
and
receiue
vs
graciously
,
so
will
we
render
the
calues
of
our
lippes
.
Another
remedie
to
recouer
and
stay
vs
in
this
distresse
,
that
we
sinke
not
into
the
gulfe
of
destruction
,
is
in
calling
to
our
remembrance
the
times
past
,
in
which
we
haue
enioyed
the
loue
,
mercie
,
and
goodnes
of
God
,
and
in
which
we
(
in
token
of
thankfullnes
)
haue
glorified
God
,
by
a
iust
,
holy
,
and
sober
conuersation
.
Dauid
being
grieuously
afflicted
,
could
not
receiue
in
his
soule
any
true
comfort
,
Psal.
77.3.4
.
for
howsoeuer
he
did
thinke
vpon
the
Lord
,
yet
he
was
still
troubled
:
what
helpe
did
he
then
finde
in
this
his
present
distresse
?
he
tells
vs
(
ver.
5.6
.
)
that
he
considered
the
dayes
of
old
,
and
the
yeares
of
auncient
times
,
he
communed
with
his
owne
heart
,
and
his
spirit
searched
diligently
,
he
remembred
the
workes
of
the
Lord
,
and
his
wonders
of
old
.
Iob
apprehending
and
conceuing
of
God
as
of
his
enemy
,
in
respect
of
his
present
sense
,
and
feeling
,
and
being
moued
by
his
freinds
to
doubt
of
his
grace
which
he
had
receiued
,
and
also
to
condemne
himselfe
for
an
hypocrite
,
comforteth
himselfe
,
and
strengtheneth
his
faith
in
the
midst
of
all
these
greiuous
temptations
,
by
calling
to
his
remembrance
his
fruits
of
faith
&
works
of
sanctification
,
which
he
had
discerned
in
himselfe
informer
times
,
Iob.
31.1
.
&c.
Thus
we
see
that
the
faithfull
feare
for
a
time
,
but
they
gather
their
spirits
againe
,
and
recouer
warm'th
at
the
sun-shine
of
Gods
mercies
:
their
feete
were
almost
gone
,
Psal.
73.2
.
but
not
altogether
:
they
went
into
the
sanctuary
of
the
Lord
,
(
ver.
17.
)
(
a
proppe
to
keep
them
vp
)
at
length
they
confesse
against
themselues
,
This
is
my
infirmitie
;
they
reprooue
themselues
for
their
diffidence
:
and
howsoeuer
they
say
in
their
hast
that
all
men
are
liars
,
and
perhaps
God
himselfe
not
true
;
yet
by
leasure
they
repent
it
,
and
remembring
Gods
mercies
receiue
comfort
,
Psal.
119.52
.
The
Apostle
doth
pithily
expresse
my
meaning
,
2.
Cor.
4.8
.
Staggering
,
but
not
wholy
sticking
:
Ionah
was
a
prisoner
in
a
strange
dungeon
,
without
light
,
without
companie
,
without
comfort
,
in
a
whales
belly
,
where
he
accounteth
himselfe
as
cast
out
of
Gods
sight
,
Ion.
2.4
.
saying
,
I
am
cast
away
out
of
thy
sight
;
but
behold
presently
hee
giueth
the
checke
to
himselfe
,
hee
recouereth
in
the
instant
,
when
hee
was
in
the
pits
mouth
readie
to
sinke
eternally
,
and
said
,
that
he
would
looke
againe
towards
the
Lords
holy
Temple
.
This
then
is
the
fruit
of
beleeuing
and
calling
to
remembrance
the
sweete
mercies
of
our
Sauiour
;
that
in
the
day
of
sorest
triall
,
it
is
able
to
keepe
vs
vpright
,
who
else
should
fall
down
groueling
vnto
death
.
This
dulnesse
,
and
deadnes
,
and
doubtfulnesse
is
commonly
incident
vnto
Gods
children
,
beeing
at
the
same
time
in
the
estate
of
grace
,
and
is
a
part
of
that
inbred
corruption
,
and
fleshly
old
man
,
which
before
our
calling
,
wholly
possessed
and
ouerruled
vs
,
and
after
also
beareth
some
sway
in
vs
,
euen
when
wee
are
regenerate
,
till
with
all
other
corruptions
we
lay
this
aside
also
by
death
.
But
worldly
and
carnall
men
do
neuer
discerne
how
dull
and
drowsie
they
are
in
Gods
seruice
,
nor
feele
the
huge
masse
of
inbred
corruption
;
but
fondly
flatter
themselues
,
imagining
that
they
are
in
exceeding
good
case
,
and
verie
deuout
in
Gods
seruice
,
which
indeede
(
as
they
performe
it
)
is
meere
formall
,
customable
,
but
not
conscionable
.
Now
then
when
the
Lord
by
the
ministerie
of
his
word
,
made
effectuall
by
the
inward
operation
of
his
spirit
,
doth
pull
off
the
thicke
skinne
of
carnall
securitie
,
from
off
the
hearts
of
Gods
children
,
&
cause
the
scales
of
ignorance
to
fall
from
their
eies
,
so
as
they
plainely
discerne
and
feele
this
their
dulnes
,
drousinesse
,
&c.
let
them
not
be
dismaied
,
nor
debarre
their
soules
of
that
consolation
,
which
of
right
belongeth
vnto
them
:
for
flesh
and
blood
doth
not
reueale
this
their
corruption
,
deadnesse
,
and
dulnesse
in
Gods
seruice
,
but
the
spirit
of
God
,
which
hath
begunne
alreadie
to
worke
in
them
,
shewing
them
their
corruptions
,
and
moouing
them
to
an
vnfained
dislike
of
them
;
and
therfore
they
may
assure
themselues
,
that
he
who
hath
begun
this
good
worke
in
them
,
will
also
bring
it
(
in
his
good
time
)
to
perfection
,
Phil.
6.
onely
(
as
the
Psalmist
exhorteth
)
let
them
carrie
the
Lords
leasure
,
waite
vpon
,
and
trust
in
him
,
and
he
shall
comfort
their
hearts
.
Senondly
,
how
a
man
may
be
assured
of
his
Saluation
.
A
man
may
gather
the
knowledge
of
his
owne
faith
and
election
,
and
stand
assured
of
his
saluation
,
by
signes
and
testimonies
in
himselfe
.
These
testimonies
are
two
,
the
testimonie
of
Gods
spirit
,
and
the
testimonie
of
our
spirit
,
Rom.
8.16
.
First
,
the
testimonie
of
Gods
spirit
.
1.
Gods
spirit
beareth
witnesse
to
our
spirit
that
wee
are
the
children
of
God
,
Rom.
8.16
.
But
the
testimonie
of
the
spirit
is
most
certaine
,
for
the
spirit
cannot
bee
deceiued
,
neither
deceiue
any
;
for
Rom.
8.15
.
the
spirit
of
adoption
expelleth
all
feare
;
and
where
no
feare
is
,
there
loue
is
perfect
,
1.
Ioh.
4.18
.
and
where
no
feare
is
,
there
is
no
painfulnesse
,
and
therefore
neither
doubtfulnesse
nor
mistrust
.
Againe
,
what
more
certaine
truth
can
be
imagined
,
then
that
which
the
Spirit
of
God
witnesseth
to
our
spirit
,
seeing
all
the
conditions
required
as
true
witnesse
,
do
concurre
in
him
in
the
highest
degree
,
which
are
knowledge
,
truth
,
and
faithfulnesse
.
Touching
knowledge
,
he
is
a
God
of
knowledge
,
1.
Sam.
2.3
.
who
knoweth
all
things
,
euen
the
eternall
counsell
and
decree
of
God
concerning
our
election
:
1.
Cor.
2.10
.
The
spirit
searcheth
all
things
,
euen
the
deepe
things
of
God
.
And
this
spirit
doe
we
receiue
,
v.
12.
that
wee
may
knowe
the
things
that
are
giuen
to
vs
of
God
,
as
our
election
,
iustification
,
adoption
,
&c.
2.
Touching
truth
,
he
is
most
true
,
yea
truth
it selfe
;
and
in
regard
hereof
hee
is
called
the
spirit
of
truth
,
which
leadeth
vs
into
all
truth
,
Ioh.
16.13
.
as
therefore
touching
his
knowledge
he
cannot
be
deceiued
,
so
in
respect
of
his
truth
he
cannot
deceiue
.
3.
Touching
faithfulnesse
,
hee
is
most
faithfull
,
1.
Cor.
1.9
.
God
,
saith
the
Apostle
,
is
faithfull
,
by
whom
you
are
called
:
1.
Thess.
5.24
.
Faithfull
is
hee
which
hath
called
you
,
especially
in
his
word
:
Psal.
19.7
.
for
his
testimonie
is
sure
,
and
therefore
he
cannot
erre
;
neither
will
hee
conceale
the
truth
for
any
respect
of
persons
:
and
therefore
whatsoeuer
this
al-knowing
,
true
,
and
faithfull
witnesse
testifieth
,
wee
are
vndoubtely
to
beleeeue
,
as
beeing
most
sure
and
certaine
.
The
ende
why
the
holy
Ghost
comes
into
the
heart
as
a
witnesse
of
adoption
,
is
that
the
truth
in
this
case
hidden
,
and
therefore
doubtfull
,
might
be
cleared
,
and
made
manifest
.
Now
if
God
himselfe
haue
appointed
,
that
a
doubtfull
truth
among
men
shall
bee
confirmed
and
put
out
of
doubt
,
by
the
mouth
of
two
or
three
witnesses
;
it
is
absurd
to
thinke
,
that
the
testimonie
of
God
himselfe
,
knowing
all
things
,
and
taking
vpon
him
to
be
a
witnesse
,
should
be
doubtfull
and
coniecturall
.
Hauing
thus
prooued
,
that
the
testimonie
which
the
spirit
giueth
is
true
and
infallible
,
next
we
are
to
speake
,
that
the
spirit
giueth
testimony
,
where
three
points
are
to
be
taught
.
1.
First
,
that
hee
doth
testifie
in
the
hearts
and
consciences
of
euery
beleeuer
,
that
he
is
the
Sonne
of
God
:
as
is
proued
,
Rom.
8.15.16
.
Gal.
4.6
.
Here
first
he
excludeth
the
spirit
of
bondage
,
which
like
the
Papists
faith
,
causeth
vs
to
feare
and
doubt
of
our
election
and
saluation
:
and
Rom.
8.16
.
hee
telleth
vs
,
that
the
spirit
beareth
witnesse
to
our
spirits
,
&c.
Now
wee
haue
receiued
not
the
spirit
of
the
world
,
but
the
spirit
which
is
of
God
,
that
we
might
know
the
things
which
are
giuen
to
vs
of
God
,
1.
Cor.
2.12
.
that
is
,
not
onely
his
spirituall
graces
in
this
life
,
as
election
,
faith
,
iustification
,
&c.
but
also
those
excellent
ioyes
in
Gods
kingdome
in
the
life
to
come
,
of
which
also
we
haue
some
knowledge
and
tast
,
by
the
illumination
of
the
same
spirit
,
Rom.
5.2
.
and
Cap.
14.17
.
Extraordinarie
Reuelations
are
ceased
,
and
yet
the
holy
Ghost
in
&
by
the
word
,
reueales
some
things
vnto
men
:
for
which
cause
he
is
called
truely
,
the
spirit
of
reuelation
,
Eph.
3.5
.
Againe
,
the
holy
Ghost
giues
testimonie
,
by
applying
the
promises
of
the
remission
of
sinnes
,
&
life
euerlasting
by
Christ
,
particularly
to
the
heart
of
man
,
when
the
same
is
generally
propounded
in
the
ministerie
of
the
word
.
2.
Secondly
,
the
spirit
of
God
doth
not
onely
giue
this
bare
testimonie
,
that
wee
are
elected
,
and
adopted
,
and
shall
bee
saued
;
but
also
doth
fully
perswade
vs
hereof
,
as
beeing
a
thing
most
certaine
and
without
question
:
1.
Ioh.
3.24
.
Hereby
we
know
that
hee
abideth
in
vs
,
euen
by
the
spirit
which
he
hath
giuen
vs
.
And
blessed
Paul
,
by
the
spirit
of
God
,
was
so
stedfastly
assured
of
Gods
loue
,
that
hee
was
firmely
perswaded
,
that
nothing
could
separate
him
from
it
,
Rom.
8.38.39
.
and
prayed
for
the
Ephesians
,
Eph.
1.17.18
.
that
God
would
giue
them
the
spirit
of
wisedome
and
reuelation
,
that
the
eies
of
their
vnderstanding
might
be
lightened
,
that
they
might
know
what
the
hope
is
of
his
calling
,
and
what
the
riches
of
his
glorious
inheritance
is
in
the
Saints
.
Gods
spirit
then
doth
throughly
perswade
the
faithfull
that
they
are
elected
,
and
shall
be
saued
,
but
it
doth
not
this
at
all
times
.
For
when
wee
are
like
newe
borne
babes
in
Christ
,
the
motions
of
the
spirit
are
but
weake
in
vs
,
and
we
are
not
as
yet
skilfull
to
discerne
the
heauenly
language
of
the
spirit
:
Such
as
these
are
not
said
to
haue
no
faith
,
but
to
bee
of
little
faith
,
Matth.
8.27
.
All
men
(
in
this
naturall
life
)
haue
their
degrees
to
proceede
in
,
which
they
neuer
change
.
As
first
they
bee
children
,
then
afterward
grow
to
a
more
vnderstanding
,
which
was
euen
true
of
Christ
in
this
flesh
,
Luk.
2.52
.
who
is
said
,
to
haue
increased
in
wisedome
and
stature
:
Euen
so
the
spirituall
birth
is
not
perfect
the
first
day
,
but
it
hath
as
it
were
a
childhood
,
and
we
are
babes
to
be
fed
with
milke
,
1.
Pet.
2.2
.
and
then
afterward
we
growe
from
faith
to
faith
,
and
from
one
degree
of
grace
to
another
:
2.
Pet.
3.18
.
growe
in
grace
and
knowledge
,
saith
the
Apostle
.
Now
as
Paul
saith
,
1.
Cor.
13.11
.
when
he
was
a
child
,
he
vnderstood
as
a
child
:
but
when
he
became
a
man
,
hee
put
away
childish
things
:
so
when
we
were
young
in
Christ
,
then
wee
did
vnderstand
and
discerne
the
testimonie
of
the
spirit
,
as
children
,
that
is
,
in
great
weaknesse
.
A
weake
faith
is
,
when
a
man
of
an
humble
heart
,
doth
not
yet
feele
the
assurance
of
the
forgiuenesse
of
his
owne
sinnes
,
and
yet
he
is
perswaded
they
are
pardonable
,
desiring
that
they
might
be
pardoned
,
and
therefore
praieth
to
God
that
hee
would
pardon
them
,
and
giue
him
strength
to
leaue
them
.
Now
this
faith
is
weake
,
either
when
a
man
failes
in
the
knowledge
of
the
gospel
;
Rom.
14.1
.
him
that
is
weake
in
faith
receiue
vnto
you
,
&c.
here
the
Apostle
calleth
him
weake
in
faith
,
who
is
verie
meanely
endued
with
the
knowledge
of
the
Gospel
,
who
is
not
sufficiently
taught
and
perswaded
of
Christian
liberty
,
as
being
ignorant
that
the
ceremonies
of
the
Law
are
abrogated
by
the
comming
of
Christ
;
of
such
weake
knowledge
speakes
the
Apostle
,
Heb.
5.12
.
Or
when
he
is
weake
in
applying
vnto
himselfe
the
sweet
promises
of
grace
and
saluation
;
we
may
resolue
our selues
,
that
the
true
child
of
God
may
haue
an
hungring
desire
in
his
heart
after
reconciliation
with
God
in
Christ
for
all
his
sinnes
,
with
care
to
keepe
a
good
conscience
,
and
yet
be
weake
sometimes
in
the
apprehension
of
Gods
mercie
,
and
the
assurance
of
the
remission
of
his
owne
sinnes
.
Dauid
hauing
a
long
time
continued
in
his
two
great
sinnes
,
2.
Sam.
12.7
.
was
admonished
thereof
by
Nathan
,
and
beeing
admonished
he
confessed
his
sinnes
,
and
straightway
Nathan
declared
vnto
him
from
the
Lord
,
the
forgiuenesse
of
them
:
yet
afterward
Dauid
humbled
himselfe
,
Psal.
51.1
.
&c.
prayeth
most
earnestly
for
the
forgiuenesse
of
those
,
and
all
other
his
sinnes
,
euen
as
though
it
had
not
beene
true
that
they
were
forgiuen
already
,
as
Nathan
told
him
.
The
reason
is
,
because
he
was
not
so
fully
perswaded
of
pardon
,
as
his
heart
desired
to
be
,
nor
so
resolued
thereof
as
God
requireth
those
to
bee
,
who
depend
vpon
him
and
his
promises
by
faith
.
SECT.
III.
Markes
of
saluation
.
AS
the
corne
which
is
cast
into
the
ground
,
is
for
a
time
couered
,
and
after
springeth
vp
the
blade
,
and
then
the
eare
;
so
faith
beeing
sowne
in
our
hearts
(
which
first
are
broken
vp
with
the
threatnings
of
the
lawe
,
and
apprehension
of
Gods
anger
due
vnto
our
sinnes
)
doth
in
the
time
of
our
humiliation
and
contrition
lie
couered
,
so
as
we
cannot
discerne
it
,
till
being
more
and
more
watred
with
the
water
of
the
spirit
,
and
the
heauenly
promises
of
the
Gospel
offred
in
the
preaching
thereof
,
it
sendeth
forth
an
holy
desire
,
and
earnest
endeauour
to
serue
God
.
But
it
is
otherwise
,
when
we
are
in
Christ
;
as
in
Abraham
,
Rom.
4.20
.
and
yet
euen
old
men
,
and
that
are
of
tall
stature
in
the
faith
,
cannot
alwaies
heare
the
testimonie
of
the
spirit
,
and
sensibly
see
the
same
in
themselues
:
for
if
they
waxe
proud
,
grow
secure
,
and
fal
into
sinne
,
the
graces
and
gifts
of
the
spirit
will
decay
in
them
,
their
cleare
vnderstanding
,
their
feeling
,
their
affection
,
and
all
may
be
so
darkened
,
that
in
their
owne
iudgement
,
and
in
the
iudgement
of
others
,
it
may
seeme
that
they
haue
quenched
the
spirit
.
The
Galatians
were
truly
called
and
effectually
regenerated
by
the
spirit
,
as
may
appeare
by
this
,
that
for
the
words
sake
they
reuerenced
the
Apostle
,
as
the
Angel
of
God
,
Gal.
4.9
.
and
in
that
the
Apostle
calleth
them
the
sonnes
of
God
by
faith
in
Christ
,
(
Cap.
3.26
.
)
yet
they
were
snared
with
false
doctrine
,
and
sell
very
dangerously
,
to
the
choaking
and
quenching
of
the
graces
of
Gods
spirit
in
them
.
The
spirit
was
not
taken
from
them
,
nay
Christ
did
stil
continue
in
their
harts
;
but
yet
for
want
of
godly
graces
,
he
was
as
it
were
without
forme
and
fashion
:
so
that
the
Apostle
did
as
it
were
trauell
againe
,
vntill
Christ
was
fashioned
a
new
in
them
,
Gal.
4.19
.
Dauid
also
,
after
the
committing
of
his
sinne
,
was
brought
into
the
like
case
,
therfore
he
praieth
,
Psal.
51.10
.
that
God
would
create
in
him
a
cleane
heart
;
what
?
was
the
spirit
quite
gone
?
no
for
hee
prayeth
,
v.
11.
that
God
would
not
take
away
his
holy
spirit
.
But
howe
can
these
two
stand
together
?
first
to
pray
that
God
would
create
in
him
a
cleane
spirit
,
ver.
10.
and
then
to
pray
,
ver.
11.
that
the
spirit
might
not
be
taken
from
him
:
Surely
the
spirit
it selfe
was
still
in
him
,
and
therefore
he
prayeth
that
it
may
not
be
taken
from
him
,
but
the
cleannesse
of
his
heart
was
defiled
with
his
vncleane
thoughts
,
and
therefore
hee
praieth
that
they
may
be
cleansed
and
renewed
in
him
.
A
mother
that
loueth
her
child
most
tenderly
sets
it
downe
in
the
floore
,
lets
it
stand
and
fall
,
and
breake
the
face
,
and
all
this
while
she
hides
her selfe
,
not
because
her
purpose
is
to
leaue
her
child
quite
;
but
that
when
she
taketh
it
vp
againe
,
it
may
loue
her
the
better
,
and
hold
her
more
fast
;
so
dealeth
the
holy
Ghost
with
men
,
to
make
the
see
their
own
frailties
,
he
hides
himselfe
as
it
were
in
some
corner
of
the
heart
for
a
season
,
that
they
may
more
earnestly
hunger
after
grace
,
the
want
wherof
they
felt
:
Sathan
endeauoureth
to
quench
the
spirit
by
this
,
if
we
wil
not
be
worse
,
he
wil
make
vs
to
be
no
better
,
nor
to
goe
forward
in
religion
,
but
to
stand
at
a
stay
:
so
let
the
spirit
of
God
in
vs
striue
for
the
contrarie
,
that
he
that
is
righteous
may
be
more
righteous
,
(
Apoc.
22.11
.
)
for
we
may
not
be
worse
then
the
ground
,
which
by
the
raine
is
made
more
fruitfull
,
nor
then
the
herbes
,
which
by
the
sun
are
made
more
flourishing
.
To
conclude
then
,
as
it
fareth
with
women
with
child
,
so
it
happeneth
to
Gods
children
:
we
know
that
a
woman
with
childe
feeleth
no
life
nor
motion
of
the
child
diuerse
monthes
together
;
and
after
the
time
of
her
conception
,
and
after
she
hath
felt
it
striue
and
mooue
,
oftentimes
there
is
an
intermission
wherein
she
feeleth
not
the
motion
thereof
a
good
space
together
:
so
the
child
of
god
,
after
that
by
the
word
,
faith
is
begotten
and
conceiued
in
his
heart
,
feeles
no
life
,
motion
,
nor
vndoubted
signe
of
the
spirit
a
long
while
,
that
is
,
of
the
pardon
of
his
sinnes
,
and
of
reconciliation
vnto
God
:
and
when
afterward
he
hath
a
feeling
of
faith
,
and
other
spirituall
graces
,
by
their
motions
and
fruits
,
oft-times
he
is
againe
depriued
of
it
,
either
because
he
hath
wounded
his
conscience
by
falling
into
some
known
sin
,
as
Dauid
did
,
(
2.
Sam.
12.
)
or
for
that
the
Lord
will
exercise
his
faith
and
manifest
his
power
in
his
weaknesse
,
Deut.
8.2
.
2.
Cor.
12.9
.
Thirdly
,
the
spirit
of
God
doth
not
onely
giue
testimonie
,
and
perswade
men
of
their
adoption
,
but
also
confirmeth
the
same
vnto
them
,
as
Ephes.
4.30
.
Cap.
1.13
.
2.
Cor.
1.22
.
Cap.
5.5
.
These
testimonies
do
minister
vnto
euery
faithfull
man
no
small
consolation
,
if
they
bee
rightly
waighed
.
First
,
the
spirit
is
called
a
seale
,
Ephes.
1.13
.
Cap.
4.30
.
As
writings
which
passe
to
and
fro
among
men
,
when
the
seale
is
put
to
them
,
are
made
out
of
question
:
so
the
promises
of
God
propounded
generally
to
all
,
are
said
by
the
spirit
of
God
to
be
sealed
in
the
heart
of
euery
particular
beleeuer
,
which
signifies
,
that
he
giueth
vnto
them
euident
assurance
that
the
promise
of
life
belongs
vnto
them
.
Secondly
,
the
spirit
is
called
an
earnest
,
or
pledge
,
2.
Cor.
1.22
.
Cap.
5.5
.
for
as
in
a
bargaine
,
when
part
of
the
price
is
payed
in
earnest
,
then
assurance
is
made
that
men
wil
pay
the
whole
:
so
when
the
child
of
God
hath
receiued
thus
much
from
the
holy
Ghost
,
to
be
perswaded
that
he
is
adopted
and
chosen
in
Christ
,
he
is
put
in
good
hope
,
and
is
alreadie
put
in
good
assurance
fully
to
enioy
eternall
life
.
God
doth
neuer
take
his
earnest
backe
againe
,
because
it
is
so
the
earnest
of
our
inheritance
,
(
Eph.
1.13
.
)
vntill
the
redemption
of
possession
,
as
that
it
is
an
earnest
also
that
in
the
meane
time
God
stablisheth
vs
in
Christ
:
(
2.
Cor.
1.21.22
.
and
that
he
hath
created
vs
euen
for
this
thing
,
namely
to
cloth
vs
with
immortality
and
eternall
life
at
the
last
.
So
then
,
let
not
the
tempter
draw
vs
to
wauer
and
doubt
,
but
let
vs
boldly
with
the
Apostle
say
,
2.
Tim.
1.12
.
we
know
whom
wee
haue
beleeued
.
Touching
the
testimonie
of
the
spirit
,
three
questions
may
be
demanded
.
First
,
whether
a
man
may
be
assured
that
he
hath
Gods
spirit
.
Secondly
,
how
a
man
may
discerne
betweene
the
illusion
of
the
deuill
,
and
the
testimonie
of
the
spirit
.
Thirdly
,
by
what
meanes
the
spirit
of
God
giueth
a
particular
testimonie
in
a
mans
conscience
of
his
adoption
.
First
,
whether
a
man
may
be
assured
that
he
hath
the
spirit
of
God
.
This
point
is
already
glaunced
at
in
the
words
immediatly
going
before
,
and
now
for
the
better
satisfaction
of
our
hearts
,
shal
be
through
Gods
gracious
assistance
further
declared
;
namely
,
that
a
man
hauing
the
spirit
of
God
,
may
know
that
he
hath
it
.
1.
Thes.
8.19
.
Quench
not
the
spirit
.
Here
the
Apostle
giueth
vs
to
vnderstand
,
that
the
spirit
in
some
respect
is
like
vnto
fire
,
it
will
burne
vp
and
consume
things
that
may
bee
burned
and
consumed
,
as
stubble
,
straw
,
stickes
,
&c.
Secondly
,
it
doth
purge
and
purifie
those
things
which
can
abide
to
be
purgged
.
Thirdly
,
it
giueth
light
euen
in
the
most
dimme
and
darke
places
.
Fourthly
,
it
giueth
heat
,
and
doth
as
it
were
put
life
into
those
things
,
which
are
capable
of
life
:
For
whilst
a
man
is
frozen
and
starued
with
cold
,
he
is
maimed
and
as
it
were
without
life
;
but
being
brought
to
the
fire
,
he
is
hot
,
reuiued
,
cheered
,
and
then
becommeth
actiue
&
nimble
:
these
are
the
properties
of
fire
,
and
these
doe
in
some
manner
resemble
and
shadow
out
vnto
vs
the
workes
and
effects
of
the
spirit
.
When
the
spirit
of
God
feazeth
vpon
a
man
,
and
entreth
into
his
soule
,
then
it
beginneth
to
burne
and
consume
in
him
euill
affections
,
noysome
lusts
,
and
such
other
stubble
as
is
in
man
.
Secondly
,
it
doth
purge
vs
from
grosse
sinnes
,
and
daily
more
and
more
doth
purifie
vs
,
that
we
may
be
cleane
and
holy
vessels
and
temples
for
him
to
rest
and
dwell
in
.
Thirdly
,
it
is
a
shining
light
euer
burning
,
and
giueth
light
to
vs
in
that
way
which
we
haue
to
walke
in
.
Fourthly
,
it
doth
set
vs
on
heat
,
and
inflameth
vs
with
a
zeale
of
Gods
glorie
,
a
care
of
our
duty
,
and
with
a
loue
of
all
mankind
;
yea
withall
it
putteth
life
and
lust
into
vs
,
to
walke
in
that
good
way
,
in
which
it
doth
lead
vs
;
and
to
doe
all
those
good
works
,
which
may
glorifie
God
,
or
be
commodious
vnto
men
.
Now
as
truly
and
as
certainly
as
wee
may
say
that
there
is
fire
,
when
we
see
straw
and
such
like
things
consumed
,
or
gold
or
siluer
finely
purged
out
,
or
great
light
in
darke
places
,
or
great
heat
in
bodies
that
were
benummed
before
:
euen
so
truly
and
certainly
,
we
may
say
and
perswade
our selues
,
that
the
spirit
of
God
is
in
vs
,
when
wee
see
our
corruption
consumed
,
our
soules
purged
from
the
drosse
of
sinne
,
our
hearts
enlightened
and
made
hotte
in
walking
and
working
according
to
that
light
.
So
then
,
if
the
spirit
of
God
be
a
fire
that
inflameth
our
cold
frozen
hearts
with
a
zeale
of
Gods
glorie
,
and
loue
of
our
brethren
,
Matth.
3.11
.
Act.
2.3
.
how
can
the
fire
that
is
caried
in
our
breasts
be
hidden
from
vs
?
The
spirit
of
God
is
an
earnest
,
2.
Cor.
1.22
.
and
who
receiuing
an
earnest
,
cannot
know
whether
he
hath
receiued
it
or
no
?
for
otherwise
how
can
it
assure
vs
of
our
bargain
,
if
of
it selfe
wee
haue
no
assurance
?
it
is
a
pledge
of
Gods
loue
and
of
our
saluation
,
and
who
hauing
a
pawne
in
his
custodie
,
cannot
know
that
he
possesseth
it
?
It
is
a
heauenly
light
,
(
Eph.
1.17.18
.
)
which
doth
illuminate
our
vnderstandings
,
which
were
blind
and
ignorant
in
the
knowledge
of
Gods
truth
,
and
who
cannot
discerne
betweene
blindnes
and
sight
,
light
and
darknes
.
It
is
water
,
which
purgeth
vs
from
our
corruptions
,
Isa.
44.3
.
Ezech.
26.9
.
and
who
that
is
thus
washed
and
clensed
,
can
doubt
that
this
water
hath
touched
him
?
It
is
a
precious
oyle
,
(
1.
Ioh.
2.20.27
.
)
which
mollifieth
our
hard
stonie
hearts
,
and
maketh
them
pliable
to
Gods
will
,
which
before
were
so
stiffe
&
obdurate
,
that
they
would
rather
haue
broken
,
then
bowed
to
obedience
:
it
suppleth
also
our
stiffe
ioynts
,
and
maketh
them
actiue
and
nimble
in
the
works
of
holines
and
righteousnes
;
and
who
finding
these
strange
alterations
in
himselfe
,
may
not
be
assured
that
he
is
anoynted
with
this
oyle
?
And
thus
it
is
manifest
that
we
may
be
assured
that
we
haue
Gods
spirit
.
But
if
through
frailty
we
haue
fallen
,
(
for
who
is
he
that
falleth
not
)
how
may
we
know
then
,
that
we
still
retaine
the
spirit
of
God
?
To
this
end
let
vs
search
our
hearts
and
try
them
by
these
Rules
;
namely
,
First
,
by
our
liking
and
misliking
of
sin
:
for
if
after
our
fall
,
we
hold
our
former
hatred
of
sinne
,
and
the
oftner
we
fall
,
the
more
through
and
deadly
hatred
we
conceiue
against
sin
,
vndoubtedly
that
frailty
hath
not
as
yet
depriued
vs
of
the
spirit
.
Seccondly
,
by
our
sorrow
;
for
so
long
as
our
sorrow
increaseth
for
our
sinnes
,
it
cannot
be
thought
that
sin
and
the
flesh
haue
ouercome
,
and
vtterly
quenched
the
spirit
in
vs
.
Thirdly
,
by
our
care
;
for
if
we
grow
in
a
godly
care
;
both
how
we
may
be
able
to
wage
battel
against
sinne
in
the
plaine
,
and
how
we
may
preuent
sinne
in
all
his
pollices
,
we
haue
a
further
assurance
that
sinne
,
although
it
be
great
,
hath
not
hethereto
preuailed
against
those
few
and
small
graces
,
which
the
good
spirit
of
God
hath
bestowed
vpon
vs
.
Againe
by
our
care
;
If
thou
be
carefull
to
redeeme
that
which
by
thy
fall
thou
hast
lost
,
and
hast
a
care
to
run
so
much
faster
forward
,
by
how
much
more
thou
hast
beene
letted
by
thy
fall
;
then
it
doth
appeare
that
the
spirit
is
in
thee
,
yea
it
is
liuely
and
mightie
in
operation
.
Secondly
,
how
a
man
may
discerne
betweene
the
illusion
of
the
deuil
,
and
the
testimonie
of
the
Spirit
.
Whereas
presumption
and
the
illusion
of
Sathan
will
as
well
tell
a
man
that
he
is
the
child
of
God
,
as
the
true
testimonie
of
the
spirit
,
the
way
to
put
difference
betweene
them
is
this
,
as
followeth
.
First
,
we
are
to
know
,
that
the
preaching
of
the
Gospel
is
the
ministery
of
the
spirit
,
whereby
we
are
sealed
in
the
assurance
of
our
saluation
,
(
2.
Cor.
3.6
.
)
and
hence
it
is
,
that
the
preachers
of
the
Gospel
are
called
the
ministers
by
whom
men
beleeue
,
(
1.
Cor.
3.5
.
)
and
the
words
of
the
Gospel
are
called
by
Christ
,
spirit
and
life
,
Ioh.
6.63
.
because
it
is
the
ministery
of
the
spirit
which
quickneth
vs
.
And
(
Gal.
3.2
.
)
the
Apostle
saith
,
that
wee
haue
receiued
the
spirit
by
the
hearing
of
faith
,
that
is
,
by
the
doctrin
of
faith
preached
in
the
ministery
of
the
Gospel
.
If
therefore
the
testimonie
of
saluation
in
the
minde
of
the
faithfull
,
be
conceiued
by
the
preaching
of
the
Gospel
,
applied
vnto
them
by
faith
:
then
it
is
most
certainly
the
testimonie
of
Gods
spirit
,
which
sealeth
in
vs
the
full
assurance
of
that
we
beleeue
,
(
Eph.
1.13
.
)
for
the
inward
testimonie
of
Gods
spirit
is
not
different
from
the
outward
testimony
of
the
word
:
and
therefore
it
doth
beare
no
witnesse
,
nor
giue
any
assurance
,
that
they
are
saued
,
whome
Gods
word
pronounceth
to
be
in
the
state
of
damnation
.
Now
if
this
perswasion
of
theirs
be
not
grounded
vpon
Gods
word
,
who
perswade
themselues
that
they
are
elected
,
adopted
,
and
shall
be
saued
,
notwithstanding
that
they
liue
in
their
sinnes
without
repentance
,
making
no
conscience
of
their
waies
,
nor
endeauoring
to
serue
the
Lord
in
vprightnes
of
life
;
then
it
is
not
the
testimonie
of
Gods
spirit
,
but
a
presumptuous
phantasie
,
and
a
secure
and
carnall
imagination
.
Those
who
haue
the
testimony
of
the
spirit
,
haue
an
earnest
desire
after
the
outward
meanes
of
our
saluation
(
as
the
hearing
and
reading
of
the
word
,
the
receiuing
of
the
Sacraments
,
&
other
holy
duties
of
Gods
seruice
)
and
are
carefull
to
enioy
them
,
not
onely
when
they
come
good
cheap
,
that
is
,
in
the
daies
of
peace
;
but
also
when
they
be
verie
chargeable
,
that
is
,
in
the
day
of
trouble
and
aduersity
.
That
this
earnest
desire
is
a
note
of
Gods
children
,
and
a
testimony
of
the
spirit
,
appeareth
by
these
testimonies
following
;
Ioh.
10.27
.
my
sheepe
heare
my
voice
;
Cap.
8.47
.
he
that
is
of
God
heareth
Gods
word
;
1.
Ioh.
4.6
.
he
that
knoweth
God
heareth
vs
;
Ier.
15.16
.
thy
words
were
found
by
me
,
and
I
did
eate
them
,
and
thy
word
was
vnto
me
the
ioy
and
reioycing
of
my
heart
.
Chrys.
homil.
4.
in
Genes.
Sicut
esurire
,
&c.
as
to
hunger
after
meate
is
a
token
of
bodily
health
,
so
to
haue
our
hearts
to
braye
after
the
word
of
God
,
(
Psal.
119.20
.
)
is
a
signe
of
spirituall
health
:
for
Salomon
saith
,
Pro.
18.1
.
that
for
the
desire
therof
a
man
will
separate
himselfe
to
seeke
it
:
so
as
neither
oxen
,
nor
farmes
,
nor
wife
,
shall
stop
the
way
against
him
,
Luk.
14.8
.
A
true
member
of
Christ
is
therefore
well
compared
to
a
wise
merchant
,
Matth.
13.45
.
who
rather
then
he
would
want
the
pretious
pearle
of
Gods
word
,
selleth
all
he
hath
to
buy
it
.
Whosoeuer
therfore
laboureth
to
purchase
this
precious
pearle
;
whosoeuer
hungreth
after
this
heauenly
Manna
,
as
well
in
time
of
aduersitie
,
as
in
time
of
prosperity
;
and
carefully
,
diligently
,
and
attentiuely
heare
it
,
may
to
their
comfort
assure
themselues
,
that
they
haue
an
vndoubted
signe
of
their
election
.
But
yet
it
may
be
that
sometimes
we
find
no
heart
in
the
word
,
but
that
it
is
irksome
to
vs
;
which
if
we
feele
at
any
time
,
let
vs
not
exclude
our selues
from
hearing
;
for
oftentimes
a
stomacke
is
gotten
by
eating
.
As
in
generall
diseases
of
the
body
(
as
in
an
ague
)
all
parts
are
weak
,
but
principally
the
stomacke
,
yet
it
receiueth
a
medicine
,
and
the
disease
it selfe
prouoketh
vs
to
that
:
so
if
Sathan
haue
weakened
thy
stomacke
so
much
that
thou
hast
no
list
to
heare
the
word
,
let
this
dulnes
be
so
farre
from
discouraging
thee
,
as
it
make
thee
to
lust
and
desire
the
more
after
it
:
For
as
a
mans
desire
to
any
thing
groweth
or
decreaseth
,
so
doth
his
endeauour
and
labour
for
the
meanes
:
if
thy
desire
be
strong
,
then
shall
not
light
occasions
withdraw
thee
from
the
meanes
,
but
it
must
be
a
violent
occasion
and
let
,
that
shall
stoppe
the
passage
of
thine
endeauour
,
and
seeking
after
the
meanes
.
This
is
a
worthy
rule
to
examine
our
loue
to
Gods
word
by
.
Therefore
let
vs
remember
with
what
desire
and
affection
we
haue
heard
the
word
of
God
,
how
precious
it
hath
it
bin
vnto
vs
,
aboue
gold
,
euen
the
fine
gold
,
how
sweete
and
comfortable
,
euen
aboue
the
honie
and
the
honie
combe
:
and
remember
further
with
what
fruit
of
knowledge
in
the
will
of
God
,
increase
of
faith
in
his
promises
,
purpose
and
endeauour
of
amendment
of
life
,
we
haue
oftentimes
heard
the
same
:
and
in
the
truth
of
these
things
we
may
comfort
our selues
.
But
presumption
ariseth
not
from
the
vse
of
these
meanes
,
but
from
carnall
securitie
:
for
the
lesse
that
the
presumptuous
man
heareth
the
word
,
and
performeth
the
duties
of
Gods
seruice
,
the
more
confidently
doth
he
boast
of
his
faith
and
full
assurance
.
Therfore
they
who
had
rather
be
without
the
meanes
of
saluation
,
then
enioy
them
,
who
will
bee
at
no
cost
to
obtaine
them
,
nor
forgoe
any
pleasure
or
commodity
,
that
they
may
haue
them
,
nor
when
they
heare
,
are
affected
with
any
delight
,
these
can
haue
no
assurance
of
their
election
and
saluation
.
Thirdly
,
the
testimonie
of
the
spirit
is
much
assaulted
with
doubting
in
all
Gods
children
,
against
which
we
must
striue
by
faith
,
till
this
mortall
flesh
be
swallowed
vp
of
immortalitie
.
Christ
reprehended
Peter
for
his
doubting
,
Matth.
14.31
.
the
virgin
Mary
doubted
,
Luk.
1.34
.
how
can
this
thing
be
?
This
is
the
lot
of
all
the
members
of
Christ
,
they
totter
and
reele
in
their
soules
.
Looke
vpon
Abraham
the
father
of
the
faithful
,
distrusting
the
prouidence
of
God
,
as
vnwilling
to
defend
him
and
his
wife
from
Pharaoh
and
Abimelech
,
vnlesse
shee
would
follow
that
way
that
seemed
best
to
him
;
namely
to
call
him
brother
,
and
her selfe
sister
,
(
Gen.
12.20
.
)
Looke
vpon
Moses
also
when
he
was
called
to
goe
to
Pharaoh
,
Exod.
3.11
.
&c.
who
am
I
that
should
goe
vnto
Pharaoh
,
&c.
And
Samuel
when
he
was
willed
to
anoynt
Dauid
,
feared
the
malice
of
Saul
,
1.
Sam.
16.2
.
Vndoubtedly
he
that
neuer
doubted
,
neuer
beleeued
;
for
whosoeuer
in
truth
beleeueth
,
feeleth
sometimes
doubtings
and
wauerings
of
his
faith
.
Euen
as
the
sound
body
feeleth
oftentimes
the
grudgings
of
a
feauer
and
distemperature
of
the
body
,
which
if
he
had
not
health
,
he
could
neuer
find
and
feele
:
so
the
faithfull
soule
feeleth
often-times
sundry
doubtings
,
which
if
his
faith
were
not
found
,
he
could
not
discerne
:
for
we
feele
not
corruption
by
corruption
,
because
when
the
strong
man
possesseth
the
house
,
all
things
are
in
peace
,
Luk.
11.21.22
.
but
we
perceiue
corruption
in
vs
by
a
contrarie
grace
of
Gods
spirit
.
But
yet
though
our
faith
be
assaulted
with
doubtings
,
it
may
be
certaine
.
The
fun
alwaies
shineth
in
the
firmament
,
though
the
clouds
haue
couered
it
,
and
the
light
appeare
not
:
the
tree
hath
life
in
it
,
though
it
be
not
in
winter
discerned
;
so
faith
hath
some
assurance
and
perswasion
,
though
it
bee
shaken
with
doubtings
,
and
assaulted
with
temptations
.
And
when
we
feele
those
doubtings
and
imperfections
,
let
vs
set
against
them
the
certainty
of
Gods
truth
,
and
the
vnchangeablenes
of
Gods
promises
;
let
vs
drawe
neere
to
the
holy
Sacraments
,
and
thereby
seeke
strength
and
increase
of
faith
.
But
presumption
is
confident
,
and
neuer
doubteth
nor
maketh
any
question
of
his
election
and
saluation
,
but
saith
with
the
proud
Pharisie
,
Luk.
18.11
.
I
was
neuer
troubled
(
I
thanke
God
)
as
touching
my
election
and
saluation
,
as
many
are
,
but
alwaies
haue
had
a
strong
beleife
that
I
am
in
Gods
loue
,
and
shall
vndoubtedly
be
saued
.
This
is
the
voyce
of
presumption
,
and
not
that
testimonie
of
Gods
spirit
.
Fourthly
,
those
who
haue
the
testimony
of
the
spirit
of
God
,
haue
the
spirit
of
praier
&
supplication
;
which
is
so
called
,
Zach.
12.10
.
because
it
stirreth
vp
the
heart
and
maketh
it
fit
to
pray
,
Rom.
8.26
.
For
imploring
God
grace
,
and
mercie
,
is
a
notable
fruit
of
Gods
spirit
working
in
vs
:
as
is
further
declared
(
Rom.
8.16
.
in
that
hee
saith
)
that
the
spirit
maketh
vs
crie
Abba
,
father
;
vnto
whom
we
pray
so
earnestly
with
groans
and
sighes
,
as
though
a
man
would
euen
fill
heauen
and
earth
with
the
cry
,
not
of
his
lipps
,
but
of
his
heart
,
touched
with
sense
and
feeling
of
his
manifold
sinnes
and
offences
.
Obiect
.
Bellarmine
saith
,
there
be
many
that
cal
God
their
father
,
as
the
Iewes
,
Iob.
8.41
.
and
many
say
in
the
Lords
prayer
,
O
our
father
,
who
are
not
assured
that
they
are
the
sonnes
of
God
.
Ans.
Touching
the
calling
of
God
father
,
we
must
vnderstand
,
that
the
Apostle
speaketh
not
of
crying
with
the
mouth
,
but
of
a
crying
in
the
heart
,
Gal.
4.6
.
for
though
all
vtter
the
same
voyce
,
yet
it
is
not
the
same
crying
.
The
vncleane
spirit
made
the
same
confession
of
Christ
outwardly
,
Mat.
5.7
.
acknowledging
him
to
be
the
sonne
of
God
,
which
Peter
did
make
,
Math.
16.16
.
yet
were
not
both
one
kind
of
confession
;
the
beleife
in
the
heart
which
was
in
Peter
,
did
discerne
their
confessions
,
and
distinguish
them
either
from
other
.
Supplication
and
prayer
is
an
ordinary
worke
of
the
holy
Ghost
in
all
that
beleeue
,
Rom.
10.14
.
and
he
that
would
know
whether
he
hath
the
spirit
truly
dwelling
in
his
heart
,
shall
know
it
by
this
:
Rom.
10.13
.
whosoeuer
calleth
vpon
the
name
of
the
Lord
shall
be
saued
.
But
this
praier
must
be
the
praier
of
faith
,
Iam.
1.5
.
Matth.
21.22
.
and
must
be
performed
in
spirit
and
in
truth
,
1.
Ioh.
4.24
.
and
not
with
deceitfull
lippes
:
for
it
is
to
no
purpose
to
draw
neare
vnto
God
with
our
mouthes
,
if
our
hearts
be
farre
from
him
,
Isa.
29.13
.
But
presumption
is
in
them
that
vse
not
to
call
vpon
the
name
of
God
,
which
is
a
signe
of
a
worker
of
iniquirie
,
Psal.
14.4
.
Psal.
53.4
.
who
happily
I
denie
not
to
speake
prayers
,
but
doe
not
pray
indeed
:
whose
speaking
prayers
God
answereth
with
silence
,
Isa.
1.15
.
Fiftly
,
that
which
maketh
the
last
difference
betweene
the
testimonie
of
the
spirit
,
and
the
illusion
of
Sathan
,
is
the
affection
of
a
dutifull
child
of
God
:
a
most
louing
father
,
and
his
affection
makes
a
man
stand
in
feare
of
the
Maiesty
of
God
wheresoeuer
hee
is
,
and
to
make
conscience
of
euery
euill
way
.
The
wise
man
saith
,
Pro.
28.14
.
that
blessed
is
the
man
,
that
feareth
alwaies
;
where
hee
doth
not
vnderstand
a
doubtful
feare
of
our
election
,
but
a
feare
to
sin
,
and
a
conscionable
care
to
avoide
those
things
which
are
displeasing
to
Gods
sight
:
Phil.
2.12
.
make
an
ende
of
your
owne
saluation
with
feare
and
trembling
:
here
also
the
Apostle
would
not
haue
vs
feare
,
least
we
should
be
reiected
and
damned
,
after
we
are
truly
commited
vnto
God
,
but
least
we
fall
into
sinne
,
and
neglect
that
duty
,
which
we
owe
to
our
heauenly
father
.
There
is
a
twofold
feare
mentioned
in
Scripture
:
the
first
is
a
seruile
feare
,
proceeding
from
incredulity
,
whereby
men
feare
God
as
an
angry
iudge
,
who
is
ready
to
inflict
vpon
them
these
punishments
which
by
their
sins
they
haue
deserued
.
The
other
is
a
sonne-like
feare
,
which
is
a
fruite
of
faith
,
whereby
we
doe
not
feare
God
,
as
an
angry
iudge
,
but
as
a
gratious
father
,
whose
displeasure
we
would
by
no
meanes
incurre
;
not
because
wee
feare
so
much
his
wrath
,
as
because
we
would
not
do
any
thing
which
might
cause
him
to
looke
vpon
vs
with
a
frowning
countenance
.
And
this
sonne-like
feare
is
commended
vnto
vs
in
the
Scriptures
,
as
being
a
part
of
the
honour
and
seruice
which
we
owe
vnto
God
;
Mal.
1.6
.
If
I
be
a
Master
,
where
is
my
feare
?
Psal.
2.11
.
serue
the
Lord
in
feare
:
1.
Pet.
1.17
.
passe
the
time
of
your
dwelling
here
in
feare
:
Psal.
112.1
.
blessed
is
the
man
that
feareth
the
Lord
.
But
presumption
feareth
not
to
displease
God
:
Pro.
28.14
.
he
that
hardneth
his
heart
shall
fall
into
euill
;
here
feare
is
opposed
to
carnall
security
,
and
hardnes
of
heart
:
for
he
that
hardneth
his
heart
and
continueth
in
carnall
security
,
runneth
headlong
into
the
euill
of
sinne
,
and
consequently
of
euerlasting
damnation
.
Thirdly
,
by
what
meanes
the
Spirit
giueth
testimonie
.
The
means
by
which
the
spirit
of
God
giueth
a
particular
testimonie
to
a
mans
conscience
of
his
adoption
,
comes
now
to
be
considered
.
The
meanes
are
three
,
1.
the
word
:
2.
the
Sacraments
:
3.
the
fruits
of
the
spirit
.
1.
First
,
the
word
of
God
.
As
touching
the
word
of
God
,
the
spirit
of
God
perswadeth
vs
of
our
adoption
and
saluation
,
with
arguments
grounded
vpon
Gods
word
.
To
which
purpose
here
is
required
a
double
worke
;
the
first
of
the
Minister
,
the
second
of
the
hearer
.
The
Minister
is
to
make
particuler
application
of
the
word
generally
preached
to
the
speciall
vse
of
the
hearer
:
As
Nathan
to
Dauid
,
2.
Sam.
12.7
.
thou
art
the
man
;
as
Peter
to
the
Iewes
,
Act.
2.23
.
him
haue
you
taken
by
the
hands
of
the
wicked
,
&c.
And
as
all
the
prophets
to
their
seuerall
peoples
,
to
whom
they
were
sent
.
The
Minister
speaketh
not
to
euery
man
particularly
one
by
one
,
but
speaking
to
the
assembly
,
he
laboureth
to
make
euery
man
conceiue
of
that
,
that
is
spoken
as
particularly
spoken
to
himselfe
:
for
the
word
of
God
being
as
a
proclamation
in
writing
common
to
all
,
the
Minister
is
as
the
voice
of
the
crier
,
to
giue
notice
to
that
congregation
,
that
the
matter
of
the
proclamation
concerneth
them
and
euery
of
them
,
saying
in
effect
,
Act.
13.26
.
Ye
men
and
brethren
children
of
the
generation
of
Abraham
,
and
whosoeuer
among
you
feareth
God
,
to
you
is
this
word
of
saluation
sent
:
Act.
3.26
.
First
,
vnto
you
hath
God
raised
vp
his
sonne
Iesus
,
and
him
he
hath
sent
to
blesse
you
,
in
turning
euery
one
of
you
from
your
iniquities
.
Now
as
euery
man
conceiueth
the
proclamation
(
according
to
the
matter
of
it
,
)
no
lesse
to
concerne
him
,
then
as
if
it
had
beene
spoken
in
particular
to
him
alone
:
so
doth
the
Minister
leaue
euery
man
a
like
interessed
in
the
message
of
saluation
;
what
he
saith
to
all
in
generall
,
that
be
saith
in
part
to
euery
man
;
what
to
beleeuers
,
to
euery
beleeuer
;
what
to
sinners
,
to
euery
sinner
.
Therfore
sometimes
he
speaketh
in
the
singular
number
,
as
to
one
,
that
it
may
be
known
that
he
speaketh
to
any
or
euery
one
:
Ephes.
5.14
.
Awake
thou
that
sleepest
,
and
stand
vp
from
the
dead
,
and
Christ
shall
giue
thee
light
:
Rom.
10.9
.
If
thou
shalt
confesse
with
thy
mouth
the
Lord
Iesus
,
and
shalt
beleeue
in
thine
heart
that
God
raised
him
vp
from
the
dead
,
thou
shalt
be
saued
,
euen
thou
,
or
thou
,
or
whosoeuer
it
be
amongst
you
.
Thus
God
gaue
his
law
to
all
Israel
,
speaking
to
all
as
if
he
had
spoken
namely
and
particularly
to
euery
one
:
Exod.
20.34.7
.
thou
shalt
haue
no
other
Gods
before
me
,
&c.
euery
man
was
therein
to
conceiue
that
he
himselfe
was
spoken
to
.
Againe
,
the
Minister
sometimes
hath
occasion
to
speake
to
some
one
man
alone
,
and
then
he
himselfe
out
of
the
generall
,
deduceth
a
particular
to
that
one
man
:
as
Paul
doth
to
the
Iaylor
,
Act.
16.31
.
beleeue
thou
in
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saued
:
for
by
what
authority
Paul
spake
this
to
the
Iaylor
,
by
the
same
authoritie
doth
the
Minister
in
like
case
,
speake
the
same
to
any
other
man
in
particular
.
Thus
much
of
the
Ministers
application
:
The
next
is
the
work
of
the
hearer
,
who
is
to
apply
the
word
of
God
,
heard
by
him
,
to
himselfe
.
A
man
duely
hearing
the
word
of
God
,
and
receiuing
it
not
as
the
word
of
the
Minister
,
1.
Thes.
2.13
.
not
as
the
word
of
man
,
but
as
it
is
in
deed
,
the
word
of
God
,
and
accordingly
beleeuing
in
it
as
from
God
:
for
that
which
he
beleeueth
generally
,
frameth
a
conclusion
to
be
beleeued
particularly
as
touching
himselfe
.
The
Minister
saith
,
Luk.
13.3
.
except
you
repent
,
you
shal
perish
;
this
he
beleeueth
,
and
therfore
concludes
as
touching
himselfe
;
except
I
repent
,
I
shall
perish
.
The
Minister
saith
,
Mar.
1.15
.
Cap.
16.15.16
.
Repent
and
beleeue
the
Gospel
,
and
you
shal
be
saued
;
this
he
beleeueth
,
and
therefore
concludes
also
of
himselfe
,
if
I
repent
and
beleeue
the
Gospel
,
I
shall
be
saued
.
This
whether
spoken
publikely
or
priuatly
,
the
conscience
of
the
hearer
apprehendeth
this
,
he
beleeueth
it
,
and
therein
beleeueth
not
onely
the
Minister
,
but
the
word
of
Christ
;
and
because
he
beleeueth
in
Iesus
Christ
,
and
that
by
the
word
of
Christ
,
that
whosoeuer
beleeueth
in
him
shal
be
saued
,
therefore
he
beleeueth
that
himselfe
shal
be
saued
.
Thus
then
,
both
the
Minister
maketh
such
application
to
the
hearer
,
&
the
hearer
againe
doth
applie
the
same
to
himselfe
,
as
hath
bin
shewed
,
and
then
the
holy
Ghost
openeth
our
deafe
eares
,
Psal.
40.6
.
inlighteneth
our
blind
vnderstandings
,
Luk.
24.45
.
and
powerfully
inclineth
our
will
,
Psal.
119.36
.
so
that
we
may
attentiuely
heare
,
truly
vnderstand
,
and
be
fully
assured
of
the
truth
,
which
is
deliuered
,
not
onely
in
respect
of
the
whole
Church
,
but
also
in
respect
of
our selues
particularly
;
so
as
we
may
say
,
I
beleeue
that
these
promises
of
God
are
true
,
and
that
they
belong
to
all
the
faithfull
,
and
consequently
vnto
me
,
who
do
beleeue
,
and
am
assured
of
them
:
1.
Tim.
1.15
.
so
did
Paul
say
,
that
Iesus
Christ
was
come
into
the
world
to
saue
sinners
,
whereof
I
am
cheife
.
But
yet
when
we
haue
the
word
preached
,
the
holy
Ghost
doth
not
alwaies
presently
beget
faith
and
repentance
in
Gods
children
;
for
howsoeuer
Paul
plant
,
and
Apollos
water
,
yet
God
alone
giueth
the
increase
,
1.
Cor.
3.6
.
so
that
the
word
may
long
sound
in
our
eares
,
before
it
peirce
the
heart
,
and
beget
faith
in
vs
,
vnlesse
the
Lord
open
our
hearts
and
make
the
seed
of
his
word
fruitfull
.
And
though
we
doe
after
not
long
hearing
of
,
the
word
,
feele
this
assurance
of
Gods
loue
and
our
election
;
yet
let
vs
not
giue
ouer
the
hearing
of
the
word
,
but
expect
Gods
blessing
vpon
it
,
and
waite
his
pleasure
,
with
prayer
for
his
grace
,
assuring
our selues
that
in
the
end
he
wil
make
this
his
owne
ordinance
effectuall
;
whereas
those
who
neglect
and
contemne
Gods
word
,
haue
no
such
assurance
,
because
it
is
the
meanes
and
instrument
,
which
is
ordained
of
God
for
this
purpose
,
without
which
the
spirit
of
God
doth
not
ordinarily
beget
faith
,
or
any
sauing
grace
in
vs
.
So
then
,
the
principall
agent
and
beginner
hereof
is
the
holy
Ghost
,
enlightning
the
minde
and
conscience
with
spirituall
and
diuine
light
:
but
the
instrument
to
this
action
is
the
ministery
of
the
Gospel
;
whereby
the
word
of
life
is
applied
in
the
name
of
God
,
to
the
person
of
euery
beleeuer
.
And
this
is
done
and
conceiued
in
a
forme
of
reasoning
,
framed
in
the
minde
by
the
holy
Ghost
,
applying
the
promises
of
the
Gospel
in
this
manner
;
Euery
one
that
beleeueth
in
Christ
,
is
the
child
of
God
,
Rom.
8.30
.
and
inheritour
of
the
kingdome
of
heauen
.
This
proposition
is
made
by
the
minister
of
the
word
in
the
publike
congregation
,
and
it
is
nothing
else
,
but
the
promise
of
eternall
life
applyed
to
the
particular
hearer
:
now
while
the
hearers
of
Gods
word
giue
themselues
to
meditate
,
and
consider
of
the
same
promise
,
comes
the
spirit
of
God
,
and
enlightens
the
eyes
,
and
openeth
the
heart
,
and
giueth
them
power
both
to
will
to
beleeue
,
and
to
beleeue
indeede
;
so
as
a
man
shall
with
freedome
of
spirit
make
an
assumption
,
saying
,
but
I
beleeue
in
Christ
,
I
renounce
my selfe
,
and
all
my
ioy
&
comfort
is
in
him
;
(
flesh
and
blood
cannot
say
this
,
Matth.
16.17
.
it
is
the
operation
of
the
holy
Ghost
)
cap.
11.25
.
hence
ariseth
this
blessed
conclusion
,
which
is
the
testimonie
of
the
spirit
,
Therefore
I
am
the
child
of
God
.
Thus
doth
Paul
conclude
,
1.
Tim.
1.15
.
This
is
a
true
saying
,
and
by
all
means
worthy
to
be
receiued
,
that
Iesus
Christ
came
into
the
world
to
saue
sinners
,
whereof
I
am
cheife
:
and
propoundeth
himselfe
herein
an
example
,
ver.
16.
to
all
that
shall
in
time
to
come
beleeue
vnto
eternall
life
.
Thus
when
God
saith
,
Psal.
27.8
.
Seeke
my
face
,
the
faithfull
soule
answereth
,
Thy
face
will
I
seeke
:
when
God
saith
,
Zach.
13.9
.
Thou
art
my
people
;
the
answer
is
againe
,
Thou
art
the
Lord
my
God
:
when
Christ
saith
,
Mar.
9.22
.
If
thou
beleeue
,
all
things
are
possible
to
him
that
beleeueth
;
the
answer
is
,
I
beleeue
,
Lord
helpe
my
vnbeleefe
.
Thus
therefore
to
apply
the
word
of
the
Gospel
,
is
the
fruit
and
effect
of
the
spirit
of
adoption
,
which
beareth
witnesse
to
our
spirits
that
we
are
the
sonnes
of
God
,
Rom.
8.16
.
our
owne
heart
could
not
minister
such
comfort
vnto
vs
,
but
God
giueth
vs
an
heart
to
hearken
to
the
voice
of
Christ
,
deliuered
by
the
minister
out
of
the
Gospel
.
Seeing
then
the
spirit
of
God
doth
witnesse
by
the
word
vnto
vs
,
our
adoption
and
saluation
,
wee
may
learne
from
hence
,
that
it
is
a
work
of
a
man
out
of
Christ
,
not
to
beleeue
and
assent
vnto
the
word
,
but
rather
to
stand
out
in
reasoning
against
the
euidence
of
it
.
For
so
soone
as
a
man
is
become
the
sheepe
of
Christ
,
he
cannot
but
presently
heare
his
voiyce
;
Ioh.
10.27
.
and
hence
Christ
himselfe
prooueth
the
carping
Pharisies
not
to
be
of
God
,
because
they
could
not
abide
to
here
his
sayings
,
Ioh.
8.43
.
and
who
be
they
to
whom
the
Gospel
is
hid
?
euen
they
that
perish
,
2.
Cor.
4.3
.
If
wee
would
haue
a
more
euident
marke
to
know
them
by
,
it
is
added
,
that
they
bee
such
,
as
the
eies
of
whose
minds
the
God
of
the
world
hath
blinded
;
wherein
is
implied
a
wilfull
ioyning
with
Sathan
to
blind
themselues
further
by
their
malice
,
then
they
were
by
corrupted
nature
.
And
if
we
would
looke
to
our
congregations
,
we
shall
finde
many
such
of
whom
we
may
pronounce
that
which
Steuen
did
of
the
Iewes
,
that
they
were
resisters
of
the
holy
Ghost
,
Act.
7.51
.
For
whose
words
be
these
to
the
Almightie
,
Iob
21.14
.
Depart
from
vs
,
wee
will
not
the
knowledge
of
thy
wayes
;
and
who
is
the
Almightie
that
we
should
serue
him
?
For
how
many
of
vs
that
heare
the
word
,
receiue
the
Sacraments
,
and
goe
for
Christians
,
resolue
yet
not
to
leaue
our
sinnes
,
till
they
leaue
vs
?
nay
the
obstinate
purpose
of
our
hearts
,
is
to
practise
them
stil
;
and
what
is
this
els
,
but
with
the
seruants
in
the
parable
,
Luk.
19.14
.
to
send
word
into
a
farre
countrie
after
the
king
,
that
we
will
not
haue
him
to
rule
ouer
vs
,
but
our
owne
lusts
shall
still
prescribe
lawes
vnto
vs
?
Againe
,
when
wee
call
the
people
as
God
did
his
,
Ier.
6.16
.
to
walke
in
the
old
way
,
that
they
may
finde
rest
to
their
soules
:
they
answer
vs
with
them
,
we
will
not
walke
in
that
way
;
the
sound
of
the
thing
,
if
not
of
the
voyce
,
speaketh
:
for
we
call
from
swearing
,
lying
,
couetousnes
which
is
idolatrie
,
from
Sabboth-breaking
,
intemperance
,
drinkings
,
vncleanenesse
,
but
mens
hearts
speake
by
their
liues
,
we
will
sweare
,
we
will
drinke
to
drunkennesse
,
the
waies
of
God
are
too
straight
and
vnequall
,
a
man
had
as
good
be
in
prison
,
as
in
these
bonds
.
By
these
instances
wee
may
see
as
in
a
glasse
,
that
many
are
tainted
(
amongst
vs
)
with
this
fearefull
sinne
of
rising
vp
,
and
reasoning
against
that
light
which
shineth
out
in
the
word
.
Secondly
,
the
Sacraments
.
The
second
meanes
,
whereby
the
spirit
giueth
vs
assurance
of
our
saluation
,
is
in
the
frequent
vse
of
the
sacraments
,
which
are
added
to
the
couenant
of
grace
as
seales
,
not
to
confirme
Gods
promises
in
themselues
,
which
are
so
vndoubtedly
true
that
they
need
no
confirmation
;
but
to
strengthen
our
faith
in
this
assurance
,
that
they
belong
particularly
vnto
vs
.
For
whereas
in
the
word
the
promises
of
life
and
saluation
are
generally
propounded
to
all
beleeuers
,
in
the
vse
of
the
Sacraments
,
they
are
particularly
applied
to
euery
worthy
receiuer
,
to
the
end
,
that
doubting
being
remoued
,
they
may
be
certainely
assured
,
that
all
the
promises
of
the
Gospel
doe
belong
particularly
to
themselues
.
To
this
end
,
the
Sacrament
of
circumcision
is
called
the
seale
of
the
righteousnes
of
faith
,
Rom.
4.11
.
because
thereby
,
as
by
a
seale
,
Abraham
was
confirmed
in
the
truth
of
Gods
promises
,
and
assured
that
the
righteousnes
of
faith
,
that
is
,
the
righteousnes
of
Christ
,
did
belong
vnto
him
.
And
answerable
to
this
Sacrament
is
Baptisme
;
wherein
Christ
and
all
the
gratious
promises
of
life
,
and
saluation
,
made
in
him
,
are
particularly
applied
to
the
party
baptized
;
Gal.
3.27
.
all
that
are
baptised
into
Christ
haue
put
on
Christ
.
The
Apostle
here
compareth
Christ
to
a
garment
,
which
by
the
hand
of
faith
is
put
on
by
euery
particular
beleeuer
.
So
in
the
administration
of
the
Lords
supper
,
the
bread
and
wine
is
particularly
deliuered
vnto
all
the
communicants
,
to
signifie
vnto
them
,
that
euery
one
who
stretcheth
forth
the
hand
of
faith
,
doth
receiue
Christ
and
all
his
benefits
,
whereby
his
soule
is
nourished
vnto
euerlasting
life
.
Whosoeuer
therefore
hath
faith
,
he
may
be
assured
,
that
he
receiueth
Christ
,
he
may
be
assured
of
his
election
and
saluation
,
Ioh.
1.12
.
(
for
to
as
many
as
receiued
him
,
he
giueth
power
to
be
the
sonnes
of
God
.
)
And
who
are
these
?
euen
those
that
beleeue
in
his
name
,
Ioh.
6.54
.
and
whosoeuer
eats
his
flesh
,
and
drinks
his
blood
,
hath
eternall
life
.
Now
if
we
would
know
how
we
feed
vpon
him
,
it
is
by
the
mouth
of
faith
,
Ioh.
6.47
.
The
spirit
of
God
properly
(
as
the
efficient
cause
)
doth
seale
,
(
Eph.
4.30
.
)
because
it
doth
confirme
and
stablish
in
our
hearts
the
assurance
of
euerlasting
life
and
saluation
by
his
testimony
:
but
it
doth
it
by
the
ministery
of
the
word
and
sacraments
:
so
that
in
one
blessing
of
God
,
we
may
consider
three
things
:
1.
that
by
his
word
God
teacheth
vs
:
2.
by
his
sacraments
be
confirmeth
vs
:
3.
by
the
holy
Ghost
he
illuminateth
our
minds
,
that
the
word
and
sacraments
may
obtaine
their
proper
end
and
vse
.
When
God
giues
any
blessing
to
man
,
it
is
to
be
receiued
by
man
,
as
God
giueth
it
;
now
God
giueth
Christ
,
or
at
the
least
offreth
him
,
not
generally
to
mankind
,
but
to
the
seuerall
and
particular
members
of
the
church
.
In
the
Lords
supper
(
as
in
euery
sacrament
,
)
there
is
a
relation
or
analogie
betweene
the
outward
signes
,
and
the
thing
signified
.
The
action
of
the
Minister
giuing
the
bread
and
wine
,
representing
Gods
action
,
in
giuing
Christ
with
his
benefits
to
the
particular
communicants
:
Againe
,
the
action
of
receiuing
the
bread
and
the
wine
seuerally
,
representeth
another
spirituall
action
of
the
beleeuing
heart
,
which
applieth
Christ
vnto
it selfe
for
the
pardon
of
sin
,
and
life
euerlasting
.
So
then
,
thus
speaketh
the
spirit
to
the
soule
;
as
sure
as
the
water
doth
wash
away
the
filth
of
thy
body
,
so
doth
the
blood
of
Christ
sprinkled
vpon
thy
soule
by
the
hand
of
faith
,
and
by
the
holy
Ghost
,
wash
thee
from
all
thy
sinnes
,
Ioh.
1.7
.
And
as
the
bread
and
wine
receiued
into
into
thy
body
,
becommeth
wholly
thine
,
so
thy
beleeuing
soule
receiueth
withall
Iesus
Christ
,
with
his
death
and
righteousnes
,
to
the
sealing
vp
of
thy
euerlasting
saluation
.
For
1.
Cor.
1.30
.
Christ
is
made
of
God
vnto
vs
wisedome
,
righteousnes
,
&c.
2.
Cor.
5.21
.
aad
he
was
made
sinne
,
that
knew
no
sinne
,
that
we
should
be
made
the
righteousnes
of
God
in
him
.
And
thus
we
haue
heard
the
testimony
of
the
spirit
in
the
vse
of
the
sacraments
.
Thirdly
,
the
fruits
of
the
spirit
.
A
third
meanes
wherby
we
may
be
assured
that
Gods
spirit
witnesseth
vnto
vs
our
election
and
saluation
,
are
the
fruits
and
effects
of
the
spirit
:
for
the
effects
argue
the
cause
,
as
the
cause
the
effects
;
and
that
not
onely
in
natuaall
things
,
but
also
in
those
which
are
supernaturall
and
spirituall
:
neither
are
these
fruits
bare
signes
onely
of
our
election
and
saluation
,
but
also
manifest
seales
,
which
by
their
plaine
impression
doe
euidently
assure
vs
thereof
.
First
,
God
knoweth
vs
,
Ioh.
10.27
.
and
then
by
the
light
of
this
knowledge
communicated
vnto
vs
,
he
enlig●neth
our
hearts
with
the
true
knowledge
of
himselfe
:
as
the
sunne
first
lightneth
the
eyes
,
and
by
this
light
we
see
the
sunne
it selfe
.
And
this
Christ
sheweth
,
Ioh.
10.14
.
where
first
he
saith
,
he
knows
his
sheepe
;
and
then
he
addeth
,
that
he
is
also
known
of
them
:
As
if
he
should
say
,
whilst
I
know
and
acknowledge
them
for
my
sheepe
,
hereby
I
bring
to
passe
that
they
in
like
manner
,
by
the
participation
of
this
my
light
and
knowledge
,
doe
acknowledge
me
for
their
true
pastor
:
If
therefore
we
know
and
acknowledge
God
for
our
gracious
God
,
and
louing
father
in
Christ
,
(
Ioh.
6.69
.
wee
know
and
beleeue
,
saith
Peter
,
&c.
)
it
is
a
most
certaine
signe
that
he
also
by
his
foreknowledge
doth
know
and
acknowledg
vs
for
his
children
;
but
if
we
remaine
in
our
ignorance
,
without
the
knowledge
of
God
,
and
his
sonne
Christ
,
we
can
gather
no
assurance
of
our
election
and
saluation
:
Ioh.
17.3
.
For
this
is
eternall
life
,
to
knowe
thee
to
be
the
true
God
,
and
him
whom
thou
hast
sent
Iesus
Christ
.
Secondly
,
God
hath
eternally
loued
vs
in
Christ
:
(
Thou
hast
loued
them
,
Ier.
31.
3.
with
an
euerlasting
loue
,
)
and
hath
expressed
this
his
loue
,
by
sending
his
son
,
and
giuing
him
to
death
for
vs
,
Ioh.
3.16
.
1.
Ioh.
4.9
.
Now
this
loue
of
God
hath
descended
vpon
vs
,
whereby
we
loue
him
again
;
and
this
is
plainly
shewed
,
1.
Ioh.
4.
19.
where
it
is
said
,
we
loue
God
,
because
he
loued
vs
first
:
and
hence
it
is
,
that
the
Apostle
saith
,
ver.
7.
that
loue
commeth
of
God
,
because
we
can
neither
loue
God
nor
our
neighbour
aright
,
till
his
loue
towards
vs
,
hauing
shined
vpon
vs
,
hath
inflamed
our
hearts
.
So
also
S.
Paul
saith
,
Rom.
5.5
.
that
the
loue
of
God
is
shed
abroad
in
our
hearts
,
by
the
holy
Ghost
,
which
is
giuen
vnto
vs
;
whereby
loue
towards
God
is
begotten
in
vs
.
If
therfore
the
loue
of
God
be
in
our
hearts
,
we
may
be
assured
,
that
it
is
made
by
the
seale
of
his
loue
towards
vs
.
And
thus
we
haue
heard
of
a
second
effect
of
the
spirit
,
which
may
put
vs
out
of
all
doubt
of
Gods
loue
towards
vs
:
But
for
our
further
satisfaction
,
let
vs
consider
the
speciall
fruits
of
the
spirit
:
as
he
best
knoweth
that
he
hath
life
,
which
feeleth
it
in
himselfe
;
so
he
best
knoweth
that
he
hath
the
spirit
of
God
,
that
feeleth
the
spirit
working
in
him
.
Now
the
fruits
of
the
spirit
are
set
downe
,
Gal.
5.22.23
.
as
followeth
,
First
,
loue
respecteth
both
God
and
man
.
And
the
loue
which
respecteth
God
sheweth
it selfe
in
two
things
:
First
,
when
a
mans
heart
is
set
and
disposed
to
seeke
the
honour
and
glory
of
God
in
all
things
:
Secondly
,
when
a
man
by
all
meanes
endeauours
himselfe
to
please
God
in
euery
thing
,
counting
it
a
most
miserable
estate
to
liue
in
the
displeasure
of
God
:
by
these
two
signes
,
a
man
may
know
whether
he
loue
God
or
no.
Our
loue
to
man
is
a
fruite
of
this
loue
to
God
;
for
God
is
to
be
loued
for
himselfe
,
and
man
is
loued
for
God
.
This
loue
must
be
in
deed
and
in
truth
,
1.
Ioh.
3.18
.
and
is
shewed
in
giuing
and
forgiuing
,
as
afterward
shall
more
appeare
.
Secondly
,
ioy
,
which
is
,
when
a
man
is
glad
at
the
good
of
his
neighbour
,
as
at
his
owne
good
;
and
this
is
an
especiall
worke
of
the
holy
Ghost
:
Rom.
12.15
.
Reioyce
with
them
that
reioyce
.
This
was
the
the
practise
of
the
neighbours
of
Zacharias
and
Elizabeth
when
Iohn
Baptist
was
borne
,
Luk.
1.58
.
And
thus
did
the
faithfull
for
the
conuersion
of
the
Gentiles
,
Act.
11.18
.
Thirdly
,
peace
,
which
is
nothing
else
but
concord
,
which
must
be
kept
in
an
holy
manner
withall
men
,
both
good
and
bad
,
so
farre
foorth
as
can
be
,
Rom.
12.
18.
The
prophet
Esay
speaking
of
the
Gospel
saith
,
c.
11.6
.
that
the
wolfe
shall
dwell
with
the
lambe
,
and
the
Leopard
shal
be
with
the
kidde
,
&c.
shewing
hereby
that
in
the
estate
of
grace
,
Christians
(
howsoeuer
by
nature
cruell
)
shall
become
gentle
,
and
liue
peaceable
with
all
men
,
yea
with
those
that
hate
peace
,
so
farre
forth
as
may
stand
with
a
good
conscience
,
Psal.
120.7
.
Fourthly
,
long
suffering
,
whose
propertie
is
to
keep
the
affection
of
anger
in
moderation
and
compasse
.
It
standeth
in
two
points
:
first
,
when
a
man
deferreth
his
anger
;
and
is
hardly
brought
to
it
:
secondly
,
when
beeing
angrie
,
hee
stayeth
the
whotnesse
of
that
affection
,
Colos.
3.12.13
.
Fiftly
,
gentlenesse
,
whereby
a
man
behaueth
and
sheweth
himselfe
friendly
and
courteous
to
euerie
man
:
Tit.
3.2
.
Sof●
,
shewing
all
meekenesse
to
all
men
.
This
gentlenesse
stands
in
three
points
:
first
,
to
speake
to
euerie
man
friendly
and
louingly
:
secondly
,
to
salute
friendly
and
courteously
:
thirdly
,
to
be
readie
vpon
any
occasion
to
giue
reuerence
,
and
honour
to
euery
man
in
his
place
.
Sixtly
,
goodnesse
;
which
is
when
a
man
is
ready
to
doe
good
,
and
become
seruiceable
in
his
calling
to
all
men
,
at
all
times
,
vpon
all
occasions
;
as
Iob
29.15.16
.
I
was
the
eyes
to
the
blind
,
I
was
the
feete
to
the
lame
,
I
was
a
father
vnto
the
weake
,
&c.
Thus
did
Paul
,
1.
Cor.
9.22
.
To
the
weake
I
became
as
weake
,
that
I
may
winne
the
weak
;
I
am
made
all
things
to
all
men
,
&c.
The
godly
are
trees
of
righteousnesse
,
Isa.
61.3
.
bearing
fruite
not
for
themselues
,
but
for
others
;
and
therefore
Paul
saith
,
By
loue
serue
one
an
other
.
Seuenthly
,
faith
or
fidelity
;
which
standeth
in
these
two
duties
;
first
,
to
make
conscience
of
a
lie
,
and
to
speake
euerie
thing
whereof
we
speake
,
as
we
thinke
it
is
,
and
not
to
speake
one
thing
,
and
think
an
other
:
secondly
,
to
keep
and
performe
the
promise
which
thou
hast
made
,
beeing
lawfull
and
good
.
Eightly
,
meekenesse
;
which
is
a
notable
grace
of
God
,
when
a
man
prouoked
by
iniuries
,
doth
neither
intend
not
enterprize
the
requitall
of
the
same
.
This
meekenesse
was
in
Dauid
,
who
when
hee
was
cast
out
of
his
kingdome
,
and
scourged
with
the
rayling
of
Shemei
,
was
not
mooued
vnto
wrath
,
but
did
Christianly
beare
his
reuilings
,
and
did
forbid
any
to
hurt
him
,
2.
Sam.
16.10
.
The
same
vertue
was
in
Moses
,
Numb.
12.3
.
of
whom
it
is
recorded
,
that
he
was
a
verie
meeke
man
,
aboue
all
the
men
that
were
vpon
the
earth
.
And
the
like
grace
was
in
Paul
,
Rom.
9.3
.
who
notwithstanding
the
Iewes
sought
to
kill
him
,
yet
he
wished
to
be
separated
from
Christ
for
them
.
Ninthly
,
temperance
;
whereby
a
man
brideleth
his
appetite
or
lust
,
in
meate
,
drinke
,
or
apparell
,
2.
Pet.
1.6
.
this
is
a
fruit
of
faith
,
and
Dan.
1.8.11
.
practised
by
Daniel
.
Now
to
conclude
,
where
these
fruites
of
the
spirit
are
to
be
found
,
there
is
also
the
spirit
of
God
:
for
as
certainely
as
we
knowe
that
there
is
fire
,
because
it
easteth
forth
heate
,
and
the
sunne
by
casting
foorth
his
bright
beames
,
whereby
the
world
is
lightened
;
and
that
a
tree
is
good
by
the
good
fruits
it
bringeth
forth
;
so
also
may
we
as
certenly
be
assured
,
that
we
haue
the
spirit
of
God
,
when
we
find
in
our selues
these
effects
and
vndoubted
fruites
of
the
spirit
.
Secondly
,
the
Testimonie
of
our
spirit
.
Now
wee
are
to
speake
of
the
testimonie
of
our
spirit
,
which
is
the
testimony
of
the
heart
and
conscience
,
purified
and
sanctified
in
the
blood
of
Christ
.
This
heart
of
ours
testifieth
two
waies
,
1.
by
inward
tokens
in
it selfe
:
2.
by
outward
fruits
.
Inward
tokens
are
certaine
special
graces
of
God
,
imprinted
in
the
spirit
,
wherby
a
man
may
certainely
be
assured
of
his
adoption
.
These
tokens
are
of
two
sorts
,
which
respect
either
our
sinnes
past
,
present
,
or
to
come
;
or
else
,
Gods
mercies
in
Christ
.
First
,
godly
sorrowe
for
sinne
.
The
first
signe
in
our
spirit
which
concerneth
sins
past
,
is
godly
sorrow
;
which
is
a
paine
and
pricking
in
the
heart
,
arising
from
the
displeasure
of
God
,
from
the
acknowledgement
and
sense
of
sinne
,
and
feare
of
the
iust
damnation
which
followeth
after
the
same
;
as
is
expressed
in
those
conuerts
,
Act.
2.27
.
whose
hearts
were
pricked
.
So
Dauid
complaineth
,
Psal.
119.28
.
that
his
soule
melted
with
heauinesse
:
and
the
Prophet
Habacuk
,
cap.
3.16
.
when
hee
heard
Gods
iudgements
,
his
belly
trembled
.
This
inward
sorrow
is
expressed
,
sometimes
in
the
consumption
of
the
bodie
;
Iob.
30.30
.
my
bones
are
burnt
with
heat
.
Dauid
complaineth
,
that
his
raynes
are
full
of
burning
,
Psal.
38.7
.
that
his
moysture
is
turned
into
the
drought
of
summer
,
Psal.
32.4
.
As
in
the
heat
of
summer
all
things
are
parcht
and
dried
,
so
our
naturall
moisture
,
which
should
moisten
and
cheere
the
bodie
,
is
consumed
by
the
anger
of
God
:
Iob.
6.4
.
The
arrowes
of
the
Almightie
were
in
him
,
and
the
venome
of
them
did
drinke
vp
his
spirit
:
Prouerb
.
17.22
.
a
sorrowfull
spirit
drieth
vp
the
bones
.
Now
this
inward
consumption
is
bewrayed
:
1.
In
the
decay
of
strength
,
Psal.
38.8
.
I
am
weakened
,
and
sore
broken
:
Iob.
6.13
.
my
strength
is
taken
from
me
:
Psal.
22.14
.
All
my
bones
are
out
of
ioint
,
my
strength
is
dried
vp
like
a
potsheard
.
2.
In
the
hollownesse
and
dimnesse
of
the
sight
of
the
eyes
:
Psal.
38.10
.
The
light
of
mine
eies
,
euen
they
are
not
mine
owne
;
that
is
,
my
sight
faileth
me
for
verie
sorrowe
:
for
as
the
eyes
of
a
man
that
reioyceth
doe
more
peircingly
behold
the
light
,
because
the
spirits
are
then
more
pure
;
so
darkenes
doth
as
it
were
dazle
the
eyes
of
a
sorrowfull
man
,
and
darkeneth
them
,
because
the
spirits
are
then
more
grosse
and
feeble
.
Secondly
,
sometimes
in
teares
:
Matth.
26.75
.
Peter
wept
bitterly
:
the
sinner
washed
Christs
feet
with
her
teares
,
Luk.
7.37
.
the
Church
,
Lament.
2.11
.
saith
,
her
eyes
failed
with
teares
.
Thirdly
,
sometimes
in
a
heauie
and
sad
gesture
,
with
apparell
answerable
:
Psal.
38.6
.
I
goe
mourning
all
the
day
long
.
The
Publican
,
Luk.
18.13
.
would
not
lift
vp
so
much
as
his
eyes
to
heauen
:
in
this
condition
,
men
cloathed
themselues
with
sackecloth
,
and
couered
their
heads
with
ashes
:
So
did
Ahab
in
his
counterfeit
repentance
,
1.
Kin.
21.27
.
and
so
did
the
Nineuites
,
Ion.
3.5
.
and
this
custome
is
not
misliked
by
Christ
,
Matth.
11.21
.
who
saith
,
that
if
the
great
works
which
were
done
in
Corazin
and
Bethsaida
,
had
beene
done
in
Tyrus
and
Sidon
,
they
had
repented
long
agoe
in
sackecloth
and
ashes
.
Fourthly
,
sometimes
they
grone
grieuously
,
and
crie
vehemently
,
desiring
aboue
all
things
reconciliation
with
God
in
Christ
,
for
the
pardon
of
their
sinnes
:
Psal.
38.8
.
I
roare
for
the
verie
griefe
of
my
heart
:
v.
9.
and
sigh
:
Psal.
32.3
.
I
roared
all
the
day
long
.
Quest.
Whether
haue
all
men
that
are
humbled
,
the
like
measure
of
sorrow
?
Answ.
No
;
but
some
more
,
some
lesse
:
Iob
(
c.
6.2.3
.
)
felt
the
hand
of
God
in
exceeding
great
measure
,
when
he
cried
,
O
that
my
griefe
were
well
waighed
,
&c.
the
same
did
Hezekias
,
when
on
his
sicke
bed
he
said
,
Isa.
38.13
,
14.
O
Lord
,
it
hath
oppressed
mee
;
comfort
me
.
Contrariwise
the
theife
vpon
the
crosse
,
Luk.
23.40
.
and
Lydia
,
Act.
16.14
.
in
their
conuersions
,
neuer
felt
any
such
measure
of
griefe
:
and
of
Lydia
it
is
said
,
that
presenly
vpon
the
Lords
opening
her
heart
,
she
entertained
Paul
and
Silas
cheerefully
into
her
house
;
which
shee
could
not
haue
done
,
if
shee
had
beene
pressed
downe
with
any
great
measure
of
sorrow
.
Neither
are
we
to
dislike
our selues
,
because
wee
are
not
so
much
humbled
as
we
see
some
others
;
for
God
in
his
great
wisedome
giueth
to
euery
one
which
are
to
be
saued
,
that
which
is
conuenient
for
their
estate
:
and
it
is
often
seene
in
a
festred
sore
,
that
the
corruption
is
let
out
,
as
well
with
the
pricking
of
a
small
pin
,
as
with
the
wide
launce
of
a
rasor
:
for
remission
of
sinnes
depends
not
vpon
the
greatnesse
,
sufficiencie
,
and
worth
of
our
sorrowe
;
but
vpon
the
obedience
and
satisfaction
of
Christ
,
apprehended
by
faith
.
Further
,
vpon
feeling
of
this
sorrowe
,
two
things
are
to
be
obserued
;
First
,
all
men
must
look
that
it
be
soundly
and
seriously
wrought
in
their
hearts
:
for
as
men
vse
to
breake
hard
stones
into
many
small
peices
,
and
not
into
dust
;
so
must
the
feeling
of
Gods
anger
for
sinne
,
breake
the
heart
of
a
poore
sinner
.
This
sorrowe
must
not
be
felt
for
a
brunt
,
but
verie
often
before
the
ende
of
a
mans
life
.
Dauid
from
his
youth
,
Psal.
88.15.16
.
Iacob
wrastled
,
and
halted
vpon
his
thigh
,
Gen.
32.25.31
.
The
Paschal
lambe
must
be
eaten
with
sowre
herbes
,
Exod.
12.8
.
to
signifie
,
that
they
which
will
bee
free
from
the
wrath
of
God
by
Iesus
Christ
,
must
feele
continually
the
smart
of
their
owne
sinnes
.
Secondly
,
all
men
must
take
heed
,
least
when
they
are
touched
for
their
sinnes
,
they
besnare
not
their
owne
consciences
,
for
if
their
sorrowe
bee
somewhat
ouer-sharpe
,
they
shall
see
themselues
euen
brought
to
the
gates
of
hell
,
and
feele
the
pangs
of
death
;
and
when
they
are
in
this
perplexitie
,
they
shall
find
it
a
most
hard
matter
to
bee
freed
from
it
,
without
the
marueilous
power
of
Christ
:
for
many
haue
neuer
escaped
that
haue
beene
thus
plunged
in
distresse
,
as
Cain
,
Saul
,
Iudas
,
Achitophel
.
And
Pauls
counsell
is
to
bee
followed
for
the
moderating
of
this
sorrow
;
that
is
,
that
such
are
to
be
comforted
,
2.
Cor.
2.6
,
7.
and
further
he
giueth
a
sufficient
reason
,
v.
11.
least
Sathan
should
circumuent
vs
.
There
is
a
twofold
sorrow
for
sinne
:
1.
Legall
and
worldly
:
2.
Euangelicall
and
godly
.
First
,
a
legall
sorrow
for
sinne
,
is
in
respect
of
the
punishment
,
&
it
is
wrought
by
the
law
.
Secondly
,
Euangelicall
sorrow
is
sorrow
for
sinne
,
because
it
is
sinne
;
this
indeed
is
a
grace
of
God
,
but
it
is
not
wrought
by
the
lawe
,
but
by
the
preaching
of
mercy
and
reconciliation
,
and
it
followes
in
vs
vpon
the
apprehension
of
Gods
mercie
by
faith
.
Now
the
nature
of
this
sorrow
may
bee
better
conceiued
,
if
we
compare
it
with
worldly
sorrowe
.
1.
First
,
worldly
sorrow
springs
of
sinne
,
and
it
is
nothing
else
but
the
horrour
of
conscience
,
&
apprehension
of
the
wrath
of
God
for
the
same
:
Now
godly
sorrow
indeed
may
be
occasioned
by
our
sinnes
,
but
it
springs
properly
of
the
apprehension
of
the
grace
and
goodnesse
of
God
in
Christ
Iesus
.
2.
Worldly
sorrow
is
a
griefe
for
sinne
onely
in
respect
of
the
punishment
;
but
godly
sorrow
is
a
liuely
touch
,
and
griefe
of
heart
for
sinne
,
because
it
is
sin
,
though
there
were
no
punishment
for
it
.
3.
This
is
godly
sorrowe
,
when
wee
loue
the
man
that
rebuketh
vs
;
Act.
2.37
.
and
reuerence
the
word
the
more
,
beeing
by
it
reprooued
in
our
conscience
;
but
this
is
worldly
sorrowe
,
when
we
hate
him
that
reprooueth
in
the
gate
.
4.
If
our
sorrow
doe
driue
vs
to
prayer
,
or
to
seeke
comfort
in
the
word
of
God
,
it
is
good
:
but
when
men
to
put
away
sorrowe
,
will
go
sleepe
,
will
go
play
,
will
goe
sport
themselues
,
get
to
merry
companie
,
and
passe
away
the
time
,
and
so
as
they
tearme
it
,
will
purge
and
driue
away
the
rage
of
melancholie
:
neuer
go
to
preacher
,
neuer
respect
praier
,
nor
seeke
comfort
in
the
word
of
God
:
this
sorrow
is
not
good
.
To
conclude
,
S.
Paul
hath
set
downe
seuen
signes
whereby
this
godly
sorrow
may
be
discerned
,
2.
Cor.
7.10.11
.
which
when
a
man
doth
find
in
himselfe
,
he
hath
no
doubt
godly
sorrow
in
him
.
Signes
of
godly
sorrowe
.
A
care
to
avoide
euill
past
,
and
not
to
sinne
againe
:
Ioh.
5.14
.
Sinne
no
more
,
least
a
worse
thing
come
vnto
thee
:
And
this
care
is
signified
by
watching
and
waking
,
Apoc.
2.2.3
.
A
confession
of
our
sinnes
to
God
,
and
comdemning
our selues
for
them
.
Thus
the
prophet
taught
the
people
,
Hos.
14.2
.
to
say
,
Take
away
all
iniquitie
,
&c.
and
holy
Daniel
,
the
man
beloued
of
God
,
did
practise
this
rule
,
Dan.
9.18.19
.
O
God
incline
thine
eare
,
open
thine
eyes
,
and
behold
,
&c.
Prou.
28.13
.
he
that
confesseth
his
sinnes
,
and
forsaketh
them
,
shall
haue
mercie
.
A
holy
and
inward
anger
against
our selues
,
for
our
carelesnes
in
looking
to
our
owne
wayes
:
Iob.
42.6
.
I
abhorre
my selfe
.
So
when
Ephraim
repented
,
this
was
the
effect
of
her
repentance
,
Ier.
31.19
.
She
smote
vpon
her
thigh
.
A
feare
not
so
much
of
Gods
iudgements
,
as
least
we
fall
into
the
same
sinnes
againe
,
and
so
offend
our
mercifull
father
:
Psal.
130.4
.
with
thee
is
mercie
,
that
thou
mayst
be
feared
:
Pro.
28.14
.
blessed
is
the
man
that
feareth
alwaies
.
A
desire
euer
after
to
please
God
with
all
our
hearts
;
This
was
in
Dauid
,
Psal.
119.11
.
I
haue
hid
thy
promise
in
my
heart
,
that
I
might
not
sinne
against
thee
:
ver.
60.
I
made
hast
,
and
delayed
not
to
keepe
thy
commandements
:
ver.
106.
I
haue
sworne
and
will
performe
it
,
that
I
will
keepe
thy
righteous
iudgements
:
ver.
5.
O
that
my
waies
were
directed
to
keepe
thy
statutes
!
A
zeale
for
Gods
glorie
and
worship
,
with
sorrow
for
the
defect
in
himselfe
and
others
:
Apoc.
3.19
.
zeale
and
repentance
are
coupled
as
the
cause
and
effect
.
This
zeale
was
in
Dauid
,
Psal.
119.139
.
my
zeale
hath
euen
consumed
me
:
ver.
135.
I
saw
the
transgressors
,
and
was
greiued
,
because
they
kept
nor
thy
word
:
ver.
136.
mine
eyes
gush
out
with
riuers
of
water
,
because
they
keepe
not
thy
law
.
A
reuenge
,
or
punishing
of
our selues
,
for
our
offences
committed
against
God
:
which
is
,
when
we
denie
some
things
vnto
our selues
,
to
free
vs
thereby
from
sin
,
which
otherwise
we
might
vse
lawfully
for
our
comfort
.
Thus
Dauid
would
not
drinke
,
1.
Chro.
11.18.19
.
of
the
water
of
Bethelem
:
and
thus
hauing
offended
in
gluttony
and
drunkenesse
,
let
vs
reuenge
our selues
by
fasting
and
abstinence
.
Now
hast
thou
found
these
worthie
fruites
in
thy selfe
?
then
certtainly
,
as
they
said
vnto
Peter
,
Math.
26.73
.
that
his
speach
bewrayed
him
to
be
a
Galilean
;
so
these
gratious
signes
will
assure
thee
,
that
thou
hast
sorrowed
with
a
godly
sorrow
for
thy
sinnes
.
Vnto
these
things
I
may
adde
the
iudgement
of
that
reuerend
Diuine
Mr.
Grenham
,
whose
speach
was
,
that
the
oftner
sinne
,
and
the
lesse
greife
,
is
a
note
of
the
childe
of
the
deuill
:
but
contrariwise
,
the
oftner
sinne
,
and
the
more
greife
,
is
a
note
of
the
child
of
God
.
If
a
man
be
not
troubled
for
sinne
here
,
it
is
the
way
to
hell
:
if
he
troubled
here
,
it
is
the
way
to
heauen
.
And
as
they
which
haue
not
beene
troubled
,
hauing
had
a
little
ioy
shall
haue
eternall
paine
:
so
they
which
here
haue
had
a
little
paine
,
shall
afterward
haue
euerlasting
ioy
,
Luk.
16.25
.
They
that
are
corrected
here
,
and
profited
by
it
,
are
afflicted
of
the
Lord
in
mercie
;
but
they
that
be
vexed
and
amend
not
,
receiue
a
token
of
Gods
further
wrath
.
Therefore
we
must
not
looke
to
feele
comfort
in
the
remission
of
our
sins
,
vnlesse
we
also
haue
sorrow
for
commiting
of
out
sinnes
.
For
neuer
were
any
of
Gods
children
comforted
throughly
,
but
they
were
first
humbled
for
their
sinnes
;
Deut.
32.39
.
I
kill
and
giue
life
,
I
wound
and
make
whole
,
saith
the
Lord
.
For
shal
Christ
haue
his
heart
pricked
with
a
speare
?
and
shall
not
we
haue
ours
pricked
with
sorrow
?
we
can
neuer
without
the
knowledge
and
feeling
of
sorrow
for
our
sinnes
heartily
long
for
Christ
.
In
all
their
sacrifices
of
the
law
,
wherein
Christ
was
perfigured
,
was
also
manifested
vnder
darke
signes
the
contrition
of
the
heart
,
and
acknowledgement
of
their
vnworthines
:
Psal.
4.5
.
Tremble
and
sinne
not
,
saith
Dauid
:
where
he
sheweth
that
this
is
an
effectuall
thing
to
true
repentance
,
to
quake
and
tremble
for
feare
of
Gods
iudgements
.
Therefore
we
must
feare
and
humble
our selues
,
because
before
terror
and
quakeing
at
the
iudgements
of
God
,
we
will
neuer
be
brought
to
offer
our selues
to
Christ
alone
.
Dauid
,
Psal.
32.
(
intituled
,
a
Psalme
of
instruction
concerning
the
free
remission
of
sinnes
)
teacheth
how
we
shall
find
the
same
;
where
he
sheweth
,
vntill
trouble
of
minde
did
driue
him
to
God
,
he
found
no
comfort
.
Manasses
,
2.
Chron.
33.12.13
.
which
did
eate
the
bread
of
sorrow
,
and
drinke
the
water
of
griefe
,
vntill
he
had
lamented
and
sorrowed
,
felt
no
rest
nor
peace
in
his
soule
.
This
godly
sorrow
is
well
pleasing
to
God
:
Psal.
51.18.19
.
the
sacrifices
of
God
are
a
contrite
spirit
,
a
broken
and
contrite
heart
,
O
God
,
thou
wilt
not
dispise
.
Isa.
66.2
.
To
him
will
I
looke
,
euen
to
him
that
is
poore
,
and
of
a
contrite
spirit
.
Matth.
9.13
.
I
am
not
come
to
call
the
righteous
,
but
sinners
to
repentance
:
not
euery
sinner
,
but
that
sinner
which
condemneth
sinne
in
himselfe
,
and
is
weary
and
laden
with
his
sinnes
,
Mal.
11.28
.
Christ
preferreth
the
harlotts
and
publicanes
,
before
the
Pharises
,
Matth.
21.32
.
for
they
being
pricked
for
their
sinnes
,
and
convicted
,
did
sorrow
.
So
then
,
Christ
giueth
righteousnesse
to
them
that
feele
themselues
sinners
,
ease
to
them
which
are
burthened
,
light
to
them
which
are
in
darkenes
,
life
to
them
which
are
dead
,
and
saluation
to
them
that
condemne
themselues
.
To
conclude
,
that
we
may
the
better
get
this
holy
affection
of
sorrow
into
our
hearts
,
wee
must
vse
all
helps
needfull
for
this
purpose
.
And
first
of
all
,
we
must
be
carefull
and
conscionable
hearers
of
the
word
of
God
,
because
by
the
power
of
Gods
word
this
godly
sorrow
is
wrought
in
our
hearts
:
Heb.
4.12
.
for
the
word
of
God
is
liuely
and
mightie
in
operation
,
and
sharper
then
any
two
edged
sword
.
Mens
affections
are
cold
,
neither
are
they
touched
and
displeased
with
their
sinnes
,
so
long
as
they
be
in
ignorance
;
but
when
the
word
of
God
peirceth
into
the
deepest
bottome
of
their
heart
,
and
telleth
them
,
that
they
haue
to
doe
with
the
Lord
,
then
they
are
touched
with
sorrow
and
begin
to
feare
,
and
to
come
to
the
knowledge
and
feeling
of
that
,
whereof
before
they
were
ignorant
.
Ioh.
16.8
.
For
he
reproueth
the
world
of
sinne
:
that
is
,
the
spirit
of
God
by
the
word
awaketh
our
consciences
,
that
those
sinnes
which
before
were
hid
,
should
be
made
manifest
.
It
was
a
good
while
before
Dauid
openly
confessed
his
cruell
sinnes
to
Nathan
,
or
to
God
,
neither
did
he
find
comfort
of
conscience
vntill
he
had
thus
confessed
,
2.
Sam.
12.
Iosephs
brethren
were
thirteene
yeares
,
and
neuer
remembred
their
sinne
,
vntill
after
such
time
as
the
Lord
laide
it
out
before
them
,
Gen.
42.21
.
The
woman
of
Samaria
was
pleasant
,
and
iested
with
our
Sauiour
Christ
,
vntill
her
sinnes
were
opened
,
and
then
she
beganne
to
answere
with
more
reuerence
:
for
vntill
she
was
willed
to
call
her
husband
,
she
thought
all
was
safe
;
but
after
she
was
told
she
had
played
the
Adultres
,
she
acknowledged
him
that
he
was
a
prophet
.
The
Iewes
cared
not
for
the
Apostles
,
nor
made
any
conscience
of
their
sinnes
;
but
after
they
had
heard
Peter
preaching
against
their
sinnes
,
then
they
left
off
mocking
,
&
were
pricked
in
their
hearts
,
Act.
2.37
.
Paul
,
1.
Cor.
14.24.25
.
saith
,
If
all
doe
prophesie
,
and
there
come
in
one
that
beleeueth
not
,
or
one
vnlearned
,
he
is
rebuked
of
all
men
,
and
is
iudged
of
all
men
,
and
so
are
the
secrets
of
the
heart
made
manifest
,
and
so
will
he
fall
downe
on
his
face
,
and
worship
God
,
and
say
plainely
,
that
God
is
in
you
in
deed
;
where
he
sheweth
,
that
the
word
of
God
citeth
and
sommoneth
our
consciences
before
the
tribunall
of
God
,
and
woundeth
vs
with
a
liuely
feeling
of
Gods
iudgements
and
sense
of
our
sinnes
.
Because
it
is
a
supernaturall
worke
,
we
must
intreate
the
Lord
according
to
his
promise
,
Zach.
12.10
.
to
put
his
spirit
into
vs
,
and
thereby
to
mollifie
our
stony
hearts
,
as
he
hath
couenanted
,
Ezech.
36.26
.
Otherwise
we
may
toile
out
our selues
in
vaine
,
and
after
a
long
and
tedious
strife
,
be
as
farre
,
nay
further
from
a
tender
and
sorrowful
heart
then
we
were
at
the
beginning
.
The
Apostle
,
Iam.
4.
requireth
vs
to
draw
neare
vnto
God
,
(
to
witte
,
by
the
ministerie
of
the
word
,
by
partaking
of
the
holy
Sacraments
,
and
by
faithfull
and
feruent
praier
,
)
and
then
he
saith
that
God
will
draw
neare
vnto
vs
,
namely
in
his
mercie
and
goodnes
,
and
in
all
the
fruits
and
effects
thereof
.
Now
ver.
9.
marke
what
the
Apostle
addeth
:
Afflict
your selues
;
sorrow
and
weepe
,
&c.
The
griefe
signifieth
that
heauines
which
is
ioyned
with
a
certaine
shamefastnesse
,
as
appeareth
in
the
countenance
:
And
if
we
thus
begin
to
cast
downe
our selues
before
the
Lord
,
he
will
assuredly
raise
vs
vp
,
ver.
10.
We
must
aggrauate
our
sinnes
,
by
calling
to
our
minds
our
many
and
great
offences
against
his
Maiestie
,
and
by
laying
before
our
eyes
in
as
particular
manner
as
we
can
,
our
corruptions
both
originall
and
actuall
,
before
,
and
since
our
callings
:
here
consider
how
grieuous
they
haue
beene
,
many
of
them
being
committed
against
our
knowledge
and
consciences
,
yea
against
those
promises
and
couenants
that
we
haue
made
vnto
the
Lord
,
for
the
resisting
and
forsaking
of
them
.
Further
,
we
are
to
thinke
with
our selues
of
how
long
continuance
they
haue
beene
,
how
offensiue
,
how
pernitious
and
infectious
to
others
:
how
many
we
haue
poysoned
by
them
,
of
whose
recouery
we
are
altogether
vncertaine
,
some
of
them
(
for
ought
we
know
to
the
contrarie
)
being
alreadie
in
torments
in
hell
fire
,
for
the
sinnes
whereinto
we
haue
drawne
them
:
and
others
(
perchance
)
likely
enough
to
goe
the
same
way
after
them
,
if
the
Lord
doe
not
in
mercie
preuent
them
by
his
grace
.
These
and
the
like
meditations
,
will
cause
our
hearts
(
if
they
be
not
past
sense
and
feeling
)
somewhat
to
relent
.
Thus
Nehemiah
aggrauateth
their
sins
that
liued
in
his
time
,
Neh.
6.7
.
&c.
And
so
did
Dauid
his
owne
corruptions
,
endeauouring
in
many
words
to
make
them
odious
in
his
owne
eyes
,
Psal.
51.5
.
acknowledging
that
he
was
conceiued
in
sinne
,
(
which
was
the
fountaine
of
all
)
and
brought
forth
in
iniquitie
:
that
God
required
truth
in
the
inward
parts
,
ver.
9.
but
he
had
beene
hypocriticall
,
and
false-hearted
:
that
God
had
taught
him
wisedome
in
the
secret
of
his
heart
,
but
he
had
put
that
out
of
his
consideration
,
and
cast
it
behind
his
backe
,
when
it
should
haue
restrained
him
from
all
those
ill
courses
that
he
tooke
.
Thus
holy
Dauid
labours
to
set
out
the
haniousnes
of
his
offenses
,
that
his
owne
soule
might
abhorre
them
,
and
all
the
world
might
see
his
vtter
detestation
of
them
.
We
must
not
onely
with
patience
endure
,
but
with
earnestnes
entertaine
the
admonitions
,
and
reproofes
of
those
which
haue
beene
and
are
acquainted
with
our
behauiour
.
For
we
are
so
full
of
selfe
loue
,
that
others
may
easily
discerne
more
euill
in
vs
,
then
we
can
espie
in
our selues
:
and
those
of
all
other
are
the
best
and
most
faithfull
freinds
,
that
will
mercifully
and
wisely
(
though
sharply
and
roundly
)
tell
vs
of
our
faults
:
as
Nathan
dealt
with
Dauid
,
when
his
heart
had
bin
withdrawne
by
lying
in
sinnes
,
vnrepented
of
,
2.
Sam.
12.
which
priuate
admonition
of
his
(
as
we
may
obserue
)
was
then
a
more
effectuall
meanes
for
his
rowzing
out
of
that
dead
slumber
,
then
the
publike
ordinances
of
God
:
which
is
not
spoken
,
as
if
this
priuate
dealing
were
to
be
preferred
before
Gods
publike
ordinances
,
but
that
we
may
haue
each
of
them
in
due
estimation
.
When
we
by
our
owne
searching
and
examination
,
and
by
the
plaine
and
faithfull
admonitions
of
others
,
haue
found
out
our
manifold
corruptions
and
sinnes
;
then
in
the
next
place
let
vs
inwardly
and
seriously
meditate
vpon
the
infinit
mercy
of
God
,
in
giuing
vs
his
Sonne
,
and
also
consider
the
incomparable
loue
of
the
Sonne
,
in
submitting
himselfe
to
become
a
ransome
for
vs
,
1.
Ioh.
4.10
.
Rom.
5.8
.
when
as
we
neuer
intreated
or
desired
it
on
our
part
;
nay
euen
then
when
wee
were
children
of
wrath
,
Ephes.
2.3
.
and
his
mortall
enemies
,
Rom.
5.10
.
This
was
the
thing
that
caused
the
Iewes
(
Zach.
12.10
.
)
so
to
mourne
and
lament
,
because
they
considered
what
Christ
had
suffered
in
their
behalfe
.
And
this
should
breake
and
bruise
our
hearts
(
as
it
did
others
)
that
we
wounded
and
pearced
Christ
our
Sauiour
by
our
transgressions
.
For
the
chastisment
of
our
peace
was
vpon
him
,
and
by
his
stripes
we
were
healed
,
Isa.
53.5
.
Looke
as
the
blood
followed
the
nailes
,
that
were
stricken
through
the
blessed
hands
and
feet
of
Christ
;
so
should
the
meditation
of
the
crosse
and
passion
of
our
Redeemer
,
be
as
it
were
nailes
and
speares
to
peirce
vs
,
that
our
hearts
might
bleed
for
our
sinnes
:
and
we
are
not
to
think
more
hardly
of
the
Iewes
for
crucifying
him
,
then
of
our selues
,
because
our
sinnes
also
crucified
him
.
For
the
losse
of
a
little
worldly
pelfe
,
how
are
we
greeued
?
but
seeing
our
transgressions
are
the
weapons
whereby
the
Sonne
of
God
was
crucified
,
let
vs
learne
to
bee
greeued
for
them
aboue
all
things
.
Thus
then
the
meditations
of
the
manifold
sufferings
of
Christ
,
should
cause
our
hearts
to
be
dissolued
into
teares
.
We
must
(
as
oft
as
fit
occasion
is
offered
)
goe
vnto
the
house
o
mourning
,
where
we
may
be
put
in
mind
of
our
woful
estate
,
by
reason
of
our
wicked
nature
,
and
sinfull
cariage
in
violating
the
Lords
holy
commandements
.
And
this
is
commended
as
the
part
of
a
godly
wise
man
,
Eccles.
7.6
.
where
it
is
said
,
The
heart
of
wisemen
is
in
the
house
of
mourning
,
but
the
heart
of
fools
is
in
the
house
of
mirth
.
And
the
reason
why
this
is
a
part
of
wisedome
is
rendred
,
ver.
4.
It
is
better
to
go
into
the
house
of
mourning
,
then
to
the
house
of
feasting
;
because
this
is
the
end
of
all
men
,
and
the
liuing
shall
lay
it
to
his
heart
.
And
if
others
chastisments
should
affect
vs
,
much
more
should
Gods
correcting
hand
moue
vs
;
and
when
he
smiteth
vs
,
we
should
ioyne
with
him
and
take
his
part
,
and
rend
our
owne
hearts
,
Ioel.
2.13
.
and
then
if
Gods
stroaks
on
others
,
or
on
our selues
,
doe
make
vs
greeue
for
our
wickednesse
,
happie
are
we
:
for
so
saith
Dauid
,
Psal.
94.12
.
blessed
is
the
man
,
O
Lord
,
whom
thou
chastisest
,
and
teachest
in
thy
law
:
and
our
blessed
Sauiour
also
saith
,
Matth.
5.4
.
blessed
are
those
that
mourne
,
&c.
Therefore
when
we
find
our selues
enclined
to
heauines
,
in
respect
of
any
outward
rodde
that
lieth
on
vs
,
or
on
our
friends
,
let
vs
take
hold
of
the
occasion
,
and
turne
the
course
of
our
griefe
an
other
way
:
which
if
we
can
performe
,
so
making
our
sinnes
our
greatest
sorrow
,
Christ
Iesus
shal
be
our
greatest
ioy
,
and
we
being
mourners
in
Sion
,
shal
be
comforted
in
due
season
,
Matth.
11.28
.
our
iniquities
shal
be
couered
,
and
not
imputed
,
Psal.
32.1
.
scattered
as
a
mist
,
taken
a
way
as
a
cloud
,
Isa.
44.22
.
and
we
receiued
into
euerlasting
happines
.
Secondly
,
the
combate
betweene
the
flesh
and
the
spirit
.
The
second
token
which
is
in
regard
of
sinne
present
,
is
the
combate
betweene
the
flesh
and
the
spirit
,
proper
to
them
which
are
regenerate
,
who
are
partly
flesh
,
and
partly
spirit
.
For
the
better
conceiuing
of
this
point
,
foure
things
must
be
handled
.
First
,
the
parties
here
by
whome
the
combate
is
made
,
are
the
flesh
and
the
spirit
.
The
flesh
signifieth
the
corruption
of
the
whole
nature
of
man
,
Rom.
8.3
.
Col.
2.11
.
here
called
the
sinnefull
bodie
of
the
flesh
:
Rom.
7.18
.
I
know
that
in
me
,
that
is
,
in
my
flesh
,
dwelleth
no
good
thing
:
Gal.
5.19
.
the
works
of
the
flesh
are
manifest
;
as
adulterie
,
&c.
Here
we
must
make
a
distinction
of
three
things
:
1.
mans
nature
:
2.
the
faculties
of
nature
:
3.
the
corruption
of
both
:
which
corruption
hath
two
parts
,
1.
the
losse
of
the
image
of
God
:
2.
a
pronesse
to
all
wickednesse
.
So
that
we
may
truly
say
,
that
the
nature
and
the
powers
of
the
soule
of
man
are
corrupted
;
&
this
is
called
the
old
man
,
Eph.
4.22
.
and
the
bodie
of
sinne
,
Rom.
6.6
.
As
poison
put
into
a
cuppe
of
wine
doth
make
it
deadly
,
dispersing
it selfe
into
the
same
;
in
like
manner
originall
sinne
and
concupiscence
(
which
is
by
the
first
sinne
of
Adam
,
is
spread
ouer
his
posteritie
)
doth
poison
his
whole
nature
,
so
that
no
sound
part
is
found
in
him
,
from
the
crowne
of
the
head
to
the
sole
of
his
foote
.
Isa.
1.6
.
In
this
corrupt
flesh
are
two
things
:
Affections
,
and
Lusts
,
Gal.
5.24
.
First
,
by
affections
,
vnderstand
inordinate
affections
,
which
shew
themselues
,
and
beare
sway
in
carnall
men
;
as
anger
in
Caine
,
Gen.
4.5
.
loue
of
pleasure
more
then
of
God
in
the
last
times
,
2.
Tim.
3.3
.
immoderate
sorrow
in
Ahab
,
when
he
could
not
obtaine
Naboths
vinyard
,
1.
King
.
21.4
.
Secondly
,
lusts
are
inordinate
and
insatiable
desires
after
the
things
of
this
world
;
as
riches
,
honours
,
and
pleasures
,
&c.
of
this
sort
are
couetousnes
,
pride
,
gluttonie
,
the
lust
of
the
flesh
,
&c.
By
this
we
see
what
a
carnall
man
is
,
namely
one
that
is
carried
a
way
with
som
inordinate
affection
,
or
some
inordinate
lust
.
Herod
did
many
things
at
the
motion
of
Iohn
Baptist
,
yet
was
he
a
carnall
man
:
for
he
was
possessed
with
an
inordinate
loue
of
his
brothers
wife
,
Mar.
6.20
.
Iudas
a
disciple
of
Christ
,
yet
he
a
carnall
man
,
caried
a
way
with
the
inordinate
desire
of
mony
,
Ioh.
12.6
.
The
spirit
is
the
gift
of
regeneration
,
lost
by
Adam
,
restored
by
Christ
.
The
spirit
I
tearme
a
gift
;
and
this
gift
is
tearmed
by
the
name
of
the
spirit
,
because
the
spirit
worketh
it
immediatly
in
vs
,
comming
to
doe
so
from
the
Father
and
the
Son
.
Againe
,
I
say
it
is
a
gift
of
regeneration
,
to
make
distinction
between
it
and
ciuill
vertue
.
For
there
is
a
gift
of
regeneration
which
mortifies
corruption
,
and
a
gift
of
nature
which
serues
onely
to
keepe
in
corruption
;
of
this
second
kind
are
all
ciuill
vertues
in
naturall
and
heathen
men
,
and
not
the
first
.
Iosephs
chastitie
is
a
part
of
regeneration
,
and
proceeds
from
the
spirit
here
mentioned
:
but
the
chastity
of
Scipio
is
not
so
,
proceeding
onely
from
nature
,
and
the
generall
prouidence
of
God
,
and
not
from
the
spirit
of
sanctification
.
More
plainely
,
the
spirit
is
a
diuine
nature
,
quality
,
or
condition
,
2.
Pet.
1.4
.
wherby
we
are
made
conformable
to
Christ
in
righteousnes
and
holines
.
And
this
spirit
hath
certaine
properties
.
First
,
that
it
is
a
rich
&
liberall
grace
of
God
:
for
it
containes
in
it
the
seed
of
all
vertues
,
and
all
necessarie
graces
of
God
,
because
it
comes
in
the
name
of
originall
sinne
,
which
containes
in
it
the
seeds
of
all
vices
and
sinnes
.
The
second
,
is
the
largnes
of
it
:
for
this
spirit
is
in
all
the
powers
of
them
that
are
regenerate
,
that
is
,
in
the
minde
,
conscience
,
will
,
affections
,
and
in
the
sensuall
appetite
:
1.
Thes.
5.23
.
the
very
God
of
peace
sanctifie
you
throughout
,
&c.
therfore
he
that
is
sanctified
in
one
part
,
may
in
time
be
sanctified
in
all
.
The
third
,
is
sincerity
;
for
the
grace
of
God
is
without
false-hood
or
guile
,
Psal.
32.1
.
Hence
ariseth
the
difference
betweene
the
godly
man
,
and
the
hypocrite
;
betweene
the
works
of
nature
,
and
the
workes
of
grace
.
There
are
men
that
in
distresse
,
desire
the
assistance
and
fauour
of
God
,
and
they
do
it
without
the
spirit
of
God
;
for
they
doe
it
deceitfully
,
desiring
Gods
fauour
,
not
for
it selfe
;
but
in
respect
of
some
euill
from
which
they
would
be
deliuered
:
as
the
mariners
,
Ion.
1.5
.
and
Pharaoh
,
Exod.
9
28.
Againe
,
there
are
men
which
mourne
for
their
sinnes
without
the
spirit
of
God
:
for
there
is
much
falsehood
in
their
mourning
;
because
they
mourne
for
sinne
,
onely
in
respect
of
the
punishment
thereof
.
Lastly
,
there
are
that
pretend
a
loue
to
God
,
and
yet
want
the
spirit
;
for
they
loue
God
onely
in
respect
of
his
benefits
;
as
Saul
loued
God
for
a
kingdome
:
such
loue
is
mercenarie
,
and
a
worke
of
nature
:
whereas
the
loue
which
is
from
the
spirit
,
makes
vs
loue
God
for
himselfe
,
and
for
his
honour
.
The
fourth
,
is
excellencie
:
for
the
spirit
of
grace
in
Christians
is
more
excellent
then
the
grace
of
creation
in
two
respects
.
1.
In
respect
of
the
beginning
thereof
:
for
the
spirit
is
from
Christ
the
second
Adam
both
God
and
man
;
the
grace
of
creation
should
haue
bin
convayed
vnto
vs
from
the
first
Adam
,
but
a
meere
man
,
if
he
had
stood
.
2.
In
respect
of
constancie
:
for
God
gaue
the
will
to
Adam
to
perseuere
if
he
would
:
he
giueth
further
to
beleeuers
,
both
the
will
to
perseuere
,
and
the
deed
.
The
fift
,
is
liuelines
,
whereby
the
spirit
is
effectuall
in
operation
;
Iob.
32.18.19
.
Elihu
saith
,
that
the
spirit
compelled
him
,
and
was
in
him
as
a
vessell
of
new
wine
,
which
must
haue
a
vent
.
Now
for
the
operation
of
the
spirit
,
three
things
are
to
be
knowne
.
First
,
that
the
spirit
workes
in
and
by
the
word
of
God
;
which
therefore
is
called
the
ministerie
of
the
spirit
,
2.
Cor.
3.6
.
Secondly
,
that
the
spirit
worketh
by
certaine
degrees
:
The
first
degree
,
and
the
very
first
beginning
of
his
diuine
operation
,
is
to
illuminate
our
minds
,
and
make
vs
feele
what
great
neede
we
haue
of
Christ
,
and
to
desire
to
be
reconciled
and
turned
vnto
God
:
this
is
the
first
motion
of
the
spirit
in
vs
,
and
they
which
want
this
,
haue
nothing
as
yet
of
the
spirituall
graces
of
God
in
them
.
Thirdly
,
that
the
whole
worke
of
the
spirit
may
bee
reduced
to
three
actions
.
The
first
is
,
to
cast
downe
euery
thing
in
vs
,
that
exalts
it selfe
against
God
,
2.
Cor.
10.5
.
and
namely
to
beate
downe
erronious
reason
,
and
rebellious
affection
;
and
to
put
a
man
out
of
heart
with
his
chiefe
delights
,
and
with
his
owne
selfe
.
The
second
,
is
to
kindle
in
our
hearts
a
care
and
desire
of
reconciliation
with
God
in
Christ
:
hence
the
spirit
is
called
the
spirit
of
grace
and
supplication
,
Zach.
12.10
.
The
third
,
is
to
write
the
Lawe
in
our
hearts
,
Ier.
31.33
.
and
that
is
done
by
putting
a
newe
light
of
knowledge
into
the
minde
,
and
new
inclinations
into
the
will
and
affections
.
Secondly
,
the
meanes
whereby
this
combate
is
made
,
is
a
twofold
concupiscence
;
as
Gal.
5.17
.
the
flesh
lusteth
against
the
spirit
,
&c.
First
,
the
lust
of
the
flesh
sheweth
it selfe
in
two
Actions
:
first
,
to
defile
and
represse
the
good
motions
of
the
spirit
;
in
which
respect
Paul
saith
,
Rom.
7.21
.
When
I
would
doe
good
,
euil
is
present
:
v.
23.
The
law
of
my
flesh
rebells
against
the
law
of
my
minde
:
hereupon
the
flesh
is
fitly
resembled
by
the
disease
called
the
Mare
,
in
which
men
in
their
slumber
thinke
they
feele
a
thing
as
heauy
as
a
mountaine
lying
on
their
breasts
,
which
they
can
no
way
remooue
.
Secondly
,
to
bring
forth
and
to
fill
the
mind
with
wicked
cogitations
,
and
rebellious
inclinations
:
Matth.
15.19
.
Out
of
the
heart
commeth
euill
thoughts
,
murders
,
adulteries
,
&c.
Cap.
12.34.35
.
How
can
you
speake
good
things
,
when
ye
are
euill
?
&c.
In
this
respect
concupiscence
is
said
to
tempt
,
intice
,
and
drawe
away
the
minde
of
man
,
Iam.
1.14
.
Secondly
,
the
lust
of
the
spirit
hath
two
actions
:
first
,
to
curbe
and
restraine
the
flesh
.
Thus
S.
Iohn
saith
,
That
the
seed
of
grace
keeps
the
regenerate
that
they
cannot
sinne
,
1.
Ioh.
3.9
.
Secondly
,
to
ingender
inclinations
agreeable
to
the
will
of
God
.
Thus
Dauid
saith
,
that
his
reynes
did
teach
him
in
the
night
season
,
Psal.
16.7
.
and
the
Prophet
saith
,
Isa.
30.21
.
Thine
eare
shall
heare
a
voice
behind
thee
,
saying
,
This
is
the
way
,
walke
in
it
.
This
voice
no
doubt
is
not
onely
the
voice
of
such
as
be
teachers
,
but
also
the
inward
voice
of
the
spirit
of
God
in
vs
.
And
thus
by
the
concurrance
of
those
contrarie
actions
in
one
and
the
same
man
,
is
this
combate
made
.
Thirdly
,
the
cause
which
maketh
this
combate
,
is
the
contrarietie
of
the
flesh
and
the
spirit
:
and
the
contrariety
is
verie
great
,
for
the
spirit
is
the
gift
of
righteousnesse
:
and
the
flesh
standeth
in
a
double
opposition
to
it
:
1.
In
a
want
of
righteousnesse
:
2.
In
a
pronenesse
to
all
vnrighteousnesse
;
that
is
to
say
,
not
in
a
single
,
but
a
double
priuation
or
want
of
the
grace
or
gift
of
God
.
Quest.
It
may
be
demanded
how
these
twaine
(
beeing
but
qualities
)
can
fight
together
?
Answ.
The
flesh
and
the
spirit
are
in
the
whole
man
regenerate
,
and
all
the
powers
of
the
foule
of
man
;
fire
and
water
are
said
to
be
in
compound
bodies
;
light
and
darkenesse
are
in
the
aire
at
the
dawning
of
the
day
;
In
a
vessell
of
luke-warme
water
,
heate
and
cold
are
in
it
;
we
cannot
say
that
the
water
is
in
one
part
hot
,
and
in
an
other
cold
;
but
the
whole
quantitie
of
water
is
hot
in
part
,
and
cold
in
part
:
euen
so
the
man
regenerate
,
is
not
in
one
part
flesh
,
and
in
an
other
part
spirit
;
but
the
whole
mind
is
partly
flesh
,
and
partly
spirit
,
and
so
are
the
will
and
affections
throughout
,
partly
spirituall
and
partly
carnall
.
Now
vpon
this
it
commeth
to
passe
,
that
the
powers
of
the
soule
are
carried
and
disposed
diuers
wayes
,
and
hereupon
followes
the
combate
.
Fourthly
,
this
combate
shewes
it selfe
in
al
the
actions
of
men
regenerate
,
which
Paul
signifies
,
Rom.
4.19
.
I
doe
not
the
things
I
would
.
For
example
,
in
prayer
sometimes
we
feele
feruent
desires
,
and
sometimes
againe
deadnesse
of
spirit
;
sometimes
faith
,
sometimes
doubting
.
This
combate
as
it
is
in
all
the
actions
of
the
godly
,
so
especially
in
good
actions
:
thus
much
Paul
teacheth
,
Rom.
7.21
.
When
I
would
doe
good
,
euill
is
present
with
me
:
v.
19.
for
I
do
not
the
thing
which
I
would
,
but
the
euill
which
I
would
not
,
that
doe
I.
This
combate
of
the
flesh
and
the
spirit
,
is
when
the
minde
is
carried
against
it selfe
,
and
the
affections
against
themselues
,
by
reason
that
they
are
partly
spirituall
,
and
partly
carnall
;
because
our
regeneration
is
in
part
,
therefore
it
is
opposed
by
the
contrarie
corruption
,
which
we
haue
by
nature
;
so
that
what
the
spirit
loueth
,
the
flesh
hateth
;
what
the
spirit
imbraceth
,
the
flesh
abhorreth
;
what
the
spirit
would
haue
vs
to
doe
,
the
flesh
would
haue
vs
to
leaue
vndone
;
whatsoeuer
the
spirit
is
delighted
,
with
that
the
flesh
is
vexed
and
displeased
.
Sathan
doth
not
fight
against
the
flesh
,
nor
the
flesh
against
Sathan
,
nor
either
of
them
against
themselues
:
for
so
their
kingdome
being
diuided
,
could
not
possibly
stand
,
Matth.
12.25.26
.
And
therefore
it
must
needes
bee
some
other
force
,
which
causeth
this
opposition
,
which
can
proceed
from
nothing
els
,
but
from
this
spirituall
fight
.
Consider
therefore
the
contrarie
affections
and
actions
,
which
plainely
shew
themselues
in
this
battell
:
for
we
find
our
faith
assaulted
with
doubting
,
and
infidelitie
,
and
these
also
againe
beaten
backe
.
after
they
haue
gotten
some
ground
,
and
subdued
with
the
spirit
of
faith
:
we
discerne
also
our
affiance
in
God
,
shewed
by
shaken
with
diffidence
and
distrust
,
and
afterwards
this
distrust
vanquished
againe
by
affiance
,
so
as
after
we
haue
vttered
through
the
violence
of
temptation
diffident
and
impacient
speeches
,
yet
at
length
we
grow
to
Iobs
resolution
,
Iob.
13.15
.
Loe
,
though
he
slay
me
,
yet
will
I
trust
in
him
.
We
may
also
discerne
our
zeale
,
sometime
so
hot
in
Gods
seruice
,
that
it
expelleth
coldnes
and
the
fruite
thereof
,
dullnes
and
drowzines
of
spirit
,
and
sometimes
by
them
it
is
cooled
,
and
in
outward
appearance
quenched
.
The
like
may
be
said
of
all
other
fruits
of
the
flesh
and
the
spirit
.
This
conflict
Christ
noted
in
Peter
,
Ioh.
21.18
.
when
thou
wast
young
,
thou
girdest
thy selfe
,
and
walkest
whether
thou
wouldest
;
but
when
thou
shalt
be
old
,
thou
shalt
stretch
forth
thine
hands
,
and
another
shall
gird
thee
,
and
lead
thee
whether
thou
wouldest
not
.
Out
of
doubt
Peter
was
lead
to
death
willingly
in
the
spirit
,
but
in
the
flesh
against
his
wll
;
he
would
and
he
would
not
dye
:
The
spirit
was
willing
,
but
the
flesh
would
not
,
for
death
was
neuer
welcome
to
the
flesh
.
In
one
and
the
selfe
same
man
conuerted
to
God
so
long
as
he
liueth
here
,
ther
is
the
old
and
the
new
man
;
the
spirit
is
the
new
man
,
he
to
be
put
on
,
this
to
be
put
off
,
Eph.
4.22.24
.
betweene
these
two
there
can
be
no
peace
;
what
peace
saith
Iehu
,
2.
King
.
9.22
.
so
here
what
peace
?
because
their
wills
are
diuerse
,
their
desires
and
endeauours
diuerse
,
and
their
purpose
diuerse
.
Here
wee
may
insert
two
great
conflicts
,
1.
betweene
faith
and
reason
.
2.
betweene
hope
and
despaire
.
First
,
this
combate
betweene
faith
and
reason
,
is
touching
the
doctrine
of
the
Church
;
faith
stayeth
it selfe
vpon
Gods
word
,
but
reason
vpon
the
wisedome
of
the
world
;
faith
beleeueth
Gods
promises
,
reason
respects
the
order
of
nature
;
faith
depends
vpon
Gods
power
,
reason
regardeth
the
strength
of
nature
:
Exod.
14.11
.
Hast
thou
brought
vs
to
die
in
the
wildernesse
,
saith
reason
:
ver.
13.
feare
ye
not
,
stand
still
,
and
behold
the
saluation
of
the
Lord
,
saith
faith
:
Numb.
11.21.22
.
Sixe
hundred
thousand
men
are
there
of
the
people
among
whom
I
am
,
and
thou
saiest
I
will
giue
them
flesh
that
they
may
eat
a
moneth
long
,
shall
the
sheep
and
the
beeues
be
slaine
for
them
to
find
them
,
&c.
saith
reason
:
ver.
23.
is
the
Lords
hand
shortened
,
saith
faith
:
2.
Kin.
7.3
.
Though
the
Lord
would
make
windowes
in
heauen
,
could
this
thing
come
to
passe
,
saith
reason
:
behold
thou
shalt
see
it
with
thine
eyes
,
saith
faith
.
The
like
places
to
this
effect
be
these
,
Hest.
4.11.13.14
.
Dan.
3.14.1
.
Cor.
1.13.24
.
Secondly
,
this
combate
betweene
hope
and
despaire
is
most
gricuous
,
in
the
which
the
strife
is
for
the
crowne
of
happines
after
this
life
:
For
the
obtaining
whereof
hope
waiteth
,
but
despaire
fainteth
vtterly
.
In
this
conflict
,
faith
and
the
spirit
ioyne
their
assistance
with
hope
,
but
the
flesh
and
the
conscience
takes
part
with
despaire
.
For
as
despaire
by
the
perswasion
of
the
flesh
and
conscience
,
obiecteth
against
hope
,
the
greatnes
,
multitude
,
and
filthines
of
our
sinnes
,
so
hope
by
the
counsell
and
aduise
of
the
spirit
and
faith
obiecteth
vnto
despaire
the
greatnes
and
multitude
of
Gods
mercies
,
and
the
price
of
Christs
sacrifice
,
whereby
we
are
purged
from
the
filthines
of
our
sinnes
,
and
sanctified
by
the
spirit
:
Psal.
42.11
.
why
art
thou
cast
downe
my
soule
,
and
why
art
thou
disquieted
within
me
?
waite
on
God
.
Rom.
7.24.25
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
I
thanke
God
through
Iesus
Christ
,
&c.
To
this
effect
are
these
testimonies
,
Psal.
77.7.8.9.10
.
Psal.
130.3.4
.
Ioh.
2.4.7
.
Now
whence
doth
all
this
opposition
and
contrariety
proceede
?
shal
I
say
from
the
flesh
?
nay
it
is
against
all
reason
:
for
as
Saint
Iames
disputeth
,
Iam.
3.11
.
doth
a
fountaine
send
forth
at
one
place
sweet
water
and
bitter
;
or
rather
as
Christ
Iesus
reasoneth
,
Matth.
7.16
.
doe
men
gather
grapes
of
thornes
,
or
figges
of
thistles
?
so
may
I
demaund
,
can
the
flesh
in
the
which
(
as
Saint
Paul
affirmeth
,
Rom.
7.8
.
)
dwelleth
no
good
thing
,
bring
forth
the
fruits
of
the
spirit
,
which
are
quite
contrarie
to
the
nature
thereof
?
namely
,
sorrow
for
sinne
,
hatred
of
it selfe
and
the
corruptions
thereof
,
and
an
earnest
desire
of
sanctification
?
it
is
impossible
.
So
long
as
we
are
destitute
of
the
spirit
,
and
a
liuely
faith
,
we
are
wholly
ouerswaied
with
the
flesh
;
and
Sathan
like
a
mighty
Tyrant
holdeth
vs
captiue
peaceably
,
and
without
any
resistance
.
There
is
a
combate
I
confesse
in
the
naturall
man
,
but
it
is
betweene
the
naturall
conscience
and
the
rebellious
affections
,
which
is
incident
to
all
men
,
that
haue
in
them
any
conscience
or
light
of
reason
;
but
this
is
the
checke
of
conscience
which
all
men
find
in
themselues
both
good
and
badde
,
so
oft
as
they
offend
God
:
But
this
combate
whereof
we
speake
,
is
a
fighting
and
a
striuing
of
the
mind
,
will
,
and
affections
with
themselues
,
whereby
so
far
forth
as
they
are
renewed
,
they
cary
the
man
one
way
,
and
as
they
still
remaine
uncorrupt
,
they
cary
him
flatte
contrarie
.
So
then
the
persons
in
whom
this
combate
is
to
be
found
are
the
beleeuers
,
and
they
onely
.
Hieron
.
Statim
vt
oues
,
&c.
As
soone
as
euer
the
deuill
shall
see
his
sheep
to
be
willing
to
forsake
his
flocke
,
he
is
angry
and
rageth
,
esteeming
that
he
hath
lost
whatsoeuer
Christ
hath
gained
.
Greg.
Mag.
Hostes
noster
,
&c.
Our
enemie
by
how
much
the
more
he
seeth
we
rebell
against
him
,
by
so
much
the
more
he
stirreth
to
preuaile
:
for
he
neglecteth
whom
he
quietly
possesseth
:
Luk.
22.31
.
Simon
,
Simon
,
Sathan
hath
desired
to
winnow
you
as
wheate
:
Apoc.
12.17
.
The
dragon
was
wrath
with
the
woman
,
and
went
and
made
warre
with
the
remnant
of
her
seed
which
keept
the
commaundements
of
God
.
The
blind
man
,
(
Ioh.
9.
)
so
long
as
he
continued
in
his
blindnes
,
was
neuer
called
in
question
,
but
so
soone
as
his
eyes
were
opened
,
not
onely
himselfe
,
but
also
his
parents
were
presently
conuented
:
The
Pirates
while
they
know
the
shippe
to
bee
emptie
,
let
it
quietly
passe
,
but
when
it
returneth
loaden
with
rich
marchandise
,
their
manner
is
to
assault
it
with
violence
.
So
saith
Chrysost:
in
Gen.
homil
:
31.
while
men
are
void
of
vertue
,
the
deuil
letteth
not
their
voyage
;
but
when
grace
is
giuen
once
,
then
he
striueth
to
robbe
vs
of
that
grace
.
The
Apostle
in
the
first
three
chapters
of
the
Epistle
to
the
Ephesians
,
sheweth
the
misterie
of
our
saluation
,
and
the
causes
thereof
,
for
the
confirmation
of
our
faith
.
And
in
the
next
three
chapters
,
he
sets
downe
diuers
duties
,
both
generally
belonging
to
all
Christians
,
and
also
particulary
appertaining
to
men
of
sundrie
conditions
,
that
hee
might
mooue
them
to
repentance
:
But
in
the
next
place
cap.
6.10.11
.
he
doth
giue
warning
of
the
approach
of
mighty
enemies
,
willing
vs
to
arme
our selues
in
our
owne
defence
:
where
further
obserue
,
that
Paul
enrolleth
himselfe
in
the
number
of
Christian
soldiers
:
Therefore
it
hence
followeth
,
that
when
we
haue
receiued
the
spirit
of
God
,
and
haue
faith
wrought
in
our
hearts
,
and
endeauour
to
serue
the
Lord
in
a
Christian
life
,
then
beginneth
a
fierce
battell
,
which
neuer
endeth
till
by
death
our
spirituall
enemies
get
a
finall
ouerthrowe
.
Now
though
this
fight
be
exceeding
sharp
,
and
most
troublesome
to
the
poore
Christian
,
yet
he
may
thereby
gather
vnto
himselfe
a
certaine
assurance
,
that
he
is
endued
with
the
spirit
of
God
,
and
a
liuely
faith
:
for
when
he
discerneth
that
hee
is
assaulted
with
Sathan
and
his
own
corrupt
flesh
,
he
may
bee
assured
that
Sathan
is
diseased
of
his
quiet
possession
,
by
a
superiour
power
,
which
is
no
other
but
the
power
of
Gods
spirit
.
Secondly
,
by
his
assaulting
,
it
manifestly
appeareth
,
that
hee
findeth
some
resistance
,
so
that
hee
cannot
peaceably
re-enter
.
Thirdly
,
that
howsoeuer
our
faith
seemeth
vnto
vs
neuer
so
weake
,
yet
it
is
so
strengthened
continually
by
vertue
of
Gods
spirit
,
that
Sathan
and
all
the
power
of
hell
,
cannot
preuaile
against
it
,
Matth.
16.18
.
and
2.
Cor.
12.9
.
Christ
saith
,
My
power
is
made
perfect
through
weaknes
;
for
otherwise
how
should
such
weaknes
,
withstand
such
might
?
Lastly
,
beeing
assured
that
it
is
the
spirit
of
God
which
assisteth
and
enableth
vs
to
withstand
Sathan
,
we
may
also
bee
assured
,
that
in
the
ende
we
shall
obtaine
victorie
:
1.
Ioh.
4.4
.
Little
children
,
ye
are
of
God
,
and
haue
ouercome
them
:
for
greater
is
he
that
is
within
you
,
then
hee
that
is
in
the
world
.
In
vs
is
Christ
,
in
the
world
is
the
deuill
:
Luk.
11.21.22
When
the
strong
man
armed
keepeth
his
palace
,
the
things
that
he
possesseth
are
in
peace
;
but
when
a
stronger
then
hee
commeth
vpon
him
,
and
ouercommeth
him
,
hee
taketh
from
him
his
armour
;
for
as
fire
when
it
wrastleth
with
the
water
throwne
vpon
it
,
ceaseth
not
til
it
hath
ouercome
;
so
the
resistance
of
the
spirit
against
the
flesh
,
wil
not
cease
til
the
full
victorie
be
obtained
,
and
Satan
himselfe
troden
vnder
our
feet
,
Rom.
16.20
.
Here
then
is
consolation
for
Gods
children
,
who
feeling
the
burthen
of
their
sinnes
,
and
beeing
vexed
with
the
continuall
assaults
of
their
spirituall
enemies
,
may
comfort
themselues
with
assurance
that
they
are
the
members
of
the
Church
militant
,
into
which
none
but
soldiers
are
intertained
;
and
that
now
they
become
to
be
Gods
seruants
and
Saints
,
when
as
Sathan
opposeth
himselfe
against
them
.
Here
also
is
instruction
,
to
teach
that
who
doth
not
fight
,
is
none
of
Christs
souldier
:
thou
art
not
seruant
of
Iesus
Christ
,
because
to
be
his
seruant
is
to
bee
his
souldier
.
Therefore
if
thou
art
not
skilled
in
this
spirituall
battel
,
if
thou
be
not
daily
exercised
to
resist
the
deuill
,
and
to
resist
sin
,
if
there
be
not
in
thee
a
daily
controlling
of
thine
owne
wayes
,
and
checking
of
thine
heart
,
a
resisting
of
thine
owne
desires
,
a
subduing
of
thy
owne
affections
,
that
thou
maiest
bring
euery
thought
to
the
obedience
of
Christ
;
if
all
be
at
peace
within
thee
,
and
thou
find
no
diuision
,
no
contradiction
between
the
flesh
and
the
spirit
,
betwixt
the
old
man
and
the
newe
man
,
what
doest
thou
in
the
Lords
tents
?
Many
there
are
that
say
they
are
Christs
,
and
take
his
name
in
their
mouthes
,
who
yet
neuer
drew
sword
,
nor
gaue
stroake
in
Christs
behalfe
,
who
defie
the
deuill
with
their
mouths
,
but
wrastle
not
against
his
workes
;
who
haue
renounced
the
world
,
and
yet
liue
in
league
with
the
world
,
and
continue
deepely
entangled
in
the
corruptions
therof
.
They
would
faine
liue
with
Christ
in
heauen
,
but
yet
would
liue
in
themselues
here
on
earth
;
they
would
bee
blessed
in
the
world
to
come
,
but
yet
would
not
be
crossed
in
the
pleasures
of
this
world
:
but
this
cannot
be
,
for
he
that
hath
called
vs
to
eternall
life
,
hath
told
vs
that
we
must
striue
,
Luk.
13.24
.
he
that
hath
set
before
vs
an
incorruptible
crowne
,
hath
withall
warned
vs
that
wee
must
fight
for
it
,
2.
Cor.
9.25.26
.
2.
Tim.
2.5
.
Thirdly
,
a
care
to
preuent
sinne
.
The
third
token
that
respects
sinne
to
come
,
is
a
care
to
preuent
it
:
1.
Cor.
9.27
.
I
beare
downe
my
bodie
,
and
bring
it
in
subiection
,
least
by
any
meanes
after
that
I
haue
preached
vnto
others
,
I
my selfe
be
reprooued
.
This
care
was
in
Dauid
,
Psal.
39.1
.
I
thought
I
will
take
heede
to
my
waies
,
that
I
sin
not
with
my
tongue
:
and
Psal.
119.11
.
I
haue
hid
thy
promise
in
my
heart
,
that
I
might
not
sinne
against
thee
.
Of
this
care
Ioseph
is
a
notable
patterne
,
Gen.
39.12
.
in
that
he
left
his
garment
,
and
fled
from
his
Mistresse
.
This
care
sheweth
it selfe
not
onely
in
ordering
the
outward
actions
,
but
euen
in
the
verie
thoughts
of
the
heart
:
for
where
the
Gospel
is
,
of
force
it
brings
euerie
thought
into
captiuitie
,
2.
Cor.
10.5
.
and
the
Apostles
Rule
is
to
bee
followed
,
Phil.
4.8
.
Whatsoeuer
things
are
true
,
&c.
if
there
be
any
vertue
,
or
if
there
be
any
praise
,
thinke
on
these
things
.
This
care
must
bee
maintained
in
the
practise
of
three
things
,
1.
watchfulnesse
:
2.
sobrietie
:
3.
prayer
.
First
,
of
Watchfulnesse
.
Here
first
is
required
watchfulnesse
:
where
there
is
no
feare
of
danger
,
as
in
heauen
,
there
needeth
no
watchfulnesse
,
but
there
we
may
liue
in
great
securitie
;
but
where
there
is
nothing
but
snares
laid
,
and
nets
pitched
to
take
vs
,
where
there
may
bee
many
enemies
gaping
after
our
ruine
,
there
must
not
be
carelesnesse
,
but
circumspect
vigilance
:
Mat.
26.41
.
Watch
and
pray
,
that
you
enter
not
into
temptation
:
Luk.
31.36
.
Watch
therefore
and
pray
continually
,
that
ye
may
be
counted
worthy
to
escape
all
these
things
that
shal
come
to
passe
.
As
valiant
and
careful
soldiers
,
who
are
still
in
danger
to
be
assaulted
by
their
enemies
,
will
be
verie
watchful
to
preuent
dangers
,
so
must
we
bee
;
because
beeing
assured
that
Sathan
knowing
his
time
is
but
short
,
will
redouble
his
forces
to
worke
our
destruction
:
1.
Pet.
5.8
.
as
a
roaring
lyon
,
seeking
whom
hee
may
deuoure
:
Apoc.
12.22
.
Woe
to
the
inhabitants
of
the
earth
,
and
of
the
sea
;
for
the
deuill
is
come
downe
,
which
hath
great
wrath
,
knowing
that
his
time
is
but
short
:
Euen
as
souldiers
wil
most
fiercely
assault
a
towne
,
when
they
cannot
lie
long
at
the
siege
,
either
by
reason
of
winter
drawing
on
,
or
the
approaching
of
new
forces
to
releife
the
towne
or
raise
the
siege
.
To
bee
watchfull
is
a
most
excellent
and
Christian
dutie
:
Apoc.
3.2
.
Be
awake
,
saith
Christ
,
to
the
Angel
of
the
Church
of
Sardi
.
It
is
not
bodily
but
spirituall
,
and
it
is
practised
,
when
a
man
hath
a
circumspect
care
in
respect
of
the
saluation
of
his
soule
.
Now
this
dutie
of
watchfulnesse
concerneth
sinne
,
which
watchfulnesse
against
sinne
,
standeth
in
two
points
.
First
,
a
man
must
daily
and
continually
bethink
himselfe
beforehand
of
all
sinnes
and
vices
,
into
which
he
may
happily
fall
.
And
for
the
doing
of
this
,
he
must
consider
in
himselfe
two
things
:
1.
his
nature
;
2.
his
calling
.
Touching
his
nature
,
hee
must
consider
,
that
in
him
remaines
the
seedes
and
roote
of
all
sinne
,
and
therfore
that
he
may
fall
into
any
sinne
whatsoeuer
.
Againe
,
a
man
considering
his
nature
,
shall
finde
himselfe
more
enclined
to
some
sinnes
then
to
others
;
and
those
hee
must
specially
marke
and
obserue
.
Touching
his
calling
,
a
man
must
mark
the
sinnes
thereof
:
for
since
the
fall
of
man
,
euerie
calling
hath
his
speciall
sins
,
whereto
men
that
walke
therein
are
more
incident
.
The
Magistrate
his
sinnes
,
the
Minister
his
,
the
Lawyer
his
,
the
Physitian
his
,
and
the
tradesman
his
.
And
as
touching
these
,
1.
A
man
must
consider
into
what
vices
and
abuses
men
are
most
subiect
that
walke
in
that
calling
wherein
he
liueth
,
and
so
shall
he
haue
a
foresight
of
the
sinnes
,
that
he
may
fall
into
.
Secondly
,
after
this
foresight
of
sinne
,
hee
must
watch
in
his
heart
with
all
diligence
,
that
though
it
be
tempted
and
assaulted
,
yet
it
be
not
tainted
with
any
one
sinne
;
as
the
wise
man
councelleth
,
Prou.
4.21
.
Keepe
thy
heart
with
all
diligence
,
that
so
the
fountaine
of
all
thy
actions
may
bee
kept
holy
and
pure
.
The
meanes
to
make
vs
circumspect
and
watchfull
be
these
,
First
,
to
imagine
that
we
alwaies
stand
and
walke
in
the
presence
of
some
man
of
great
goodnes
and
authoritie
:
So
Paul
,
1.
Cor.
11.10
.
vrgeth
the
presence
of
the
Angels
.
Secondly
,
to
thinke
that
this
is
the
last
day
of
our
life
,
and
therfore
that
we
do
all
things
no
otherwise
,
then
if
that
day
or
night
following
we
were
to
stand
before
the
tribunall
of
Christ
,
to
render
an
account
of
our
life
.
Thirdly
,
to
know
our selues
to
bee
alwaies
in
Gods
presence
,
as
a
witnesse
and
iudge
of
our
actions
:
Act.
10.33
.
we
are
all
,
saith
Cornelius
,
here
in
Gods
presence
,
&c.
Fourthly
,
to
remember
what
a
multitude
of
enemies
seeke
our
confusion
:
Ephes.
12.
we
wrastle
against
powers
,
&c.
To
conclude
then
,
consider
with
what
great
care
a
man
beareth
any
vessell
brim
full
of
any
precious
liquor
or
oyle
,
least
it
should
be
spilled
;
consider
also
with
what
great
care
a
man
goeth
ouer
any
narrow
peice
of
timber
,
or
some
ruinous
bridge
,
vnder
which
a
verie
swift
and
deepe
riuer
runneth
,
least
he
should
fall
into
it
and
be
drowned
:
consider
also
what
great
warinesse
they
vse
that
goe
vpon
ropes
,
least
they
declining
to
this
hand
or
that
fall
downe
:
with
the
same
care
and
warinesse
ought
wee
to
walke
in
our
thoughts
,
words
,
and
actions
.
This
care
is
commended
,
Deut.
4.9
.
Take
heed
to
thy selfe
,
and
keepe
thy selfe
diligently
.
Secondly
,
Sobrietie
.
The
proper
worke
of
sobrietie
,
is
to
moderate
the
minde
,
and
containe
it
in
due
compasse
,
both
in
all
the
affections
of
the
soule
,
and
the
actions
of
life
,
which
it
turneth
it selfe
vnto
.
This
sobrietie
is
in
things
,
1.
inward
:
2.
outward
.
First
,
in
the
inward
gifts
of
the
minde
,
it
teacheth
a
man
,
1.
to
knowe
himselfe
:
2.
not
to
despise
another
.
Touching
the
knowledge
of
a
mans
selfe
:
first
,
it
teacheth
a
man
to
be
wise
vnto
sobrietie
,
and
not
to
presume
aboue
that
which
is
written
,
Rom.
12.3
.
The
secret
things
belong
to
God
,
Deut.
29.29
.
Be
not
carefull
in
the
night
(
saith
Elihu
)
how
he
destroies
the
people
out
of
their
place
,
Iob.
36.20
.
That
is
,
be
not
curious
in
seeking
the
cause
of
Gods
iudgements
when
hee
destroyeth
any
.
Mary
Magdalen
is
forbidden
to
touch
Christ
after
his
resurrection
,
Ioh.
20.17
.
by
which
we
are
restrained
from
curiosity
.
It
is
a
learned
ignorance
not
to
know
that
which
God
would
haue
vs
be
ignorant
of
,
but
it
is
a
pernicious
contempt
,
not
to
be
willing
to
know
that
which
God
would
teach
vs
.
True
wisedome
and
modestie
in
the
children
of
God
,
consisteth
in
opening
the
eares
to
learne
,
when
Christ
openeth
his
mouth
to
teach
,
and
in
not
desiring
to
learne
that
which
he
is
vnwilling
to
reueale
vnto
vs
.
The
holy
scripture
is
the
schoole
of
the
holy
ghost
,
wherein
as
there
is
nothing
omitted
,
that
is
necessarie
to
saluation
,
so
is
there
nothing
taught
but
what
is
requisite
for
vs
to
know
.
Secondly
,
it
teacheth
man
to
containe
and
content
himselfe
within
the
limits
of
his
owne
measure
of
gifts
,
with
thankfulnesse
to
acknowledge
them
,
and
not
to
arrogate
that
which
he
hath
not
.
Of
this
sobrietie
we
haue
a
singular
president
in
the
Apostles
themselues
,
2.
Cor.
10.13.14
.
we
reioyce
not
in
things
without
our
measure
;
nor
stretch
our selues
beyond
our
measure
,
nor
boast
of
things
without
our
measure
.
Touching
other
men
,
Sobrietie
teacheth
not
to
despise
an
other
,
although
,
he
hath
receiued
not
the
like
measure
of
gifts
;
it
swelleth
not
against
another
,
seeing
it selfe
hath
nothing
,
but
what
it
hath
receiued
,
1.
Cor.
4.7
.
It
was
Ioshua
his
fault
to
enuie
that
Eldad
and
Medad
prophecied
,
Numb.
11.27
.
&c.
And
Sauls
sinne
to
be
Dauids
enemie
,
because
the
Lord
was
with
him
,
1.
Sam.
18.28.29
.
but
sobriety
hath
not
an
euil
eye
,
because
of
the
gifts
which
other
haue
.
The
churches
of
Iudea
glorified
God
that
Paul
which
had
persecuted
,
now
preached
the
Gospel
,
Gal.
2.22.23
.
And
the
beleeuing
Iewes
glorified
God
who
had
giuen
repentance
vnto
life
vnto
the
Gentiles
,
Act.
11.18
.
so
that
then
it
is
the
practise
of
sobrietie
,
to
reioyce
with
them
that
reioyce
,
Rom.
12.15
.
Secondly
,
sobrietie
in
outward
things
is
a
moderator
,
as
may
appeare
in
things
concerning
,
1.
A
mans
calling
,
estate
,
pleasure
,
and
delights
:
2.
Things
indifferent
.
First
,
it
forceth
man
to
abide
in
his
calling
,
but
not
as
a
drudge
vnto
it
.
It
was
Vzzia
his
pride
to
passe
the
bonds
of
his
calling
,
by
vsurping
the
Preists
office
,
2.
Chr.
26.16
.
but
Christs
sobriety
to
keepe
him
to
his
calling
,
Luk.
12.14
.
Pauls
rule
therefore
is
to
be
followed
,
1.
Cor.
7.20
.
let
euery
man
abide
in
the
same
vocation
wherein
he
is
called
;
by
which
precept
,
the
Apostle
meaneth
not
so
to
tye
a
man
to
his
vocation
,
as
not
at
any
time
to
change
it
:
for
it
were
very
hard
if
a
merchant
might
not
become
a
husbandman
,
nor
a
Taylor
a
marchant
,
&c.
This
is
not
then
the
Apostles
meaning
,
but
rather
to
correct
that
vnaduised
and
rash
desire
,
that
some
haue
to
change
their
condition
of
life
,
hauing
no
iust
cause
to
do
it
.
Secondly
,
it
setleth
a
man
in
a
quiet
contentment
in
his
estate
.
Iacob
desired
but
bread
to
eate
,
and
clothes
to
put
on
,
Gen.
28.20
.
And
Paul
willeth
vs
,
hauing
food
and
raiment
,
there
with
to
be
content
,
1.
Tim.
6.8
.
Salomon
praied
,
Pro.
30.7
.
to
bee
fed
but
with
conuenient
food
for
him
.
There
is
a
man
that
maketh
himselfe
rich
that
hath
nothing
,
Pro.
13.7
.
And
this
is
the
sober
man
,
who
with
Paul
,
Phil.
4.11.12
.
hath
learned
to
want
,
and
to
a
bound
,
and
hath
the
benefit
of
contentation
in
all
estates
.
So
that
if
want
come
,
he
that
was
rich
can
reioyce
in
being
made
low
,
as
well
as
the
brother
of
low
degree
in
that
he
is
exalted
,
Iam.
9.10
.
Againe
,
if
a
prosperous
estate
befall
him
,
his
prosperity
puffeth
him
not
vp
;
but
he
can
vse
the
world
as
not
vsing
it
,
1.
Cor.
7.31
.
And
if
the
Lord
keepe
Manna
sweete
but
for
the
day
,
he
is
wel
contented
,
yea
heartily
thankfull
.
Thirdly
,
it
moderateth
the
pleasures
and
delights
of
this
life
,
wherein
a
number
are
become
as
filthily
drunke
,
as
others
in
beastly
quaffing
.
So
Salomon
in
that
he
speaketh
to
his
heart
and
biddeth
it
take
pleasure
in
pleasant
things
,
Eccles.
2.1
.
sheweth
with
what
great
desire
hee
gaue
himselfe
to
pleasure
,
like
that
wretch
Luk.
12.19
.
that
said
to
his
soule
,
liue
at
ease
,
eate
and
drinke
,
and
take
thy
pastime
:
but
this
grace
still
leadeth
the
heart
in
wisedome
,
that
proue
it
with
ioy
and
bidde
it
take
pleasure
in
pleasing
things
,
it
can
say
of
laughter
,
thou
art
madnes
;
&
to
ioy
,
what
doest
thou
?
It
suffereth
not
a
man
to
powre
out
his
heart
vnto
pleasures
,
more
then
to
God
.
Lastly
,
in
things
indifferent
,
as
meate
,
drinke
,
apparell
,
sleepe
,
buildings
,
mariage
,
&c.
it
keepeth
within
compasse
,
it
putteth
the
knife
to
the
throate
,
Pro.
23.2
.
it
taketh
heed
least
at
any
time
the
heart
be
oppressed
with
surfetting
and
drunkenes
,
Luk.
31.34
.
It
walketh
honestly
as
in
the
day
,
not
with
drunkennes
and
gluttonie
,
Rom.
13.14
.
Gods
children
haue
beene
alwaies
in
the
way
of
restraining
:
1.
Kin.
19.6
.
Elias
did
so
eate
and
drinke
,
as
the
Angel
was
sent
to
bid
him
eare
more
:
Timothie
abstained
from
wine
,
1.
Tim.
5.23
.
Daniel
durst
not
adventure
on
the
Kings
fare
,
but
put
vp
a
supplication
to
eate
nothing
but
gruell
,
Dan.
1.8
.
we
must
walke
soberly
in
all
things
,
that
by
fulnes
of
bread
(
which
was
the
sinne
of
Sodome
,
Ezech.
16.49
.
)
we
neither
benumme
our
senses
,
nor
disable
the
members
of
our
body
from
their
speciall
duties
.
And
thus
in
the
other
things
we
are
to
moderate
our selues
,
and
to
liue
within
compasse
.
Now
the
practise
of
this
vertue
is
a
fruit
of
our
redemption
,
1.
Pet.
1.13.14
.
&c.
to
the
which
seeing
the
Gospel
calleth
vs
,
how
ought
we
to
open
our
cares
and
hearts
to
entertaine
this
voyce
?
The
sonnes
of
Ionadab
the
sonne
of
Rechab
obeyed
their
father
when
he
called
them
to
sobrietie
,
they
neither
dranke
wine
,
nor
built
houses
,
nor
planted
vinyards
,
but
obeyed
their
father
in
these
streight
commandements
;
and
for
that
the
Lord
blessed
them
exceedingly
.
Now
the
Lord
commeth
not
with
such
a
strait
charge
,
not
such
a
one
as
strippes
vs
from
these
comforts
of
our
liues
,
but
onely
restoreth
the
right
and
comfortable
vse
of
them
vnto
vs
:
and
may
he
not
much
more
say
vnto
vs
as
he
did
to
the
Iewes
,
Ier.
35.13
.
should
you
not
here
my
word
also
?
If
they
obeyed
their
earthly
father
,
depriuing
them
of
the
things
themselues
,
ought
not
we
much
more
to
obey
our
heauenly
father
,
who
prohibiteth
not
the
things
,
but
onely
the
abuse
of
them
?
Alas
the
grosse
and
vngratefull
abuse
of
Gods
creatures
in
our
daies
,
more
raigneth
then
it
hath
done
in
former
ages
.
I
confesse
,
the
Israelites
,
Isa.
22.13
.
reuelled
and
carowzed
,
slaying
oxen
,
killing
sheepe
,
eating
flesh
,
and
drinking
wine
,
eating
and
drinking
:
yea
and
in
the
time
of
the
Prophet
Amos
,
cap.
6.4.5.6
.
they
did
eat
and
drinke
without
all
feare
of
God
,
or
pittie
to
his
afflicted
members
.
Iude
v.
12.
calleth
such
rockes
in
their
feasts
of
charity
;
that
is
,
such
as
behaued
themselues
impudently
,
without
reuerence
to
God
or
man
,
like
vnreasonable
creatures
,
giuing
themselues
to
all
sensualitie
,
and
so
were
as
rockes
of
offence
.
But
our
men
of
these
times
,
are
vnmeasurably
addicted
to
this
vice
,
spending
the
greatest
part
of
their
time
in
carouzing
,
as
though
they
did
not
drinke
to
liue
,
but
liued
to
drinke
;
or
as
if
from
men
they
were
transformed
into
flies
,
which
liue
wholly
by
sucking
:
they
drinke
not
onely
for
thirst
,
but
also
for
company
;
they
drawe
one
another
to
excessiue
quaffing
by
making
challenges
,
who
can
expresse
most
loue
to
their
absent
friends
by
largest
drinking
.
To
this
purpose
they
vse
all
sorts
of
salt
meats
,
and
also
Tobacco
,
that
by
drunkennesse
they
may
expell
drunkennes
.
So
that
this
vice
which
in
this
land
(
in
my
remembrance
)
durst
not
shew
it
face
for
shame
,
and
lurked
in
secret
corners
,
is
now
growne
to
impudent
boldnesse
,
so
as
it
dare
stagger
abroad
at
noon
daies
in
the
open
streets
.
It
is
therefore
high
time
that
the
Magistrates
with
the
word
,
and
the
Ministers
with
the
word
,
ioyne
together
to
beate
downe
this
sinne
.
Thirdly
,
Prayer
.
Here
lastly
is
required
earnest
Prayer
:
1.
Pet.
4.7
.
Be
watching
in
praier
:
Phil.
4.6
.
In
all
things
let
your
requests
be
shewed
vnto
God
in
prayer
:
Matth.
26.41
.
Watch
and
pray
,
saith
our
Sauiour
Christ
.
Many
are
the
temptations
and
spirituall
inuasions
which
in
this
life
doe
befall
vs
,
while
the
enemie
of
mankind
doth
often
assayle
vs
,
by
himselfe
and
by
the
world
,
and
by
the
flesh
that
domesticall
foe
:
now
the
readiest
help
in
Gods
children
against
these
enemies
,
is
earnest
and
hearty
praier
,
Matth.
17.21
.
Eph.
6.18
.
here
prayer
is
made
a
principall
peice
of
armor
against
our
enemies
.
Where
praier
wanteth
,
the
action
of
sinne
is
as
ready
as
the
temptation
;
we
may
account
it
as
one
of
our
sinnes
,
that
when
inward
and
outward
sorrowe
oftentimes
doe
lay
hold
vpon
vs
,
we
doe
not
vse
this
remedie
;
we
goe
on
like
vnsensible
men
,
and
franticke
ones
,
beeing
most
sicke
,
and
yet
we
vnderstand
it
note
and
if
we
finde
that
we
need
helpe
,
we
coast
of
all
require
it
by
prayer
;
and
hee
who
should
first
be
thought
of
,
that
is
,
God
the
iudge
of
all
,
doth
come
last
in
the
reckoning
.
Daniel
the
man
beloued
of
God
,
would
not
forbeare
praier
thirty
dayes
,
but
vsed
to
pray
euery
day
,
though
it
had
cost
him
his
life
,
Dan.
6.10
.
Men
now
are
not
terrified
from
praier
,
but
encouraged
to
pray
,
yet
I
am
afraid
,
that
many
passe
daies
,
weeks
,
&
months
,
and
neuer
humble
themselues
in
priuate
prayer
vnto
God
:
is
it
then
any
maruell
that
many
are
barren
in
grace
,
when
as
they
are
barren
in
prayer
?
we
cannot
bee
drie
in
the
grace
of
God
,
so
long
as
wee
resort
to
Christ
by
praier
,
who
hath
the
seuen
vialls
of
gold
,
full
of
seuenfold
mercies
.
Therefore
let
vs
aske
,
seeke
,
and
knocke
,
that
we
may
haue
and
find
mercy
to
helpe
in
the
time
of
neede
,
Matth.
7.7
.
To
conclude
,
this
care
of
preuenting
sinne
,
practised
in
watchfulnes
,
sobriety
,
and
praier
,
is
a
speciall
marke
of
Gods
children
:
1.
Ioh.
5.18
.
he
that
is
borne
of
God
,
sinneth
not
:
for
the
regenerate
part
sinneth
not
,
but
his
corrupt
flesh
that
is
in
him
.
Secondly
,
Gods
mercies
.
The
tokens
which
concerne
Gods
mercies
are
especially
two
:
First
,
spirituall
hungring
after
Christ
:
Secondly
,
a
speciall
valuing
and
louing
of
Christ
aboue
all
things
.
First
,
Spirituall
hungring
after
Christ
.
When
a
man
feeles
himselfe
distressed
with
the
burden
of
his
sinnes
,
Psal.
38.4
.
or
when
he
apprehends
the
heauie
displeasure
of
God
in
his
conscience
for
them
,
Psal.
32.3
.
then
further
to
feele
how
he
stands
in
neede
of
Christ
being
vtterly
lost
in
regard
of
himselfe
,
Luk.
9.10
.
and
withall
heartily
to
desire
,
yea
to
hunger
and
thirst
after
reconciliation
with
God
in
the
merite
of
Christ
,
and
that
aboue
all
other
things
in
the
world
,
is
not
onely
a
beginning
of
grace
,
but
euen
grace
it selfe
,
by
which
we
may
be
assured
of
our
adoption
and
saluation
.
This
was
in
Paul
,
Rom.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
!
Euen
as
Iacob
when
as
he
and
his
family
were
pinched
with
famine
,
was
glad
to
send
and
to
goe
into
Egypt
for
food
to
releeue
him
and
his
:
so
will
those
that
are
spiritually
hungrie
and
thirstie
,
be
at
any
paines
,
and
breake
through
any
difficulties
,
for
the
satisfying
and
refreshing
of
their
fainting
soules
.
This
desire
of
grace
(
I
say
)
is
not
only
the
beginning
of
grace
,
for
how
can
we
desire
it
,
till
in
some
measure
it
bee
wrought
in
vs
;
but
also
our
desire
of
grace
,
as
of
faith
and
repentance
,
are
the
graces
themselues
which
wee
desire
of
God
,
who
accepteth
the
wil
for
the
deed
,
where
there
is
no
power
or
habilitie
to
doe
the
deede
;
and
our
affections
for
the
actions
,
according
to
that
wee
haue
,
not
according
to
that
we
haue
not
,
2.
Cor.
8.12
.
And
therefore
if
we
earnestly
desire
to
repent
and
beleeue
,
it
is
accepted
in
Gods
sight
,
2.
Cor.
8.12
.
So
then
our
hungring
desire
after
grace
,
is
not
onely
to
be
made
partakers
of
Gods
mercies
,
and
Christs
merits
and
righteousnesse
,
(
by
which
we
are
iustified
,
reconciled
to
god
,
and
receiue
the
pardon
of
our
sinnes
)
but
also
our
desire
is
after
the
meanes
and
instrumentall
causes
,
whereby
the
assurance
of
Gods
mercie
and
Christs
merits
is
deriued
vnto
vs
,
namely
true
faith
,
and
after
vnfained
repentance
,
and
the
rest
of
the
graces
of
Gods
sanctifying
spirit
.
This
desire
in
the
Scriptures
is
resembled
to
hunger
and
thirst
:
Psal.
42.1
.
Isa.
51.1
.
Psal.
143.6
.
Psal.
63.1
.
noteth
two
things
vnto
vs
;
First
,
a
sense
of
our
want
:
and
secondly
,
an
appetite
or
earnest
desire
to
be
satisfied
,
and
haue
our
want
supplied
.
And
in
these
spirituall
things
,
first
we
feel
the
want
of
Gods
graces
&
Christs
righteousnesse
,
and
then
we
earnestly
desire
,
that
we
may
be
filled
and
satisfied
therewith
.
So
that
to
hunger
and
thirst
after
the
grace
of
God
and
righteousnes
of
Christ
,
and
to
be
wearie
and
heauie
laden
,
Math.
11.28
.
are
much
alike
,
and
both
are
blessed
of
the
Lord
:
for
as
those
that
hunger
and
thirst
after
righteousnesse
are
blessed
,
because
that
they
shal
be
satisfied
,
Matth.
5.6
.
so
they
are
blessed
who
are
weary
&
heauy
laden
with
the
burden
of
their
sins
:
for
such
Christ
calleth
vnto
him
,
and
hath
promised
to
ease
them
,
that
is
,
to
giue
vnto
them
the
remission
of
their
sinnes
,
and
to
release
them
of
this
burthen
,
by
taking
it
vpon
his
owne
shoulders
.
Further
,
to
this
earnest
desire
of
grace
,
the
Lord
hath
made
the
like
gracious
promises
,
which
he
hath
to
those
,
who
do
find
themselues
plentifully
endued
with
the
graces
themselues
,
Luk.
1.53
.
And
calleth
vnto
him
such
as
thus
hunger
and
thirst
,
promising
that
he
wil
satisfie
them
,
Ioh.
7.37
.
Apoc.
21.6
.
Cap.
22.17
.
Lastly
,
whosouer
findeth
and
feeleth
this
desire
in
himselfe
,
ioyned
with
a
carefull
and
continuall
vse
of
the
meanes
of
saluation
,
whereby
his
desire
may
be
satisfied
,
he
may
assure
himselfe
that
the
Lord
who
hath
wrought
in
him
the
will
to
desire
,
will
also
in
his
good
time
work
in
him
the
graces
which
he
so
earnestly
desires
:
Psal.
145.19
.
he
will
fullfill
the
desire
of
them
that
feare
him
,
&c.
And
therefore
if
in
the
middest
of
our
afflictions
and
greuious
temptations
,
we
can
cry
out
with
Dauid
,
Psal.
38.9
.
Lord
I
powred
out
my
whole
desire
before
thee
,
we
may
be
assured
how
miserable
soeuer
we
are
in
out
owne
sense
and
feeling
,
that
we
are
in
the
state
of
grace
,
and
shal
haue
our
desires
satisfied
,
Phil.
16.
yea
whosoeuer
hungreth
and
thirsteth
after
the
grace
of
God
,
and
righteousnesse
of
Christ
;
whosoeuer
is
wearie
and
heauy
laden
,
that
is
,
whosoeuer
hath
a
true
sense
and
feeling
of
his
sinnes
,
and
is
vexed
and
grieued
with
the
burden
thereof
,
and
with
all
his
heart
desireth
to
bee
cased
of
his
load
,
though
he
thinke
himselfe
in
a
most
miserable
estate
;
yet
if
hee
come
vnto
Christ
,
and
with
blind
Bartimeus
crie
out
,
O
Son
of
Dauid
haue
mercie
on
me
;
I
may
answer
him
as
it
was
said
vnto
this
blind
man
,
Be
of
good
comfort
,
for
Christ
calleth
thee
,
Mark
.
10.46
,
47.
and
if
Christ
calleth
vs
,
he
will
giue
vs
to
drinke
of
the
water
of
life
,
whereof
whosoeuer
drinketh
shall
neuer
bee
more
a
thirst
,
Ioh.
4.14
.
but
it
shall
be
in
him
a
well
of
water
,
springing
vp
vnto
euerlasting
life
.
When
Dauid
would
perswade
God
to
bring
him
againe
to
the
assemblie
of
the
Saints
,
where
he
might
enioy
the
meanes
of
comfort
and
saluation
,
he
vseth
this
as
a
forcible
argument
;
Psal.
42.2
.
My
soule
thirsteth
for
God
,
euen
for
the
liuing
God
:
when
shall
I
come
and
appeare
before
the
presence
of
God
?
Psal.
48.2
.
My
soule
longeth
,
yea
and
fainteth
for
the
Courts
of
the
Lord
.
As
none
are
bidden
guests
to
feast
with
Christ
,
but
such
as
haue
thirstie
soules
,
Isa.
55.1
.
so
euerie
one
that
thirsteth
come
ye
to
the
waters
;
Apo.
22.17
.
Let
him
that
is
a
thirst
come
;
so
none
else
haue
any
promise
of
speeding
well
if
they
should
come
:
for
thus
goeth
the
promise
,
Isa.
43.3
.
I
wil
powre
waters
vpon
the
thirstie
,
and
floods
vpon
the
drie
ground
:
Ioh.
7.37.38
.
If
any
man
thirst
,
let
him
come
vnto
me
and
drinke
.
So
then
if
wee
once
come
with
a
longing
heart
,
that
doth
as
it
were
gape
and
enlarge
it selfe
to
take
in
the
raine
of
grace
,
as
the
drie
ground
doth
to
receiue
the
showers
that
fall
vpon
it
;
through
we
be
neuer
so
thirstie
,
we
shall
be
fully
satisfied
:
1.
Pet.
2.2
.
As
new
borne
babes
desire
the
sincere
milke
of
the
word
of
God
,
that
you
may
grow
thereby
;
that
is
,
if
you
be
as
sharp
set
for
the
food
of
your
soules
,
as
little
children
are
for
their
mothers
milke
,
you
shall
get
inward
growth
of
grace
thereby
,
and
still
increase
in
the
inward
man
,
as
children
do
in
the
outward
,
and
finde
a
progresse
in
grace
as
they
doe
in
nature
.
Now
to
the
end
we
may
haue
this
spirituall
appetite
,
let
vs
vse
all
good
means
for
the
obtaining
of
it
;
which
are
as
followeth
:
First
,
for
as
much
as
sinne
doth
annoy
our
stomake
,
and
kill
our
appetite
,
wee
must
put
away
the
practise
of
it
,
and
the
allowance
of
all
infirmities
both
great
and
small
.
This
wee
are
taught
,
1.
Pet.
2.12
.
Wherefore
laying
aside
all
maliciousnes
,
and
all
guile
,
and
dissimulation
,
and
enuie
and
euill
speaking
,
as
new
borne
babes
,
desire
the
sincere
milke
of
the
word
of
God
,
&c.
Whence
obserue
,
how
we
are
required
to
put
a
way
a
bitter
and
enuious
minde
against
our
brethren
,
a
dessembling
heart
towards
God
,
and
not
to
suffer
our
euill
affections
to
break
forth
into
euill
speeches
.
And
in
the
next
place
,
followes
a
desire
,
and
an
hungry
appetite
after
grace
to
be
embraced
of
vs
:
Isa.
55.1
.
Come
,
buy
and
eate
:
come
I
say
,
buy
milke
and
wine
,
without
siluer
,
and
without
monie
.
1.
Here
are
two
things
signified
:
1.
As
in
bargaines
betwixt
man
and
man
,
he
that
buyeth
a
thing
of
another
,
must
part
with
something
that
formerly
was
his
owne
;
so
must
we
in
this
purchase
of
ours
.
And
what
is
that
we
must
part
withall
?
with
nothing
but
our
own
sinnes
(
which
will
doe
vs
no
good
,
but
infinite
hurt
if
we
retaine
them
still
.
)
To
this
purpose
it
is
said
,
Matth.
13.44
.
That
the
kingdome
of
heauen
is
like
vnto
a
Treasure
hidden
in
the
feild
,
which
when
a
man
findeth
,
hee
hideth
it
,
and
for
ioy
thereof
departeth
,
and
selleth
all
that
he
hath
:
meaning
all
that
he
hath
from
his
owne
corrupt
nature
,
and
renounceth
all
his
carnall
affections
:
so
that
as
the
price
we
paie
for
any
thing
is
altogether
alienated
from
vs
,
so
must
sinne
be
,
though
neuer
so
much
esteemed
and
beloued
beforetime
:
And
thus
are
the
words
to
be
expounded
,
Isa.
55.7
.
Let
the
wicked
forsake
his
waies
,
&
the
vnrighteous
his
own
imaginations
,
&c.
Many
forsake
some
euill
wayes
,
but
not
their
owne
;
or
if
they
doe
leaue
their
old
waies
and
works
,
yet
they
doe
not
forsake
their
owne
imaginations
;
but
we
must
forsake
the
one
and
the
other
.
Now
in
the
second
place
,
we
must
haue
a
feruent
and
ardent
desire
after
the
thing
we
would
buy
:
for
as
they
that
haue
great
store
of
meat
,
and
variety
of
choice
wines
set
before
them
,
and
haue
no
appetite
;
all
that
prouision
will
doe
them
no
good
,
but
rather
vexe
and
trouble
them
,
so
if
we
loath
all
spirituall
foode
,
what
will
the
abundance
thereof
profit
vs
?
Now
when
we
find
in
our selues
this
dulnes
and
deadnes
,
let
vs
conclude
for
a
certainty
,
that
we
stand
in
neede
of
physicke
for
the
purging
of
our
soules
:
for
sinne
worketh
on
our
hearts
,
as
ill
humors
do
in
our
stomacks
,
it
maketh
vs
to
loath
all
spirituall
foode
,
and
all
meanes
of
refreshing
.
And
take
this
for
an
vndoubted
truth
,
which
though
our
mouthes
will
not
confesse
,
yet
our
hearts
must
needs
acknowledge
;
when
we
haue
no
desire
to
heare
the
word
preached
,
or
to
receiue
the
sacraments
when
it
is
to
be
administred
,
there
is
some
sinne
or
other
not
throughly
repented
of
,
which
so
cloyeth
the
soule
,
that
it
cannot
delight
in
those
holy
exercises
:
And
as
our
harts
are
more
purged
by
godly
sorrowe
for
sin
,
so
will
our
hunger
and
thirst
after
righteousnes
and
the
meanes
thereof
,
be
still
increased
in
vs
.
Secondly
,
we
must
endeauour
to
know
our
misery
,
what
we
are
by
nature
,
and
by
desert
,
in
regard
of
our
great
and
greeuous
offences
:
that
so
being
poore
in
spirit
we
may
sigh
and
cry
for
grace
,
whereas
those
that
are
proud
in
spirit
care
not
for
it
.
This
course
was
euen
taken
by
those
,
who
laboured
to
induce
and
bring
offenders
to
repentance
,
to
set
before
their
eies
,
and
to
make
them
see
the
condition
wherein
they
were
.
So
Christ
dealt
with
the
Church
of
Laodicea
,
to
the
end
he
might
make
her
seeke
for
reconciliation
with
God
;
he
laboured
to
make
her
see
that
she
was
wretched
and
miserable
,
and
blind
,
and
poore
,
and
naked
,
Apoc.
3.17
.
This
also
Ephraim
speaking
of
her selfe
,
sheweth
that
it
was
the
cause
of
her
running
to
the
throne
of
grace
:
Ier.
31.19
.
when
I
was
instructed
,
I
repented
,
that
is
,
when
my
eyes
were
open
,
that
I
saw
mine
owne
condition
and
estate
,
then
I
repented
.
Peter
in
his
first
Sermon
after
the
ascention
of
Christ
,
endeauored
to
make
the
Iewes
(
his
Auditors
)
to
see
their
sinnes
in
crucifying
the
Lord
of
life
,
and
their
wretched
estate
for
that
fact
,
that
he
might
(
as
the
successe
was
)
draw
them
to
repentance
,
Act.
2.36
.
When
nothing
is
more
irkesome
vnto
vs
,
nor
more
feared
of
vs
then
sinne
,
then
nothing
is
more
desirable
with
vs
,
nor
more
desired
of
vs
then
grace
.
For
as
those
who
are
oppressed
with
a
heauy
burden
,
desire
aboue
al
things
to
be
freed
from
it
:
and
as
those
that
feele
greiuous
and
dangerous
diseases
and
distemperatures
in
their
bodie
,
desire
nothing
more
then
the
helpe
of
the
physitian
,
that
so
their
sicknes
may
be
cured
:
In
like
manner
those
who
feele
the
waight
of
sinne
pressing
them
downe
,
and
are
weary
and
tired
in
bearing
of
it
,
and
deserying
the
loathsome
noisome
corruptions
wherewith
their
soules
are
infected
and
indangered
,
will
earnestly
desire
to
be
eased
of
this
intollerable
burden
,
and
will
neuer
be
at
rest
,
till
they
be
healed
of
their
sinnes
.
So
then
,
let
vs
haue
recourse
vnto
God
by
earnest
and
seruent
praier
,
entreating
that
he
will
annoynt
the
blind
eyes
of
our
vnderstanding
,
with
the
precious
eye-salue
of
his
holy
spirit
,
Apoc.
3.17.18
.
that
we
may
know
,
and
well
vnderstand
our
miserable
condition
.
For
it
is
Gods
spirit
that
detecteth
the
thoughts
of
many
hearts
,
Luk.
2.25
.
Againe
,
to
this
ende
let
vs
oftentimes
set
the
law
as
a
glasse
before
vs
,
by
which
we
may
see
our
deformities
,
and
examine
our
liues
,
as
it
were
by
a
rule
and
square
.
Thus
did
the
holy
ones
in
times
past
attaine
vnto
the
sight
of
their
woefull
condition
,
and
so
were
driuen
to
seeke
after
Christ
and
his
saluation
.
Thirdly
,
we
must
labour
to
haue
a
liuely
sense
and
feeling
of
our
sinnes
,
and
of
our
miserable
wretched
estate
,
in
which
we
are
by
reason
of
them
;
yea
we
must
be
weary
in
bearing
this
heauy
burden
,
being
most
greeuous
vnto
vs
:
and
this
is
an
other
meanes
to
make
vs
hunger
and
thirst
after
saluation
,
and
the
meanes
therof
.
To
this
end
let
vs
vpon
all
iust
occasions
,
with
good
Iosias
,
haue
our
hearts
melt
within
vs
,
2.
Kin.
21.19
.
and
rend
them
with
true
compunction
,
Ioel.
2.13
.
and
be
pricked
with
the
Iewes
,
Act.
2.37
.
And
all
this
not
so
much
in
regard
of
the
punishment
we
haue
deserued
,
as
that
by
our
sins
we
haue
displeased
our
good
God
:
And
haue
caused
our
Sauiour
Christ
who
is
the
Lord
of
life
,
to
be
put
to
shamefull
and
painefull
death
,
Zach.
12.10
.
Christ
onely
calleth
such
as
be
we
ary
and
heauie
laden
with
the
burden
of
sin
,
Matth.
11.28
.
and
God
onely
hearkneth
vnto
those
,
who
from
their
hearts
cry
out
with
Dauid
,
Psal.
38.4
.
That
their
iniquities
are
gone
ouer
their
head
,
and
as
a
waightie
burden
too
heauy
for
them
to
beare
;
yea
the
Lord
respecteth
those
who
are
of
a
broken
heart
,
and
contrite
spirit
,
Isa.
66.2
.
To
these
Christ
preached
the
glad
tidings
of
the
Gospel
;
to
these
he
wil
giue
liberty
,
and
true
comfort
,
Isa.
61.1
.
If
therefore
we
be
lost
in
our selues
,
we
shal
be
found
in
Christ
,
who
comforts
none
but
the
abiects
,
seeks
none
but
the
lost
,
makes
wise
none
but
fooles
,
iustifies
none
but
sinners
:
so
as
vnlesse
we
find
these
wantes
in
our selues
,
the
Gospel
was
neuer
preached
to
our
comfort
.
First
,
some
there
be
,
that
are
not
weary
of
their
owne
righteousnesse
,
but
desire
to
apply
the
plaister
of
their
owne
works
to
cure
the
wound
.
Secondly
,
othersome
there
bee
prophane
sensuall
men
that
will
neuer
be
weary
of
the
pleasures
of
this
life
;
of
such
S.
Paul
speaketh
,
Phil.
3.19
.
that
make
their
belly
their
God
.
Thirdly
,
some
there
be
that
be
onely
cast
downe
with
som
heard
exigent
in
the
world
:
for
many
be
weary
of
the
world
,
that
are
not
weary
of
themselues
and
of
their
sinnes
,
wishing
onely
to
be
deliuered
from
the
burden
of
their
distresse
,
and
not
(
which
Paul
)
from
the
body
of
their
sinne
,
Rom.
7.24
.
Now
,
none
of
these
sorts
can
thirst
and
hunger
for
any
benefit
to
their
soules
,
to
bee
giuen
them
out
of
the
treasure
of
Christs
saluation
.
Fourthly
,
and
lastly
,
wicked
and
prophane
men
may
see
their
sinnes
(
for
what
can
hide
them
from
their
eyes
being
so
innumerable
in
multitude
,
so
grieuous
,
and
haynous
in
respect
of
their
quantity
and
quality
)
but
yet
they
feele
not
their
weight
,
neither
are
troubled
with
them
.
For
it
is
a
pastime
to
a
foole
to
do
wickedly
,
Pro.
10.23
.
Yea
,
there
are
some
so
delighted
with
all
prophanesse
,
that
they
draw
iniquitie
with
cordes
of
vanity
,
and
sin
with
cartropes
,
Isa.
5.18
.
And
though
the
iniquitie
of
sinners
be
so
heauy
that
the
earth
cannot
beare
it
,
but
reeleth
to
and
fro
like
a
drunken
man
,
and
is
remoued
like
a
tent
,
Isa.
24.10
.
though
it
make
all
the
creatures
groane
and
trauell
inpaine
together
,
Rom.
8.22
.
yea
though
it
wearieth
euen
God
himselfe
with
suffering
and
bearing
with
it
,
Isa.
43.24
.
yet
doe
they
walke
bolt
vpright
,
and
with
stretched
out
necks
,
not
so
much
as
stouping
vnder
the
vnsupportable
burden
,
till
at
last
it
groweth
so
heauie
,
that
it
ouerwhelmeth
them
,
and
presseth
them
down
to
the
bottome
of
hell
,
as
it
did
Caine
,
Iudas
,
and
the
rest
.
The
reason
hereof
is
,
because
they
are
wholly
plunged
,
yea
drowned
and
dead
in
their
sinnes
:
and
therfore
as
those
who
being
diued
to
the
bottome
of
some
deep
water
,
doe
not
feele
the
waight
of
that
which
is
all
on
them
,
whereas
if
they
were
pulled
out
of
the
waters
they
would
be
ouerwhelmed
with
the
burden
of
one
tunne
;
so
those
who
are
deeply
plunged
into
the
gulfe
of
sinne
,
doe
not
feele
the
waight
of
this
vntollerable
burthen
,
but
if
once
they
come
out
of
their
sinnes
by
vnfained
repentance
,
the
waight
of
some
few
of
them
would
presse
them
downe
vnto
the
gates
of
hell
,
if
they
be
not
supported
,
and
freed
from
this
burthen
by
Christ
.
Fourthly
,
to
make
a
man
truly
hunger
and
thirst
after
Christ
,
&c.
is
the
knowledge
of
a
mans
owne
inability
,
either
to
free
himselfe
from
sinne
,
or
from
the
punishment
due
vnto
it
.
First
,
touching
freedome
from
sinne
:
it
is
farre
from
our
power
to
free
our selues
of
it
:
Ier.
13.23
.
Can
the
Blackemore
change
his
skinne
,
or
the
Leopard
his
spotts
?
then
may
you
also
doe
good
,
that
are
accustomed
to
doe
euill
:
Cap.
4.22
.
we
are
wise
to
doe
euill
,
but
to
doe
well
we
haue
no
knowledge
:
we
may
by
the
gratious
power
of
Christ
represse
the
rage
of
our
corruption
,
and
mortifie
our
members
which
are
on
earth
,
as
fornication
,
and
vncleanes
,
&c.
Col.
3.5
.
yet
the
roote
and
the
whole
bodie
will
remaine
still
in
our
hearts
and
soules
,
and
will
as
occasion
is
offered
,
breake
forth
:
This
was
it
that
made
holy
Dauid
to
pray
so
earnestly
to
the
Lord
,
to
purge
him
,
Psal.
51.27
.
Wherein
he
acknowledgeth
that
there
is
no
power
in
vs
to
free
our selues
from
sinne
,
either
actuall
,
or
originall
,
but
it
is
a
supernaturall
,
nay
and
a
diuine
worke
of
Christ
Iesus
,
to
cleanse
vs
from
all
our
sinnes
.
Secondly
,
touching
freedome
from
the
punishment
of
sinne
,
man
is
as
weake
in
this
respect
as
in
the
former
:
from
this
consideration
flowed
these
speeches
,
Act.
2.37
.
Men
and
brethren
,
what
shall
we
doe
?
Act.
16.30
.
Sirs
what
must
I
doe
to
be
saued
?
Psal.
143.2
.
Dauid
beggeth
at
Gods
hands
,
that
he
would
not
enter
into
iudgement
with
him
.
So
then
,
seeing
there
is
no
helpe
in
our selues
to
be
found
,
neither
doe
we
know
what
to
doe
,
our
eyes
must
be
towards
Christ
Iesus
,
who
is
the
mightie
God
and
our
blessed
Sauiour
,
who
gaue
himselfe
for
vs
,
that
he
might
redeeme
vs
from
all
iniquitie
.
The
waight
of
one
sinne
would
presse
vs
downe
into
hell
,
but
Christ
is
able
to
beare
the
burden
of
our
sinnes
,
nay
he
hath
already
borne
them
in
his
body
on
the
tree
,
that
we
might
be
deliuered
from
them
,
1.
Pet.
2.14
.
To
whom
therfore
should
we
go
in
this
our
sicknesse
,
but
to
this
our
heauenly
physitian
?
whose
helpe
should
we
seeke
for
the
curing
of
our
wounds
,
but
the
helpe
of
this
our
blessed
surgeon
,
who
cureth
all
with
the
balme
of
his
pretious
blood
?
For
Esa.
53.8
.
he
was
wounded
for
our
transgressions
,
he
was
broken
for
our
iniquities
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
we
are
healed
.
There
is
no
saluation
in
any
other
,
neither
any
other
name
giuen
vnder
heauen
,
whereby
we
must
be
saued
,
Act.
4.
12.
To
this
Iesus
therefore
who
is
able
to
do
exceeding
aboundantly
aboue
all
that
we
aske
or
thinke
,
be
praise
in
the
church
throughout
all
generations
,
Eph.
3.20
,
21.
Lastly
,
there
is
no
one
thing
that
can
set
so
sharpe
an
edge
on
our
affections
,
and
stirre
vp
a
more
vehement
appetite
after
grace
and
saluation
,
then
to
meditate
and
consider
the
excellencie
of
the
saluation
prepared
for
vs
from
before
the
beginning
:
which
is
such
as
the
eye
hath
not
seene
,
nor
the
eare
heard
,
neither
haue
entred
into
the
heart
of
man
.
For
this
saluation
bringeth
with
it
freedome
from
all
euill
,
both
from
the
guilt
of
sinne
,
and
from
the
power
and
punishment
of
sinne
:
And
withall
the
enioyment
of
all
blessings
needfull
for
body
or
soule
,
for
this
life
and
that
which
is
to
come
.
Now
that
mens
affections
and
desires
are
so
weake
,
cold
,
and
dull
,
it
is
because
they
haue
not
tasted
how
good
the
Lords
is
.
On
the
otherside
,
if
we
haue
neuer
so
exquisite
a
sight
and
sense
of
our
sinnes
,
yet
if
they
seeme
vnto
vs
a
sweet
burthen
which
we
are
content
still
to
beare
without
any
great
wearines
,
nay
with
pleasure
and
delight
,
then
Christ
doth
not
pronounce
ease
to
such
,
Matth.
9.13
.
herein
we
resemble
the
rich
miser
,
who
though
his
backe
should
be
almost
broken
with
the
waight
of
his
owne
gold
,
yet
doth
he
not
thinke
it
any
trouble
,
but
rather
is
well
contented
,
because
his
burden
pleaseth
him
:
so
if
we
feeling
that
our
sinnes
are
a
massie
burden
,
are
neuerthelesse
not
troubled
nor
wearie
by
bearing
them
,
but
rather
esteeme
this
burden
sweete
and
delightfull
we
may
assure
our selues
we
are
not
in
the
number
of
those
who
Christ
calleth
:
and
therefore
nothing
remaineth
for
vs
,
but
a
fearefull
expectation
of
wrath
and
vengeance
to
be
powred
out
vpon
vs
in
full
measure
.
And
thus
much
may
suffice
to
haue
bin
spoken
of
the
meanes
of
getting
a
spiritituall
hunger
after
Christ
.
The
loue
of
Christ
.
The
Second
is
a
diuine
affection
wrought
in
the
hart
by
the
spirit
of
God
,
whereby
a
man
doth
so
esteeme
and
valew
,
and
as
it
were
set
so
high
a
price
of
Christ
and
his
righteousnes
,
that
he
accounts
euen
the
most
pretious
things
that
are
,
to
be
but
as
dunge
in
regard
thereof
.
This
affection
was
notably
in
Paul
,
Phil.
3.8
.
who
did
thinke
all
things
but
losse
for
the
excellent
knowledge
fake
of
Christ
Iesus
,
&c.
And
the
same
we
reade
to
haue
beene
in
Moses
;
Heb.
11.24.25
.
who
refused
to
bee
called
the
sonne
of
Pharaohs
daughter
,
and
chose
rather
to
suffer
aduersitie
with
the
people
of
God
,
&c.
Christ
commendeth
this
affection
to
all
that
shall
in
time
to
come
beleeue
in
him
:
Luk.
14.26
.
If
any
man
come
to
me
and
hate
not
his
father
and
mother
,
wife
and
children
,
&c.
that
is
,
doth
not
preferre
me
before
father
and
mother
,
&c.
he
cannot
bee
my
disciple
.
Which
affection
also
is
significantly
expressed
in
the
parable
of
the
precious
pearle
,
Matth.
13.45
.
&c.
which
when
a
man
hath
found
,
he
selleth
all
that
hee
hath
to
buy
it
:
what
faith
Christ
Iesus
to
Martha
,
Luk.
10.41.42
.
Martha
,
Martha
,
thou
art
cumbred
about
many
things
,
but
this
one
thing
is
needefull
;
Marie
hath
chosen
the
good
part
,
which
shall
neuer
bee
taken
away
from
her
:
so
the
men
of
this
world
are
intangled
with
many
things
,
but
this
one
thing
is
needfull
aboue
all
things
,
Matth.
6.33
.
seeke
first
the
kingdome
of
God
and
his
righteousnes
.
The
loue
of
Gods
children
to
Christ
is
so
firmely
rooted
in
their
hearts
,
as
that
it
is
Cant.
8.6
.
strong
as
death
,
which
ouercommeth
all
things
;
deepe
as
the
graue
,
which
swalloweth
all
things
:
yea
such
as
we
wil
not
depart
with
for
any
mony
;
and
such
and
so
great
,
as
it
is
true
that
nothing
can
separate
vs
from
the
loue
of
God
in
Christ
,
Rom.
8.38.39
.
Let
vs
then
so
loue
Christ
,
that
it
may
bee
as
hot
as
the
flame
,
that
whole
floods
of
waters
may
not
quench
it
;
and
so
strong
,
that
neither
terrors
in
persecution
,
nor
pleasures
in
life
,
nor
the
anguish
of
death
,
may
make
vs
forsake
our
anchor
Christ
Iesus
;
but
that
we
may
hold
our
confidence
in
a
hope
sure
and
stedfast
,
which
shall
at
the
last
giue
vs
entrance
into
the
vaile
,
whether
Christ
our
forerunner
is
for
vs
entred
in
,
Heb.
9.20
.
Now
euerie
man
will
say
of
himselfe
,
that
he
is
thus
affected
to
Christ
,
and
that
he
more
highly
esteems
the
least
droppe
of
his
blood
,
then
all
things
in
the
world
:
when
as
in
truth
,
such
and
so
vehement
are
their
naturall
and
earthly
affections
,
and
so
great
their
greedines
to
inioy
the
pleasures
and
profits
of
this
life
,
that
the
marriage
of
a
wife
,
or
the
triall
of
a
yoake
of
oxen
,
shall
easily
keepe
them
from
Christ
,
Matt.
22.5
.
Luk.
14.17
.
And
are
herein
like
the
Israelites
,
who
liked
better
the
onions
&
flesh-pots
of
Egypt
,
then
the
blessings
of
God
in
the
land
of
promise
.
Therefore
that
no
man
may
deceiue
himselfe
,
this
affecton
may
bee
discerned
by
these
signes
.
1.
To
loue
and
like
a
Christian
man
,
because
he
is
a
Christian
:
for
he
that
doth
aright
esteeme
of
Christ
,
doth
in
like
manner
esteeme
of
the
members
of
Christ
,
to
loue
them
as
beeing
Christs
friends
,
1.
Ioh.
3.14
.
&
such
as
are
his
members
,
because
they
are
so
;
for
this
commandement
haue
we
of
God
,
that
he
that
loueth
God
should
loue
his
brother
also
,
1.
Ioh.
4.21
.
he
which
loueth
him
which
begat
,
loueth
him
which
is
begotten
,
1.
Ioh.
5.1
.
And
Christ
setteth
downe
a
plentifull
reward
for
a
cup
of
cold
water
giuen
to
a
distressed
brother
,
Matth.
10.41.42
.
Cap.
25.34
.
now
who
these
brethren
bee
,
Christ
sheweth
to
be
such
,
as
doe
the
will
of
his
father
,
Matth.
12.50
.
so
as
it
is
not
the
affinitie
in
the
flesh
,
but
the
bond
of
the
spirit
that
must
vnite
vs
.
If
we
loue
good
men
because
they
are
so
,
it
is
a
good
signe
wee
doe
much
more
loue
God
who
is
goodnes
it selfe
:
as
if
the
father
loue
the
schoolemaster
for
the
sonnes
sake
,
it
is
a
signe
he
loueth
his
sonne
much
more
:
1.
Ioh.
3.10
.
He
that
loueth
not
his
brother
is
not
of
God
;
therefore
he
that
loueth
his
brother
is
of
God
,
1
,
Ioh.
3.18
.
Here
is
a
double
loue
;
the
one
idle
,
which
consisteth
onely
in
word
,
and
is
proper
to
hypocrites
and
flatterers
:
the
other
is
actiue
,
which
sheweth
it selfe
in
the
affection
,
and
the
worke
,
and
is
proper
to
the
godly
.
Therefore
the
perfectest
loue
consisteth
in
the
affection
of
the
heart
,
purified
by
faith
,
in
the
testification
of
the
tongue
,
and
in
the
performance
of
the
worke
.
And
ver.
19.
there
bee
set
downe
two
benefits
of
loue
;
one
,
that
thereby
we
know
that
we
are
of
the
truth
,
that
is
,
that
we
are
no
counterfeit
Christians
:
the
other
,
that
herehence
we
shall
perswade
our
hearts
,
that
is
,
shall
make
our
hearts
secure
of
our
adoption
by
faith
.
Therefore
to
conclude
,
1.
Ioh.
4.7
.
Beloued
,
let
vs
loue
one
another
,
for
loue
commeth
of
God
,
and
euery
one
that
loueth
is
borne
of
God
,
and
knoweth
God
.
Now
the
vndoubted
signes
of
Christian
charitie
are
two
.
First
,
giuing
to
those
that
want
.
Secondly
,
forgiuing
those
that
offend
.
1.
First
,
it
is
the
propertie
of
loue
to
be
bountifull
;
1.
Cor.
13.4
.
as
to
all
,
so
especially
to
those
that
are
of
the
houshold
of
faith
,
Gal.
6.10
.
On
the
other
side
,
hee
that
hath
this
worldly
goods
,
1.
Ioh.
3.17
and
seeth
his
brother
haue
need
,
&
shutteth
vp
his
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
and
consequently
the
loue
of
his
brethren
;
which
is
but
a
streame
issuing
from
this
fountaine
.
To
doe
good
,
and
to
distribute
is
a
sacrifice
wherewith
God
is
well
pleased
:
Heb.
13.16
.
and
the
high
way
and
beaten
path
to
heauen
:
1.
Tim.
6.18.19
.
for
they
that
do
good
,
and
be
rich
in
good
works
,
and
are
readie
to
distribute
and
communicate
,
doe
lay
vp
in
store
for
themselues
a
good
foundation
against
the
time
to
come
,
that
they
may
obtaine
euerlasting
life
.
The
Apostle
also
would
this
way
trie
and
make
experience
of
the
naturalnesse
of
the
loue
of
the
Corinths
in
their
bountie
and
liberalitie
towards
the
Saints
in
want
,
2.
Cor.
8.8
.
2.
Secondly
,
it
is
the
propertie
also
of
true
loue
to
forgiue
,
that
is
,
when
we
are
readie
for
Gods
sake
,
and
in
obedience
to
his
commandement
,
to
remit
and
pardon
those
iniuries
which
are
offred
vs
;
for
loue
is
not
prouoked
to
anger
,
1.
Cor.
13.
much
lesse
therefore
to
reuenge
.
1.
Cor.
13.7
.
Loue
suffereth
all
things
,
it
endureth
all
things
;
nay
it
doth
not
onely
not
render
euill
for
euill
,
but
it
ouercommeth
euill
with
goodnesse
,
Rom.
12.19.21
.
leauing
the
reuenge
vnto
God
,
and
to
his
deputies
&
vicegerents
,
the
Magistrates
,
as
we
see
in
the
examples
of
Christ
,
Luk.
23.34
.
and
of
Steuen
,
Act.
7.60
.
who
praied
for
their
persecutors
;
whose
example
we
are
to
imitate
,
as
Paul
exhorteth
,
Rom.
12.14
.
Blesse
I
say
,
and
curse
not
.
Naturally
we
are
wolues
,
lyons
,
leopards
,
&c.
Isa.
11.6.7.8
.
like
bruite
beasts
willing
to
offer
all
iniuries
,
but
impatient
to
suffer
any
,
as
the
Prouerb
goeth
,
wee
will
doe
no
right
,
nor
suffer
no
wrong
;
and
therefore
when
our
sauage
crueltie
is
turned
into
charitie
,
and
wee
become
as
meeke
and
harmelesse
as
the
lambe
,
calfe
,
or
little
child
,
it
is
a
manifest
signe
,
that
wee
are
borne
anew
,
and
quickened
by
Gods
spirit
,
and
are
elected
vnto
saluation
.
So
also
hereby
wee
are
assured
of
the
forgiuenesse
of
our
sinnes
,
when
we
finde
our selues
readie
and
willing
to
forgiue
our
neighbours
,
Matth.
6.12
.
For
this
facilitie
and
kindnesse
wherewith
we
are
mooued
to
pardon
those
that
haue
hurt
vs
in
word
or
deede
,
is
an
argument
that
we
are
the
sonnes
of
God
.
For
whereas
by
nature
we
are
violently
caried
with
desire
of
reuenge
,
it
commeth
to
passe
we
neuer
doe
forgiue
iniuries
receiued
,
except
Gods
spirit
doe
correct
the
corruptions
of
our
nature
,
extinguish
in
vs
the
heate
of
reuenge
,
and
kindle
in
vs
the
feruent
heate
of
charitie
:
and
in
whome
this
is
done
,
it
is
certaine
they
are
guided
by
the
spirit
of
God
,
&
are
the
children
of
God
,
and
consequently
do
loue
their
brethren
.
Moreouer
,
that
a
man
deceiue
not
himselfe
in
the
loue
of
his
brother
,
S.
Iohn
giueth
three
Rules
:
1.
First
,
that
christian
brotherly
loue
should
not
bee
for
outward
respects
or
considerations
,
but
principally
because
they
are
the
sonnes
of
God
,
and
members
of
Christ
,
1.
Ioh.
5.1
.
2.
Secondly
,
that
it
must
not
be
outward
in
shewe
onely
,
but
inward
in
the
heart
;
1.
Ioh.
3.18
.
Let
vs
not
loue
in
word
or
in
tongue
onely
,
but
in
deed
and
in
truth
.
3.
Thirdly
,
that
it
be
not
onely
in
time
of
prosperitie
,
but
when
he
stands
in
most
neede
of
our
loue
:
1.
Ioh.
3.18
.
For
whosoeuer
hath
this
worlds
good
,
and
seeth
his
brother
haue
neede
,
and
shutteth
vp
the
bowels
of
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
By
triall
of
this
that
hath
beene
said
,
both
young
and
old
may
see
,
how
farre
they
are
from
soundnes
in
this
grace
,
contenting
themselues
with
a
shadow
of
it
.
For
the
most
of
mens
loue
is
growne
dead
either
vpon
receit
or
hope
of
benefit
,
or
vpon
flesh
or
fleshly
respects
,
and
is
not
begunne
in
nor
for
God
,
nor
knit
by
the
spirit
of
God
:
the
least
part
of
it
is
set
vpon
the
Saints
that
are
vpon
earth
excelling
in
vertue
:
it
generally
determineth
it selfe
in
selfe-louing
and
selfe-seeking
,
not
seeking
the
things
of
others
,
as
well
as
their
owne
,
or
not
louing
the
soules
of
men
as
well
as
their
bodies
;
or
respecting
persons
,
and
not
embracing
the
poore
as
well
as
the
rich
;
or
not
blessing
their
enemies
as
well
as
their
freinds
.
The
loue
of
men
for
the
most
part
is
a
lip-loue
,
a
counterfeit
and
fruitlesse
loue
,
diuorced
from
inward
heartie
affection
:
or
else
a
vanishing
and
flitting
loue
,
flinching
in
aduersitie
when
most
neede
is
,
and
readie
vpon
the
least
occasion
to
be
ouercome
with
euil
,
and
changed
into
bitter
hatred
.
This
crazy
loue
euery
where
argueth
a
riuen
and
crackt
faith
:
such
counterfeit
loue
is
the
daughter
of
counterfeit
faith
;
and
vnsoundnes
of
loue
is
a
sure
token
of
vnsoundnes
of
faith
.
Furthermore
we
shal
be
to
them
,
that
wrong
by
word
or
deed
,
or
writing
,
the
least
of
Gods
little
ones
,
who
are
so
deare
to
the
Lord
as
the
apple
of
his
eye
,
Zach.
2.8
.
Let
the
scorners
and
enemies
of
good
men
remember
,
Ier.
2.3
.
that
Israel
is
as
a
thing
hallowed
to
the
Lord
,
all
they
that
eate
it
shall
offend
;
euill
shall
come
vpon
them
,
saith
the
Lord
:
men
may
dip
their
tongues
in
venome
,
and
their
pennes
in
poison
,
and
keepe
the
garments
of
such
as
stone
Steuen
,
but
the
Lord
wil
avenge
the
cause
of
his
poore
ones
,
he
will
not
alwayes
hold
his
peace
,
nor
hide
his
face
.
Secondly
,
to
loue
Gods
Ministers
,
not
onely
because
they
are
Christians
,
but
also
because
they
are
sent
of
God
to
execute
those
holy
functions
,
for
the
gathering
together
of
Gods
elect
,
Eph.
4.12
.
And
this
Iesus
Christ
declareth
when
he
saith
,
Matth.
10.41
.
that
he
that
receiueth
a
Prophet
in
the
name
of
a
Prophet
,
shall
receiue
a
Prophets
reward
,
that
is
,
euerlasting
ioy
and
vnspeakable
happines
in
Gods
kingdome
.
And
least
the
pouertie
of
some
,
might
herein
worke
in
them
some
doubtfulnes
of
their
estate
in
grace
,
the
Lord
telleth
the
poore
,
that
their
Christian
affection
may
be
shewed
euen
in
giuing
a
cup
of
cold
water
,
Matth.
10.43
.
for
the
widowes
mite
was
accepted
,
Mar.
12.44
.
And
S.
Paul
saith
,
2.
Cor.
8.12
.
that
not
according
to
that
a
man
hath
not
,
but
according
to
that
a
man
hath
,
he
shal
be
accepted
:
if
there
be
first
a
willing
minde
when
we
vnfainedly
loue
Gods
Ministers
,
that
we
thinke
nothing
too
deare
for
them
,
as
the
Galathians
did
loue
Paul
,
Gal.
4.15
.
it
is
because
by
them
the
blind
eyes
of
our
vnderstanding
are
enlightened
with
the
knowledge
of
God
and
Christ
,
we
are
reconciled
vnto
God
and
haue
peace
of
conscience
,
and
so
consequently
are
assured
of
our
adoption
.
And
this
is
it
that
S.
Paul
presseth
the
Thessalonians
withall
,
that
they
haue
the
Ministers
(
which
turne
men
from
darkenes
to
light
,
and
from
the
power
of
Sathan
to
God
,
Act.
26.18
.
)
in
singular
loue
for
their
worke
sake
,
1.
Thes.
5.12.13
.
And
the
very
approching
of
such
Ministers
vnto
vs
seemeth
beautifull
and
delightfull
,
from
whom
we
haue
receiued
the
glad
tidings
of
peace
to
our
great
comfort
,
Rom.
10.13.14.15
.
If
any
Embassadour
were
sent
from
a
mightie
Prince
who
was
our
enemie
in
times
past
,
and
able
at
his
pleasure
to
destroy
vs
,
not
onely
to
conclude
a
peace
,
but
to
offer
vs
the
free
vse
of
all
the
commodities
of
his
kingdome
;
who
being
hereof
assured
and
perswaded
,
would
not
receiue
him
with
ioy
,
and
giue
him
royall
entertainment
?
but
this
is
our
case
,
our
sinnes
had
made
our
heauenly
King
our
enemy
,
who
is
able
in
a
moment
,
with
the
very
breath
of
his
nostrils
,
to
destroy
vs
.
Now
it
hath
pleased
him
to
send
his
Embassadors
,
not
only
to
offer
peace
,
but
to
beseech
vs
that
we
would
be
reconciled
to
him
,
2.
Cor.
5.20
.
and
vpon
this
reconciliation
to
assure
vs
of
the
riches
of
his
kingdome
:
who
therefore
would
not
loue
those
Embassadours
,
that
bring
these
glad
tidings
,
and
shew
some
token
of
thankfulnes
to
them
?
Of
this
loue
we
haue
a
singular
example
in
Lidia
the
purple
seller
,
who
as
soon
as
the
Lord
had
opened
her
heart
,
and
that
she
was
baptised
,
did
presently
invite
the
Apostles
to
her
house
,
Act.
16.14.15
.
wherein
she
bewrayed
her
faith
,
burning
with
loue
vnfained
to
Gods
Ministers
,
whose
loue
shineth
in
this
,
that
she
is
desirous
to
giue
them
entertainment
,
who
had
giuen
the
doctrine
of
saluation
to
her
.
The
like
example
to
the
like
purpose
we
haue
in
the
conuerted
Iaylor
,
ver.
32.33.34
.
But
the
great
and
generall
contempt
of
the
Ministery
is
a
manifest
signe
that
there
be
few
,
in
this
respect
,
which
can
assure
themselues
of
the
spirit
of
adoption
:
The
number
is
exceeding
small
who
loue
and
respect
the
Lords
Ministers
,
in
regard
of
their
message
and
Ministerie
:
nay
the
most
(
euen
for
their
Ministerie
sake
)
doe
contemne
them
,
so
that
their
diuine
calling
(
which
aboue
all
things
should
commend
them
)
doth
aboue
all
things
make
them
base
and
contemptible
.
And
can
such
thinke
that
they
are
spirit
and
not
flesh
;
that
they
are
the
children
of
God
,
and
not
the
children
of
Belial
;
when
the
things
of
God
seeme
foolishnes
vnto
them
,
and
the
preachers
of
peace
fooles
?
But
let
such
know
,
that
God
hath
hid
heauenly
mysteries
from
the
wise
and
men
of
vnderstanding
,
and
hath
opened
them
vnto
babes
,
Math.
11.25
.
and
hath
chosen
the
foolish
things
of
the
world
,
to
confound
the
wise
,
1.
Cor.
1.27
.
let
them
further
know
,
that
this
their
contempt
,
or
at
least
small
regard
of
Gods
Ministers
,
is
a
most
manifest
signe
that
they
neuer
receiued
good
by
their
Ministerie
.
For
if
they
had
receiued
spirituall
things
from
them
,
they
would
neuer
grudge
to
bestowe
on
them
their
carnall
things
,
Rom.
15.27
.
1.
Cor.
9.11
.
which
in
the
true
Christians
estimation
are
not
to
be
compared
with
them
,
and
much
lesse
would
they
(
against
their
own
conscience
)
defraud
them
of
their
own
right
,
which
by
the
lawes
of
God
and
man
is
due
vnto
them
.
It
cannot
be
but
a
great
sinne
,
to
despise
the
Ministers
sent
of
God
.
First
,
for
that
the
Lord
who
would
by
himselfe
worke
the
saluation
of
man
,
yet
is
pleased
to
vse
as
his
helpers
herein
weake
and
base
men
,
whom
he
assumeth
into
fellowship
with
himselfe
,
to
become
coworkers
with
him
,
although
not
in
the
act
of
conuersion
,
yet
in
the
Ministery
of
it
,
2.
Cor.
3.9
.
who
dare
despise
such
whom
the
Lord
so
farre
honoureth
?
And
therefore
calleth
them
his
white
horses
,
Apoc.
6.1
.
horses
,
in
that
he
vseth
them
in
his
battailes
against
sinne
,
Sathan
,
the
world
,
and
wicked
ones
:
and
white
,
for
the
purity
of
their
doctrine
and
integritie
of
their
liues
:
yea
his
Angels
,
Apoc.
1.20
.
namely
such
as
by
whom
he
reuealeth
his
good
pleasure
vnto
vs
;
and
his
owne
voyce
,
by
whom
he
beseecheth
men
to
be
reconciled
.
Secondly
,
how
carefull
is
the
Lord
to
preserue
his
Ministers
from
contempt
,
when
he
affirmeth
that
such
as
despise
them
,
despise
himselfe
that
sent
them
,
Luk.
10.16
.
In
which
sense
we
read
that
the
posterity
of
Cain
,
contemning
the
preaching
of
Noah
,
despised
and
contemped
against
Gods
spirit
,
Gen.
6.3
.
so
Israel
murmuring
against
Moses
and
Aaron
,
Exod.
16.7
.
Moses
saith
,
he
hath
heard
your
grudgings
against
the
Lord
,
&
what
are
we
that
you
haue
murmured
against
vs
?
your
murmurings
are
not
against
vs
,
but
against
the
Lord
.
Thirdly
,
how
vnnaturall
a
part
were
it
for
children
to
despise
their
parents
,
and
what
seuerity
hath
the
Lord
shewed
against
it
in
his
law
?
but
godly
Ministers
are
the
Fathers
of
their
people
:
1.
Cor.
4.
I
am
your
Father
,
saith
Paul
:
And
Onesimus
,
Phile.
1.
yea
and
Titus
,
Cap.
1.
who
were
begotten
by
him
vnto
the
faith
,
he
calleth
his
sonnes
.
Therefore
let
no
cursed
Cham
presume
to
scorne
them
,
which
is
not
so
hurtfull
to
them
as
dangerous
to
themselues
,
being
the
next
way
to
bring
themselues
vnder
the
curse
.
Thirdly
,
to
haue
care
to
keep
Gods
commaundements
;
for
such
is
the
Rule
of
Christ
:
Ioh.
14.15
.
if
thou
loue
me
,
keep
my
commaundements
;
ver.
21.
for
he
that
keepeth
my
commaundements
loueth
me
,
&c.
Now
this
we
must
doe
so
much
the
rather
,
because
the
Lord
hath
giuen
and
forgiuen
vs
much
,
hauing
made
vs
of
enemies
friends
,
as
Abraham
was
tearmed
to
be
the
friend
of
God
,
2.
Chron.
20.7
.
hauing
brought
vs
home
when
we
wandered
in
the
wildernes
of
sinne
,
as
he
did
the
lost
sonne
,
Luk.
15.24
.
hauing
fedde
vs
when
we
wanted
,
and
had
no
meanes
to
succout
vs
,
as
he
did
Eliah
,
1.
Kin.
17.6
.
hauing
clearly
set
off
the
debt
which
we
did
owe
,
and
cancelled
the
hand-writing
,
which
was
against
vs
.
If
we
should
not
performe
obedience
to
such
a
God
,
and
weare
his
commaundements
,
as
a
frontlet
before
our
eies
,
our
condemnation
could
neuer
be
too
heauy
,
nor
our
stripes
too
many
:
howbeit
euery
blasphemer
lieth
against
his
owne
soule
that
dare
say
(
euen
in
the
height
of
his
wickednes
)
he
loueth
God
.
For
can
a
woman
prostitute
her
body
to
a
varlot
,
and
mingle
her
flesh
with
his
strange
flesh
,
and
yet
truly
say
,
she
loues
her
husband
?
it
is
not
possibe
.
No
more
can
any
man
truly
call
himselfe
the
child
of
Abraham
,
if
he
doe
and
performe
the
works
of
the
deuill
,
Ioh.
8.44
.
but
of
this
point
more
shal
be
said
afterward
.
Fourthly
,
to
hate
all
things
whereby
God
is
openly
dishonoured
.
This
was
it
that
so
feircely
inflamed
the
wrath
of
Moses
,
Exod.
32.19
.
that
when
he
saw
Idolatrie
set
vp
by
the
peoples
dancing
before
the
calfe
,
he
broke
the
Tables
of
the
law
,
and
burned
the
calfe
,
&
strewed
the
powder
of
it
on
the
waters
,
and
in
detestation
of
their
superstition
,
made
the
children
of
Israel
drinke
thereof
:
hereof
commeth
that
,
Ezech.
9.4
.
they
that
haue
the
marke
in
their
forheads
(
that
is
,
such
as
are
sealed
vp
to
saluation
)
do
mourne
and
cry
for
the
iniquity
of
the
times
.
And
such
was
the
affection
of
Dauid
,
who
said
,
Psal.
119.136
.
mine
eyes
gush
out
with
teares
,
because
men
keepe
not
thy
law
,
O
Lord
.
And
,
Psal.
139.21
.
he
protesteth
,
that
he
doth
hate
them
with
a
perfect
hatred
,
that
loue
not
the
Lord
.
And
,
Psal.
101.7.8
.
and
that
no
notorious
and
incorrigible
sinner
should
dwell
with
him
.
But
here
note
,
we
must
hate
none
in
respect
of
his
creation
,
but
in
respect
he
peruerteth
the
vse
of
his
creation
;
for
they
beare
the
image
of
God
,
which
is
louely
,
but
they
deface
and
scratch
it
out
to
their
owne
damnation
:
So
that
we
must
hate
not
virum
,
but
vitium
,
that
is
,
the
wickednes
of
the
man
,
and
not
the
wicked
as
he
is
a
man
.
Fiftly
,
to
be
willingly
drawne
into
the
feild
for
the
defence
of
his
Maiestie
,
Act.
21.13
.
for
by
this
shall
the
Master
know
his
seruant
loueth
him
,
if
he
cannot
digest
to
heare
him
euill
spoken
of
;
yea
,
by
this
shall
it
be
knowne
,
whether
our
way
be
to
Canaan
or
no
,
if
we
aske
where
it
lieth
in
the
wildernes
,
and
if
our
blood
rise
to
heare
Ierusalem
euill
spoken
of
,
and
to
heare
the
Lord
(
who
is
the
keeper
of
that
Citie
)
reuiled
on
and
blasphemed
.
Such
were
the
spirits
of
Eliakim
,
and
Ioah
,
2.
Kin.
18.37
.
that
they
rent
their
cloathes
,
when
they
heard
Rabsaketh
raile
vpon
the
liuing
God
:
And
Ezechiah
also
when
he
heard
it
,
was
greiued
at
it
,
and
spread
himselfe
before
the
Lord
,
to
call
for
a
holy
reuenge
of
that
furie
.
And
so
must
euery
true
hearted
Christian
esteeme
the
name
and
credite
of
God
,
farre
more
tender
then
his
owne
;
and
learne
of
Moses
,
to
be
meeke
in
ouer
looking
an
iniury
done
to
our selues
,
but
to
be
zealous
in
recompencing
seuenfold
to
them
that
teare
in
peices
the
glorious
name
of
our
Lord
Iesus
.
This
sinne
of
abusing
Gods
glorious
name
,
is
now
growne
to
be
most
common
,
euery
second
word
beeing
an
oath
,
and
he
no
gentleman
that
cannot
sweare
and
pollute
Gods
name
by
his
blasphemies
.
It
is
capitall
among
the
Turkes
to
blaspheme
Christ
,
(
Beza
in
Pa.
homil.
31.
)
but
not
regarded
among
Christians
.
The
Israelites
(
who
were
notorious
Idolaters
)
proclaimed
a
fast
,
to
shew
how
they
detested
the
blasphemy
which
was
obiected
to
Naboth
,
1.
Kin.
21.
but
we
that
hate
Idolatrie
,
doe
not
hate
blasphemy
,
nay
rather
we
glory
in
our
abusing
the
holy
name
of
our
God
.
Iam.
2.19
.
The
deuills
feare
and
tremble
.
Pilate
when
he
heard
that
Christ
was
the
sonne
of
God
,
Ioh.
19.8
.
was
afraid
:
but
many
are
worse
then
Pilate
,
nay
worse
then
the
deuills
themselues
,
customably
and
securely
without
all
feare
and
regard
of
Gods
Maiestie
,
blaspheme
and
reuile
the
liuing
God
.
The
land
mourneth
because
of
oathes
,
Ier.
23.10
.
but
many
laugh
it
out
,
and
make
but
a
pastime
to
take
the
name
of
God
in
vaine
:
If
a
mortall
man
be
held
deare
vnto
vs
,
we
take
not
his
name
in
vaine
,
we
will
not
endure
that
any
make
a
scorne
of
him
,
and
when
a
matter
of
play
and
mockerie
is
proposed
,
we
cannot
suffer
with
patience
that
he
be
brought
in
as
on
the
stage
;
for
we
take
this
to
be
his
infamie
and
discredit
:
And
shall
he
haue
greater
priuiledge
then
the
liuing
God
,
whose
name
commeth
in
our
mouthes
in
our
bargaines
and
pastimes
?
&c.
It
is
a
vice
which
ill
beseemeth
those
that
make
profession
of
christianitie
:
for
a
Christians
speech
should
bee
powdered
with
salt
,
Col.
4.6
.
and
not
with
blasphemies
;
it
should
minister
grace
to
the
hearers
,
Ephes.
4.29
.
and
not
be
as
a
contagious
leptosie
to
infect
the
weake
,
nor
like
thornes
and
swords
to
vexe
and
grieue
the
strong
,
Psal.
55.21
.
for
howsoeuer
euill
men
make
nothing
of
it
to
here
Gods
name
dishonoured
,
yet
if
those
who
truely
feared
the
Lord
,
and
be
zealous
of
his
glorie
,
heare
these
blasphemies
,
their
heart
quaketh
,
their
ioynts
tremble
,
and
their
haire
standeth
vp
an
ende
,
Ecclus.
27.14
.
Salomon
,
Eccles.
9.2
.
maketh
it
a
true
note
of
a
faithfull
man
,
to
haue
a
reuerent
respect
of
an
oath
:
so
he
pinneth
it
as
a
badge
vpon
a
wicked
mans
sleeue
,
that
hee
maketh
no
conscience
of
customable
swearing
.
Sixtly
,
to
haue
an
earnest
desire
that
Christ
should
come
to
iudgement
:
Apoc.
22.20
.
the
Church
faith
,
Euen
so
,
come
Lord
Iesus
:
and
Christ
in
his
prayer
,
hath
taught
vs
to
haue
this
affection
when
wee
pray
,
Matth.
6.10
.
Lord
let
thy
kingdom
come
.
Now
that
this
is
a
note
of
them
that
are
elected
to
saluation
appeareth
,
2.
Tim.
4.8
.
where
it
is
said
,
that
a
crowne
of
righteousnesse
is
laid
vp
for
all
them
that
loue
his
appearing
:
Rom.
8.23
.
They
who
haue
the
first
fruites
of
the
spirit
,
do
euen
sigh
in
themselues
,
waiting
for
the
adoption
,
euen
the
redemption
of
their
bodies
,
when
as
their
corruption
shal
put
on
incorruption
,
&c.
1.
Cor.
15.53
.
Christ
hath
told
vs
,
that
his
children
at
his
comming
shall
looke
vp
and
lift
vp
their
heads
,
Luk.
21.28
.
And
on
the
other
side
,
that
the
kingdomes
of
the
earth
shal
mourne
,
Matth.
24.30
.
and
that
the
prophane
worldlings
shall
say
to
the
mountaines
,
Fall
on
vs
,
and
hide
vs
from
the
presence
of
him
that
sitteth
vpon
the
throne
,
and
from
the
wrath
of
the
lambe
,
Apoc.
6.16
.
Naturally
we
abhorre
to
thinke
of
this
fearefull
daie
,
and
tremble
with
feare
when
mention
is
made
thereof
,
as
Felix
did
,
Act.
24.26
.
because
by
our
sinnes
we
haue
deserued
euerlasting
death
,
Rom.
6.23
.
but
when
the
spirit
of
God
by
the
ministerie
of
the
word
,
hath
begotten
faith
in
vs
,
whereby
we
apply
vnto
our selues
Christ
with
all
his
merits
,
by
whom
we
are
reconciled
vnto
God
;
then
do
we
earnestly
desire
the
comming
of
Christ
our
Sauiour
to
iudgement
,
1.
Thess.
1.9
.
You
knowe
,
saith
blessed
Paul
,
what
entring
wee
had
,
and
how
we
turned
you
from
idols
vnto
God
,
and
to
looke
for
his
sonne
from
heauen
:
no
sooner
were
they
turned
to
God
,
but
they
waited
for
his
sonne
.
Hereby
the
faithfull
are
marked
as
by
their
propertie
,
euen
such
as
with
the
good
seruants
expect
their
Masters
comming
,
Matth.
24.45
.
such
as
looke
for
him
,
Heb.
9.28
.
such
as
loue
his
appearing
,
2.
Tim.
4.8
.
such
as
beeing
wise
virgins
and
louing
spouses
,
prepare
themselues
and
euerie
thing
needefull
for
the
bridegromes
comming
,
Matth.
25.4
.
and
such
as
beeing
strangers
and
pilgrims
vpon
earth
,
haue
their
eies
still
toward
their
countrey
:
who
while
they
liue
on
earth
,
yet
haue
their
conuersation
in
heauen
,
from
whence
they
looke
for
a
Sauiour
,
Philip.
3.20
.
The
sonnes
of
the
Church
begotten
by
the
Gospel
,
cannot
but
waite
for
the
adoption
of
sonnes
,
Rom.
8.19.23
.
The
Church
is
sicke
of
loue
after
him
whome
her
soule
loueth
,
Can.
2.5
.
The
common
voice
of
the
spouse
is
Amen
,
vnto
the
promise
of
Christs
comming
,
Apoc.
22.21
.
The
bride
saith
come
,
and
doubleth
her
desire
and
ardencie
,
saying
,
Amen
,
Amen
.
Neuer
thinke
then
that
the
heart
is
right
affected
,
vntill
thou
finde
in
it
this
desire
and
breathing
after
Christ
thy
life
:
for
this
is
a
speciall
note
of
discerning
betweene
the
godly
and
the
wicked
,
the
one
hath
the
spirit
which
saith
,
Come
;
the
other
shake
at
the
mention
of
his
comming
:
the
one
longeth
that
these
shadowes
flie
away
,
and
that
day
breake
on
them
,
Cant.
2.17
.
the
other
can
no
more
desire
his
comming
,
then
the
guiltie
fellon
can
desire
the
comming
and
presence
of
the
Iudge
.
Some
there
are
that
beleeue
not
,
nor
wait
not
for
the
day
of
Christ
,
but
deale
as
the
Israelites
did
with
Caleb
and
Iosua
,
Numb.
14.7
concerning
the
promised
land
:
who
when
they
told
the
people
that
it
was
a
good
and
a
fat
land
,
and
that
if
the
Lord
loued
them
,
he
would
giue
it
them
,
and
seat
them
in
it
,
they
rebelliously
bad
stone
them
with
stones
;
but
behold
presently
Gods
sentence
passed
vpon
them
,
that
they
should
neuer
see
that
land
,
ver.
23.
Such
liue
like
the
Sadduces
,
who
said
that
there
is
no
resurrection
,
nor
angel
,
nor
spirit
,
Acts.
23.8
.
Such
was
that
Cardinall
of
Burbon
,
who
professed
that
he
would
not
giue
his
part
in
Paris
,
for
his
part
in
Paradise
.
Such
was
that
Pope
,
who
all
his
life
could
not
be
perswaded
whether
there
was
an
heauen
or
hell
;
and
therefore
at
his
death
blasphemously
vttered
these
words
,
Now
shall
I
know
whether
there
be
a
God
,
a●
hell
,
or
any
immortalitie
of
the
soule
;
and
shortly
after
knew
it
to
his
cost
.
Others
are
fallen
asleepe
with
the
euill
seruant
while
their
master
maketh
stay
of
his
comming
,
and
in
one
dead
sleepe
of
sinne
or
other
(
out
of
which
they
will
not
be
awakened
)
wast
out
their
dayes
,
as
though
their
soules
should
for
euer
sleep
after
death
.
Others
call
on
the
Lord
Iesus
to
come
,
but
neuer
till
they
be
cast
on
their
death
bed
,
their
hearts
nor
mouthes
neuer
harbour
such
requests
in
their
life
time
,
and
therefore
in
all
likelihood
they
are
vnsound
.
Therefore
call
to
minde
the
commandement
of
God
,
Luk.
12.36
.
Be
ye
like
men
that
waite
for
their
master
,
when
he
will
returne
from
the
wedding
:
herein
is
put
a
difference
betweene
the
godly
and
the
wicked
.
It
was
euer
a
marke
of
good
men
to
wait
for
Christs
appearance
.
The
ancient
beleeuers
of
the
old
Testament
did
waite
for
his
comming
in
the
flesh
in
humilitie
.
So
Simeon
,
Luk.
2.25
.
Anna
,
v.
38.
Ioseph
of
Arimathea
,
Mar.
15.43
.
And
how
much
more
should
we
waite
for
this
glorious
appearance
of
this
mighty
God
and
of
our
Sauiour
Iesus
Christ
,
which
bringeth
not
onely
grace
with
it
,
but
fulnesse
of
glorie
.
On
the
contrarie
,
the
vngodly
person
is
described
to
bee
such
an
one
,
as
whose
master
commeth
in
an
howre
when
he
looketh
not
,
and
in
a
day
when
he
thinketh
not
,
Luk.
12.46
.
The
danger
of
those
whome
this
day
shall
oppresse
vnawares
shall
be
verie
great
,
Matth.
24.51
.
For
such
seruants
shall
bee
cut
in
peices
,
and
haue
their
portions
with
vnbeleeuers
and
hypocrites
:
cap.
25.10.12
.
Such
foolish
virgins
shall
haue
the
gate
of
the
marriage
chamber
shut
against
them
;
for
Christ
appeareth
not
the
second
time
to
the
saluation
of
any
,
but
of
such
as
as
waite
for
him
.
The
Lord
guide
our
hearts
,
2.
Thes.
3.5
.
to
the
waiting
for
of
Christ
,
that
is
,
to
endure
in
waiting
for
Christ
.
And
hereunto
we
haue
neede
of
patience
,
Heb.
10.36
.
that
after
wee
haue
fulfilled
the
will
of
God
,
wee
may
obtaine
the
promise
.
So
be
it
.
New
Obedience
.
Hauing
thus
declared
the
inward
speciall
graces
of
God
imprinted
in
the
spirit
,
whereby
a
man
may
be
certainely
assured
of
his
adoption
:
Now
it
followeth
in
the
last
place
,
to
speake
of
the
outward
token
of
adoption
,
which
is
new
obedience
,
whereby
a
man
endeauours
to
obey
Gods
commandements
in
his
life
and
conuersation
:
1.
Ioh.
2.3
.
Hereby
we
are
sure
to
know
him
,
if
we
keepe
his
commandements
:
ver.
29.
And
if
yee
knowe
that
he
is
righteous
,
know
ye
that
he
that
doth
righteousnesse
is
borne
of
him
:
1.
Ioh.
3.10
.
In
this
are
the
children
of
God
knowne
,
and
the
children
of
the
deuill
:
whosoeuer
doth
not
righteousnes
is
not
of
God
,
neither
hee
that
loueth
not
his
brother
:
2.
Pet.
1.10
.
Giue
rather
diligence
to
make
your
calling
and
election
sure
:
Ioh.
14.21
.
He
that
hath
my
commandements
and
keepeth
them
,
is
hee
that
loueth
me
.
Hereby
then
we
may
certainely
know
whether
we
be
the
children
of
God
or
no
:
for
if
we
be
separated
from
the
world
,
then
doe
wee
not
set
our
minds
vpon
worldly
things
,
but
haue
our
conuersation
in
heauen
:
Phil.
3.20
.
If
we
bee
ingrafed
into
the
bodie
of
Christ
,
who
is
the
true
Vine
,
then
do
we
bring
forth
the
sweete
grapes
of
holines
and
righteousnesse
in
our
conuersations
:
Ioh.
15.5
.
If
we
haue
by
a
true
faith
the
assurance
of
the
remission
of
our
sinnes
,
then
we
will
loue
God
,
who
hath
forgiuen
vs
so
great
a
debt
:
Luk.
7.47
.
If
we
bee
not
holy
,
nor
make
conscience
of
seruing
the
Lord
in
the
duties
of
pietie
and
christianitie
,
wee
haue
no
assurance
that
we
are
the
sonnes
of
God
.
For
though
the
foundation
of
God
remaine
sure
on
Gods
part
,
beeing
sealed
and
confirmed
in
his
eternall
counsell
,
yet
it
is
not
assured
on
our
parts
,
nor
sealed
in
our
hearts
,
vntil
we
depart
from
iniquitie
,
2.
Tim.
2.19
.
for
without
holinesse
no
man
shall
euer
see
God
,
Heb.
12.14
.
If
then
we
walke
not
after
the
flesh
,
but
after
the
spirit
,
we
may
be
assured
that
we
are
in
Christ
Iesus
,
and
therefore
no
condemnation
belongs
vnto
vs
,
Rom.
8.1
.
And
if
wee
bring
forth
the
fruits
of
good
life
,
we
may
be
assured
that
we
are
righteous
trees
,
Isa.
61.3
.
and
good
trees
of
Gods
owne
planting
,
Matth.
7.17
.
Now
that
that
we
may
not
deceiue
our selues
with
a
counterfeit
holines
in
stead
of
true
sanctification
,
we
are
to
knowe
that
the
assurance
of
saluation
doth
not
proceede
from
euery
kind
of
holines
,
but
from
that
which
is
true
and
vnfained
.
First
,
there
is
a
holines
of
the
tongue
seuered
from
the
holines
of
the
heart
;
holines
in
shew
,
but
not
in
deed
,
in
profession
but
not
in
practise
.
They
were
thus
holy
whom
the
Prophet
reproueth
,
Isa.
29.13
.
that
drewe
neare
vnto
God
with
their
mouth
and
lips
,
but
remoued
their
hearts
farre
from
him
:
and
touching
whom
Paul
prophesieth
,
2.
Tim.
3.5
.
that
they
should
haue
a
shew
of
godlines
,
but
denie
the
power
thereof
:
and
this
kind
of
holines
is
verie
common
in
these
times
.
Secondly
,
there
is
a
holines
in
performing
of
outward
duties
of
Gods
seruice
,
seuered
from
righteousnes
towards
our
brethren
,
as
the
Prophet
noteth
,
Isa.
58.2
.
that
some
would
seeke
the
Lord
and
know
his
waies
,
but
yet
smite
with
the
fist
of
wickednes
;
and
Ezech.
33.30
.
that
some
would
heare
the
Prophets
words
,
but
yet
their
hearts
went
after
their
couetousnes
.
How
the
Lord
alloweth
of
this
kind
of
holines
,
appeareth
,
Isa.
1.15
.
when
he
saith
,
that
though
they
make
many
prayers
,
he
will
not
heare
,
because
their
hands
are
full
of
blood
.
Thirdly
,
there
is
an
holines
in
doing
many
things
required
by
the
word
preached
,
though
in
the
receiuer
it
falleth
but
into
stony
ground
.
This
was
Herods
holines
,
who
heard
Iohn
gladly
,
and
did
many
things
,
yet
could
not
abide
to
leaue
his
incest
.
Mar.
6.20
.
&c.
And
such
is
their
holines
,
that
can
be
content
to
doe
many
good
things
for
the
time
,
so
that
they
may
continue
in
one
grosse
sin
or
other
,
as
drunkennesse
,
&c.
Fourthly
,
there
is
an
holines
of
those
,
who
are
earnest
in
the
maintenance
of
ceremonies
and
traditions
,
but
careles
of
duties
which
most
concerne
Gods
glory
,
and
their
neighbours
good
,
Math.
23.4
.
Luk.
13.15
.
Matth.
27.6
.
Fiftly
,
there
is
an
holines
which
consisteth
in
the
pharisaicall
censuring
of
poore
Publicanes
,
and
in
extolling
our
owne
vertues
,
Luk.
18.13.14
.
But
none
of
those
,
nor
yet
all
these
ioyned
together
,
will
euer
giue
vnto
vs
any
sound
assurance
of
our
adoption
;
but
it
is
the
true
sanctification
in
deed
,
which
beginneth
not
in
the
mouth
,
but
in
the
heart
,
and
sanctifieth
our
will
and
affections
,
making
vs
to
loue
and
embrace
to
our
vttermost
power
vertue
and
godlines
,
and
to
abhorre
and
flie
from
sinne
and
iniquitie
.
And
this
new
obedience
is
a
signe
of
the
child
of
God
,
and
the
neglect
thereof
a
marke
of
the
child
of
darknes
,
1.
Ioh.
3.10
.
But
yet
this
new
obedience
must
not
be
iudged
by
the
rigour
of
the
morall
law
,
which
requireth
exact
obedience
:
for
then
it
can
be
no
token
of
grace
,
but
rather
a
meanes
of
damnation
:
but
it
is
to
be
vnderstood
of
an
Euangelicall
obedience
,
which
consisteth
in
an
holy
desire
and
earnest
endeauour
in
keeping
all
Gods
commaundements
,
(
Psal.
119.60
.
)
with
which
the
children
of
God
are
so
wholly
possessed
,
that
after
their
true
conuersion
,
it
is
neuer
or
seldom
seene
that
they
should
fall
into
any
knowne
sinne
,
with
full
consent
of
will
,
and
with
their
whole
hearts
:
&
this
is
the
obedience
which
the
Gospel
requireth
:
and
thus
we
neuer
sin
,
but
keepe
all
Gods
commaundements
so
farre
as
our
frayltie
doth
permit
,
1.
Ioh.
2.5
.
This
righteousnes
must
be
esteemed
and
considered
,
as
it
is
in
the
acceptation
of
God
,
who
spareth
vs
as
he
spareth
his
sonnes
whom
he
tenderly
loueth
,
Mal.
3.17
.
and
therefore
measureth
our
obedience
not
onely
according
to
our
actions
,
but
according
to
our
affections
,
and
accepteth
of
the
will
according
to
that
we
haue
,
2.
Cor.
8.9
.
But
least
any
man
may
be
deceiued
,
here
we
must
know
,
that
the
obedience
which
is
an
infallible
marke
of
the
child
of
God
,
must
be
thus
qualified
.
First
,
it
must
be
done
vnto
all
Gods
commaundements
so
farre
as
the
measure
of
grace
inableth
.
This
was
Dauids
desire
,
(
Psal.
119.5
.
)
O
that
my
wayes
were
made
so
direct
,
that
I
might
keep
thy
commaundements
:
we
haue
the
practise
in
Zacharias
and
Elizabeth
,
who
,
(
Luk.
1.6
.
)
walked
in
all
the
commandements
of
the
Lord
without
reproofe
:
Christ
Iesus
saith
,
keep
the
commandements
,
Mat.
19.17
.
for
he
that
keepeth
the
whole
law
,
and
yet
faileth
in
one
point
,
is
guilty
of
all
,
Iam.
2.10
.
The
deuill
was
well
pleased
that
Iudas
should
become
a
Disciple
of
Christ
,
learne
of
Christ
,
and
follow
Christ
,
that
so
couetousnes
might
possesse
him
,
as
that
he
would
sell
his
Master
for
mony
.
So
then
one
sinne
nourished
and
maintained
,
is
sufficient
to
keep
possession
for
Sathan
.
I
doe
not
speake
of
infirmities
,
but
of
presumptuous
and
crying
sinnes
,
that
we
doe
not
blesse
our
soules
in
any
such
sinne
;
for
if
we
doe
,
it
is
Sathans
ladder
to
climbe
vp
againe
by
,
and
it
will
open
a
doore
to
let
in
more
,
when
we
are
tempted
vnto
them
;
as
we
may
see
in
the
examples
of
Iudas
and
Herod
:
Herod
harbouring
incest
,
and
Iudas
couetousnes
.
Secondly
,
it
must
proceed
from
the
whole
man
:
we
must
not
share
our selues
between
God
and
the
world
,
giuing
one
the
tongue
,
and
the
other
the
heart
;
one
our
outward
actions
,
the
other
our
inward
affections
;
but
wee
must
performe
our
obedience
with
our
whole
hearts
,
yea
with
the
whole
man
,
body
,
and
soule
,
and
spirit
:
1.
Thess
5.23
.
for
though
wee
be
regenerated
and
sanctified
but
in
part
,
yet
is
there
no
part
of
the
whole
man
vnregenerate
and
vnsanctified
:
howsoeuer
the
flesh
and
the
corruption
of
nature
be
spread
likewise
,
and
mixed
therewith
throughout
the
whole
body
and
soule
.
And
therefore
though
all
our
obedience
sauour
of
the
flesh
,
and
is
mingled
with
●anifold
imperfections
,
yet
it
doth
proceede
from
the
whole
man
,
body
&
soule
,
because
regeneration
from
which
it
proceedeth
,
is
not
of
any
part
alone
,
but
of
the
whole
man
,
1.
Cor.
6.10
.
and
of
euery
part
in
their
seueral
measure
.
For
as
it
is
to
no
purpose
for
Citizens
(
beeing
beseiged
)
to
fortifie
one
place
of
the
wall
,
and
leaue
an
other
part
vnfortified
;
or
to
keep
straight
watch
at
some
of
the
gates
,
and
to
leaue
others
open
;
so
it
doeth
not
auaile
to
fortifie
some
parts
against
the
power
of
sinne
,
and
to
leaue
others
weake
and
naked
;
but
we
must
looke
to
euery
part
and
facultie
of
our
body
and
soules
.
Thirdly
,
it
must
be
perpetuall
,
continuing
in
a
constant
course
,
from
the
time
of
our
conuersion
to
the
end
of
our
liues
:
Luk.
1.74.75
.
All
the
daies
of
our
life
:
1.
Pet.
1.17
.
the
time
of
our
dwelling
here
:
for
we
are
not
to
iudge
of
our selues
or
of
others
,
by
one
or
two
,
or
many
actions
,
whether
they
be
good
or
euill
;
but
by
the
whole
tenour
and
course
of
our
liues
:
so
that
he
who
in
this
respect
is
holy
and
righteous
,
he
is
so
accepted
before
God
,
notwithstanding
his
many
faults
&
great
infirmities
:
hee
that
in
the
whole
course
of
his
life
is
wicked
and
prophane
,
is
〈◊〉
esteemed
of
God
,
although
hee
seeme
to
himselfe
and
others
religious
by
fits
,
and
performeth
many
excellent
duties
and
good
workes
.
It
is
not
sufficient
that
we
beginne
in
the
spirit
and
end
in
the
flesh
,
Gal.
3.3
.
to
professe
and
practise
godlines
in
our
youth
,
if
we
breake
off
in
our
age
:
Col.
3.12
.
put
on
the
bowels
of
mercie
,
&c.
when
thou
hast
put
on
this
Christian
raiment
,
thou
mayst
not
put
it
off
againe
,
as
thou
wilt
doe
with
thy
coate
at
night
when
thou
goest
to
bedde
,
which
thou
wilt
cast
off
,
and
on
the
morrow
put
it
on
againe
;
but
thou
must
goe
in
this
clothing
,
walke
in
it
,
lie
down
with
it
,
&
rise
with
it
.
Psal.
15.2
.
It
is
to
be
noted
that
the
holy
Ghost
speaketh
in
the
present
tense
,
(
he
that
walketh
vprightly
)
thereby
signifying
a
continuall
act
:
he
doth
not
say
who
hath
wrought
,
but
he
which
worketh
:
for
it
is
not
one
action
that
maketh
a
vertuous
man
,
but
it
behoueth
a
man
in
his
whole
life
to
keep
a
constant
course
of
wel-doing
.
Godlines
is
a
iourney
,
there
must
be
no
fainting
in
it
:
it
is
not
enough
if
we
enter
into
the
christian
〈…〉
runne
well
in
the
beginning
,
if
we
stand
still
in
the
middest
,
or
before
we
come
to
the
goale
:
Math.
24.13
.
he
that
endureth
vnto
the
end
,
he
shal
be
saued
:
Luk.
9.62
.
but
he
that
puteth
his
hand
vnto
the
plough
,
and
looketh
backe
,
is
not
apt
for
the
kingdome
of
God
.
Therefore
we
must
not
iudge
of
our
obedience
by
some
particular
actions
,
but
by
the
whole
tenour
of
a
mans
life
.
And
thus
we
haue
heard
the
testimonies
and
tokens
whereby
a
man
may
be
certified
in
his
conscience
,
that
he
is
the
adopted
child
of
God
,
and
an
inheritour
of
the
kingdome
of
heauen
.
Now
the
God
of
peace
that
brought
againe
from
the
dead
our
Lord
Iesus
the
great
shepheard
of
the
sheep
,
through
the
blood
of
his
euerlasting
couenant
,
sanctifie
vs
throughout
both
in
body
,
and
soule
,
and
spirit
;
make
vs
perfect
in
all
good
works
,
to
doe
his
will
,
working
in
vs
that
which
is
pleasant
in
his
sight
,
through
Iesus
Christ
:
to
whom
be
praise
in
the
Churches
throughout
all
generations
for
euer
.
Amen
.
FINIS
.