The
first
part
.
Section
1.
THe
Apostle
hauing
prooued
,
that
a
man
is
iustified
,
not
by
the
workes
of
the
Law
,
but
by
faith
in
Iesus
Christ
,
shewes
,
that
yet
the
vse
of
the
Law
was
to
whip
vs
vnto
Christ
,
Vers.
23
,
24.
that
so
wee
might
bee
iustified
by
faith
in
him
;
by
which
faith
wee
become
the
sonnes
of
God
,
Part.
1.
§.
1
which
he
shewes
in
my
text
:
thus
in
effect
;
Who
so
put
on
Christ
,
are
iustified
and
made
the
sonnes
of
God
,
not
from
workes
,
(
which
men
doe
)
but
by
faith
,
and
from
without
,
by
the
putting
on
and
application
of
Christ
;
But
(
speaking
according
to
the
iudgement
of
charitie
,
or
speaking
to
such
as
are
truely
and
inwardly
baptized
)
all
yee
(
saith
Paul
)
that
are
baptiZed
into
Christ
,
haue
put
on
Christ
:
therefore
all
ye
that
are
truely
baptized
,
are
iustified
by
faith
,
and
made
the
sonnes
of
God
thereby
.
How
we
be●ome
righteous
.
Whence
we
may
take
notice
of
the
manner
of
our
iustification
,
that
it
is
by
the
righteousnesse
of
Christ
,
which
hee
wrought
for
vs
by
his
obedience
actiue
and
passiue
,
imputed
vnto
vs
on
Gods
part
,
and
receiued
on
our
part
,
by
our
faith
,
by
which
our
sinnes
are
couered
.
See
Psal.
22.1
,
2.
and
Rom.
4.6
,
7
,
Reuel
.
12.1
8.
The
Church
in
this
regard
is
said
to
be
a
woman
cloathed
with
the
Sunne
,
that
is
,
with
Christ
the
Sonne
of
righteousnesse
.
Mal.
4.2
.
This
is
that
garment
of
our
elder
Brother
by
which
wee
obtaine
the
blessing
,
as
did
Jacob
in
Esaus
garment
;
and
was
resembled
in
Paradise
,
Gen.
3.21
.
when
God
cloathed
Adam
and
couered
his
nakednesse
with
the
skinnes
of
dead
Beasts
;
which
signified
our
cloathing
and
the
couering
of
our
sinnes
,
by
the
righteousnesse
of
the
Lambe
Christ
.
This
shewes
vs
,
The
1.
vse
.
Originall
sinne
remaines
after
Baptisme
.
both
that
Originall
sinne
remaines
in
vs
after
baptisme
;
and
that
we
are
iustified
not
by
any
righteousnesse
in
vs
,
but
by
hauing
that
sin
,
which
is
in
vs
couered
,
by
putting
on
the
righteousnesse
of
Christ
:
euen
as
the
shame
of
our
bodily
nakednesse
still
remaines
(
which
argues
sinne
to
be
still
in
the
best
)
but
it
is
couered
by
our
garments
.
This
is
a
point
also
of
great
comfort
,
The
2.
vse
.
that
though
in
regard
of
sinne
which
remaines
in
vs
;
Part.
1.
§.
5.
the
best
actions
of
the
godliest
vpon
Earth
are
imperfect
,
yet
by
Christs
Righteousnesse
they
are
couered
,
and
we
stand
as
perfectly
righteous
in
Gods
sight
,
by
the
only
righteousnesse
of
Christ
;
so
that
though
sinne
be
in
vs
,
yet
we
are
not
in
sinne
;
though
sinne
in
vs
make
vs
cry
out
with
Paul
,
O
miserable
man
that
I
am
,
Rom.
7.23.24
.
&c.
Yet
the
perfect
righteosnesse
of
Christ
,
by
which
our
sinne
and
vnrighteousnesse
is
couered
,
and
by
which
we
are
iustified
,
will
comfort
vs
againe
and
make
vs
reioyce
;
saying
with
the
same
Paul
,
Rom.
8.33.34.35
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
iustifieth
;
Who
is
he
that
condemneth
?
Who
shall
seperate
vs
from
the
loue
of
Christ
,
&
c
?
Section
2
In
the
Text
wee
may
consider
,
1.
What
Baptisme
is
in
it selfe
,
and
in
it
owne
nature
.
2.
What
it
is
to
vs
in
the
right
vse
of
it
.
1.
Baptisme
is
a
Sacramentall
washing
or
sprickling
with
water
,
Part.
1.
§.
2.
instituted
and
ordained
of
God
to
be
a
signe
and
seale
of
the
couenant
of
grace
betweene
God
and
the
partie
baptized
,
What
Baptisme
is
in
it selfe
.
and
of
the
parties
admission
into
the
bosome
of
the
visible
Church
.
The
Couenant
is
first
on
Gods
part
,
a
promise
of
life
euerlasting
,
What
the
Couenant
is
.
of
grace
,
reconciliation
,
&
of
the
pardon
of
our
sinnes
,
which
God
makes
vnto
vs
vpon
the
condition
of
our
Faith
,
to
beleeue
and
apply
the
promise
;
and
of
our
Repentance
for
our
sinnes
and
amendment
of
life
;
The
Articles
on
Gods
part
.
which
if
wee
performe
,
God
seales
to
vs
his
couenant
,
and
assures
vs
of
his
promise
,
by
the
Sacraments
of
Baptisme
and
the
Lords
Supper
;
Gen.
17.7
.
yet
are
Children
baptized
because
the
promise
belongs
to
them
also
,
though
for
the
present
they
doe
not
actually
beleeue
and
repent
;
if
they
doe
so
afterward
,
they
may
reape
the
comfort
of
their
Baptisme
.
2.
On
our
part
,
it
is
also
a
promise
,
The
Articles
on
our
part
.
whereby
wee
desiring
the
grace
and
mercy
offered
,
doe
promise
and
professe
our selues
to
keepe
the
conditions
of
Faith
and
Obedience
;
and
herevpon
by
receiuing
the
Sacraments
;
first
of
Baptisme
,
afterwards
of
the
Lords
Supper
;
we
scale
vnto
God
,
and
bind
our selues
for
euer
into
his
seruice
.
Euen
as
the
Captaine
by
giuing
,
and
the
Souldier
by
taking
and
receiuing
Presse-money
,
bind
themselues
each
to
other
:
and
as
the
Master
promising
to
his
Seruant
,
meate
,
drinke
,
and
wages
;
if
hee
performe
the
seruice
required
,
doth
bind
himselfe
thereunto
,
by
giuing
earnest
;
and
as
the
Seruant
by
receuing
an
earnest-penny
,
binds
himselfe
to
performe
the
seruice
required
,
else
he
can
expect
no
wages
.
So
,
God
in
giuing
vs
the
Sacrament
,
binds
himselfe
to
keepe
his
promise
with
vs
,
and
by
the
Sacrament
assures
vs
hereof
;
Part.
1.
§.
3.
and
wee
by
receiuing
the
Sacrament
;
and
as
often
as
we
receiue
it
doe
renew
our
promise
,
and
doe
bind
our selues
to
performe
better
seruice
to
God
for
time
to
come
,
or
else
we
cannot
expect
to
receiue
what
God
doth
promise
;
The
vse
.
which
thing
would
be
well
thought
on
so
often
as
we
come
to
the
Lords
Table
.
&c.
Section
.
3.
Now
Secondly
and
chiefely
,
What
Baptisme
is
to
vs
in
the
right
vse
of
it
.
the
right
vse
of
Baptisme
in
regard
of
vs
,
is
that
thereby
wee
(
who
are
truly
baptized
)
doe
put
on
Christ
.
To
put
on
,
signifies
,
first
to
bee
adorned
with
some
ornaments
and
apparrell
,
What
it
is
to
put
on
.
whereby
our
nakednesse
is
couered
;
as
also
to
be
armed
and
fenced
.
Secondly
,
it
implies
a
kind
of
effectuall
operation
in
vs
;
as
it
is
said
,
Iudg.
6.38
.
The
spirit
of
the
Lord
came
vpon
Gedeon
,
which
in
the
Hebrew
is
,
it
clad
him
;
and
the
meaning
is
,
it
stirred
him
vp
to
bee
a
Sauiour
,
or
deliuerer
to
Israel
.
So
it
clad
or
came
vpon
Zacharias
,
and
caused
him
boldly
to
prophesie
and
doe
his
message
.
2
Chron.
24.20
.
Thirdly
,
it
signifies
in
Scripture
,
a
declaring
or
shewing
forth
of
a
thing
,
as
of
strength
;
as
Isa.
51.9
.
Awake
,
awake
,
put
on
strength
,
O
arme
of
the
Lord
.
That
is
,
shew
thy selfe
strong
for
the
deliuerance
of
thy
people
from
their
enemies
.
So
Isa.
59.17
.
Fourthly
,
It
signifies
a
neere
and
a
straight
ioyning
and
applying
of
some
what
to
vs
,
on
all
parts
fully
;
as
of
our
Apparell
and
Armour
,
which
now
seeme
to
make
but
one
with
our selues
:
the
force
of
which
Metaphor
is
expressed
Psal.
109.18.19
.
What
is
it
to
put
on
Christ
.
To
put
on
Christ
,
is
a
phrase
taken
from
the
custome
of
the
Primitiue
Church
,
when
such
men
as
were
to
be
baptized
,
put
off
their
owne
old
garments
,
went
into
the
water
,
and
after
baptisme
put
on
new
,
white
linnen
cloathes
,
;
which
custome
of
baptizing
being
then
vsed
only
betweene
Easter
and
Whitsontide
;
the
first
Sunday
after
Easter
retaines
the
name
among
the
Latins
of
Dominica
in
albis
,
or
Festum
in
albis
,
which
we
giue
to
the
last
,
calling
it
White-Sunday
.
This
Custome
is
yet
obserued
in
Poperie
;
and
with
vs
there
is
a
fayre
white
face-cloath
laid
ouer
the
Child
after
it
is
baptized
;
which
puts
them
in
mind
of
innocencie
&
newnesse
of
life
.
Wherfore
To
put
on
Christ
,
signified
by
that
custome
,
implies
these
things
.
First
,
to
be
adorned
,
and
to
haue
our
sinnes
and
nakednesse
of
soule
couered
,
Ephes.
5.26.27
.
and
our selues
iustified
by
him
and
by
his
righteousnesse
.
Secondly
,
to
be
led
and
guided
inwardly
by
the
spirit
of
Christ
;
hence
he
bad
his
Disciples
at
his
Ascention
,
Luk.
24.49
tarry
in
Hierusalem
vntill
they
be
indued
(
or
cloathed
)
with
power
from
an
high
,
which
was
,
when
the
Holy
Ghost
came
downe
vpon
them
.
Act.
2.1.2.3.4
Thirdly
,
to
expresse
him
in
our
actions
and
liues
.
Rom.
13.14
.
Fourthly
,
to
haue
vnion
and
communion
with
him
by
his
spirit
,
to
be
incorporated
into
him
;
so
that
we
may
bee
able
to
say
with
Paul
,
Gal.
2.20
.
now
J
liue
,
yet
not
I
,
but
Christ
liueth
in
me
,
&c.
he
and
wee
now
being
as
one
,
and
all
making
one
(
Mysticall
)
Christ
.
1
Cor.
12.12
.
Gal.
3.16
.
The
Church
being
therefore
called
his
body
,
and
his
fulnesse
or
complement
.
Ephes.
1.22.23
.
Now
we
that
are
truely
baptized
haue
communion
and
vnion
,
First
,
with
Christ
himselfe
in
his
person
,
euen
with
whole
Christ
,
euen
with
his
Godhead
,
not
in
regard
of
substance
,
but
of
operation
and
efficacie
,
whereby
he
by
vertue
of
it
workes
effectually
in
vs
,
and
applies
his
merits
to
vs
;
but
chiefely
and
more
neerely
with
his
Manhood
.
Joh.
6.54.56
.
by
which
wee
receiue
whatsoeuer
wee
receiue
from
the
Godhead
.
2.
With
his
gifts
;
such
1.
as
wherein
consists
our
iustification
;
as
remission
of
sinne
,
and
imputed
righteousnesse
.
Rom.
4.6.7.8
.
Reu.
3.5
.
&
7
.
9-14
.
2.
Such
as
concerne
our
sanctification
,
which
he
workes
in
vs
by
his
spirit
;
making
vs
put
off
the
Old
man
,
and
put
on
the
New
man
.
Ephes.
4.24
.
The
former
of
these
doe
couer
vs
in
the
sight
of
God
,
without
which
,
we
appeare
in
Gods
sight
,
vgly
,
sinfull
,
and
deformed
,
euen
the
best
of
vs
.
See
these
places
,
Isa.
64.6
.
Job
9.30.31
.
Psal.
143.2
.
The
latter
,
or
Sanctification
and
good
workes
,
doe
not
couer
vs
and
beautifie
vs
in
Gods
sight
,
but
only
in
mans
sight
,
they
being
more
outward
,
and
seruing
as
an
vpper
garment
to
distinguish
a
true
Christian
from
a
counterfeit
.
Wherefore
to
put
on
Christ
,
is
to
become
a
Christian
indeed
,
and
in
truth
.
It
is
first
to
bee
made
a
member
of
Christ
in
regard
both
of
body
and
soule
.
1
Cor.
6.15.17
.
Rom.
12.5
.
to
bee
cloothed
with
his
flesh
as
Eue
was
with
Adams
.
Part.
1.
§
4.
Ephes.
5.30
.
Secondly
,
it
is
to
be
pertaker
of
his
annointing
,
namely
of
the
spirit
,
1
Iohn
.
2.27
.
and
of
the
gifts
of
the
spirit
:
Acts.
2.17.18
.
that
is
,
such
gifts
as
whereby
we
resemble
Christ
and
put
him
on
in
all
his
three
Offices
;
being
made
by
him
1.
Spirituall
Prophets
,
in
regard
of
the
knowledge
of
him
and
of
his
will
.
Secondly
,
Priests
,
ready
to
offer
vp
our selues
,
soules
and
bodies
,
in
obedience
to
him
,
by
killing
the
Old
man
in
vs
.
Rom.
12.1
.
So
to
offer
vp
by
faith
the
sacrifice
of
Prayer
and
praise
,
&c.
Thirdly
,
Kings
to
subdue
and
keepe
vnder
our
rebellious
lusts
and
sinfull
affections
.
Section
.
4.
Christ
and
his
Graces
like
to
Apparrell
in
4.
regards
.
Thus
wee
see
,
Christ
and
his
graces
are
likened
to
Apparell
;
and
that
in
these
regards
.
In
regard
first
of
ornament
;
for
as
our
apparell
doth
adorne
the
body
,
and
couer
the
nakednesse
of
it
,
so
doth
Christ
and
his
righteousnesse
(
when
wee
put
him
on
by
faith
)
adorne
our
soules
,
and
couer
the
nakednesse
thereof
from
Gods
sight
,
so
that
hee
will
not
looke
vpon
our
sinnes
to
punish
vs
.
Secondly
,
of
necessitie
:
for
as
garments
which
we
put
on
,
keepe
vs
from
the
heat
of
Summer
,
and
cold
of
Winter
,
without
which
we
should
starue
;
and
as
armour
keepes
vs
safe
from
the
darts
and
shot
of
our
enemies
,
which
else
would
pierce
our
bodies
and
kill
vs
:
so
without
this
righteousnesse
of
Christ
we
lie
open
to
the
wrath
of
God
,
to
the
malice
of
the
Deuill
,
to
the
power
of
sinne
,
Satan
,
death
,
hell
and
damnation
,
and
to
all
euill
whatsoeuer
of
this
life
.
Thirdly
,
of
distinction
:
for
as
apparell
serueth
to
put
difference
betweene
sexe
and
sexe
,
and
to
distinguish
men
according
to
their
seuerall
callings
and
conditions
of
life
:
so
doth
this
spirituall
apparell
which
we
haue
by
Christ
,
difference
Christians
from
Infidels
,
and
true
Christians
from
false
and
counterfeit
,
both
in
the
sight
of
God
and
also
of
men
.
Lastly
,
as
our
clothes
grow
not
off
or
from
our
bodies
;
so
doth
not
our
iustification
and
spiritual
clothing
flow
from
our selues
,
or
from
the
power
of
our
freewill
,
which
is
none
,
but
it
is
the
gift
of
God
onely
.
Though
in
these
regards
the
grace
of
Christ
be
like
vnto
apparell
,
yet
we
may
take
notice
how
it
is
vnlike
in
other
regards
:
2.
Vnlike
in
3
regards
.
first
,
our
garments
are
,
as
to
be
put
on
,
so
to
bee
put
off
daily
;
otherwise
they
will
prooue
noisome
to
vs
;
not
so
Christ
,
nor
the
righteousnesse
and
grace
wee
receiue
from
him
.
Secondly
,
our
clothes
are
worse
for
wearing
;
and
therefore
we
weare
our
best
apparell
but
seldome
:
Psal.
102.26
,
27
,
28.
but
Gods
graces
in
vs
,
as
wee
must
vse
them
daily
and
continually
,
so
doe
they
increase
and
grow
by
vsing
;
like
the
Israelites
clothes
in
the
wildernesse
,
Part.
1.
§.
5
which
being
worne
whole
fortie
yeares
together
,
Deut.
29.5
.
yet
waxed
not
old
vpon
them
;
being
indeed
the
true
Perpétuano
,
neuer
the
worse
,
but
the
better
for
wearing
:
the
more
these
talents
are
imployed
,
the
more
they
increase
.
Thirdly
,
Math.
25.14
,
&c.
Reuel.
3.18
.
Isa.
55.1
,
2.
wee
may
come
by
apparell
by
our
own
industry
or
money
;
whereas
the
other
are
onely
from
the
free
gift
of
God
.
Section
5.
The
maine
Lesson
,
Doctr
and
vsefull
point
issuing
out
of
what
hath
bin
said
,
is
,
We
must
all
striue
to
put
on
Christ
.
That
we
hence
be
stirred
vp
to
seeke
and
labour
thus
to
be
clothed
,
and
to
put
on
Christ
.
Where
wee
must
consider
Motiues
,
Meanes
,
and
Markes
,
or
notes
of
triall
.
For
the
first
;
1.
Motiues
hereunto
.
The
happines
of
such
as
put
on
Christ
.
Consider
from
what
hath
bin
said
,
the
happy
&
glorious
estate
of
such
as
are
Christians
in
deed
,
&
haue
truely
put
on
Christ
,
together
with
the
vnhappy
estate
of
all
counterfet
Christians
.
Their
happinesse
is
noted
by
King
Dauid
,
when
he
saith
,
as
he
found
in
his
owne
experience
,
Blessed
is
hee
whose
transgression
is
forgiuen
,
Psal.
32.1
,
2.
whose
sinne
is
couered
,
blessed
is
the
man
vnto
whom
the
Lord
imputeth
not
iniquitie
.
Euen
thus
doth
Dauid
describe
the
blessednesse
of
the
man
vnto
whom
God
imputeth
righteousnes
without
workes
,
Rom.
4.6
.
as
the
Apostle
teacheth
.
He
was
a
King
,
and
wanted
neither
honor
nor
wealth
,
nor
any
thing
on
earth
which
might
giue
him
content
;
yet
he
placeth
not
his
happinesse
in
any
of
these
things
,
but
layes
a
surer
foundation
(
which
will
neuer
faile
)
in
the
fauour
of
God
through
Christ
,
and
makes
true
happinesse
to
consist
in
true
righteousnesse
,
that
is
,
in
the
righteousnesse
of
Christ
imputed
vnto
vs
,
and
accounted
ours
,
whereby
our
vnrighteousnesse
is
couered
,
and
our
sinnes
are
not
imputed
vnto
vs
.
Section
6.
Christ
first
puts
vs
on
in
5.
respects
The
ground
of
this
our
happinesse
by
putting
on
Christ
and
his
righteousnes
,
is
his
putting
on
of
vs
and
of
our
righteousnes
.
There
is
first
to
bee
conceiued
a
not
imputing
of
sinne
to
vs
,
Part.
1.
§
6
or
the
putting
off
and
translation
of
our
sins
from
off
our selues
;
and
then
withall
,
an
imputing
of
righteousnesse
to
vs
.
By
takeing
on
him
.
Wee
could
neuer
put
on
Christ
,
if
hee
had
not
put
vs
on
first
.
Now
hee
puts
vs
on
first
,
1
Our
nature
by
taking
our
nature
and
flesh
vpon
him
,
Coloss.
2.9
.
in
which
the
Godhead
dwelt
and
dwels
bodily
and
personally
;
which
he
did
not
,
till
first
or
withall
he
put
off
and
laid
downe
the
glorious
garments
of
his
Godhead
,
not
by
ceasing
to
be
what
he
was
,
God
blessed
for
euer
,
but
in
that
,
hee
being
in
the
forme
of
God
,
Phil.
2.6.7
and
thinking
it
no
robbery
to
bee
equall
with
God
,
yet
made
himselfe
of
no
reputation
,
and
tooke
vpon
him
the
forme
of
a
seruant
,
and
was
made
in
the
likenesse
of
men
,
&c.
Secondly
,
2
Our
sinne
.
by
taking
vpon
him
our
sinnes
,
by
making
himselfe
our
suretie
,
and
liable
to
discharge
our
debt
;
for
God
in
his
eternall
decree
predestinating
vs
vnto
life
,
did
this
in
Christ
,
whom
from
eternitie
hee
sealed
,
and
deputed
to
this
Office
of
Mediation
,
in
due
time
to
effect
our
saluation
;
and
whom
he
actually
exhibited
in
the
flesh
,
in
the
fulnesse
of
time
to
stand
out
,
and
to
offer
himselfe
as
our
Champion
,
and
also
suretie
,
on
whom
therfore
the
sinnes
of
the
elect
from
the
beginning
of
the
world
were
laid
,
2
Cor.
5.21
.
he
being
made
to
bee
sinne
for
vs
,
who
knew
no
sinne
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
Hee
was
made
sinne
for
vs
,
that
is
,
both
a
sinner
by
reputation
,
in
the
worlds
account
,
and
by
the
imputation
of
our
sinnes
vnto
him
in
true
account
;
and
also
a
sacrifice
for
sinne
,
by
laying
down
his
life
for
the
sinnes
of
the
elect
.
And
this
is
a
third
respect
in
which
he
puts
vs
on
,
3.
Our
punishment
.
namely
,
by
standing
in
our
stead
&
place
vpon
the
crosse
,
thus
interposing
himselfe
betweene
the
wrath
of
God
and
vs
,
humbling
himselfe
and
becoming
obedient
vnto
death
,
Phil.
2.8
.
euen
the
death
of
the
Crosse
:
Christ
thus
redeeming
vs
from
the
curse
of
the
Lawe
,
being
made
a
Curse
for
vs
;
for
it
is
written
,
Gal.
3.13
.
Cursed
is
euery
one
that
hangeth
on
Tree
.
And
of
this
manner
of
his
putting
vs
on
,
it
is
written
,
Surely
he
hath
borne
our
griefes
,
and
carried
our
sorrowes
.
He
was
wounded
for
our
transgressions
,
Isa.
53
,
4.5
.
He
was
bruised
for
our
iniquities
:
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
are
we
healed
So
that
before
God
in
mercie
looke
vpon
vs
in
him
,
and
in
him
respect
vs
;
he
doth
in
Iustice
looke
vpon
him
in
vs
,
as
cloathed
with
our
shame
and
sinne
.
4.
4.
Our
Infirmities
.
He
puts
vs
on
also
by
his
Intercession
(
that
other
part
of
his
Priestly
Office
)
being
our
High
Priest
;
which
was
shadowed
in
Aaron
,
Exod
39
6
.
7.8-14
.
carying
vpon
his
Breast
twelue
Iemmes
,
in
which
were
the
names
of
the
twelue
Tribes
of
Israel
,
and
so
likewise
vpon
his
shoulder
;
and
thus
hee
presents
vs
to
God
the
Father
,
Part.
1.
§.
7.
not
to
speake
how
.
5.
Our
protection
.
5.
He
puts
vs
on
in
regard
of
his
care
,
prouidence
,
and
protection
.
Thus
it
is
said
,
Isa.
9.6
.
The
Gouernment
is
vpon
his
shoulder
;
that
is
,
the
Church
which
is
his
Kingdome
,
and
which
he
gouernes
.
Of
which
it
is
further
said
,
that
being
the
Sauiour
of
his
people
,
Isa.
63.9
.
In
all
their
affliction
,
he
was
afflicted
,
and
the
Angel
of
his
presence
saued
them
;
in
his
loue
,
and
in
his
pity
he
redeemed
them
,
and
he
bare
them
and
carryed
them
all
the
daies
of
old
.
Section
.
7.
He
hauing
thus
put
vs
on
,
especially
by
taking
vpon
him
our
sin
and
suffering
,
Heb.
9.26
.
and
hauing
appeared
to
put
away
sinne
by
the
sacrifice
of
himselfe
;
this
his
sacrifice
being
All-sufficient
:
He
,
I
say
thus
presents
vs
before
the
Lord
,
before
the
Father
,
who
accordingly
accepts
of
this
his
sacrifice
for
vs
,
as
a
sweete
smelling
sauour
,
Ephes.
5.2
.
Mat.
3.17
.
saying
,
This
is
my
beloued
Sonne
,
in
whom
I
am
well
pleased
,
being
also
well
pleased
with
vs
in
him
.
Hereupon
,
Hence
his
Righteousnesse
becomes
ours
.
this
righteousnesse
thus
wrought
by
the
obedience
of
Christ
,
both
Actiue
in
his
holy
life
,
and
Passiue
by
his
satisfactorie
death
,
for
vs
,
is
by
God
imputed
to
vs
,
as
if
we
our selues
had
wrought
it
,
it
is
accounted
ours
,
and
we
are
cloathed
therewith
:
so
that
by
the
righteousnesse
of
this
One
,
Rom.
5.18.19
.
the
free-gift
comes
vpon
all
men
(
the
Elect
)
vnto
Iustification
of
life
:
for
as
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
,
shall
many
bee
made
righteous
.
Thus
then
,
Christ
first
takes
vpon
him
from
vs
,
our
vnrighteousnesse
,
stands
cloathed
with
it
,
and
suffers
death
for
it
,
(
who
yet
in
himselfe
was
most
righteous
)
and
hereupon
his
righteousnesse
,
being
first
offered
in
the
Word
preached
,
is
by
the
worke
of
the
Spirit
,
put
vpon
vs
,
so
that
we
,
cloathed
therewith
,
stand
and
appeare
in
Gods
sight
as
righteous
in
Christ
,
who
yet
in
our selues
remaine
vnrighteous
;
our
sinne
for
the
Nature
and
Being
of
it
,
being
not
taken
away
,
but
only
couered
and
not
imputed
.
And
thus
becomes
the
sacrifice
of
Christ
,
and
all
the
benefits
of
his
death
,
ours
,
as
if
we
our selues
had
satisfied
the
Iustice
of
God
:
and
thus
we
receuing
by
faith
,
this
righteous
offered
to
vs
in
the
Word
,
doe
put
on
Christ
by
being
incorporated
into
him
,
and
by
him
becomming
Righteous
;
What
our
Righteousnesse
implies
.
which
our
Righteousnesse
implies
and
includes
.
First
,
a
not
imputing
and
a
pardoning
of
sinne
,
and
freedome
from
the
guilt
and
punishment
thereof
.
Thus
for
sinne
it
is
said
,
God
was
in
Christ
,
2
Cor.
5.19
reconciling
the
world
vnto
himselfe
,
not
imputing
their
trespasses
vnto
them
.
(
for
indeede
the
sinnes
of
the
Elect
are
imputed
vnto
Christ
and
laid
vpon
him
)
.
And
for
the
punishment
,
guilt
,
and
condemnation
of
sin
,
it
is
said
,
Rom.
8.1
.
Isa.
43.25
.
There
is
no
condemnation
to
them
which
are
in
Christ
Iesus
.
Secondly
,
our
Righteousnesse
implies
an
Jmputation
of
Christs
righteousnesse
vnto
vs
;
of
which
together
with
the
former
(
they
being
in
effect
all
one
,
or
at
least
inseperably
going
together
)
we
read
in
Daniel
,
Dan.
9.24
.
where
the
time
of
Christs
death
is
noted
,
and
the
end
thereof
;
which
is
,
to
finish
the
transgression
,
and
to
make
an
end
of
sinnes
,
and
to
make
reconciliation
for
iniquity
,
and
to
bring
in
euerlasting
righteousnesse
:
both
which
Christ
did
,
by
his
obedience
to
the
Law
,
and
by
his
death
.
Oh
therefore
the
blessed
estate
of
all
such
as
haue
truly
put
on
Christ
;
for
thus
they
are
freed
from
all
sinne
and
misery
,
they
are
possessed
of
all
the
riches
of
Christ
,
they
enioy
Peace
with
God
,
and
his
fauour
in
which
is
life
,
and
in
the
end
shall
obtaine
euerlasting
life
.
This
they
haue
,
in
as
much
as
being
cloathed
with
Christ
,
they
are
made
one
with
him
,
and
are
become
members
of
his
Mysticall
Body
.
This
is
a
blessed
exchange
indeed
,
when
Christ
puts
on
vs
,
and
wee
put
on
him
;
it
is
a
sure
pledge
of
our
Peace
with
him
,
and
with
God
by
him
.
Daniels
Hist.
Lib.
1.
We
read
in
our
owne
History
,
that
Edmund
surnamed
Ironside
(
in
whom
England
was
lost
)
and
Knute
(
the
first
Danic
King
)
after
many
incounters
and
equall
fight
,
at
length
imbraced
a
present
agreement
,
which
was
made
by
parting
England
betweene
them
two
,
and
confirmed
by
Oath
and
Sacrament
,
putting
on
each
others
Apparell
and
Armes
,
as
a
Ceremonie
to
expresse
the
atonement
of
their
minds
,
as
if
they
had
made
transaction
of
their
persons
each
to
other
;
Knute
became
Edmund
,
and
Edmund
Knute
.
Euen
such
an
exchange
,
as
I
may
say
,
of
Apparell
is
betwixt
Christ
and
the
true
Christian
;
Part.
1.
§.
8.
Christ
becomes
his
,
and
hee
becomes
Christs
,
1
Cor.
12.12
,
13.
and
both
together
make
but
one
mysticall
Christ
,
as
is
said
.
Section
8.
Vnder
this
happinesse
of
the
Saints
,
is
contained
and
included
both
their
Honour
,
their
Glory
and
Beauty
,
with
their
spirituall
Riches
,
as
also
their
great
cause
of
Ioy
and
Reioycings
.
1.
The
honour
and
beautie
of
such
as
haue
put
on
Christ
.
Reuel
.
12.1
What
a
honourable
estate
is
that
of
a
true
Christian
?
yea
,
how
glorious
is
it
?
The
whole
Church
of
Christ
,
and
each
true
member
thereof
is
clothed
with
the
Sunne
,
euen
with
Christ
Iesus
the
Sunne
of
righteousnesse
:
Malac.
4.2
.
and
what
greater
honour
can
bee
imagined
?
Aske
the
ambitious
man
,
how
hee
desires
to
bee
honoured
on
earth
;
aske
Haman
,
Ester
6.6
,
7
,
8
,
9.
(
for
I
know
none
more
ambitious
)
in
the
words
of
King
Ahasuerus
,
What
shall
bee
done
vnto
the
man
whom
the
King
delighteth
to
honour
?
Hee
will
answere
you
,
Let
the
royall
apparell
bee
brought
,
which
the
King
vseth
to
weare
,
and
the
Crowne
royall
,
that
they
may
aray
the
man
withall
,
whom
the
King
delighteth
to
honour
,
and
proclaime
before
him
,
Thus
shall
it
bee
done
to
the
man
whom
the
King
will
honour
.
Loe
then
,
euen
thus
is
it
done
with
euery
true
Christian
whom
the
King
of
heauen
,
the
King
of
all
Kings
,
the
mightie
and
glorious
Lord
God
will
honour
;
no
sooner
shall
any
man
,
in
the
sight
and
loathing
of
himselfe
,
of
his
sinnes
and
vnrighteousnesse
,
returne
to
God
with
the
prodigall
sonne
,
by
true
repentance
in
faith
,
acknowledging
&
bewailing
his
sinnes
vnfainedly
,
but
his
heauenly
Father
shall
presently
say
,
Bring
forth
the
best
robe
,
Luke
15.21
,
22.
and
put
it
on
him
,
and
put
a
ring
on
his
hand
,
and
shoes
on
his
feete
:
which
Robe
is
the
Wedding
garment
of
the
righteousnesse
of
Christ
the
King
of
his
Church
,
and
therefore
indeed
truly
royall
Apparell
.
This
is
the
glory
and
beautie
of
euery
sound
Christian
,
which
therefore
being
more
inward
then
outward
(
For
the
Kings
daughter
is
all
glorious
within
)
may
stand
with
outward
Pouertie
in
the
world
;
Psal.
45.13
.
and
which
should
therefore
both
Comfort
and
Instruct
such
as
otherwise
are
poore
in
the
world
,
The
1.
vse
of
comfort
for
such
as
are
poore
.
1.
In
the
world
.
and
cloathed
in
meane
apparell
,
and
in
that
regard
,
the
more
despised
and
contemned
of
the
great
ones
of
the
world
.
Such
must
content
themselues
with
their
inward
clothing
,
as
being
,
not
naked
,
but
indeed
more
gloriously
and
gallantly
clad
,
then
are
their
despisers
;
their
life
,
their
riches
and
glory
is
now
hid
with
Christ
from
the
blinde
eyes
of
the
world
:
Col.
3.3
,
4.
but
the
time
commeth
,
when
wee
shall
appeare
with
him
in
glory
.
In
the
meane
time
,
let
it
content
vs
more
to
haue
it
,
then
to
seeme
to
haue
it
;
as
in
earthly
things
men
desire
rather
to
be
rich
,
then
onely
so
to
seeme
.
Know
that
God
iudgeth
otherwise
of
our
clothing
,
and
godly
men
,
being
assured
that
this
our
spirituall
apparell
is
of
greater
price
and
cost
,
then
are
the
robes
and
diadems
of
Kings
,
seeing
it
could
not
be
purchased
but
by
the
precious
blood
of
Christ
,
of
price
sufficient
in
it selfe
to
redeeme
ten
thousand
worlds
.
God
that
condemnes
this
partialitie
in
men
,
(
see
Iames
2.1
,
2
,
3
,
&c.
)
will
not
bee
guiltie
of
it
himselfe
,
but
will
accept
of
vs
,
if
we
come
clothed
with
Christ
,
how
naked
and
despised
soeuer
we
be
in
the
world
.
2.
In
spirit
.
This
may
also
much
comfort
all
such
as
are
poore
in
Spirit
(
whether
they
be
rich
or
poore
in
the
world
)
being
clothed
with
the
righteousnesse
and
holinesse
of
Christ
;
they
are
not
more
scorned
for
not
following
in
their
bodily
apparell
euery
new
fashion
,
then
they
are
despised
in
regard
of
their
spirituall
apparell
and
carriage
,
which
is
out
of
fashion
with
the
world
,
especially
with
our
English
Nation
,
which
delights
in
novelties
,
not
so
much
of
strange
apparell
,
as
of
Easterne
manners
,
and
ill
fashion
of
liuing
,
partaking
with
the
Spaniard
in
Pride
,
with
the
Germane
in
Drunkennesse
,
with
the
Jtalian
in
Lechery
and
Fornication
,
both
bodily
and
spirituall
,
too
much
in
many
addicted
to
the
fashions
and
attire
of
the
whore
of
Rome
,
1
Pet.
4.4
.
by
Romish
superstitions
;
who
therefore
thinke
it
strange
,
that
wee
runne
not
with
them
to
the
same
excesse
of
ryot
speaking
euill
of
vs
.
But
as
wee
are
bid
,
Put
on
Christ
Iesus
the
Lord
,
and
follow
that
fashion
onely
:
so
are
we
bid
,
Put
off
,
Rom.
13.12
13
,
14.
Rom.
12.2
.
and
lay
aside
all
other
fashions
of
this
wicked
world
whatsoeuer
.
This
may
moreouer
teach
vs
,
The
2.
vse
,
of
Instruction
.
not
to
bee
curious
in
our
outward
apparell
,
beyond
the
decency
of
our
callings
and
estates
;
for
such
as
offend
heerein
,
are
for
the
most
part
inwardly
naked
;
and
to
labour
more
for
this
inward
apparell
of
Christ
and
his
righteousnesse
,
Part.
1.
§
9.
then
for
any
thing
else
of
this
life
,
not
distrustfully
saying
,
What
shall
wee
eate
or
drinke
,
Mat.
6
.
25-28-30.31-33
.
or
what
shall
wee
put
on
,
thus
taking
thought
for
rayment
,
but
Seeke
yee
first
,
saith
our
Sauiour
,
the
kingdome
of
God
,
and
his
righteousnesse
,
and
all
these
things
shall
bee
added
vnto
you
.
For
what
can
we
want
if
we
haue
Christ
?
Roman.
8.32
.
But
especially
,
let
Women
take
out
this
Lesson
,
and
adorne
themselues
in
modest
apparell
,
with
shamefastnesse
and
sobrietie
,
not
with
broydered
hayre
,
or
gold
,
or
pearles
,
or
costly
aray
,
1
Tim
2.9
.
1
Pet.
3.3
,
4.
but
(
which
becommeth
women
professing
godlinesse
)
with
good
workes
.
Section
9
2.
As
the
Christian
estate
is
honourable
,
The
ioyfull
&
comfortable
estate
of
such
as
haue
put
on
Christ
.
Ester
8.16
.
yea
glorious
and
truely
rich
,
so
wants
it
no
cause
of
sound
Ioy
and
reioycing
;
euen
hence
because
of
this
,
its
rich
clothing
,
Honour
and
Ioy
goe
vsually
together
.
There
is
great
cause
of
reioycing
at
the
conuersion
of
others
,
Luke
15.6
,
7-9
,
10-23
much
more
at
our
owne
honour
by
conuersion
.
Therefore
saith
the
Church
in
the
person
of
Isaiah
,
Isa.
61.10.11
.
I
will
greatly
reioyce
in
the
Lord
,
my
soule
shall
bee
ioyfull
in
my
God
;
for
hee
hath
clothed
mee
with
the
garments
of
saluation
,
hee
hath
couered
mee
with
the
robe
of
righteousnesse
,
as
a
Bridegroome
decketh
himselfe
with
ornaments
,
and
as
a
Bride
adorneth
her selfe
with
her
Iewels
:
and
this
is
,
when
being
married
to
Christ
by
faith
,
we
are
also
by
him
reconciled
to
God
,
and
inioy
his
fauour
,
in
which
we
reioyce
more
then
the
wicked
can
doe
,
Psal.
4.6
,
7.
by
inioying
the
best
things
of
this
life
:
for
as
God
would
haue
married
couples
to
reioyce
in
the
loue
one
of
another
,
bidding
vs
reioyce
in
the
wife
of
our
youth
:
so
would
he
haue
vs
much
more
reioyce
in
him
,
and
in
his
loue
;
in
comparison
of
which
,
hee
would
haue
them
that
haue
wiues
,
1.
Cor.
7.29
.
to
bee
as
though
they
had
none
.
The
cause
of
this
lightsome
and
ioyfull
estate
,
The
cause
hereof
is
their
vnion
with
Christ
is
their
vnion
with
Christ
their
Head
,
whome
they
haue
put
on
;
which
strait
vnion
with
him
we
may
hence
take
notice
of
.
It
is
in
Scripture
set
out
by
diuers
similitudes
,
Which
is
set
out
by
comparisons
.
by
which
we
may
conceiue
of
the
comfortable
effects
of
it
.
First
,
as
was
now
said
,
it
is
illustrated
from
Marryage
,
where
two
are
so
ioyned
together
that
nothing
must
seperate
them
,
excepting
only
Adulterie
and
Death
;
yet
this
is
a
straighter
vnion
,
so
that
sprituall
Adultery
repented
on
,
shall
not
breake
it
.
Ier.
3.1
.
For
thus
are
we
knit
vnto
Christ
in
Loue
and
by
Faith
;
nothing
,
no
not
Death
being
able
,
through
the
constancie
of
his
loue
,
Ioh.
13.1
.
Rom.
8
35.
to
seperate
vs
from
the
loue
of
Christ
,
wherewith
he
loues
vs
;
and
by
vertue
of
this
mariage
knot
,
we
pertake
and
haue
right
to
,
not
only
all
the
goods
and
riches
of
Christ
,
but
euen
to
Christ
himselfe
,
who
is
ours
,
and
all
things
else
in
him
,
because
we
are
his
.
1
Cor.
3.21
22.23
.
2.
This
our
straite
vnion
is
such
,
as
is
betweene
the
head
and
the
members
of
the
body
,
Ephes.
1.22.23
.
which
are
so
knit
together
by
the
same
spirit
and
soule
,
that
the
members
receiue
life
and
influence
therefrom
;
euen
so
doe
wee
receiue
from
Christ
our
Head
,
our
life
,
health
,
and
euery
good
thing
.
3.
He
is
the
Vine
,
Ioh.
15.5
.
wee
are
the
branches
;
we
being
wild
Oliues
,
are
graffed
contrary
to
nature
into
(
him
)
a
good
Oliue
Tree
,
Rom.
11.24
.
and
are
rooted
and
built
vp
in
him
,
Coloss.
2.7
.
and
so
become
one
with
him
,
being
stablished
in
the
faith
,
and
abounding
therein
with
thankesgiuing
,
Iohn
.
15.5
.
bringing
forth
much
fruite
,
only
with
this
difference
;
hee
our
Stocke
changeth
vs
into
his
diuine
Nature
,
in
regard
of
diuine
qualities
and
fruites
,
and
not
contrarily
(
as
it
is
in
naturall
graffings
)
we
,
him
.
4.
This
vnion
is
signified
,
and
also
sealed
by
our
eating
and
drinking
,
Iohn
.
6.51
.
whereby
as
the
meate
and
drinke
we
take
,
turne
not
only
to
our
nourishment
,
but
into
our
substance
,
and
so
become
most
straitly
one
with
vs
;
euen
so
Christ
and
we
are
made
one
body
;
only
with
this
difference
,
he
changeth
vs
to
become
like
vnto
him
,
not
wee
him
on
whom
by
faith
wee
feede
,
as
in
naturall
foode
.
Their
comfort
.
Lastly
,
to
passe
by
other
similitudes
,
the
selfe-same
neerenesse
and
vnion
is
here
signified
by
the
putting
on
of
apparel
,
the
nature
of
which
phrase
is
already
noted
.
Section
.
10.
In
the
assurance
of
their
immortall
cloathing
.
Now
this
is
a
Consideration
full
of
varietie
of
Comfort
.
For
First
,
we
may
take
this
first
cloathing
by
the
righteousnesse
of
Christ
for
a
pledge
,
and
as
the
earnest
of
our
immortall
cloathing
,
when
at
the
Resurrection
,
1
Cor.
15.53
.
this
corruptible
shall
put
on
incorruption
and
this
mortall
shall
put
on
immortalitie
:
for
Christ
,
Par.
1.
§.
10
whom
we
haue
put
on
,
and
into
whom
we
are
ingrafted
,
being
risen
,
wee
shall
rise
also
to
glory
;
For
,
he
is
become
the
first
fruites
of
them
that
slept
,
so
that
in
him
shall
all
(
that
belong
to
his
body
)
be
made
aliue
;
as
now
Christ
the
first
fruites
,
so
afterwards
they
that
are
Christ
at
his
comming
,
as
the
Apostle
proues
at
large
.
Though
therefore
our
bodies
die
and
be
laid
in
the
dust
,
and
turne
to
corruption
,
yet
they
rest
in
hope
;
and
being
members
of
Christ
,
shall
,
in
due
time
rise
to
glory
,
euen
because
hee
is
risen
who
is
our
head
:
the
head
being
safe
and
aboue
water
,
the
body
cannot
perish
.
Jf
then
our
earthly
house
of
this
Tabernacle
were
dissolued
,
we
haue
a
building
of
God
,
an
house
not
made
with
hand
,
2
Cor.
5.1.2
.
&c.
eternall
in
the
heauens
,
with
which
wee
both
desire
and
hope
to
be
cloathed
:
Comfort
hence
in
the
death
of
our
friends
.
&c.
the
assured
hope
whereof
affords
wonderfull
comfort
to
vs
,
in
the
death
of
those
our
friends
that
die
in
the
Lord
,
and
armes
vs
against
the
feare
of
death
in
our selues
.
Yea
,
in
the
midest
of
all
troubles
and
dangers
,
yea
in
the
dangers
of
Prosperity
,
which
would
withdraw
vs
from
God
;
it
makes
vs
(
it
should
at
least
make
vs
)
stedfast
,
vnmoueable
,
alwaies
abounding
in
the
workes
of
the
Lord
;
vers.
58.
for
asmuch
as
we
know
that
our
labour
is
not
in
vaine
in
the
Lord
.
As
wee
then
desire
to
be
cloathed
with
eternall
glory
,
and
to
be
taken
to
house
and
harbour
with
Christ
for
euer
,
so
ought
wee
now
labour
truely
to
put
him
on
.
Section
11.
But
wee
want
not
comfort
hence
for
the
present
,
2.
In
case
of
Trouble
.
in
case
of
trouble
,
whether
our
trouble
be
from
without
,
or
from
within
.
1.
Outward
If
our
trouble
be
outward
from
persecution
,
whether
of
the
Sword
or
of
the
tongue
;
or
from
crosses
,
losses
,
sicknesses
,
or
the
like
;
our
comfort
is
,
that
Christ
is
ours
,
and
that
,
(
not
only
wee
in
him
haue
a
gracious
supply
from
his
riches
of
what
wee
want
,
Par.
1.
§.
11
being
all
in
all
vnto
vs
,
but
also
that
)
he
is
both
a
couering
and
a
couert
vnto
vs
,
Isa.
4.6
.
a
Tabernacle
for
a
shadow
in
the
day
time
from
the
heat
,
and
for
a
place
of
refuge
,
and
for
a
couert
from
storme
and
from
raine
.
To
this
Rocke
the
godly
in
their
afflictions
flye
,
vnder
the
shadow
whereof
,
they
finde
both
safetie
and
refreshment
,
being
able
with
all
thankes
to
say
,
Thou
hast
beene
a
strength
to
the
poore
,
Isa.
25.4
.
a
strength
to
the
needy
in
his
distresse
,
a
refuge
from
the
storme
,
a
shadow
from
the
heate
,
when
the
blast
of
the
terrible
ones
is
as
a
storme
against
the
wall
.
The
safety
and
securitie
of
beleeuers
is
,
The
safety
and
securitie
of
true
Christians
.
that
Christ
is
to
their
soules
,
what
Apparell
and
Armour
are
to
the
body
;
arming
vs
against
the
very
wrath
of
God
,
much
more
against
the
thornes
and
prickings
of
afflictions
.
And
how
much
makes
this
for
our
comfort
?
seeing
there
is
no
dart
can
be
throwne
against
vs
,
which
doth
not
also
pierce
him
;
he
is
so
neere
vs
in
regard
of
his
Nature
,
of
his
affection
and
Loue
,
that
hee
is
compassionate
with
vs
in
all
our
sufferings
;
Isa.
63.9
.
in
all
our
affliction
he
is
afflicted
;
and
takes
all
as
done
to
himselfe
that
is
done
to
vs
,
saying
to
Saul
,
when
hee
persecuted
the
Church
&
seruants
of
Christ
,
Saul
,
Acts.
9.4
.
Saul
,
why
persecutest
thou
me
?
so
that
hee
that
toucheth
vs
,
toucheth
the
apple
of
his
eie
.
Nay
,
the
sting
of
death
,
the
malice
of
Satan
,
the
rage
of
aduersaries
and
persecuters
;
nay
,
I
may
say
,
the
displeasure
of
God
for
our
sinne
,
hauing
first
hit
vpon
him
in
his
suffering
,
haue
their
edge
and
point
sore
bated
and
abated
,
that
they
cannot
hurt
vs
;
Christ
being
to
vs
Armour
of
proofe
,
these
cannot
pierce
to
hurt
vs
his
Mysticall
body
;
how
much
lesse
then
,
can
any
bare
outward
affliction
doe
vs
harme
?
Are
we
then
Christs
?
let
vs
perswade
our selues
,
that
as
the
things
we
suffer
,
are
first
borne
by
him
for
vs
,
or
at
lest
,
for
ease
&
comfort
he
suffers
them
with
vs
;
so
the
very
name
of
Christ
(
which
is
vpon
vs
,
who
by
putting
on
of
Christ
are
true
Christians
)
is
able
and
sufficient
to
supply
(
and
comfort
vs
against
)
all
want
of
good
things
whatsoeuer
;
The
name
Christian
,
answers
all
wants
.
in
the
enioying
of
which
,
the
men
of
this
world
so
much
glory
and
blesse
themselues
.
Thou
perhaps
art
poore
in
the
world
,
and
thou
hearest
the
rich
reproach
thee
for
it
,
and
withall
blesse
himselfe
,
saying
,
I
am
rich
and
increased
with
goods
,
with
Lands
and
great
Reuenues
;
but
thou
mayest
in
one
word
answer
him
,
But
I
am
a
Christian
.
Thou
art
despised
and
contemned
,
especially
of
great
ones
,
and
thou
hearest
one
brag
and
insult
ouer
thee
,
saying
,
I
haue
the
loue
of
all
men
,
I
haue
the
fauour
of
such
great
Personages
,
yea
of
my
Prince
;
but
thou
mayest
without
enuying
of
him
,
&
with
comfort
to
thy selfe
,
tell
him
,
saying
,
But
I
am
a
Christian
.
Or
,
thou
art
debarred
of
thy
Libertie
,
and
other
comforts
of
this
life
;
yea
,
thou
withdrawest
thy selfe
from
sinfull
sports
and
recreations
,
and
thou
seest
one
account
thy
life
and
thine
estate
,
to
be
without
comfort
and
full
of
melancholy
&
sadnesse
,
and
withall
to
cheere
himselfe
;
I
haue
all
things
that
my
heart
can
wish
,
I
deny
my
soule
no
pleasure
,
I
thanke
God
I
can
bee
merry
,
&c.
but
thou
maist
answer
him
in
a
word
,
but
I
am
a
Christian
.
So
if
there
bee
any
thing
else
which
worldlings
boast
off
,
which
thou
wantest
;
thy
comfort
is
,
thou
hast
it
all
in
Christ
in
a
far
more
heauenly
,
spirituall
,
full
and
plentifull
manner
.
This
one
name
,
Christian
,
is
sufficient
to
answer
all
:
It
includes
all
riches
,
honor
,
pleasure
,
happinesse
;
so
that
nothing
of
this
life
is
wanting
to
a
true
Christian
,
which
is
not
abundantly
supplyed
in
Christ
;
vnto
him
with
all
wants
,
with
comfort
and
boldnesse
they
may
haue
recourse
,
call
vpon
him
and
bind
him
with
this
argument
,
saying
in
their
trouble
,
Iere.
14.7.9
Thou
O
Lord
art
in
the
midst
of
vs
,
and
we
are
called
by
thy
name
,
leaue
vs
not
though
our
iniquities
testifie
against
vs
,
doe
thou
it
for
thy
names
sake
.
Thus
may
wee
gather
comfort
and
assurance
in
our
misery
:
for
God
loues
his
Name
,
and
will
doe
much
for
it
,
though
we
deserue
little
,
as
we
see
in
EZekiel
;
Ezek.
36.21
22.23
.
as
he
also
teacheth
vs
by
his
promise
,
If
my
people
which
are
called
by
my
Name
,
shall
humble
themselues
and
pray
,
&c.
then
will
I
heare
from
heauen
,
2
Chron.
7.14.16
.
&c.
Euen
as
a
woman
or
childe
wanting
any
thing
,
will
come
with
comfort
to
her
husband
or
father
by
this
argument
,
I
am
thine
,
thy
wife
,
thy
child
,
called
by
thy
name
,
therfore
helpe
;
It
belongs
to
thy
care
so
to
doe
,
and
it
will
not
be
for
thy
credit
,
that
we
should
seeke
to
others
.
Par.
1.
§.
12.
2.
Now
secondly
,
if
thy
trouble
bee
Jnward
;
2
In
case
of
Inward
trouble
and
Temptation
.
then
is
it
from
Tentation
,
and
that
either
to
sinne
,
or
for
sin
;
whereby
thou
art
tempted
either
by
sinning
to
presume
on
mercie
,
or
hauing
sinned
,
to
despaire
of
mercy
.
1
To
sinne
by
presuming
.
1.
If
the
first
,
and
that
thou
findest
thy selfe
troubled
with
the
assaults
of
Satan
,
and
of
the
flesh
,
annoyed
with
couetous
,
lustfull
,
ambitious
,
enuious
,
blasphemous
,
or
any
wayes
wicked
thoughts
&
desires
,
seeing
,
whilest
in
the
inward
man
thou
delightest
in
the
Law
of
God
,
Rom.
7.22.23.24
.
and
25.
another
Law
in
thy
members
warring
against
the
Law
of
thy
mind
,
and
bringing
thee
into
captiuitie
to
the
Law
of
sinne
,
which
is
in
thy
members
,
making
thee
cry
out
saying
,
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
body
of
this
death
?
If
thus
thou
findest
it
,
yet
comfort
thy selfe
,
looke
into
thy selfe
,
and
thou
shalt
find
armour
of
Proofe
,
to
cause
thee
to
withstand
,
or
at
least
not
wholly
to
yeeld
to
Satans
assaults
,
thou
shalt
finde
thy selfe
clothed
with
Christ
and
in
the
end
to
obtaine
victory
,
and
to
haue
cause
with
Paul
to
blesse
God
,
saying
,
J
thank
God
through
Iesus
Christ
our
Lord
.
For
,
art
thou
Christs
?
then
howsoeuer
sinne
and
Satan
will
be
busie
with
thee
,
yet
by
Christ
whom
thou
hast
put
on
,
they
haue
lost
their
power
:
whence
it
is
said
,
They
that
are
Christs
,
Gal.
5.24
.
Ephes.
6.11
.
&c.
8.13
.
&c.
haue
crucified
the
flesh
with
the
affections
and
lusts
.
But
this
is
said
of
such
as
haue
put
on
Christ
&
the
whole
armour
of
God
;
not
of
such
as
through
negligence
let
their
armour
lye
by
,
vse
it
not
,
and
put
it
not
to
the
proofe
.
Heere
then
,
as
thou
wouldest
haue
comfort
,
and
find
victory
against
such
assaults
of
Satan
,
and
ouer
thy
special
corruptions
,
thou
must
stirre
vp
the
graces
of
God
in
thee
,
2
Tim.
1.6
.
and
not
suffer
the
gifts
therof
to
bee
smoothered
vnder
the
ashes
,
but
make
them
flame
forth
;
without
which
diligence
in
the
imployment
of
grace
,
and
of
thy
spirituall
armour
,
The
Christians
armour
against
temptations
to
sinne
.
Psal.
51.6
.
1
His
girdle
Sincerity
.
Christ
and
his
benefits
proue
fruitles
and
vnprofitable
,
&
Satan
preuaileth
ouer
vs
.
Art
thou
strongly
tempted
to
any
sin
?
Be
thou
first
then
girt
about
with
truth
,
with
that
truth
which
God
desireth
in
the
inward
parts
,
that
is
,
with
sincerity
;
set
thy selfe
in
Gods
presence
,
respect
not
secrecy
with
man
,
but
in
conscience
of
thy
dutie
to
God
,
answer
it
,
and
say
with
good
Ioseph
in
like
case
,
How
can
I
doe
this
great
wickednes
,
Gen.
39.9
.
and
sinne
against
God
?
Thus
if
we
can
walke
sincerely
,
we
may
with
much
comfort
for
all
our
failings
,
in
our
greatest
troubles
&
feares
,
say
with
good
King
Hezekiah
,
Remember
now
,
Isa.
38.3
.
O
Lord
J
beseech
thee
,
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
&c.
2
his
Brest-plate
,
a
good
conscience
.
Againe
,
looke
to
thy
Brestplate
of
righteousnes
,
namely
,
the
righteousnes
of
a
good
conscience
,
and
doe
nothing
against
conscience
,
alwayes
auoyding
euill
,
and
keeping
thy selfe
in
the
wayes
of
God
,
at
least
indeauour
so
to
doe
;
and
this
thine
indeauour
shall
at
least
keepe
thee
from
being
mortally
wounded
:
this
Breastplate
will
preserue
the
vitall
parts
.
Thirdly
,
3
His
Shoes
Patience
.
if
by
afflictions
for
the
Gospel
,
thou
beest
tempted
to
forsake
the
Gospell
,
or
to
curse
God
,
as
the
deuill
intended
in
his
tempting
of
Iob
,
then
let
thy
feet
be
shod
with
the
preparation
of
the
Gospell
of
peace
,
that
is
,
with
true
Patience
,
which
the
knowledge
of
the
Gospell
of
peace
,
and
the
assurance
of
our
reconciliation
with
God
,
will
worke
in
vs
,
arming
vs
,
as
with
shooes
and
greeues
,
against
the
stones
,
thornes
,
and
prickings
of
afflictions
,
assuring
our selues
,
that
neither
the
afflictions
which
wee
indure
,
nor
the
temptation
to
sin
by
affliction
shall
hurt
vs
,
being
in
Christ
,
but
shall
indeed
,
both
of
them
turne
to
our
good
.
Fourthly
,
and
aboue
all
,
take
the
Shield
of
faith
;
looke
to
Gods
power
and
his
assistance
,
Rom.
8.28
.
4
His
Shield
Faith
.
look
to
his
gracious
promises
,
and
so
make
resistance
to
the
temptation
by
faith
,
and
herewith
you
shall
bee
able
to
quench
all
the
fiery
darts
of
the
wicked
.
Though
the
assault
be
strong
,
and
that
the
deuill
seeme
by
his
temptation
neere
preuailing
,
to
cast
thee
into
the
fire
of
lust
,
and
into
the
waters
of
flowing
pleasures
to
destroy
thee
,
as
hee
did
him
that
had
the
dumbe
spirit
,
yet
if
thou
canst
beleeue
,
as
our
Sauiour
said
to
that
parties
father
,
All
things
are
possible
to
him
that
beleeueth
.
Mark
9.22
,
23.
Thus
by
faith
thou
shalt
be
able
to
subdue
all
enemies
,
and
to
do
all
things
;
if
therby
thou
beest
in
Christ
,
and
fleest
to
Christ
,
thou
shalt
find
thy selfe
able
to
say
with
Paul
,
Phil.
4
13.
I
can
doe
all
things
through
Christ
which
strengtheneth
me
.
But
moreouer
,
thou
must
also
take
the
Helmet
of
saluation
,
5
His
Helmet
,
Hope
.
which
is
Hope
;
and
being
tempted
with
the
vain
things
of
this
life
,
which
would
allure
thee
,
and
withdraw
thee
from
God
,
look
to
thy
hoped
saluation
,
and
be
content
to
beare
or
forbeare
any
thing
for
the
glory
that
is
set
before
thee
;
euen
as
Moses
being
tempted
,
Heb.
11.24
25.26
.
yet
was
hee
not
ouercome
with
the
honour
of
being
sonne
in
law
to
Pharaohs
daughter
,
with
the
pleasures
of
sin
for
a
season
,
or
with
the
riches
and
treasures
of
Egypt
,
(
the
worlds
god
and
trinitie
which
they
adore
,
and
for
which
they
forsake
the
only
true
God
,
the
Loue
of
the
Father
,
the
grace
of
the
Son
,
the
comforts
of
the
holy
Ghost
,
and
the
hope
of
glory
)
but
why
did
Moses
this
?
or
how
was
he
armed
against
these
Syrens
?
the
text
addes
;
for
he
had
respect
to
the
recompence
of
reward
.
He
did
all
this
by
faith
,
beleeuing
the
promises
of
God
;
and
by
hope
,
expecting
the
accomplishment
of
those
promises
.
But
there
is
moreouer
afforded
another
principal
piece
of
armor
,
6
His
Sword
Gods
word
.
which
is
as
well
offensiue
as
defensiue
,
and
it
is
the
Sword
of
the
spirit
,
which
is
the
Word
of
God
,
With
this
spirituall
sword
we
being
armed
with
it
,
and
vsing
it
aright
,
may
not
onely
defend
our selues
from
the
enemies
of
truth
,
who
would
seduce
and
perswade
to
errour
in
iudgement
;
and
of
holinesse
,
who
would
allure
&
withdraw
vs
to
sinne
,
but
also
offend
the
aduersary
,
driue
him
away
,
and
confound
him
,
without
which
destroying
of
them
,
wee
shall
neuer
be
free
from
their
assaults
.
Wee
must
then
being
tempted
to
any
errour
and
sinne
,
stoutly
resist
,
and
repell
it
by
the
authority
of
Gods
Word
:
so
shall
we
not
onely
stand
against
temptation
and
enemies
,
but
driue
them
away
,
so
that
they
shall
no
more
be
able
to
stand
before
or
against
the
Word
,
1
Sam.
5.3.4
then
Dagon
before
the
Arke
of
God
.
Thus
our
Sauiour
,
assaulted
three
times
by
the
Deuill
,
by
the
authoritie
of
this
Word
,
defended
himselfe
against
him
in
the
first
and
second
incounter
,
and
in
the
third
quite
droue
him
away
.
Thus
wee
,
Mat.
4
.
4.-7.-10
.
hauing
put
Christ
on
as
our
Prophet
,
and
being
well
acquainted
with
his
word
,
by
hearing
,
reading
,
meditating
,
and
often
conferring
on
it
,
are
by
it
safely
fenced
against
our
enemies
;
The
weapons
of
our
warfare
being
mightie
through
God
to
pull
downe
holds
,
2
Cor.
10.4.5
.
and
to
cast
downe
imaginations
,
and
euery
high
thing
that
exalteth
it selfe
against
the
knowledge
of
God
.
Our
carnall
reason
and
affections
shall
not
preuaile
against
vs
,
neither
shall
we
wholly
or
finally
fall
into
heresie
and
sinne
,
or
be
carried
away
with
the
errour
of
the
wicked
.
Lastly
,
the
true
Christian
,
7.
His
defence
and
safty
,
by
the
benefit
of
Prayer
.
by
vertue
of
his
vnion
with
Christ
,
hath
the
benefite
of
Prayer
,
and
priuiledge
of
comming
immediately
into
the
presence
of
God
,
through
Christ
,
in
whose
Name
(
which
is
vpon
him
)
&
for
whose
sake
hee
may
aske
any
thing
,
and
bee
assured
to
receiue
it
.
Christ
hauing
suffered
,
Heb.
2.18
.
being
tempted
,
is
able
to
succour
them
that
are
tempted
.
So
that
we
haue
not
an
high
Priest
which
cannot
bee
touched
with
the
feeling
of
our
infirmities
,
but
was
in
all
points
tempted
like
as
we
are
,
yet
without
sinne
:
Heb.
4.15.16
.
hence
riseth
our
boldnesse
,
and
the
Apostles
exhortation
,
Let
vs
therefore
come
boldly
vnto
the
throne
of
grace
,
that
wee
may
attaine
mercy
,
and
find
grace
to
helpe
in
time
of
need
.
This
benefit
and
priuiledge
of
Prayer
and
accesse
to
God
,
which
true
Christians
haue
,
Ephes.
6.18.19
.
is
made
by
Paul
,
either
part
of
his
Spirituall
Armour
&
cloathing
,
or
at
least
one
principall
meanes
,
by
which
wee
come
to
vse
our
Armour
aright
;
setting
it
downe
in
the
last
place
as
hauing
a
reference
to
all
;
and
such
as
implieth
a
ioynt
vse
of
it
with
all
the
rest
,
Master
Gouge
on
on
this
place
.
as
one
well
noteth
;
for
he
vseth
the
Participle
,
Praying
,
as
if
hee
had
said
.
Put
on
the
whole
Armour
of
God
praying
;
take
and
vse
the
Girdle
.
Brest-plate
,
Shooes
,
Shield
,
Helmet
,
and
Sword
,
praying
.
So
then
,
the
Christian
being
any
waies
assaulted
or
tempted
,
hath
sufficient
Armour
to
defend
himselfe
,
and
to
keepe
himselfe
in
safety
:
which
if
for
want
of
skill
and
dexterity
to
vse
it
well
,
hee
cannot
skilfully
guide
,
or
if
his
enemies
seeme
too
strong
and
wily
for
him
(
through
his
weaknes
and
simplicitie
)
yet
,
for
his
comfort
he
hath
the
benefit
of
Prayer
;
by
which
,
darting
vp
a
thought
and
desire
vnto
God
and
Christ
,
his
Captaine
or
Generall
,
hee
may
haue
present
supply
and
succour
as
his
neede
shall
require
,
according
to
the
mercifull
promise
of
his
heauenly
Father
;
and
that
euen
because
he
hath
knowne
his
Name
.
Psal.
91.14.15
.
Mat.
6.13
.
What
a
comfortable
estate
then
is
that
of
the
true
Christian
,
who
thus
hath
a
care
to
put
on
Christ
,
Par.
1.
§.
13.
and
his
spirituall
Armour
by
Christ
?
How
safely
stands
he
fenced
,
with
veritie
and
sinceritie
,
with
Righteousnesse
and
a
good
Conscience
;
with
Patience
and
the
preparation
of
the
Gospell
of
Peace
;
with
Faith
,
with
Hope
,
with
the
Word
of
God
,
and
lastly
with
Prayer
?
As
therefore
wee
desire
these
excellent
graces
,
priuiledges
,
and
furniture
,
as
we
desire
the
security
and
comfort
afforded
vs
thence
;
so
it
will
behoue
vs
aboue
all
things
,
to
labour
to
become
Christians
indeed
,
and
truely
to
puton
Christ
.
Section
13.
2.
As
a
further
Motiue
whereunto
,
2.
The
Christians
comfort
in
case
of
trouble
and
temptation
for
sinne
,
by
desparing
and
doubting
.
consider
the
Comfort
of
this
our
vnion
with
Christ
,
by
putting
him
on
;
in
case
that
we
be
tempted
for
sinne
to
despaire
of
mercy
,
after
wee
haue
beene
foyled
by
sinne
.
In
case
therefore
of
Doubting
,
haue
recourse
to
thy
Baptisme
,
whereby
thou
wast
incorporated
into
Christ
,
by
putting
him
on
;
for
there
God
sealed
to
thee
the
pardon
of
thy
sinnes
,
and
life
euerlasting
.
Is
then
thy
title
to
life
called
into
question
by
the
enemie
of
Mankind
?
What
to
doe
in
case
of
doubting
.
here
doe
as
men
ordinarily
do
in
the
like
case
,
when
their
Houses
and
Lands
are
questioned
,
and
they
looke
into
the
last
Will
and
Testament
of
their
Parents
and
Grandfathers
,
&
thence
they
secure
themselues
;
so
haue
thou
recourse
to
thy
Baptisme
,
where
the
Will
of
thy
Father
,
and
last
Testament
of
thy
Sauiour
is
sealed
vnto
thee
,
&
thence
assure
thy selfe
thy
estate
is
good
,
and
sure
enough
with
God
,
howsoeuer
thou
mayst
seeme
to
haue
broken
couenant
with
him
on
thy
part
.
Seeke
also
,
but
duly
prepared
by
Repentance
and
Faith
,
vnto
the
Lords
Table
,
where
the
same
couenant
is
renued
with
thee
,
which
was
made
in
Baptisme
,
and
there
thou
shalt
find
thy
saluation
also
sealed
;
yea
,
which
is
not
done
in
other
couenants
with
men
,
thou
shalt
find
God
ready
often
in
his
mercy
,
to
seale
to
thee
;
so
that
though
thou
by
not
performing
the
condition
,
hast
broken
thy
Bond
,
and
forfeited
thy
Lease
,
(
wherein
eternall
life
was
sealed
to
thee
)
yet
God
is
willing
to
giue
vs
a
new
Lease
of
life
,
or
rather
to
renue
and
make
the
former
good
againe
;
and
hereof
to
assure
vs
,
by
sealing
the
same
often
to
vs
in
the
Sacrament
,
euen
so
often
as
we
doe
renue
our
repentance
,
and
so
repaire
in
faith
to
that
holy
Sacrament
.
Our
vnion
with
Christ
Indissoluble
.
Here
further
know
,
that
hauing
once
truly
put
on
Christ
,
(
in
and
by
the
right
vse
of
Baptisme
)
nothing
shall
seperate
vs
from
the
loue
of
Christ
not
death
(
which
seuers
betweene
soule
and
body
)
nor
life
,
nor
Angels
,
Rom.
8
.
35-38.39
.
nor
Principalities
,
nor
Powers
&c.
shall
be
able
to
seperate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
That
is
,
from
the
loue
of
God
wherewith
hee
hath
loued
vs
in
his
Son
.
For
God
so
loued
the
world
,
Ioh.
3.16
.
that
hee
gauen
his
only
begotten
Sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
life
euerlasting
He
then
that
spared
not
his
sonne
,
but
deliuered
him
vp
for
vs
all
;
Rom.
8.32.33.34
.
how
shall
he
not
with
him
also
freely
giue
vs
all
things
?
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
iustifieth
,
who
is
hee
that
condemneth
?
It
is
Christ
that
died
,
yea
rather
that
is
risen
againe
,
who
is
euen
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
vs
.
The
Apostle
thus
reasoning
from
the
loue
of
God
,
On
what
our
assurance
is
grounded
.
which
is
euer
constant
and
immutable
,
from
the
death
of
Christ
,
which
for
the
value
of
it
,
is
euer
sufficient
;
and
from
his
Resurrection
,
Ascension
,
sitting
at
Gods
right
hand
,
and
Intercession
,
which
euer
are
auaileable
for
the
application
of
his
alsufficient
merits
to
our
iustification
,
Rom.
4.25
.
and
to
our
continuall
preseruation
in
the
state
of
grace
,
(
by
couering
our
daily
faylings
&
infirmities
,
&
the
imperfection
of
our
workes
by
the
daily
application
of
his
merits
;
of
which
his
appearing
in
the
sight
of
God
for
vs
as
our
High
Priest
,
it
is
said
.
If
any
man
sin
,
Heb.
9.24
.
we
haue
and
Aduocate
with
the
Father
,
Iesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
&c.
)
Seeing
I
say
,
1
Ioh.
2.1.2
the
Apostle
reasons
from
these
,
and
not
from
any
thing
in
vs
to
proue
the
perpetuity
of
our
vnion
with
Christ
,
therefore
wee
may
receiue
comfort
,
&
conclude
,
that
being
once
truely
ingrafted
into
Christ
,
our
sinnes
shall
neuer
after
make
a
finall
or
totall
seperation
.
For
,
thus
further
may
wee
reason
with
the
same
Apostle
,
God
commendeth
his
loue
towards
vs
,
Rom.
5.8.9.10
.
in
that
,
while
we
were
yet
sinners
Christ
died
for
vs
;
much
more
then
being
now
iustified
by
his
blood
,
wee
shall
bee
saued
from
wrath
through
him
;
for
if
when
we
were
enemies
,
wee
were
reconciled
to
God
,
by
the
death
of
his
Son
,
much
more
being
reconciled
,
we
wee
shall
bee
saued
by
his
life
.
So
then
,
if
our
sinnes
,
when
wee
were
altogether
sinners
and
enemies
,
did
not
hinder
God
from
setting
his
loue
vpon
vs
in
Christ
,
how
much
lesse
will
hee
estrange
his
loue
from
vs
,
after
hee
once
hath
admitted
vs
thereunto
,
and
indued
vs
with
his
spirit
?
As
our
sins
then
hindred
not
this
vnion
:
so
neither
doe
they
now
dissolue
&
breake
it
.
Satan
may
as
well
goe
about
to
separate
Christ
from
thee
,
which
is
impossible
,
as
thee
from
Christ
.
Thou
canst
not
perish
,
because
Christ
,
with
whom
thou
art
clothed
,
cannot
perish
.
Christ
liuing
who
is
the
Head
,
will
not
suffer
any
of
his
members
to
perish
.
Because
I
liue
,
ye
shall
liue
also
.
Ioh.
14.19
.
We
are
already
in
heauen
in
Christ
our
Head
;
he
is
risen
and
is
in
heauen
,
taking
our
Nature
thither
with
him
,
and
leauing
his
Spirit
here
with
vs
,
as
a
double
pawne
of
our
glorification
,
by
vertue
of
our
vnion
with
him
,
&
of
his
with
vs
.
He
,
as
is
said
,
hath
put
vs
on
,
by
taking
vpon
him
our
nature
,
and
so
is
vnited
to
vs
;
and
we
haue
put
him
on
by
vertue
of
his
spirit
,
which
dwelling
in
and
with
him
,
he
yet
hath
giuen
vs
.
He
therfore
hauing
taken
our
nature
and
flesh
into
heauen
with
him
,
(
which
at
first
hee
tooke
intentionally
,
not
for
all
men
,
but
only
for
the
elect
)
he
therby
hath
taken
possession
of
it
for
vs
,
and
in
our
names
,
and
in
his
time
will
assuredly
bring
vs
thither
,
that
where
he
is
,
we
may
be
also
:
euen
as
Joshua
(
a
type
of
him
heerein
)
brought
the
Iewes
ouer
Iordan
(
after
they
had
escaped
the
dangers
of
the
Red
sea
,
&
the
wildernesse
,
all
typifying
the
dangers
of
sin
)
and
gaue
them
full
possession
of
the
land
of
Promise
.
In
the
meane
time
,
1
pet.
1.3.4.5
we
being
begotten
vnto
a
liuely
hope
,
by
the
resurrection
of
Iesus
Christ
from
the
dead
,
to
an
Inheritance
incorruptible
&
vndefiled
,
and
that
fadeth
not
away
;
Jt
is
reserued
in
heauen
for
vs
,
who
are
kept
(
and
reserued
)
by
the
power
of
God
through
faith
vnto
saluation
,
&c.
Loe
,
it
is
kept
for
vs
,
and
wee
are
kept
for
it
;
and
what
then
can
hinder
vs
of
it
?
Wee
are
weake
and
fraile
,
and
sinne
daily
;
yea
,
but
we
are
kept
by
the
power
of
God
for
it
.
Christ
being
ours
,
God
is
ours
,
his
wisdome
,
&
his
power
are
ours
:
so
that
the
godly
once
in
Christ
,
doubt
no
more
of
Gods
will
then
of
his
power
;
and
thence
in
the
greatest
trials
and
tentations
stay
and
assure
themselues
,
Rom.
4.21
.
as
Abraham
,
and
Paul
,
who
with
great
confidence
could
say
,
2
Tim.
1.12
.
I
am
not
ashamed
;
for
I
know
whom
J
haue
beleeued
,
and
I
am
perswaded
,
that
hee
is
able
to
keepe
that
which
I
haue
committed
vnto
him
against
that
day
:
that
is
,
the
eternall
saluation
of
my
soule
.
Here
then
is
our
comfort
,
that
,
howsoeuer
we
are
not
to
be
carelesse
,
Philip.
2.12
13.
but
with
feare
and
trembling
to
worke
out
our
saluation
;
yet
the
chiefe
care
of
it
is
made
to
belong
to
Iesus
our
Sauiour
,
who
is
both
the
Author
and
finisher
of
our
faith
,
and
to
God
,
Heb.
12.2
.
who
in
the
forenamed
place
is
said
to
be
he
,
which
worketh
in
vs
both
to
will
and
to
doe
of
his
good
pleasure
:
In
which
regard
,
the
Saints
of
God
are
confident
of
this
very
thing
,
Philp.
1.6
.
that
hee
which
hath
begun
a
good
worke
in
them
,
will
,
(
he
being
able
)
performe
it
vntill
the
day
of
Iesus
Christ
.
As
we
then
by
our
faith
lay
hold
on
Christ
,
and
put
him
on
:
so
hee
by
his
Spirit
layes
hold
on
vs
,
knits
vs
to
him
,
and
puts
vs
on
;
as
in
other
regards
,
so
in
regard
of
his
care
and
prouidence
(
according
to
his
promise
)
so
that
though
wee
should
let
goe
our
hold
of
him
,
yet
he
lets
not
goe
his
hold
of
vs
.
While
then
wee
looke
into
our selues
and
to
our
sinnes
,
wee
haue
some
cause
of
doubting
;
but
while
wee
looke
to
God
and
Christ
,
we
haue
none
.
As
one
tyed
fast
by
a
chaine
to
some
high
and
towring
Steeple
,
or
rock
which
ouerlooketh
the
sea
,
looking
downe
,
he
quakes
for
feare
;
but
considering
how
fast
he
is
tyed
,
hee
ceaseth
to
feare
;
so
is
it
with
vs
:
for
,
saith
the
Lord
,
Iere.
13.11
.
As
the
girdle
cleaueth
to
the
loynes
of
a
man
,
so
haue
I
caused
to
cleaue
vnto
me
the
whole
house
of
Israel
,
and
the
whole
house
of
Iudah
.
And
this
is
more
specially
true
of
the
faithfull
and
beleeuer
.
Now
,
wee
looking
downe
to
our
sinnes
,
and
into
our selues
,
see
nothing
but
hell
beneath
gaping
for
vs
,
which
makes
vs
tremble
and
it
may
bee
,
doubt
and
feare
:
but
considering
againe
how
wee
stand
knit
vnto
God
by
our
faith
,
or
(
in
case
we
haue
not
for
the
present
the
feeling
of
it
)
how
he
holds
vs
fast
to
him
by
his
Spirit
,
through
his
power
,
and
according
to
his
promise
and
loue
,
our
feare
is
dispelled
,
&
our
assurance
is
sealed
to
vs
:
our
owne
weakenesse
and
readinesse
to
fall
;
nay
,
our
very
falls
,
through
Gods
mercifull
decree
,
shall
not
hurt
vs
.
He
hath
the
same
regard
of
vs
,
as
a
louing
father
or
mother
hath
of
her
child
;
he
knowes
our
weaknes
,
and
thence
assures
vs
of
mercy
.
See
Psalm
.
103.11
,
12
,
13
,
14.
If
we
be
weake
,
yet
he
is
faithfull
,
and
will
not
suffer
vs
to
be
tempted
aboue
that
wee
are
able
:
1
Cor.
10.13
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
wee
may
bee
able
to
beare
it
.
If
then
wee
cannot
see
(
our
sight
being
for
the
while
blinded
with
our
sinne
)
how
we
may
escape
,
yet
let
vs
beleeue
that
God
according
to
his
promise
heere
,
and
power
,
will
make
a
way
to
escape
.
Rather
then
wee
faint
or
fall
away
,
he
will
either
strengthen
vs
,
or
remoue
that
temptation
wherof
we
are
in
danger
.
As
in
outward
temptations
and
trialls
,
so
also
in
inward
,
from
sinne
and
Satan
,
(
and
if
in
the
one
,
much
more
in
the
other
,
Gods
end
being
alike
in
both
)
the
Lord
promiseth
to
the
great
comfort
of
his
seruants
,
when
by
reason
thereof
,
&
of
their
weaknesse
,
they
are
ready
to
forsake
him
(
whether
by
vnbeleefe
and
despaire
,
Par.
1.
§.
14.
or
by
vngodlinesse
&
iniquitie
)
that
rather
then
they
so
doe
,
the
occasion
and
the
temptation
shall
be
remoued
:
for
thus
he
saith
,
Psal.
125.3
,
The
rod
of
the
wicked
shall
not
rest
vpon
the
lot
of
the
righteous
,
lest
the
righteous
put
foorth
their
hands
vnto
iniquitie
.
And
is
this
Gods
end
in
so
remouing
the
rod
?
Seeing
then
Apostasie
and
Despaire
is
a
most
hainous
sin
,
greater
then
the
sinne
for
which
men
despaire
;
therfore
we
conclude
,
that
though
this
rod
of
Satan
touch
and
smite
the
righteous
,
yet
it
shall
not
rest
vpon
them
,
lest
they
fall
away
.
Section
14.
Onely
it
belongs
to
our
care
,
that
wee
seperate
not
our selues
;
which
yet
wee
seeke
to
doe
,
Answer
to
Obiections
.
when
either
through
the
burthen
of
our
sinnes
,
and
remembrance
thereof
,
or
through
the
sense
of
our
vnworthinesse
,
wee
despaire
,
and
iudge
our selues
vnworthy
of
mercy
,
and
think
our
sins
haue
quite
broken
what
vnion
soeuer
there
might
seeme
to
haue
been
.
But
I
answer
hereunto
in
the
generall
,
God
wil
not
haue
vs
reason
against
our selues
.
That
God
is
not
well
pleased
that
we
should
so
reason
,
and
make
arguments
against
our selues
,
(
as
yet
is
vsuall
for
distressed
soules
to
doe
:
)
for
thus
saith
the
Lord
in
a
like
case
,
Let
not
the
sonne
of
the
stranger
that
hath
ioyned
himselfe
to
the
Lord
,
Isa.
56.3.4.5.6.7
.
speake
,
saying
,
The
Lord
hath
vtterly
separated
mee
from
his
people
;
neither
let
the
Eunuch
say
,
Behold
I
am
a
drie
Tree
:
for
thus
sayeth
the
Lord
vnto
the
Eunuches
that
keepe
my
Sabbaths
,
and
choose
the
things
that
please
mee
,
and
take
hold
of
my
Couenant
,
euen
vnto
them
will
I
giue
in
mine
house
,
and
within
my
walls
,
a
place
and
a
name
better
then
of
sonnes
and
daughters
;
I
will
giue
giue
them
an
euerlasting
name
,
that
shall
not
be
cut
off
:
Also
the
sonnes
of
the
strangers
that
ioyne
themselues
to
the
Lord
,
to
serue
him
,
and
to
loue
the
name
of
the
Lord
,
euen
them
will
I
bring
to
my
holy
Mountaine
,
and
make
them
ioyfull
in
my
house
of
Prayer
:
their
burnt
Offerings
and
their
sacrifices
shall
bee
accepted
vpon
mine
Altar
.
&c.
By
these
gracious
promises
,
the
Lord
would
stop
their
mouths
from
reasoning
against
his
mercy
;
and
yet
these
of
all
others
were
such
as
might
seeme
reiected
of
the
Lord
,
being
either
the
Heathen
(
who
wee
now
are
)
who
,
not
ioyning
themselues
to
the
Lord
and
to
the
holy
Couenant
,
were
,
Ephes.
2.12
without
Christ
&
without
hope
:
Or
such
Iewes
as
for
the
present
by
reason
of
their
sinnes
,
were
giuen
into
the
hand
of
their
aduersaries
,
and
dispersed
in
the
Captiuitie
,
amongst
the
Heathen
;
euen
these
,
being
accounted
as
Dogges
and
farre
off
,
Ephes.
2.13
.
yet
in
Christ
Iesus
,
and
by
his
blood
,
were
made
nigh
.
If
then
we
,
not
only
do
not
reason
against
our selues
,
but
with
that
woman
of
Canaan
,
Mat.
15.23
.
to
29.
withstand
all
contrary
arguments
and
reasonings
,
and
cleaue
close
to
Christ
in
the
acknowledgement
of
our
vnworthinesse
,
and
of
as
much
euill
as
can
bee
laid
to
our
charge
;
wee
shall
find
a
most
gracious
answer
from
him
;
and
that
,
though
in
regard
of
our
sinnes
and
vnworthynesse
wee
be
no
better
then
dogs
;
yet
in
regard
of
his
mercifull
ac-acceptation
,
we
shall
be
accounted
as
children
,
and
accordingly
fed
with
the
childrens
bread
.
More
particularly
,
consider
what
our
Sauiour
saith
,
Mat.
11.28
.
Come
vnto
me
all
yee
that
labour
and
are
heauie
laden
,
and
I
will
giue
you
rest
.
Now
tell
me
,
God
calls
burthened
sinners
vnto
him
.
what
canst
thou
obiect
against
this
?
thou
art
a
sinner
;
loe
he
calls
such
to
him
;
thou
art
a
grieuous
sinner
,
and
laden
and
clothed
,
yea
clogged
with
sinne
;
why
then
doubtest
thou
?
thou
art
euen
the
very
partie
vnto
whom
he
speakes
.
Only
then
,
if
thou
be
gone
and
departed
from
him
by
sinne
,
returne
to
him
by
repentance
,
and
come
to
him
by
Faith
,
receiue
what
he
promiseth
,
namely
,
the
pardon
of
thy
sinne
,
and
the
further
assurance
thereof
;
and
be
of
good
comfort
,
for
the
Master
calleth
thee
.
Yea
,
None
accepted
for
his
owne
worthinesse
without
Christ
.
but
thou
art
vnworthy
of
such
mercy
as
thou
hast
found
formerly
,
and
as
is
offered
thee
;
they
belong
to
others
more
worthy
,
not
to
thee
.
Saist
thou
,
and
thinkest
thou
so
indeed
?
yet
say
I
,
despaire
not
;
but
know
first
,
that
God
neuer
yet
receiued
any
for
their
owne
worthinesse
,
how
worthy
soeuer
they
might
seeme
;
and
therefore
,
though
thou
wert
not
so
great
a
sinner
as
thou
accountest
thy self
,
but
as
free
from
sin
as
any
,
yet
thou
are
nere
a
whit
more
worthy
in
thy selfe
;
the
best
of
all
can
looke
for
nothing
for
their
owne
worthynesse
,
Psal.
143
,
2
None
reiected
for
his
owne
vnworthinesse
,
who
seekes
acceptance
in
Christ
.
but
must
acknowledge
that
in
Gods
sight
shall
no
man
liuing
be
iustified
;
and
accordingly
pray
,
Enter
not
into
iudgement
with
thy
seruant
.
Know
againe
,
that
God
neuer
reiecteth
any
simply
for
their
owne
vnworthynesse
,
that
sought
vnto
him
in
the
worthinesse
of
Christ
.
In
Christ
then
thou
art
worthy
,
and
so
doth
God
looke
vpon
thee
.
Come
therfore
in
his
presence
cloathed
with
his
righteousnesse
,
&
in
his
name
,
and
doubt
nothing
of
being
heard
in
any
request
whatsoeuer
.
So
did
Daniel
,
Dan.
9.7.8
.
who
in
his
owne
name
and
the
peoples
,
renouncing
their
owne
worthinesse
,
and
confessing
that
to
them
belonged
confusion
of
faces
,
yet
despaired
not
,
but
desired
to
be
heard
,
vers.
17.
for
the
Lords
sake
,
and
so
they
were
heard
.
Yea
,
but
thou
wilt
say
,
thou
hast
no
feeling
of
this
loue
of
God
or
of
any
gracious
answer
from
him
,
but
that
God
himselfe
fights
against
thee
.
I
answer
,
so
hee
did
with
that
woman
of
Canaan
formerly
mentioned
,
How
the
Christian
may
stay
himselfe
in
the
want
of
feeling
.
and
yet
she
let
not
goe
her
hold
;
for
which
,
her
faith
was
highly
commended
.
Here
then
thou
must
walke
and
liue
by
faith
,
and
looke
backe
to
Gods
Couenant
and
former
mercies
;
by
which
argument
God
himself
would
comfort
euery
penitent
soule
,
as
well
as
he
doth
his
whole
people
Jsrael
.
Isa.
63.10
,
11.
&c.
Here
we
must
know
,
First
that
God
can
no
more
cast
off
his
Children
,
then
we
can
cut
off
a
sound
member
from
our
owne
bodies
.
Secondly
know
,
God
doth
often
seeme
,
(
and
but
seeme
)
to
forsake
his
Children
for
their
good
;
not
but
that
he
cleaues
fast
enough
to
them
,
but
thus
he
would
haue
them
cleaue
faster
vnto
him
;
euen
as
the
louing
Mother
sometimes
lets
her
Child
goe
alone
in
danger
of
a
fall
,
and
yet
hath
sure
hold
of
it
;
sometimes
shee
seemes
to
hide
and
withdraw
her selfe
,
and
to
goe
from
it
,
and
yet
this
is
to
make
it
cleaue
faster
to
her
,
&
to
desire
her
company
the
more
.
Thirdly
,
know
,
that
as
the
wicked
and
vnsound
,
who
indeede
are
miserable
,
poore
,
Reu.
3.17
.
blind
and
naked
,
yet
doe
often
account
and
perswade
themselues
that
they
are
rich
and
increased
with
goods
,
and
haue
need
of
nothing
:
so
on
the
contrary
,
Gods
Children
may
indeed
and
truly
bee
rich
in
grace
,
and
cloathed
with
white
raiment
,
though
for
the
present
they
haue
no
feeling
thereof
,
and
cannot
be
so
perswaded
,
or
rather
will
not
be
so
perswaded
:
a
conceited
humilitie
may
bee
as
strong
in
the
one
,
as
selfe-loue
and
pride
may
be
in
the
other
.
But
in
case
of
want
of
feeling
,
it
is
good
to
obserue
this
rule
,
not
to
exclude
our selues
from
Gods
fauour
,
but
at
least
for
the
present
;
seeing
wee
will
doe
no
more
to
suspend
,
and
to
rest
our selues
here
,
that
we
may
be
in
Gods
fauour
and
yet
not
feele
it
;
as
in
other
things
wee
beleeue
many
things
,
as
that
there
is
one
God
in
the
Trinity
of
Persons
,
that
wee
haue
soules
,
though
naturall
knowledge
will
not
reach
to
the
one
,
and
our
sense
of
seeing
doe
not
perceiue
the
other
.
Lastly
,
know
,
that
the
thing
which
laies
hold
on
Christ
,
applies
and
puts
him
on
,
is
Faith
,
and
not
feeling
,
and
that
therefore
thou
mayest
hold
him
fast
enough
though
thou
feelest
him
not
;
as
a
mans
hand
,
which
is
benummed
,
and
as
we
say
asleepe
,
may
receiue
any
thing
that
is
giuen
,
and
hold
it
fast
enough
to
make
it
his
owne
,
without
any
great
feeling
:
and
as
a
man
in
the
extreamity
of
cold
,
or
being
in
the
water
,
hath
no
feeling
for
the
time
,
of
his
apparel
,
yet
by
reason
hee
knowes
hee
hath
them
on
,
and
that
without
them
hee
might
in
such
extreamities
starue
to
death
;
so
it
is
sometimes
with
Gods
best
seruants
in
the
depths
of
temptation
,
and
spirituall
desertions
,
they
as
at
all
times
generally
while
here
they
liue
,
so
at
such
times
especially
,
walke
by
faith
,
and
not
by
sight
,
2.
Cor.
5.7
.
and
they
must
see
,
it
so
be
with
them
.
Par.
1.
§.
15
And
thus
much
of
the
Comfortable
,
as
also
glorious
and
happie
estate
of
Gods
children
,
and
of
true
Christians
indeed
who
haue
truely
put
on
Christ
.
The
consideration
of
which
happinesse
,
honour
and
comfort
,
may
be
a
strong
inducement
to
vs
all
,
by
all
meanes
,
to
labour
thus
to
put
on
Christ
,
and
to
bee
thus
richly
cloathed
;
or
at
the
least
,
by
due
triall
and
examination
of
our selues
,
to
see
whether
wee
indeed
stand
thus
cloathed
or
no
,
of
which
afterwards
.
Section
15.
And
so
on
the
other
hand
may
be
the
consideration
of
the
wretched
,
A
Motiue
to
put
on
Christ
,
from
the
wretched
and
comfortles
estate
of
all
such
as
are
not
Christians
in
deed
.
vnhappy
,
and
comfortlesse
estate
of
all
such
,
as
either
haue
their
habitation
without
the
bounds
of
the
Christian
Church
;
or
otherwise
,
liuing
in
the
Church
,
and
bearing
the
name
of
Christians
,
yet
,
haue
not
that
grace
,
and
that
inward
oyntment
which
the
name
imports
.
Of
which
poynt
and
motiue
,
briefly
.
First
,
such
as
haue
not
so
much
as
put
on
the
name
of
Christ
by
outward
Baptisme
;
who
either
through
Ignorance
do
not
know
Christ
,
1
Of
such
as
liue
out
of
the
Church
.
as
the
Heathen
and
Infidels
a
farre
off
▪
or
through
Infidelitie
reiect
Christ
,
though
they
heare
of
him
,
as
do
the
Turks
,
but
especially
the
Jewes
,
what
shal
we
say
or
thinke
of
them
;
but
as
was
said
of
vs
in
comparison
of
the
Iewes
of
old
,
Ephes.
2.12
.
that
being
without
Christ
they
are
also
Aliens
from
the
Commonwealth
of
Israel
,
(
and
none
of
the
true
Israel
of
God
)
that
they
are
strangers
from
the
Couenants
of
promise
,
hauing
no
hope
,
and
without
God
in
the
world
?
How
should
it
bee
otherwise
,
seeing
there
is
not
saluation
in
any
other
,
Acts
4.12
.
then
onely
in
Christ
:
for
there
is
no
other
Name
vnder
Heauen
giuen
among
men
,
whereby
wee
must
bee
saued
.
Either
then
must
God
miraculously
,
and
without
his
Word
,
and
the
Ministery
of
it
and
of
the
Sacraments
,
saue
such
amongst
them
as
are
saued
(
if
any
be
)
by
applying
Christ
vnto
them
,
&
clothing
them
with
his
merits
,
(
which
yet
to
thinke
wee
haue
no
faith
,
(
because
no
word
)
but
onely
bare
charitie
)
or
else
they
all
perish
for
euer
,
as
hauing
nothing
to
shelter
them
from
the
wrath
of
the
euerliuing
God
,
which
is
most
dismall
.
2
Of
such
as
liue
in
the
Church
.
Secondly
,
no
better
is
the
estate
(
if
not
much
worse
)
of
all
such
as
liuing
in
the
bosome
of
the
visible
Church
vnder
the
name
of
Christians
,
yet
doe
either
seeke
saluation
in
any
other
,
in
whole
or
in
part
,
then
in
Christ
onely
,
(
which
yet
is
the
estate
of
wilfull
Papists
,
Gal.
5.4
.
vnto
whom
,
seeing
they
will
be
iustified
also
by
their
own
works
,
Christ
is
become
of
none
effect
:
)
Or
,
who
professing
saluation
only
by
Christ
,
yet
liue
without
the
power
and
grace
of
Christ
;
(
who
these
are
,
we
shal
marke
out
anon
)
They
may
now
bee
such
as
in
their
owne
conceits
and
others
seeme
most
happy
,
yea
the
happiest
on
earth
,
inioyning
all
ouward
blessings
whatsoeuer
,
of
wealth
,
health
,
strength
,
honour
,
dignities
and
preferments
,
friends
,
children
,
and
the
like
;
shining
&
glittering
also
,
it
may
bee
,
with
golden
and
glorious
apparel
;
nay
,
which
more
is
,
with
these
they
may
make
great
profession
of
Christianity
,
and
of
godlinesse
;
yet
not
hauing
truely
put
on
Christ
to
their
Iustification
with
God
,
and
Sanctification
with
men
,
they
are
and
remaine
in
true
account
,
the
wretchedest
on
earth
,
Reuel.
3.17
.
as
stil
remaining
according
to
their
naturall
estate
,
wretched
,
miserable
,
poore
,
blind
,
and
naked
.
They
are
naked
and
contemptible
.
Naked
they
are
;
and
therefore
both
lothsome
and
contemptible
in
Gods
sight
,
and
also
laid
open
and
exposed
to
his
iust
wrath
and
displeasure
in
this
life
and
hereafter
,
without
any
shelter
,
or
fence
on
their
parts
.
Our
naturall
birth
in
respect
of
our
bodies
,
is
not
so
polluted
,
so
vncleane
and
lothsome
,
when
we
are
left
without
helpe
,
to
wallow
in
our
blood
,
without
being
washed
&c.
as
is
the
naturall
estate
of
vs
all
,
in
respect
both
of
bodye
and
soule
through
sin
,
&
thought
the
pollutions
and
defilements
therof
,
as
the
Lord
himselfe
sheweth
the
one
of
these
by
the
other
EZek.
16.3.4.5
.
&c.
Now
,
this
their
nakednes
being
not
couered
by
the
righteousnesse
of
Christ
,
and
the
Image
of
God
,
whereof
they
are
depriued
,
being
not
repaired
in
them
,
they
of
all
others
are
without
honour
,
and
accounted
most
meanely
of
by
God
,
howsoeuer
the
blind
eyes
of
the
world
,
which
are
bewitched
and
bleared
with
their
outward
pompe
of
riches
,
high
places
,
gay
apparell
,
and
outward
prosperity
;
can
see
no
such
thing
.
Besides
,
whiles
their
●innes
are
not
couered
,
they
lie
naked
and
vnarmed
,
Vnarmed
.
and
are
subiect
to
all
stormes
and
enemies
whatsoeuer
;
they
haue
no
promise
from
God
,
they
)
haue
none
to
plead
their
cause
,
none
to
interpose
himselfe
betweene
the
wrath
of
God
and
them
;
which
benefits
yet
the
true
Christian
hath
by
Christ
.
And
lastly
,
They
now
are
seperated
from
God
,
they
by
reason
of
their
sins
,
vncouered
and
vnpardoned
,
are
separate
from
God
,
and
from
his
loue
in
Christ
,
in
this
life
(
for
what
fellowship
can
there
be
betweene
light
and
darknesse
,
betweene
Gods
most
immaculate
&
pure
essence
,
and
their
commaculated
,
leprous
&
polluted
soules
?
)
the
complement
whereof
shal
vndoubtedly
follow
in
their
eternal
abjection
,
seperation
,
and
shal
be
euerlastingly
.
2
Thess.
1.9
.
and
euerlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
,
vnlesse
the
vnion
bee
heere
made
by
faith
:
for
as
now
their
sinnes
seperate
between
them
and
God
;
so
much
more
shall
they
be
seperated
hereafter
,
when
God
,
at
the
generall
Assises
,
or
Gaole-deliuery
of
the
world
,
or
at
the
marriage
of
the
Lambe
,
when
he
shall
take
the
Bride
his
Church
(
our
onely
espoused
to
him
)
into
house
and
harbour
with
himselfe
foreuer
,
Mat.
25.34
.
saying
,
Come
yee
blessed
&c.
when
then
I
say
,
he
shall
take
a
suruey
of
all
,
he
shall
cast
such
into
vtter
darknesse
,
bound
hand
and
foot
,
Mat.
22.12.13
.
&
.
25.41
.
as
haue
not
on
this
Wedding
garment
,
saying
,
Depart
from
mee
yee
cursed
into
euerlasting
fire
,
&c.
In
vaine
then
shall
it
be
pleaded
,
that
wee
haue
borne
the
name
of
Christ
,
and
were
baptized
into
him
;
Acts.
8.13
.
Notwithstanding
all
outward
priuiledges
.
for
then
might
Simon
the
Sorcerer
looke
to
be
saued
:
that
we
haue
heard
Christ
preach
,
&
haue
frequently
heard
Sermons
,
for
so
should
the
Scribes
and
Pharisies
,
hypocrites
be
saued
:
or
that
wee
haue
preached
and
prophesied
in
his
name
,
Mat.
7.22.23
.
and
in
his
name
cast
out
deuils
,
and
done
many
wonderfull
workes
;
for
then
shall
Popish
miracle-mongers
,
amongst
other
hypocrites
,
(
who
vnder
the
pretence
of
Christs
name
,
but
by
the
power
of
Satan
,
either
doe
the
like
,
or
seeme
so
to
do
,
by
which
they
lead
men
from
Christ
)
then
I
say
,
shall
they
also
be
saued
:
Reuel
.
20.10
or
that
wee
haue
been
familiar
with
him
,
and
haue
ingeminated
and
doubled
our
prayers
and
deuotions
,
crying
,
Lord
,
Lord
;
Mat.
7.21
.
for
then
should
Iudas
be
saued
,
and
tautologizing
Papists
be
saued
:
or
that
we
haue
sitten
and
eaten
with
him
at
his
Table
;
for
so
did
Judas
also
,
and
that
man
(
I
may
say
,
those
many
)
that
wanted
his
Wedding
garment
,
of
whom
formerly
;
&
they
may
hope
to
bee
saued
;
but
euen
from
such
holy
places
as
the
Temple
,
and
the
Lords
Table
,
and
from
such
holy
functions
as
are
preaching
and
praying
,
shall
men
bee
separated
and
cast
into
hell
.
These
will
no
more
priuiledge
a
man
from
hell
,
then
the
hornes
of
the
Altar
,
on
which
Joah
tooke
hold
,
1
King
.
2.28.34
.
priuiledged
him
from
being
slain
,
according
to
his
deserts
,
by
the
sword
.
Section
.
16.
Par.
1.
§
16.
Nothing
then
will
auaile
vs
but
the
righteousnesse
of
Christ
,
and
the
pardon
and
couering
of
our
sinnes
thereby
,
and
therefore
nothing
should
be
more
laboured
after
now
,
whiles
by
Gods
grace
we
haue
time
and
meanes
,
then
to
get
our
sinnes
couered
,
and
pardoned
.
Motiues
to
seeke
to
haue
our
sinne
couered
and
pardoned
.
Mat.
18.24
.
Stand
wee
more
in
need
of
any
thing
then
of
the
pardon
of
our
sinnes
?
Alas
!
what
are
we
,
euen
the
best
,
without
this
?
First
,
we
by
reason
of
our
sinne
,
are
as
men
deepe
in
debt
with
God
,
owing
him
tenne
thousand
talents
,
that
is
,
more
then
wee
are
euer
able
to
pay
his
Iustice
,
vnlesse
wee
die
euerlastingly
.
Wee
are
bound
to
see
this
debt
discharged
,
our
owne
hand-writing
is
against
vs
.
Who
in
such
a
case
of
debt
among
men
,
would
not
earnestly
desire
,
at
least
accept
of
a
sufficient
Surety
,
who
should
offer
himselfe
to
pay
his
debt
,
cancell
his
bonds
,
that
hee
might
not
bee
cast
into
prison
?
Yet
thus
much
and
more
hath
Christ
done
for
vs
,
offering
himselfe
as
our
surety
to
God
the
Father
,
charging
himselfe
with
our
debt
,
and
cloathing
himselfe
with
our
sinne
and
shame
,
and
accordingly
discharging
the
same
by
dying
for
vs
,
Colos.
2.14
blotting
out
the
hand
writing
that
was
against
vs
,
which
was
contrary
to
vs
,
and
taking
it
out
of
the
way
,
nayling
it
to
his
Crosse
:
and
shall
not
wee
desire
earnestly
,
or
at
least
,
accept
that
mercy
which
so
freely
is
offered
in
the
Gospell
?
and
that
this
payment
of
Christs
may
be
of
God
,
accepted
in
our
names
?
and
we
discharged
from
the
bands
thereof
,
in
which
for
the
present
wee
are
bound
,
Pro.
5.22
.
2
Pet.
2.9
.
Iude.
6.
and
so
kept
vnto
the
iudgment
of
the
great
day
?
Our
sinnes
make
vs
at
enmitie
with
God
,
yea
they
arme
all
his
Creatures
against
vs
,
and
make
vs
liable
to
haue
the
full
Vialls
of
his
wrath
to
bee
powred
out
vpon
vs
.
Now
,
who
,
though
it
were
but
amomgst
men
,
hauing
a
great
man
,
the
Prince
,
or
suppose
his
Land
lord
,
his
aduersarie
,
would
not
aboue
all
things
desire
peace
with
him
,
and
willingly
make
vse
of
any
that
shall
offer
himselfe
as
a
middle
party
to
mediate
for
peace
and
reconciliation
?
Yet
this
is
done
by
Iesus
Christ
for
vs
,
who
takes
vpon
him
our
person
,
and
makes
request
and
intercession
to
the
Father
for
vs
,
peaceably
transacting
all
matters
betweene
vs
;
and
hauing
obtained
the
fauour
of
God
for
vs
,
hee
offers
it
in
the
Gospell
;
and
will
not
wee
,
yeelding
to
the
easie
tearmes
of
repentance
,
and
of
acknowledging
our
faults
,
seeke
and
accept
of
this
fauour
?
Lastly
,
our
very
case
is
,
when
it
is
pondered
,
euen
for
the
present
,
as
it
is
with
Malefactors
already
sentenced
to
death
,
brought
forth
to
the
place
of
execution
,
seated
on
the
Scaffold
,
ready
to
bee
executed
:
for
wee
are
,
while
we
are
in
our
sinnes
,
selfe-condemned
;
our
owne
consciences
,
and
the
Law
of
God
,
haue
passed
sentence
on
vs
already
;
and
we
are
as
on
the
Scaffold
,
ready
to
bee
mowne
downe
by
Death
;
so
that
there
is
but
a
very
haire-bredth
,
a
very
moment
betweene
vs
and
death
,
yea
betweene
vs
and
Hell
it selfe
.
And
how
soone
and
suddenly
is
the
thread
of
our
life
cut
off
?
Now
with
men
,
what
would
any
man
desire
,
or
more
willingly
accept
in
such
a
case
,
then
a
pardon
?
alas
,
gold
and
siluer
,
Lands
,
Reuenues
,
Honours
and
high
Titles
could
doe
him
no
good
;
only
a
Pardon
would
bee
to
him
in
stead
of
all
the
world
besides
.
This
being
euery
sinners
case
with
God
,
behold
the
grace
of
the
Gospell
,
which
in
Christ
brings
to
vs
,
and
offers
a
gracious
pardon
of
all
our
sinnes
,
from
the
Iudge
and
King
of
Heauen
and
Earth
:
this
only
will
free
vs
from
condemnation
,
and
from
Hell
,
and
The
third
Part.
Section
.
1.
IN
all
these
,
looke
to
Sinceritie
,
for
there
are
many
counterfeit
Christians
,
who
outwardly
and
seemingly
performe
many
of
the
forenamed
particulars
,
and
so
seeme
to
put
on
Christ
,
Par.
3.
§.
1
and
yet
indeede
remaine
plaine
hipocrites
:
they
glory
in
things
outward
,
as
in
outward
Baptisme
and
profession
in
their
outward
hearing
,
praying
,
repenting
,
and
in
a
shew
of
faith
;
and
content
themselues
with
the
worke
done
,
and
with
outward
performances
,
and
shewes
of
holinesse
,
in
their
tongues
,
words
,
gestures
and
outward
conuersation
;
whereas
all
these
profit
nothing
without
Christ
,
who
is
the
very
substance
,
soule
and
life
of
all
Religion
,
without
whom
all
Sacraments
are
but
shadowes
,
and
all
profession
in
Gods
sight
,
no
better
then
prophanesse
.
I
may
then
conclude
the
question
Who
is
a
Christian
indeed
,
and
who
is
truly
BaptiZed
,
who
not
:
Rom.
2.28.29
.
in
the
words
of
the
Apostle
,
only
for
Jew
and
circumcision
,
vsing
the
words
,
Christian
and
Baptisme
.
He
is
not
a
Christian
who
is
one
outwardly
,
neither
is
that
Baptisme
which
is
outward
in
the
flesh
;
But
he
is
a
Christian
which
is
one
inwardly
and
Baptisme
is
that
of
the
heart
,
in
the
spirit
and
not
in
the
letter
,
whose
praise
is
not
of
men
,
but
of
God
.
In
which
regard
it
may
be
said
off
,
and
to
most
Christians
,
as
was
said
by
Stephen
,
off
and
to
the
Iewes
in
regard
of
circumcision
:
Oh
vncircumcised
in
heart
and
eares
,
&c.
So
,
Act.
7.51
.
Oh
vnbaptized
in
heart
and
eares
:
such
selfe-deceit
there
is
our
conceited
putting
on
of
Christ
.
The
Prophet
Dauid
therfore
,
where
he
speakes
of
this
argument
,
seemes
purposly
to
exclude
all
such
as
through
deceit
and
hipocrisie
,
promise
to
themselues
this
happinesse
of
hauing
their
sinnes
couered
,
when
only
they
can
couer
them
from
the
eies
of
men
;
for
hauing
pronounced
him
blessed
,
Psal.
32.1.2
.
—
whose
sin
is
couered
,
and
vnto
whom
the
Lord
imputeth
not
iniquitie
,
he
presently
addes
(
declaring
whom
he
means
)
and
in
whose
spirit
there
is
no
guile
.
Aboue
all
things
then
,
we
are
to
take
heede
of
hypocrisie
;
for
howsoeuer
thereby
,
wee
seeke
applause
from
men
who
see
our
outside
,
and
vpper
garments
of
profession
;
yet
in
very
deede
,
wee
thereby
lose
fauour
and
applause
both
with
God
&
men
;
in
which
regard
hypocrisie
is
worse
then
oll
other
sins
,
by
which
we
gaine
fauour
,
honour
,
pleasure
and
wealth
,
at
least
with
men
,
though
we
lose
better
things
with
God
:
for
,
by
seeming
religious
,
wee
get
the
hatred
of
wicked
men
&
of
the
world
(
such
is
the
malignity
of
vngodly
men
against
very
the
shadow
of
goodnesse
)
and
by
not
being
what
we
seeme
,
we
purchase
the
displeasure
of
God
,
and
of
all
good
men
,
and
so
lose
both
our
paines
here
(
for
it
is
great
paine
to
bee
wicked
,
especially
for
a
man
by
hypocrisie
,
to
force
himselfe
any
long
time
,
to
bee
religious
)
and
our
hopes
of
an
euerlasting
rewards
hereafter
.
Section
.
2.
It
neerely
then
concernes
vs
all
to
try
and
sift
our selues
,
Par.
3.
§.
2.
whether
we
be
sincere
Christians
indeed
,
Trialls
of
Christianitie
.
and
whether
indeede
and
in
truth
we
haue
put
in
Christ
or
no.
Now
this
we
may
doe
by
considering
.
1.
The
nature
.
2.
1.
From
the
Nature
of
our
putting
on
of
Christ
Properties
.
3.
Effects
.
4.
Meanes
,
of
our
putting
on
Christ
.
The
Nature
thereof
consists
1.
In
a
putting
off
of
sinne
,
and
the
Old
man
.
2.
In
a
putting
on
of
the
New
man
,
and
of
Christ
.
And
3.
In
both
these
together
.
Where
Christ
is
put
on
,
And
first
by
our
putting
off
of
sinne
.
there
sinne
is
put
off
;
first
,
in
regard
of
the
guilt
of
it
,
by
the
remission
of
it
;
Secondly
,
in
regard
of
the
Dominion
of
it
,
by
Mortification
.
They
then
that
are
Christs
,
And
that
first
in
regard
of
the
guilt
of
it
,
by
remission
.
haue
this
benefit
by
him
,
and
by
his
death
,
their
sinnes
are
pardoned
,
their
peace
is
made
with
God
,
and
there
is
no
condemnation
to
them
;
yet
many
there
are
,
who
being
baptized
with
Simon
the
Sorcerer
,
Acts
8.23
.
and
euen
therefore
because
they
are
baptized
and
make
profession
,
imagine
themselues
to
be
in
good
estate
,
and
to
be
Christians
good
enough
,
to
enioy
Gods
fauour
,
and
to
be
sure
of
saluation
:
yet
are
these
very
men
,
with
Simon
,
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquity
,
and
stand
in
need
to
repent
,
and
to
pray
,
that
the
thoughts
of
their
hearts
may
bee
forgiuen
them
.
Signes
of
sin
pardoned
.
How
then
may
it
bee
knowne
,
whether
our
sinnes
bee
pardoned
or
no
?
I
answer
,
1.
If
we
haue
truly
confessed
,
repented
,
sorrowed
,
1
Confession
and
repentance
.
and
forsaken
sinne
,
in
our
iudgments
dissallowing
it
,
in
our
willes
and
affections
,
abominating
and
hating
it
,
and
in
our
liues
,
endeauouring
and
labouring
against
it
.
Thus
wee
may
bee
assured
by
our
faith
of
the
pardon
of
it
:
for
if
we
confesse
our
sinnes
,
1
Ioh.
1.9
he
is
faithfull
and
iust
to
forgiue
vs
our
sins
.
And
,
who
so
confesseth
and
forsaketh
them
,
shall
haue
mercy
.
Say
once
with
Dauids
heart
,
Pro.
28.13
.
I
haue
sinned
;
against
thee
,
thee
only
haue
I
sinned
,
and
done
this
euill
in
thy
sight
;
2
Sam.
12.13
.
Psal.
51.4
.
and
17.
&
thou
shalt
heare
to
thy
comfort
,
the
Lord
also
hath
put
away
thy
sinne
;
and
shalt
be
able
with
him
to
say
,
A
broken
and
a
contrite
heart
,
O
God
,
thou
wilt
not
despise
.
But
assuredly
on
the
contrary
,
he
that
couereth
or
hideth
his
sinne
,
shall
not
prosper
.
He
that
can
apply
particularly
first
the
threatnings
and
curse
of
the
law
,
and
see
himselfe
,
as
much
,
if
not
more
,
then
any
,
in
woefull
and
wretched
estate
:
secondly
,
the
promise
of
pardon
in
the
Gospel
,
and
vpon
both
these
come
to
comfort
and
ioy
in
his
soule
,
and
not
otherwise
;
this
man
may
subscribe
to
Saint
Paul
,
and
say
with
him
,
1
Tim.
1.15
.
This
is
a
faithfull
and
true
saying
,
that
Christ
Iesus
came
into
the
world
to
saue
sinners
,
of
whom
I
am
chiefe
;
a
chiefe
sinner
,
and
such
an
one
as
Christ
saues
.
Where
then
there
is
no
true
repentance
,
(
I
speake
of
men
of
discretion
and
yeares
)
there
is
no
pardon
,
let
them
flatter
and
deceiue
themselues
as
they
list
.
2
peace
of
conscience
.
2.
Where
sinne
is
pardoned
,
there
the
conscience
is
pacified
,
and
a
man
finds
himselfe
armed
against
the
very
wrath
of
God
.
For
being
once
justified
by
faith
,
Rom.
5.1
.
we
haue
peace
with
God
,
through
our
Lord
Iesus
Christ
.
Where
then
a
man
can
comfort
himselfe
in
Christ
,
when
sinne
and
the
Law
would
terrifie
him
,
by
presenting
Christ
betweene
the
Iustice
of
God
and
his
sinne
,
and
accordingly
reioyce
and
thanke
God
,
that
hee
through
Iesus
Christ
,
Rom.
7.24.25
.
hath
deliuered
him
from
the
body
of
that
death
,
through
sin
,
which
he
found
in
himselfe
;
there
to
his
comfort
hee
may
conclude
,
that
there
is
no
condemnation
to
them
,
and
Rom.
8.1
.
Which
may
be
knowne
by
three
signes
.
that
(
thus
)
are
in
Christ
Iesus
.
Further
Signes
of
this
ioy
and
peace
of
conscience
,
are
first
when
wee
,
hauing
fallen
into
some
sinne
or
other
,
can
giue
our selues
no
rest
,
neither
find
any
peace
or
content
in
any
worldly
thing
whatsoeuer
,
till
wee
,
(
and
that
with
all
speed
)
returne
againe
vnto
God
,
make
our
humble
and
earnest
confession
,
craue
pardon
,
Psal.
32.3.4.5
.
seeke
and
find
our
former
peace
againe
,
finding
no
rest
whiles
we
keep
silence
,
and
confesse
not
,
and
crie
with
Dauid
,
Make
mee
(
againe
)
to
heare
joy
and
gladnesse
,
Psal.
51.8
.
and
12.
—
restore
vnto
me
the
joy
of
thy
saluation
.
2.
When
we
can
reioyce
inwardly
,
&
more
soundly
in
the
fauour
and
loue
of
God
,
then
in
all
earthly
things
whatsoeuer
,
with
Dauid
;
And
when
3.
with
the
same
Dauid
,
Psal.
4.6.7
.
we
can
reioyce
&
comfort
our selues
in
God
,
in
the
midst
of
trouble
&
aduersity
when
all
earthly
friends
and
comforts
faile
vs
,
especially
when
wee
are
called
to
suffer
for
Christ
.
Thus
Paul
,
Wee
being
justified
by
faith
,
haue
peace
with
God
,
1
Sam.
30.3
4.
&c.
yea
,
not
onely
so
,
but
wee
glory
in
tribulations
also
,
knowing
that
tribulation
worketh
patience
,
Rom.
5
.
1-3
.
&c.
Thus
it
is
with
such
as
haue
truely
put
on
Christ
,
and
haue
their
sinnes
pardoned
and
couered
,
excepting
only
in
case
of
spirituall
desertion
.
But
,
there
is
no
peace
,
saith
my
God
,
to
the
wicked
:
Isa.
57.21
.
they
can
finde
no
such
sweetnesse
and
comfort
in
Christ
,
they
haue
a
hell
within
them
,
and
their
consciences
in
the
midst
of
their
iollities
,
citing
and
summoning
them
to
iudgement
,
and
to
hell
:
carnall
comforts
take
vp
their
hearts
;
which
when
they
faile
,
all
their
ioy
is
darkened
;
if
they
sinne
,
(
as
almost
they
doe
nothing
else
)
they
by
repentance
seeke
not
peace
with
God
,
which
they
neuer
had
,
&c.
All
these
are
euident
arguments
,
there
is
no
inward
peace
to
them
,
no
pardon
of
sinne
,
no
Christ
put
on
:
and
yet
many
such
wil
be
,
and
are
in
their
owne
iudgements
(
oh
blindnesse
)
Christians
as
good
as
any
.
3
Loue
.
3.
Where
sinne
is
pardoned
,
there
is
in
that
heart
wrought
an
vnfained
and
true
loue
,
both
towards
God
and
man
:
1
Of
God
.
1.
We
can
neuer
truly
loue
God
,
till
we
find
and
feele
in
our selues
the
effects
of
his
loue
in
vs
,
whereby
he
hath
loued
vs
in
Christ
,
reconciling
vs
vnto
himselfe
,
2
Cor.
5.19
by
not
imputing
our
trespasses
vnto
vs
;
for
herein
is
loue
,
1
Ioh.
4.10
.
—
8.19
.
not
that
wee
loued
God
,
but
that
hee
loued
vs
,
and
sent
his
Sonne
to
be
the
propitiation
for
our
sinnes
,
—
and
,
we
loue
him
,
because
he
loued
vs
first
:
not
but
that
wee
also
afterwards
loue
him
,
euen
for
himselfe
.
By
this
argument
our
Sauiour
would
proue
,
that
the
woman
which
annoynted
him
with
sweet
oyntment
,
had
her
sinnes
forgiuen
her
,
because
she
loued
much
,
and
testified
her
loue
by
such
outward
signes
;
where
hee
also
proportions
our
loue
to
the
multitude
&
greatnes
of
our
sinnes
;
Luk.
7.47
.
Her
sinnes
which
were
forgiuen
her
;
were
many
,
for
shee
loued
much
;
but
to
whom
little
is
forgiuen
,
the
same
loueth
little
;
and
by
like
proportion
,
to
whom
nothing
is
forgiuen
,
the
same
loueth
nothing
.
As
then
where
sin
is
found
to
be
pardoned
,
and
Gods
loue
to
vs
is
so
testified
,
there
cannot
but
be
loue
in
vs
:
so
where
this
loue
of
God
is
not
,
(
and
it
is
not
where
it
doth
not
shew
it selfe
by
obedience
to
Gods
Commandements
)
there
is
no
euidence
of
the
pardon
of
any
sinne
.
Iosh.
14.15
.
Let
such
Christians
thinke
of
this
,
who
loue
that
and
those
whom
God
hates
,
whose
vnfruitfulnesse
and
continuall
disobedience
,
plainly
shewes
that
they
truely
loue
not
God
;
it
s
a
manifest
argument
,
they
neuer
yet
tasted
of
Gods
loue
in
Christ
,
and
that
they
haue
not
their
sinnes
couered
by
him
.
〈…〉
12
.
-20
.
2.
Where
God
loues
vs
in
Christ
,
we
ought
also
to
loue
one
another
,
which
if
we
doe
,
God
dwelleth
in
vs
,
so
that
if
any
man
say
,
I
loue
God
and
hate
his
brother
,
hee
is
a
lyar
,
&c.
Now
hee
is
said
to
hate
his
brother
,
2
Of
man
,
in
forgiuing
others
.
that
loues
him
not
;
and
he
loues
not
his
brother
,
that
hauing
offended
him
,
seekes
not
to
be
reconciled
to
him
;
and
being
offended
by
him
,
shewes
not
himselfe
willing
to
forgiue
him
.
When
Gods
Children
doe
offend
either
God
or
man
,
they
can
haue
no
Peace
till
by
confession
,
they
seeke
to
be
reconciled
with
them
,
they
dare
not
offer
their
sacrifice
of
Prayer
and
good
workes
to
God
,
till
they
first
be
at
peace
,
or
seeke
peace
with
their
offended
Brother
;
they
know
that
otherwise
they
shall
not
be
accepted
of
God
themselues
.
Moreouer
,
Mat.
5.23.24
.
when
wrong
is
done
them
,
(
if
it
bee
a
personall
wrong
)
there
they
euer
shew
themselues
ready
to
forgiue
,
especially
where
the
offender
repenteth
him
,
as
knowing
they
else
can
expect
no
forgiuenesse
at
Gods
hands
.
Mat.
6
12.14.15
.
Luk.
17.4
.
They
haue
learned
the
Apostles
rule
,
to
put
on
as
the
Elect
of
God
,
holy
and
beloved
(
of
God
)
bowels
of
mercies
,
Coloss.
3.12
13.
kindnesse
,
humblenesse
of
mind
,
meekness
,
long
suffering
,
to
forbeare
one
another
,
and
to
forgiue
one
another
,
when
any
man
hath
a
quarrel
against
them
,
euen
as
Christ
forgaue
them
,
so
also
doe
they
.
To
forgiue
others
then
,
is
made
,
not
a
cause
(
because
of
that
inequalitie
of
mens
debts
to
vs
,
and
of
ours
to
God
.
First
,
in
number
,
our
debt
to
God
being
as
10000.
their
debt
to
vs
,
but
as
100.
Mat.
18.24.25
.
&c.
Secondly
,
in
waight
,
ours
being
Talents
,
theirs
Pence
.
)
but
only
a
signe
,
by
which
wee
may
conclude
that
our
sinnes
are
pardoned
with
God
;
thus
.
First
,
seeing
we
find
that
we
therefore
forgiue
others
,
because
wee
feele
that
God
for
Christ
his
sake
hath
forgiuen
vs
.
Secondly
,
by
reasoning
from
the
lesse
to
the
more
,
if
wee
wretches
,
in
whom
is
but
a
sparke
and
drop
of
goodnesse
,
can
truly
and
from
the
heart
forgiue
such
as
offend
vs
,
vpon
their
repentance
,
how
will
not
God
forgiue
vs
if
we
repent
;
nay
,
how
hath
he
not
already
forgiuen
vs
vpon
our
repentance
,
seeing
hee
,
that
requires
and
approues
of
this
mercy
in
vs
men
,
is
himselfe
a
boundlesse
and
bottomlesse
Sea
of
mercie
and
grace
;
and
he
hath
said
,
Blessed
are
the
mercifull
,
for
they
shall
obtaine
mercy
.
And
,
Mat.
5.7
.
If
yee
forgiue
men
their
trespasses
,
your
heauenly
Father
will
also
forgiue
you
:
as
contrarywise
,
if
yee
forgiue
not
men
their
trespasses
,
Mat.
6.14.15
.
neither
will
your
Father
forgiue
your
trespasses
,
So
elsewhere
,
We
know
that
wee
haue
passed
from
death
to
life
,
1
Ioh.
3.14
because
we
loue
the
brethren
;
he
that
loueth
not
his
brother
,
abideth
in
death
.
How
then
will
they
approue
themselues
to
be
what
they
professe
,
Christians
indeed
,
whose
pride
is
such
,
they
cannot
seeke
peace
with
men
where
themselues
haue
broken
it
,
they
will
not
acknowledge
their
offences
one
to
another
,
and
yet
they
will
impudently
thrust
with
the
formost
into
Gods
Temple
;
&
moreouer
,
being
offended
,
they
shew
themselues
implacable
and
no
wise
inclining
to
shew
mercy
,
neither
forgetting
iniuries
,
whiles
by
Sword
,
or
by
some
kind
of
retaliation
,
they
will
auenge
themselues
,
nor
yet
from
the
heart
forgiuing
them
,
Par.
3.
§.
3.
but
that
they
will
beare
hatred
and
malice
there
still
,
and
accept
of
no
submission
.
Let
such
consider
how
that
vncharitable
person
was
dealt
withall
,
who
,
being
forgiuen
a
greater
debt
of
God
,
(
though
conditionally
)
yet
was
mercilesse
to
his
fellow
seruant
.
Mat.
18.28.29
.
—
33
,
34.
Can
such
say
,
they
haue
put
on
Christ
?
Section
.
3.
Where
Christ
is
put
on
,
there
,
sinne
is
put
off
,
in
regard
also
of
the
power
,
2.
In
regard
of
the
power
of
it
by
Mortification
.
raigne
,
and
dominion
of
it
in
vs
,
by
being
mortified
and
kept
vnder
:
for
where
sin
raignes
,
Christ
raignes
not
;
and
contrariwise
,
where
Christ
raignes
in
any
(
and
there
he
raignes
where
he
is
truly
put
on
)
there
sinne
raignes
not
,
though
it
remaine
and
be
in
the
best
still
.
They
that
are
Christs
,
Gal.
5.24
.
haue
crucified
the
flesh
with
the
affections
and
lusts
.
Where
any
,
making
profession
of
Christianity
,
shall
yet
not
wholy
submit
himselfe
to
Christ
,
and
not
suffer
him
by
his
word
and
spirit
to
haue
a
swaying
,
and
commanding
voice
in
his
soule
,
but
hath
an
Eare
,
an
Eye
,
a
Hand
and
Foote
for
sinne
,
putting
Gods
spirit
to
silence
in
him
and
quenching
the
motions
of
it
,
that
sinne
may
be
obeyed
in
the
lusts
thereof
;
this
man
deceiues
himselfe
,
as
too
many
doe
,
with
a
vaine
shadow
of
formall
profession
.
Where
sinne
is
obeyed
,
and
the
importunate
and
impudent
solicitations
of
it
yeelded
vnto
,
and
no
eare
giuen
to
the
quiet
and
still
mouings
of
the
spirit
according
to
Gods
Word
(
for
the
spirit
ordinarily
doth
not
thrust
it selfe
vpon
vs
,
but
makes
his
motions
gently
and
in
secret
,
and
lookes
that
we
readily
and
freely
,
according
to
the
nature
of
the
spirit
,
yeeld
our
assent
and
obedience
thereunto
)
there
,
sinne
cannot
be
said
to
bee
put
off
,
(
whether
it
be
Couetousnesse
,
Vncleannesse
,
Pride
,
Intemperancy
or
any
other
sinne
)
nor
Christ
to
bee
put
on
;
for
wheresoeuer
he
is
truly
put
on
,
there
that
soule
wholy
resignes
it selfe
vnto
him
,
and
suffers
him
to
raigne
vniuersally
in
the
heart
.
Not
but
that
Gods
faithfull
seruants
,
are
some
times
led
captiue
,
and
ouermastered
by
some
special
corruption
;
but
this
is
neither
constantly
,
nor
willingly
,
but
with
a
strife
and
reluctation
,
whereby
they
would
faine
resist
and
cast
off
this
burthen
of
sinne
,
and
cast
out
and
expell
this
molestfull
guest
which
tirannizeth
in
them
.
Trialls
of
our
Mortification
.
But
you
will
say
,
how
then
may
I
know
whether
sinne
(
euen
this
sinne
into
which
I
sometimes
fall
)
be
truly
dead
and
mortified
in
me
or
no
?
I
answer
,
wee
may
know
whether
sinne
be
dead
or
aliue
in
vs
,
as
wee
may
know
the
difference
betweene
a
liuing
and
a
dead
body
,
not
only
by
the
liuely
motions
thereof
,
but
also
by
the
heauinesse
or
waight
,
and
lightnesse
of
the
same
body
,
and
by
the
burthensomnesse
,
and
irkesomnesse
of
it
to
vs
.
For
as
the
same
body
being
dead
and
becomming
a
liuelesse
corps
,
is
much
heauier
then
itselfe
whilest
there
was
life
in
it
;
and
as
it
becomes
much
more
loathsome
and
noysome
to
vs
being
dead
,
then
it
was
whilest
it
liued
,
(
for
then
we
could
play
with
it
,
hugge
it
and
imbrace
it
,
and
receiue
sweet
content
in
the
company
and
fellowship
of
it
(
as
suppose
of
our
wife
,
child
,
friend
,
&c.
)
whereas
now
wee
account
the
sight
of
it
loathsome
,
the
smell
of
it
noysome
,
and
remoue
it
out
of
sight
,
yea
,
we
would
account
it
an
intollerable
bondage
and
misery
to
haue
it
any
long
time
tied
and
buckled
vnto
vs
,
that
wee
could
not
avoyd
and
escape
the
companie
of
it
)
;
euen
so
,
when
wee
can
find
and
feele
that
sinne
or
those
sinnes
burthensome
vnto
vs
now
,
which
we
made
light
on
before
,
and
tushed
at
;
when
wee
groane
vnder
that
burthen
,
and
vnfainedly
desire
to
be
eased
of
it
,
when
that
sin
which
was
sweete
,
profitable
and
gainefull
to
vs
before
,
which
was
sweete
in
our
mouthes
,
and
which
we
did
hide
vnder
our
tongus
,
Iob.
20.12
.
which
we
made
our
play
fellow
or
bedfellow
,
and
made
on
as
of
an
only
sonne
,
and
when
we
cannot
now
endure
the
sight
of
it
,
or
the
company
of
it
,
or
of
such
as
haue
bin
and
are
still
ready
to
be
the
occasions
or
instruments
of
it
,
and
when
it
is
the
griefe
of
our
soules
that
it
doth
so
haunt
vs
,
the
wee
cannot
wholly
be
rid
of
it
;
this
is
an
euidence
to
our
soules
that
this
sinne
,
or
those
sinnes
are
dead
in
vs
,
and
our
desire
and
indeauour
of
casting
it
off
from
vs
,
though
we
cannot
wholly
doe
it
as
wee
desire
,
is
in
Gods
gracious
acceptation
through
Christ
,
the
casting
of
it
off
indeed
.
It
shall
neuer
be
accounted
our
sinne
,
whilest
wee
willingly
yeeld
obedience
to
Christ
,
or
would
truly
so
doe
;
and
vnwillingly
are
haled
to
the
acting
of
sinne
,
Par.
3.
§.
4.
and
giue
it
not
our
heart
.
Section
4.
And
thus
for
the
trials
of
Christianitie
,
2
Trialls
from
our
putting
on
of
Christ
.
from
our
putting
off
of
sinne
.
It
is
also
to
be
tried
by
our
putting
on
of
Christ
,
and
of
the
new
man
;
which
,
as
was
said
,
is
first
to
Iustification
,
secondly
,
to
Sanctification
.
1.
And
first
to
our
Iustification
.
If
we
haue
put
on
Christ
to
our
Iustification
,
then
are
we
straitly
and
inwardly
knit
&
vnited
vnto
him
by
faith
.
Now
thou
mayst
try
both
thy
faith
and
thy
vnion
with
Christ
by
these
markes
.
1.
By
thy
Loue
;
for
loue
is
the
eldest
daughter
of
Faith
,
Our
faith
and
vnion
thereby
with
Christ
knowne
.
10
by
our
Loue
of
God
more
then
of
the
world
.
and
is
also
a
fruitfull
Mother
,
and
euer
big
of
many
children
;
and
neerenesse
,
and
conjunction
of
good
things
causeth
loue
;
as
the
mariage
bond
,
either
doth
,
or
should
tie
the
straitest
True-loues
knot
.
Where
then
wee
haue
put
on
Christ
,
and
are
truly
vnited
to
him
,
there
we
cannot
but
loue
him
aboue
all
things
,
and
loue
both
the
Father
,
and
one
another
in
him
;
which
our
loue
shall
testifie
our
vnion
with
God
.
For
,
1
Ioh.
4.16
.
saith
John
,
we
haue
knowen
and
beleeued
the
loue
that
God
hath
to
vs
.
God
is
loue
,
and
he
that
dwelleth
in
loue
,
dwelleth
in
God
,
and
God
in
him
.
It
would
then
bee
well
considered
,
wheron
especially
we
set
our
loue
,
and
vnto
what
more
principally
wee
ingage
that
affection
.
Iam.
4.4
.
We
are
taught
,
that
the
loue
and
friendship
of
the
world
is
enmitie
with
God
,
and
that
whosoeuer
will
be
a
friend
of
the
world
,
is
the
enemy
of
God
,
in
which
regard
men
shew
themselues
to
be
so
far
from
being
truely
vnited
and
espoused
to
Iesus
Christ
,
that
they
are
called
and
accounted
Adulterers
,
and
Adulteresses
.
1
Ioh.
2.15.16
.
Wherefore
Saint
Iohns
exhortation
is
,
Loue
not
the
world
,
neither
the
things
that
are
in
the
world
,
(
which
are
,
lust
of
the
flesh
,
lust
of
the
eyes
,
and
the
pride
of
life
,
which
are
not
of
the
Father
,
but
of
the
world
.
)
If
any
man
loue
the
world
,
the
loue
of
the
Father
is
not
in
him
.
As
therefore
our
loue
is
,
so
are
wee
our selues
:
if
our
loue
be
worldly
,
so
are
we
;
if
our
loue
be
heauenly
and
spirituall
,
so
are
we
.
Trie
then
this
thine
affection
:
art
thou
not
glued
in
loue
to
the
vaine
pleasures
,
honours
,
and
profits
of
the
world
,
more
then
vnto
Christ
?
Doest
thou
not
desire
in
thy
soule
to
inioy
the
things
of
this
world
,
whether
vnlawfull
or
yet
lawfull
,
more
then
Christ
&
his
fellowship
?
I
know
thou
must
be
one
of
a
thousand
,
if
thou
in
this
confessest
thy selfe
guiltie
.
Therefore
let
thy
workes
and
thine
indeauours
speake
for
thee
,
or
against
thee
.
What
is
it
thou
most
greedily
,
and
with
an
inward
affection
pursuest
?
what
is
it
thou
labourest
most
after
?
is
it
to
inioy
God
or
the
world
?
is
it
to
find
comfort
in
him
,
and
in
the
inioying
of
his
loue
and
fauour
,
by
keeping
and
holding
the
peace
of
a
good
conscience
,
or
not
rather
in
and
from
the
things
of
this
life
?
Art
thou
not
more
truely
and
inwardly
grieued
,
in
being
denied
,
or
in
the
losse
of
the
comforts
and
contentments
of
this
life
,
as
of
thy
friends
,
good
name
,
wealth
,
or
it
may
bee
,
in
being
debarred
of
thy
vnlawfull
desires
and
lusts
,
then
in
the
hazarding
at
least
,
if
not
losing
of
Gods
loue
by
thy
sinfull
and
immoderate
louing
and
affecting
such
things
?
May
not
wee
truely
say
of
many
,
when
wee
see
how
they
take
on
and
mourne
for
temporall
losses
,
as
of
the
loue
and
fauour
of
men
and
of
the
world
,
and
of
other
worldly
things
;
and
withall
how
little
they
mourne
when
they
offend
God
,
as
the
Iewes
said
of
our
Sauiour
weeping
ouer
the
graue
of
Lazarus
,
Behold
how
hee
loued
him
:
so
behold
how
they
loue
these
things
?
Beholde
,
how
little
such
men
loue
Christ
,
that
neither
weepe
for
offending
him
,
nor
yet
for
his
sake
,
and
for
the
loue
of
him
will
debarre
themselues
of
any
vnlawfull
libertie
?
If
then
we
would
indeed
approue
our selues
to
loue
Christ
,
we
must
both
shew
greater
sorrow
(
at
least
for
the
soundnesse
and
heartinesse
of
it
)
for
offending
him
by
our
immoderate
or
inordinate
loue
of
worldly
things
,
then
for
our
forgoing
of
them
;
and
also
learne
to
loue
all
other
things
onely
in
Christ
,
and
for
Christ
,
as
giuen
vs
by
vertue
of
his
purchase
&
death
,
to
bee
vsed
and
inioyed
as
tokens
of
his
loue
,
and
to
be
imployed
to
the
honour
and
praise
of
his
mercie
and
goodnesse
.
In
vaine
else
we
brag
of
Christianitie
,
or
of
any
vnion
with
Christ
by
faith
,
if
thus
wee
suffer
our
loues
and
affections
to
bee
commanded
,
and
our selues
to
bee
ouercome
of
the
world
;
for
whatsoeuer
is
born
of
God
,
1
Ioh.
5.4
.
ouercommeth
the
world
,
&
this
is
the
victory
that
ouercommeth
the
world
euen
our
faith
.
Thus
it
is
with
them
that
by
faith
haue
put
on
Christ
;
whereas
with
counterfet
Christians
it
is
otherwise
;
Par.
3.
§
5.
so
that
we
may
turne
it
and
say
,
This
is
the
victory
which
ouercommeth
our
(
counterfet
)
faith
,
euen
the
word
,
and
the
loue
of
it
.
Who
is
he
that
ouercommeth
the
world
,
vers.
5
but
hee
that
beleeueth
that
Iesus
is
the
Son
of
God
?
That
is
,
but
hee
that
truely
beleeuing
in
Christ
,
is
able
to
iustifie
his
faith
by
his
loue
,
and
his
loue
by
the
fruits
and
works
thereof
?
of
which
afterwards
.
Section
.
5.
Secondly
,
for
the
triall
of
our
vnion
and
fellowship
with
Christ
,
2
by
our
affection
vnto
Christs
presence
.
wee
are
to
examine
how
we
stand
affected
to
the
company
and
presence
of
Christ
:
for
if
wee
be
one
with
Christ
,
and
hee
with
vs
,
we
will
further
expresse
the
loue
of
our
soules
which
wee
beare
him
(
not
onely
by
louing
whatsoeuer
,
and
whomsoeuer
belongs
any
wayes
vnto
him
,
and
by
often
thinking
of
him
with
delight
,
by
often
talking
and
speaking
of
him
,
and
of
his
praises
with
great
content
,
by
a
ready
and
willing
obedience
,
and
doing
of
his
pleasure
;
yea
,
by
exposing
our selues
,
our
goods
,
our
names
,
our
bodies
and
liues
if
need
were
,
to
danger
for
him
;
but
also
,
and
that
especially
)
by
desiring
his
presence
aboue
all
things
else
,
and
by
carrying
ourselues
respectively
in
the
same
,
by
reioycing
exceedingly
therein
,
mourning
and
grieuing
when
we
are
debarred
of
the
same
.
Now
Christ
becomes
present
with
vs
,
And
first
when
hee
drawes
neere
vnto
vs
.
either
when
hee
comes
and
drawes
neere
vnto
vs
,
or
when
wee
come
and
draw
neere
vnto
him
.
1.
He
is
neere
vnto
vs
,
1
As
he
is
God
,
by
his
omnipresence
.
first
generally
,
(
and
to
all
others
as
well
as
to
vs
)
as
he
is
God
,
in
regard
of
his
omnipresence
,
and
being
in
euery
place
by
his
essence
&
power
.
But
thus
properly
and
immediately
wee
put
him
not
on
.
Yet
thus
far
we
may
hence
trie
our selues
,
inasmuch
as
they
that
are
Christs
,
doe
euer
set
themselues
,
(
in
the
acknowledgement
of
his
Godhead
,
and
of
the
vbiquitie
thereof
)
as
in
his
presence
,
euer
,
and
in
all
things
approuing
themselues
vnto
him
,
and
not
daring
to
doe
any
thing
which
is
vnseemely
in
his
sight
and
presence
.
When
Christ
is
once
ours
,
then
is
the
Godhead
of
Christ
ours
,
in
regard
of
the
power
and
efficacie
of
it
,
we
being
mediately
vnited
to
the
Godhead
of
Christ
,
by
vertue
of
our
more
immediate
vnion
with
his
manhood
,
as
was
said
in
the
beginning
.
In
which
regard
,
Christ
,
according
to
his
Godhead
and
power
,
doth
now
goe
before
vs
,
to
conduct
and
bring
vs
safely
to
the
heauenly
Canaan
,
as
formerly
hee
did
the
people
of
Israel
to
the
earthly
Canaan
;
and
if
then
,
much
more
now
.
Exod.
23.20.21.2
.
But
,
said
God
to
his
people
then
,
and
in
effect
to
vs
now
,
Behold
,
I
send
an
Angel
before
thee
,
to
keepe
thee
in
the
way
,
and
to
bring
thee
into
the
place
which
I
haue
prepared
;
Beware
of
him
,
and
obey
his
voyce
,
prouoke
him
not
,
for
he
wil
not
pardon
your
transgressions
;
for
my
name
is
in
him
,
&c.
And
thus
doe
Gods
seruants
alwaies
conceiue
of
Christ
,
approuing
themselues
vnto
him
as
God
,
not
daring
to
sinne
in
his
presence
.
They
walke
before
him
and
are
perfect
or
vpright
,
as
Christ
,
the
second
Person
commanded
Abraham
.
Gen.
17.1
.
Thus
Ioseph
kept
himselfe
from
sinne
being
strongly
tempted
,
how
can
J
doe
this
great
wickednesse
and
sinne
against
God
?
Gen
39.9
.
2
Cor
4.2
.
Thus
Paul
laboured
in
his
Ministry
to
approue
himselfe
to
euery
mans
conscience
in
the
sight
of
God
;
yea
,
he
charged
Timothy
,
1
Tim.
6.13
14.
in
the
sight
of
God
—
and
before
Iesus
Christ
—
to
keepe
the
commandement
(
giuen
him
)
without
spot
vnrebukeable
,
&c.
which
doubtlesse
he
did
.
Let
all
vs
Christians
examine
our selues
hereby
,
To
set
our selues
euer
in
Christs
presence
,
is
a
good
signe
of
grace
.
whether
our
behauiour
,
our
words
,
our
inward
thoughts
and
affections
of
soule
,
bee
such
as
may
become
the
presence
of
Christ
,
whose
eyes
are
tenne
thousand
times
brighter
then
the
Sun
.
If
we
indeed
,
as
we
professe
,
did
alwaies
and
in
euery
place
take
our selues
as
cloathed
and
beset
with
his
presence
,
wee
would
so
reioice
therein
&
reuerence
the
same
,
that
we
would
nether
say
,
think
,
do
,
or
desire
to
doe
any
thing
vnseemely
;
wee
would
make
him
the
witnes
,
yea
&
iudge
of
all
our
thoughts
&
intentions
,
&
so
demeane
our selues
,
that
wee
durst
in
all
things
appeale
to
him
and
to
his
omnisciencie
,
as
to
our
witnesse
for
the
present
,
whom
we
acknowledge
&
beleeue
shal
come
to
be
our
Iudge
also
.
It
wold
make
vs
take
heed
of
secret
sins
,
&
carry
our selues
vprightly
as
in
his
sight
,
and
to
take
heed
of
hypocrisie
,
to
shew
our selues
constant
,
and
the
same
in
all
companies
whether
godly
or
prophane
,
in
priuate
,
&
when
no
eie
else
sees
vs
,
as
well
as
in
publike
sight
&
view
of
others
,
&c.
But
thus
the
hypocrite
doth
not
;
neither
doth
the
adulterer
consider
this
that
waites
for
the
twilight
,
nor
he
that
closely
defrauds
and
steales
from
his
Christian
brother
,
Par.
3.
§.
6
nor
drunkards
when
they
,
with
Baltazer
,
Dan.
5.5
.
sit
and
carouse
together
,
they
thinke
not
of
the
hand
in
the
wall
.
Section
6
Secondly
,
Christ
more
specially
comes
and
is
neare
vnto
vs
by
his
grace
and
gracious
presence
.
2.
As
our
Sauiour
,
by
his
grace
.
1.
Outwardly
in
and
by
the
Word
,
Sacraments
and
his
Ministers
.
And
this
is
both
more
outwardly
in
and
by
the
meanes
and
Ministers
of
grace
,
and
more
inwardly
by
the
presence
and
motions
of
his
Spirit
.
First
,
he
comes
vnto
vs
by
his
Word
,
and
by
the
Ministry
and
Ministers
thereof
,
as
also
by
the
Sacraments
.
Now
we
are
to
try
our
vnion
with
Christ
through
Faith
,
by
our
loue
and
affection
vnto
his
Word
and
Sacraments
.
For
if
euer
wee
haue
beene
begotten
by
the
immortall
seede
of
Gods
word
,
and
made
the
Sons
and
Children
of
God
thereby
,
wee
cannot
but
beare
much
good
will
and
affection
thereunto
,
as
also
to
the
Ministers
thereof
.
If
then
there
bee
that
vnion
betwixt
Christ
and
vs
,
which
we
make
shew
of
by
our
outward
profession
,
then
will
we
make
further
demonstration
therof
by
our
welcoming
of
him
in
his
Ordinances
,
whereunto
wee
should
approach
with
much
Ioy
,
and
with
due
preparation
and
reuerence
.
It
is
impossible
,
if
Christ
bee
once
ours
and
wee
his
;
if
once
we
be
espoused
to
him
and
haue
put
him
on
,
but
that
wee
should
much
desire
to
heare
his
voice
and
to
inioy
his
company
,
and
reioyce
therein
.
What
man
would
willingly
be
without
his
garments
from
which
he
finds
both
a
couering
for
his
nakednesse
,
and
preseruation
of
his
naturall
heat
and
life
?
What
man
or
woman
that
is
betroathed
to
another
doth
not
wonderfully
long
to
enioy
the
company
,
conference
and
presence
of
their
welbeloued
,
and
if
they
bee
absent
,
to
heare
often
from
them
,
and
to
receiue
Letters
and
Tokens
of
their
loue
?
certainely
where
such
a
bond
is
,
there
these
longing
desires
,
and
this
ioy
will
be
,
else
there
is
iust
cause
to
suspect
the
truth
and
sinceritie
of
our
loue
.
Euen
thus
,
if
euer
we
haue
found
the
benefit
and
comfort
of
Christ
whom
we
haue
put
on
,
we
cannot
endure
to
be
without
him
and
his
comfortable
presence
any
long
time
;
and
if
wee
be
assured
and
affianced
to
him
,
we
cannot
but
much
delight
in
his
company
and
conference
,
and
(
seeing
he
is
in
body
absent
)
in
his
Ministers
,
whom
hee
daily
sends
as
his
messengers
with
many
significations
of
much
loue
&
great
good
will
towards
vs
,
and
from
whose
hands
he
will
haue
vs
receiue
,
as
from
him
,
many
tokens
of
his
loue
,
as
assurances
thereof
vnto
vs
.
Now
this
is
done
not
only
in
the
written
word
,
which
is
as
his
Letter
and
Epistle
from
Heauen
to
vs
,
but
also
by
the
publike
ministry
of
his
seruants
,
(
and
by
the
Sacraments
)
these
being
sent
from
him
to
expound
and
declare
what
is
the
meaning
both
of
his
Word
and
Sacraments
.
To
heare
Christs
word
with
desire
,
ioy
,
care
,
and
in
obedience
and
feare
,
is
that
Eeare
ma●k
whereby
his
Sheepe
are
knowne
.
Now
our
desire
to
these
,
and
Ioy
in
these
,
and
care
to
answer
his
will
signified
by
these
,
is
euer
proportionable
to
the
straightnesse
of
the
bond
and
measure
of
that
loue
which
is
betweene
Christ
and
vs
.
If
then
there
be
little
or
no
desire
to
draw
neere
vnto
God
in
his
Word
,
by
reading
,
hearing
and
meditation
,
little
or
no
Ioy
,
delight
and
relish
in
the
same
,
with
as
little
care
and
conscience
to
execute
&
performe
his
whole
will
and
pleasure
,
how
harsh
soeuer
his
Word
may
seeme
to
our
corruptions
;
wee
may
conclude
there
is
as
little
loue
of
Christ
,
and
not
that
neerenesse
and
coniunction
which
is
and
should
bee
betweeene
him
the
espoused
Husband
of
his
Church
,
and
such
as
professe
themselues
to
be
affianced
to
him
,
to
be
members
of
his
body
,
and
to
haue
put
him
on
.
And
hereby
shall
their
hypocrisie
bee
discouered
;
for
saith
our
Sauiour
Christ
,
My
sheepe
heare
my
voice
,
Ioh.
10
27.
that
is
,
they
know
him
and
his
voice
,
which
they
can
distinguish
from
the
voice
of
a
stranger
or
hireling
,
they
receiue
and
heare
it
ioyfully
,
they
beleeue
it
,
and
readily
and
most
willingly
obey
it
.
This
is
that
speciall
Eare-marke
by
which
Christs
Sheepe
are
knowne
to
him
and
to
themselues
,
as
also
in
good
part
to
others
;
as
for
others
,
as
the
Iewes
of
old
,
and
the
Popish
and
profane
sort
amongst
vs
,
he
saith
vnto
them
,
ye
beleeue
not
because
Ye
are
not
of
my
sheepe
:
Ioh.
10.26
.
wheras
,
if
yee
were
indeed
my
sheepe
,
ye
would
most
gladly
heare
,
most
stedfastly
beleeue
,
most
readily
obey
;
Ioh.
8.47
.
Hee
that
is
of
God
heareth
Gods
Word
;
yee
therefore
heare
them
not
,
because
yee
are
not
of
God
.
Such
a
hearing
is
there
meant
,
as
is
accompanied
with
Faith
,
Ioy
,
and
obedience
;
and
not
simply
a
bare
frequenting
the
Church
and
hearing
with
the
outward
Eare
,
not
euery
Ioy
in
hearing
,
nor
euery
obedience
to
the
things
heard
,
for
Herod
heard
Iohn
gladly
,
and
did
many
things
,
but
hee
heard
him
not
in
all
,
nor
obeyed
him
in
that
one
thing
which
neerliest
concerned
him
,
nor
delighted
in
that
one
reproofe
and
word
of
God
so
much
as
hee
did
in
his
Whore
.
Wherefore
that
we
may
approue
our
hearing
and
Ioy
in
hearing
to
be
sound
,
wee
must
find
that
wee
beleeue
and
stand
well
affected
,
and
are
ready
to
obey
euery
word
of
God
,
euen
because
it
is
the
word
and
will
of
Christ
our
Husband
and
Head
,
though
it
require
of
vs
the
pulling
out
of
our
right
eye
,
the
cutting
off
of
our
right
hand
,
and
parting
with
our
most
delightsome
,
gainefull
,
and
aduantagious
sinnes
;
and
that
wee
reioyce
in
his
word
,
and
in
obeying
his
will
,
more
then
in
any
contentfull
thing
in
the
world
besides
,
euen
in
this
regard
chiefly
,
because
there
,
and
by
the
Word
and
Sacraments
,
wee
enioy
a
blessed
communion
with
Christ
,
are
partakers
of
his
promises
,
that
especially
of
the
pardon
of
our
sinnes
,
and
receiue
further
assurances
of
his
loue
.
All
other
ioy
and
delight
in
the
Word
,
and
presence
of
Christ
by
it
,
without
this
now
spoken
of
,
may
well
bee
suspected
of
hypocrisie
.
But
because
Christ
,
whom
we
professe
our selues
to
haue
put
on
,
is
not
only
a
louing
husband
,
and
Sauiour
,
but
also
an
awefull
Lord
and
Master
,
the
mightie
God
,
&c.
therefore
his
presence
in
his
Word
and
Ministery
,
as
also
in
the
Sacraments
,
must
worke
in
vs
,
not
only
Ioy
,
but
also
Feare
,
&
much
respect
and
reuerence
to
him
in
his
Ordinances
:
Psal.
2.11
.
Isa.
66.2
.
we
must
be
such
as
serue
him
with
feare
,
and
reioyce
with
trembling
:
for
so
are
Gods
seruants
described
to
be
such
as
tremble
at
his
word
.
This
shewes
,
that
if
we
haue
this
fellowship
with
Christ
in
his
Word
and
Sacrament
,
wee
will
reuerently
repaire
,
and
conscionably
prepare
our selues
to
meet
him
in
his
ordinances
,
by
laying
aside
all
malice
,
and
guile
,
and
hypocrisies
,
when
wee
come
therevnto
;
1
Pet.
2.1.2
.
bringing
with
vs
teachable
spirits
,
and
minds
resolued
to
obey
euery
word
of
his
,
not
daring
presume
to
liue
and
continue
in
any
one
sinne
how
beloued
soeuer
,
or
in
the
neglect
of
any
good
dutie
,
how
harsh
soeuer
,
which
he
in
his
Word
shall
on
the
one
hand
forbid
,
on
the
other
command
and
enioyne
.
By
this
triall
I
take
,
many
may
bee
discarded
out
of
the
number
of
true
Christians
,
who
come
with
as
little
reuerence
and
preparation
to
the
hearing
of
Gods
word
,
as
to
heare
an
olde
wiues
tale
told
them
;
who
giue
credence
to
the
Word
no
more
,
then
the
Instrument
or
Minister
is
of
credit
with
them
,
who
practise
it
with
as
little
conscience
,
Par.
3.
§.
7.
as
if
it
were
the
bare
word
of
man
onely
:
and
lastly
,
who
come
to
the
holy
Communion
,
as
they
would
come
to
see
a
dumbe
shew
acted
,
neuer
thinking
aforehand
into
whose
presence
they
approach
,
to
what
end
they
come
,
what
dutie
they
haue
bound
themselues
vnto
;
Christ
in
regard
of
his
spirituall
presence
,
is
as
farre
from
their
thoughts
and
minds
,
as
in
regard
of
his
bodily
presence
,
he
is
farre
from
their
eyes
and
bodily
sight
.
Are
these
men
Christians
?
Haue
they
put
on
Christ
,
when
they
haue
him
not
so
much
as
in
their
minds
?
where
is
their
wedding
garment
?
Section
.
7.
2.
Christ
comes
neere
vnto
such
as
haue
put
him
on
,
2
Inwardly
by
the
motions
of
his
spirit
.
in
and
by
the
secret
motions
and
stirrings
of
his
spirit
,
whereby
according
to
his
word
,
&
the
motiues
to
goodnes
,
and
retractiues
from
euill
,
which
there
we
haue
,
he
stirres
them
vp
,
and
remembers
them
of
their
dutie
;
nay
,
he
thus
generally
comes
neere
vnto
all
such
as
liue
vnder
the
meanes
,
&
within
the
hearing
of
his
voyce
in
the
ministery
of
the
Word
,
standing
at
the
doore
of
the
their
hearts
and
knocking
,
expecting
entrance
and
intertainment
to
be
giuen
to
him
and
to
his
motions
.
Reuel.
3.20
.
Now
,
whosoeuer
haue
well
indeed
put
him
on
,
and
are
vnited
to
him
,
Which
to
entertaine
is
a
signe
of
grace
.
heare
his
voyce
,
as
being
well
acquainted
with
it
,
open
the
doore
of
their
hearts
,
and
bid
him
welcome
,
giuing
him
the
chiefe
roome
therin
,
and
suffering
him
to
rule
and
command
in
their
soules
;
that
is
,
they
dare
doe
nothing
contrary
to
the
will
of
him
,
who
by
his
still
and
silent
voyce
within
them
,
suggests
vnto
them
,
what
,
according
to
Gods
Word
they
should
doe
,
or
not
doe
.
Lydia
was
such
an
one
,
whose
heart
the
Lord
knocking
outwardly
by
the
ministery
of
Paul
,
and
inwardly
by
his
owne
spirit
opened
,
that
she
attended
vnto
the
things
which
were
spoken
of
Paul
:
such
open
hearts
haue
all
true
Christians
.
Act.
16.14
.
On
the
other
hand
,
we
haue
many
,
otherwise
wel
conceited
of
themselues
,
who
,
when
God
by
any
good
motion
comes
neere
vnto
them
,
(
and
here
I
must
appeale
to
their
owne
hearts
&
consciences
)
resist
him
,
and
withstand
the
work
of
his
grace
,
shut
him
as
it
were
,
to
the
doore
,
and
keepe
him
out
of
possession
,
barring
the
doores
of
their
hearts
,
by
opposing
contrary
&
carnall
reasons
,
hardning
themselues
against
him
,
or
else
with
drawing
their
eare
from
his
knockings
,
(
who
must
either
bee
let
in
willingly
,
or
else
he
vseth
not
with
violence
to
breake
the
doore
,
)
drowning
and
quenching
the
motions
of
grace
,
by
drinking
,
carousing
,
and
merry
company
,
or
by
other
carnall
or
worldly
imployments
,
resoluing
to
rule
all
themselues
within
as
they
list
,
according
to
their
owne
wils
and
wisdome
.
Whereas
if
Christ
indeed
were
theirs
,
Par.
3.
§
8.
and
they
his
;
or
that
they
had
put
him
truly
on
(
as
they
will
yet
pretend
)
they
should
find
themselues
willing
to
giue
him
intertainment
,
to
imbrace
al
good
motions
,
&
to
resigne
themselues
vniuersally
in
obedience
vnto
him
,
most
glad
that
they
haue
such
a
wise
,
carefull
,
and
vigilant
counseller
within
them
.
Section
.
8.
Now
secondly
,
as
Christ
comes
neere
vnto
vs
by
the
means
aforesaid
:
Secondly
when
wee
draw
vnto
him
.
so
doe
wee
draw
neere
vnto
him
more
specially
(
as
hee
also
to
vs
)
1.
By
Prayer
.
2.
By
Death
.
3.
By
Iudgement
.
By
our
affection
to
all
these
,
wee
may
iudge
of
our selues
,
what
vnion
wee
haue
and
hold
with
Christ
,
and
whether
wee
haue
so
put
him
on
as
true
Christians
should
.
1.
1
by
prayer
.
True
Christians
come
boldly
(
yet
not
presumptuously
)
vnto
the
throne
of
grace
,
Heb.
4.16
.
that
they
may
obtaine
mercy
,
and
find
grace
to
helpe
in
time
of
need
.
This
proceeds
from
an
assured
confidence
of
Gods
fauour
,
and
of
the
pardon
of
their
sinnes
through
Christ
,
and
that
he
being
touched
with
the
feeling
of
their
infirmities
,
puts
them
on
,
makes
their
case
his
owne
,
and
makes
intercession
to
the
Father
for
them
.
This
makes
them
,
To
call
vpon
God
in
Christ
a
signe
of
our
vnion
with
him
.
in
all
their
necessities
and
wants
,
to
repaire
to
their
heauenly
Father
,
with
much
ioy
,
confidence
and
comfort
,
powring
out
their
soules
vnto
him
in
the
name
of
Christ
;
nay
,
they
neuer
finde
more
comfort
(
in
any
estate
good
or
bad
)
then
when
they
inioy
his
presence
in
the
heauenly
exercise
of
Prayer
.
Dares
any
then
call
himselfe
a
Christian
,
and
professe
himselfe
to
haue
put
on
Christ
as
well
as
any
,
that
dares
not
come
into
his
presence
,
that
cannot
open
his
mouth
,
nor
yet
his
heart
to
him
in
prayer
,
neither
confessing
and
bewailing
his
wants
,
nor
begging
any
supply
thereof
from
him
?
I
knowe
it
should
bee
high
presumption
in
any
,
to
dare
to
looke
God
in
the
face
,
out
of
Christ
,
vnlesse
they
haue
not
onely
a
commandement
,
but
a
gracious
promise
,
in
his
name
,
and
for
his
sake
to
bee
heard
in
their
requests
:
If
there
be
any
such
presumptuous
one
,
hee
may
iustly
feare
that
whiles
he
lifts
vp
his
hands
and
his
face
to
heauen
,
God
powre
vpon
him
,
Psal.
11.6
.
and
raine
downe
snares
,
fire
and
brimstone
,
and
an
horrible
tempest
,
as
the
iust
portion
of
his
cup.
Yet
,
on
the
other
hand
,
for
any
hauing
both
precept
and
promise
from
God
in
Christ
〈◊〉
name
,
to
come
immediately
into
his
presence
,
and
to
receiue
what
he
askes
;
for
any
I
say
,
not
to
come
,
not
to
aske
,
not
to
pray
,
is
an
argument
of
an
vnbeleeuing
,
impenitent
and
senselesse
heart
,
and
the
true
character
of
an
Atheist
,
and
of
one
who
is
without
God
,
and
without
Christ
,
in
that
he
calls
not
vpon
the
Lord
.
Psal.
14.4
.
Yet
many
such
there
are
,
that
especially
of
and
by
themselues
neuer
powre
foorth
a
prayer
to
God
,
nor
willingly
with
others
;
Par.
3.
§.
9.
and
yet
these
men
forsooth
are
as
good
Christians
as
any
,
in
their
owne
conceits
,
and
will
bee
saued
by
Christ
as
soone
as
the
best
:
oh
strange
hypocrisie
and
delusion
!
2.
Secondly
,
hereby
also
may
a
Christian
take
a
scantling
of
himselfe
,
namely
,
by
his
conceit
of
,
and
affection
to
Death
,
and
to
Iudgement
;
It
being
appointed
vnto
men
(
euen
to
the
godly
)
once
to
die
,
Heb.
9.27
.
after
which
commeth
the
Iudgement
,
by
both
these
as
Christ
drawes
neere
vnto
vs
,
so
doe
we
vnto
him
.
So
that
if
once
we
haue
put
him
,
we
by
these
put
him
more
on
,
and
draw
neerer
vnto
him
.
Section
.
9.
1.
Death
,
whether
it
be
in
the
Lord
,
or
for
the
Lord
,
1.
By
Death
Rom.
8
38.39
.
as
it
seperates
not
from
Christ
,
nor
from
the
loue
of
God
wihch
is
in
Christ
Iesus
our
Lord
,
so
it
brings
a
man
neerer
vnto
Christ
,
euen
to
be
with
Christ
,
which
is
farre
better
,
and
more
to
be
desired
then
to
be
still
in
the
body
(
if
wee
respect
our
owne
good
)
Christ
indeed
now
is
in
vs
and
we
in
him
,
Phil.
●
.
23
.
Gal.
2.20
.
but
as
yet
we
are
not
so
properly
with
him
,
in
which
regard
it
is
said
,
that
whilest
we
are
at
home
in
the
body
,
2
Cor.
5.1.2
.
—
4.
—
6.7.8
.
wee
are
absent
from
the
Lord
,
but
by
death
,
we
are
absent
from
the
body
,
and
present
with
the
Lord
;
we
so
are
present
with
his
humanity
,
whiles
here
we
are
,
by
faith
wee
are
espoused
to
him
,
but
by
death
we
beginne
to
be
taken
into
house
&
home
with
him
for
euer
,
where
we
shall
inioy
his
more
immediate
presence
and
company
;
for
here
wee
walke
by
faith
,
not
by
sight
.
This
makes
Death
so
desirable
to
such
as
here
haue
truly
put
on
Christ
;
for
,
saith
Paul
,
we
know
that
if
our
earthly
house
of
this
Tabernacle
where
dissolued
wee
haue
a
building
of
God
,
an
house
not
made
with
hand
eternall
in
the
heauen
,
for
in
this
we
groan
earnestly
,
desiring
to
be
cloathed
vpon
withour
house
which
is
from
Heauen
—
for
we
that
are
in
this
Tabernacle
do
groane
being
burthened
,
not
for
that
we
would
be
vncloathed
,
but
clothed
vpon
,
that
mortalitie
might
be
swallowed
vp
of
life
.
This
affection
is
also
in
Gods
Children
generally
,
who
though
Death
be
an
enemie
in
it selfe
,
and
may
affright
them
as
men
,
desiring
their
natuall
good
and
preseruation
,
yet
whiles
by
faith
they
seeing
beyond
it
,
Not
to
feare
death
an
argument
of
our
vnion
with
Christ
.
looke
to
their
eternall
good
,
they
feare
it
not
,
but
much
desire
it
(
as
a
man
doth
bitter
and
loathsome
Physicke
,
not
for
it selfe
,
but
in
hope
of
health
)
and
,
according
to
Gods
will
,
willingly
imbrace
it
when
it
comes
.
There
may
be
some
strife
awhile
betweene
nature
and
grace
,
(
as
there
is
in
them
also
betweene
grace
and
corruption
,
betweene
the
flesh
&
the
spirit
,
Gal.
5.17
.
which
haue
contrary
desires
)
but
the
desires
of
the
greater
good
(
of
our
soules
)
by
death
,
preuailes
against
the
desires
of
the
lesser
good
(
of
our
bodies
)
by
inioying
this
temporall
life
.
As
therefore
we
are
bid
examine
our selues
,
2
Cor.
13.5
whether
we
be
in
the
faith
,
and
proue
our selues
—
whether
Iesus
Christ
is
in
vs
,
or
we
be
reprobates
,
so
may
we
doe
it
as
well
by
this
tryall
as
any
;
for
if
Christ
be
in
vs
here
,
and
we
in
the
faith
of
Christ
,
then
assuredly
,
we
cannot
but
desire
,
and
according
to
Gods
will
to
be
with
him
,
and
further
and
more
to
enioy
his
more
immediate
presence
,
which
cannot
be
enioyed
but
by
death
;
at
the
least
wee
cannot
,
(
when
our
time
is
come
,
or
that
God
calls
vs
to
seale
his
truth
by
our
death
,
which
wee
professed
in
our
life
)
bee
vnwilling
or
refractary
thereunto
;
which
if
for
any
long
time
,
we
be
,
or
if
that
the
loue
of
the
world
and
of
our
temporall
life
,
preuaile
with
vs
to
make
vs
vnwilling
to
die
,
whether
in
our
profession
or
for
it
)
we
haue
then
too
iust
cause
to
suspect
our selues
,
that
as
yet
we
neuer
truly
put
on
Christ
,
nor
were
,
by
faith
vnited
and
espoused
to
him
;
for
if
wee
were
,
wee
could
not
be
vnwilling
to
depart
hence
(
seeing
he
now
is
absent
in
body
)
and
to
goe
to
him
,
and
to
bee
with
him
in
those
Mansion
places
which
he
hath
prepared
for
vs
in
heauen
,
which
euen
Louers
and
espoused
couples
(
in
like
case
of
absence
the
one
from
the
other
)
doe
so
much
on
earth
desire
.
Therfore
to
be
vnwilling
to
die
and
to
be
with
Christ
,
argues
that
that
party
hath
no
hope
to
see
Christ
in
his
Kingdome
or
to
raigne
with
him
,
that
he
hath
so
little
desire
to
goe
to
him
;
whereas
hee
that
hath
once
seene
Christ
here
with
the
eies
of
faith
(
and
by
it
hath
put
him
on
)
will
with
good
old
Simeon
,
wish
and
say
,
Luk.
2.29.30
.
Lord
now
lettest
thou
thy
seruant
depart
in
peace
,
according
to
thy
word
,
for
mine
eyes
haue
seene
thy
saluation
.
It
argues
moreouer
that
such
a
partie
Par.
3.
§.
10
and
haue
this
straight
vnion
with
him
which
wee
make
shew
of
,
or
that
we
dwell
in
him
&
he
in
vs
,
we
wil
further
declare
this
by
our
loue
to
him
and
to
his
comming
for
so
are
true
Christians
characterized
and
described
,
to
bee
such
,
as
not
only
looke
for
Christ
the
second
time
,
2
Tim.
4.8
.
as
we
now
heard
,
but
,
as
loue
his
appearing
;
1
Ioh.
4.16.17.18
.
now
blessed
Iohn
thus
writeth
.
God
is
loue
,
and
hee
that
dwelleth
in
loue
,
dwelleth
in
God
,
&
God
in
him
:
herein
is
our
loue
made
perfect
,
that
we
may
haue
boldnesse
in
the
day
of
Iudgment
—
there
is
no
feare
in
loue
,
To
loue
it
,
a
signe
of
Faith
.
but
perfect
loue
casteth
out
feare
,
because
feare
hath
torment
:
he
that
feareth
is
not
perfect
in
loue
.
Here
then
is
the
confidence
of
Gods
Children
in
Iudgment
,
that
though
they
bee
not
in
this
life
without
sinne
,
(
which
may
bee
cause
of
feare
)
yet
,
at
death
and
after
,
they
are
freed
,
not
only
from
the
guilt
of
sinne
,
(
which
they
were
before
,
it
being
not
imputed
to
them
)
but
from
the
being
of
sinne
in
them
,
so
that
comming
before
the
Barre
and
Iudgement
seat
of
Christ
as
their
Iudge
,
they
stand
cloathed
before
his
Throne
,
with
himselfe
as
their
Sauior
;
his
righteousnesse
couers
their
vnrighteousnesse
,
and
they
with
comfort
expect
from
him
the
sentence
of
absolution
,
and
acceptation
with
him
for
euer
,
for
his
owne
righteousnesse
sake
.
The
assurance
hereof
makes
them
ioyfull
in
death
,
and
to
loue
the
appearing
of
Christ
,
in
the
certaine
hope
of
the
resurrection
of
their
bodies
to
life
eternall
,
and
of
a
Crowne
of
righteousnesse
to
be
giuen
them
at
that
day
by
the
Lord
the
righteous
Judge
.
2
Tim.
4.8
.
These
,
reason
to
their
comfort
,
that
if
God
loued
them
,
and
Christ
dyed
for
them
while
they
were
yet
sinners
,
much
more
then
being
now
iustified
by
his
blood
,
Rom.
5.8.9.10
.
shall
they
be
saued
from
wrath
through
him
.
&c.
Now
the
wicked
and
the
hypocrite
hath
no
such
comfortable
hope
in
the
thought
&
apprehension
of
the
last
Iudgement
;
hee
either
dares
not
thinke
of
it
at
all
seriously
,
or
so
farre
as
he
thinks
of
ir
,
it
is
not
without
great
horrour
and
astonishment
.
It
is
no
ioy
nor
comfort
to
him
to
looke
Christ
in
the
face
as
his
Iudge
,
frowning
on
him
,
who
heere
reiects
him
as
a
Sauiour
.
if
any
be
so
impudent
as
now
being
told
of
these
things
,
to
outstare
Christ
as
his
Iudge
,
and
to
professe
a
hope
to
speed
as
well
at
that
day
as
any
,
hee
may
easily
bee
conuinced
hence
;
namely
,
by
his
harsh
conceits
of
Christ
now
in
his
Word
and
Messengers
.
Such
men
cannot
now
indure
Christ
in
the
power
of
his
Word
;
his
sayings
are
too
harsh
,
his
doctrine
too
austere
,
his
discipline
too
seuere
,
his
yoke
is
too
heauy
for
them
,
&
his
coards
too
strait
,
&
may
we
think
they
can
indure
,
Christ
comming
vnto
them
in
the
word
of
his
power
,
by
the
voyce
of
an
Archangel
,
in
his
owne
most
terrible
&
thundring
voice
,
attended
with
infinit
myriads
of
Angels
,
2
Pet.
3.11.12
.
the
heauens
all
being
on
fire
,
and
the
elements
melting
with
seruent
heate
;
they
had
need
bee
other
manner
of
persons
in
all
holy
conuersation
and
godlinesse
,
who
looke
for
,
and
hasten
vnto
the
comming
of
this
day
of
God
,
then
these
vngodly
,
at
best
,
ciuill
men
are
.
If
then
they
cannot
away
with
Christ
now
in
his
humilitie
,
and
when
he
comes
clouded
in
the
vaile
of
his
Word
,
how
will
they
indure
him
in
his
glory
,
and
when
he
shall
shew
himselfe
and
person
immediatly
vnto
them
?
In
a
word
,
if
they
cannot
now
indure
him
as
a
louing
Sauiour
,
how
will
they
then
(
for
al
their
impudent
brags
)
indure
him
as
a
terrible
Iudge
?
Onely
the
iustified
person
at
that
day
(
and
now
in
the
hope
of
it
)
may
and
doth
looke
vp
,
Luk.
21.28
.
and
lift
vp
his
head
,
for
his
finall
redemption
draweth
nigh
.
The
dissoluing
of
the
world
,
and
Cnrists
terrible
comming
,
is
for
their
full
deliuerance
from
the
power
of
the
graue
,
and
of
Satan
,
and
of
wicked
men
,
who
haue
beset
and
besieged
the
godly
,
and
therfore
for
their
comfort
:
but
terrible
it
must
needs
be
to
all
others
,
against
whom
Christ
comes
in
this
terrible
manner
.
It
shall
be
then
,
as
it
is
with
men
in
some
castle
or
hold
,
narrowly
besieged
by
their
enemies
,
when
a
puissant
and
migthy
army
is
gathered
for
their
rescue
,
and
to
raise
the
siege
;
when
it
comes
neere
and
in
sight
,
the
very
clashing
of
the
armour
,
the
brightnes
of
the
swords
,
the
noise
of
Drummes
and
Trumpets
,
yea
the
very
roaring
of
the
Canon
;
all
these
are
comfortable
,
&
as
sweet
musicke
to
them
,
for
whose
succor
and
deliuerance
they
come
;
but
must
needs
be
dismall
and
terrible
to
their
enemies
.
Hee
then
that
cannot
now
in
some
good
measure
,
and
preuailing
manner
ouercome
his
feares
,
and
reioyce
in
the
hope
of
his
deliuerance
from
death
,
hell
,
and
all
infernall
enemies
,
and
of
his
crown
of
glory
to
be
giuen
him
by
the
mercifull
sentence
of
the
Iudge
at
that
day
,
Par.
3.
§.
11
can
hardly
bee
assured
for
the
present
,
that
Christ
is
his
or
that
he
stands
now
clothed
with
his
merits
and
righteousnesse
,
whatsoeuer
in
word
he
otherwise
pretend
.
Section
.
11.
Now
thirdly
,
for
the
triall
of
our
vnion
with
Christ
,
Our
vnion
with
Christ
by
faith
,
knowen
,
3
by
Selfe-deniall
.
it
were
good
for
vs
to
examine
whether
wee
haue
made
a
diuorce
from
our selues
by
selfe-deniall
,
or
whether
we
be
not
still
wedded
to
our
own
selues
,
to
our
owne
opinions
,
to
our
owne
willes
and
affections
through
selfe-loue
.
If
once
we
put
on
Christ
,
wee
must
put
off
our selues
.
By
this
note
we
discouer
the
pretended
knot
which
seemes
to
be
betweene
many
,
in
regard
of
outward
profession
,
and
Christ
,
in
as
much
as
the
same
men
,
who
professe
they
haue
put
on
Christ
,
yet
reject
and
cast
him
off
in
his
Soueraigntie
,
preferring
their
own
wils
before
his
;
in
his
wisdome
,
preferring
their
owne
reason
before
his
Word
;
Par.
3.
§.
12.
in
his
righteousnesse
,
not
submitting
themselues
vnto
the
righteousnesse
of
God
,
but
going
about
to
establish
their
owne
righteousnesse
;
Rom.
10.3
.
in
his
glory
,
doing
all
to
their
owne
praise
,
&c.
How
haue
these
men
put
on
Christ
,
who
so
farre
haue
cast
him
from
them
?
Section
12.
4.
If
thou
beest
one
with
Christ
by
putting
him
on
,
By
other
effects
of
it
.
then
dost
thou
receiue
warmth
and
defence
from
him
as
he
is
thy
cloathing
,
sap
and
juice
,
from
him
as
he
is
the
Vine
,
and
thou
a
branch
of
him
;
nourishment
,
food
,
and
refreshing
as
he
is
thy
spirituall
bread
,
on
whom
thou
feedest
;
and
in
a
word
,
thou
receiuest
vigour
and
influence
from
him
as
thine
Head
,
thou
being
a
member
of
his
body
:
for
so
doe
all
such
as
haue
vnion
with
him
.
Where
then
we
see
men
lie
naked
and
vnarmed
,
and
foyled
with
euery
temptation
;
where
wee
see
nothing
but
barrennes
in
the
liues
of
men
,
whom
wee
see
to
be
drie
,
withered
&
vnfruitfull
branches
;
where
wee
see
men
,
after
so
many
yeares
of
plentie
in
the
Gospel
,
to
remaine
in
their
soules
,
like
Pharaohs
leane
kine
,
Gen.
41.19
.
as
poore
and
ill-fauoured
as
euer
;
and
lastly
,
where
we
see
men
and
women
professing
Christ
,
to
bee
without
the
life
of
Religion
,
without
faith
,
and
without
the
spirit
,
(
receiued
by
faith
)
by
which
spirit
our
vnion
is
made
with
Christ
;
and
without
Loue
,
by
which
as
members
of
the
same
body
(
if
we
remaine
vnited
to
Christ
our
head
)
we
should
bee
knit
and
conioyned
together
one
with
another
:
where
wee
see
such
things
,
can
we
say
that
such
men
haue
put
on
Christ
,
or
haue
any
true
vnion
with
him
?
Oh
therfore
that
men
,
without
partialitie
and
flattering
of
thems
;
elues
,
(
a
most
dangerous
and
pestilent
euill
to
the
soule
)
would
but
throughly
trie
themselues
and
their
pretended
vnion
with
Christ
,
by
these
foure
aforesaid
notes
,
that
so
they
might
truely
come
to
the
knowledge
of
themselues
,
Par.
3.
§.
13
whether
they
had
indeed
put
on
Christ
to
their
Iustification
,
which
was
the
first
poynt
for
the
triall
of
Christianity
,
from
our
putting
on
of
Christ
.
Section
.
13.
We
are
now
in
the
second
place
to
trie
whether
we
be
indeed
true
Christians
or
no
,
2
Trialls
from
our
putting
on
of
Christ
to
our
Sanctification
.
by
our
putting
on
of
Christ
to
Sanctification
,
whereunto
the
two
last
notes
,
(
of
purpose
so
briefly
named
)
may
seeme
to
lead
the
way
.
Luk.
24.49
.
Isa.
51.9
.
●●d
59.17
.
We
haue
heard
formerly
(
in
the
explication
of
this
phrase
of
putting
on
)
that
to
put
on
Christ
implies
both
an
inward
clothing
by
the
Spirit
and
power
of
Christ
,
as
also
an
outward
expressing
of
this
power
in
our
liues
and
conuersations
.
Therfore
this
sprit
of
Sanctification
,
in
the
hauing
and
shewing
forth
the
gifts
of
it
,
will
bee
a
notable
triall
,
whether
wee
haue
put
on
Christ
,
and
whether
wee
hold
the
foresaid
vnion
with
him
or
no
:
For
hereby
,
saith
Saint
Iohn
,
we
know
that
wee
dwell
in
him
,
and
hee
in
vs
,
1
Ioh.
3.24
.
&
4.13
.
because
he
hath
giuen
vs
of
his
Spirit
;
or
,
by
the
spirit
which
hee
hath
giuen
vs
:
and
,
Jf
any
man
haue
not
the
Spirit
of
Christ
,
Rom.
8.9
.
hee
is
none
of
his
.
Now
,
The
Spirit
of
Sanctification
knowne
.
where
the
Spirit
of
God
is
,
there
it
will
giue
witnesse
of
it selfe
,
and
manifest
it selfe
by
the
motions
and
stirrings
of
it
,
and
also
by
the
properties
thereof
.
1.
It
is
no
idle
spirit
,
1
By
the
motions
&
stirrings
of
it
.
but
actiue
and
operatiue
;
where
it
is
,
it
cannot
,
it
will
not
be
hid
,
being
like
fire
,
which
though
it
be
couered
,
yet
will
at
length
burst
forth
into
a
flame
,
where
it
is
,
(
&
the
fruites
of
it
,
as
Loue
,
Temperance
,
&c.
)
ther
it
wil
make
vs
that
we
shal
nether
be
barren
,
Gal.
5.22.23
2
Pet.
1.8
.
nor
vnfruitful
in
the
knowledge
of
our
Lord
Iesus
Christ
.
Let
once
the
spirit
of
God
come
vpon
,
or
cloath
,
Gideon
,
Iudg.
6.34
.
and
it
will
make
him
take
courage
to
himselfe
,
blow
the
Trumpet
,
and
vndertake
with
God
to
become
a
deliuerer
to
Israel
.
Let
once
Gods
spirit
cloath
,
or
come
vpon
the
Prophet
Zachariah
,
2
Chro.
24.20
.
and
hee
will
boldly
do
his
message
,
and
speake
vnto
the
People
in
the
name
of
the
Lord
,
Why
transgresse
yee
the
Commandements
of
the
Lord
,
that
yee
cannot
prosper
?
because
yee
haue
forsaken
the
Lord
,
he
hath
also
forsaken
you
.
Thus
boldly
will
hee
both
reproue
sinne
,
and
threaten
punishment
to
Prince
and
people
,
though
it
cost
him
his
life
,
as
it
did
.
And
if
Ieremy
,
being
discouraged
with
the
reproaches
of
the
people
shall
through
his
weaknes
in
feare
,
say
,
I
will
not
make
mention
of
him
,
nor
speake
any
more
in
his
name
;
He
(
hauing
a
word
and
message
from
God
)
shall
find
it
,
together
with
the
spirit
in
his
heart
,
to
be
as
a
burning
fire
shut
up
in
his
bones
,
Ier.
20.9
.
to
make
him
weary
with
forbearing
,
so
that
hee
cannot
stay
.
Thus
generally
are
all
true
Christians
affected
,
Gods
Spirit
is
no
idle
Spirtt
.
they
are
not
idle
but
sedulous
and
diligent
in
the
workes
of
their
Callings
,
both
generall
,
as
they
are
Christians
,
abounding
with
,
and
expressing
the
fruites
of
the
spirit
,
as
Loue
,
Ioy
,
Temperance
,
Meeknesse
,
Patience
,
&c.
in
their
holy
Conuersation
;
and
particular
,
as
members
of
the
common
wealth
or
Societies
in
which
they
liue
,
not
exempting
themselues
from
some
honest
calling
or
other
,
being
of
all
men
,
the
faithfullest
seruants
of
God
,
truest
Subiects
to
their
Soueraigne
,
and
most
profitable
to
the
Common
wealth
,
in
the
places
where
they
liue
.
Let
such
thinke
of
this
as
generally
professing
the
name
of
Christ
,
yet
,
as
Christians
liue
vnfruitfully
,
neuer
shewing
forth
,
when
occasion
serues
,
any
good
fruites
of
the
spirit
,
as
meekenesse
,
patience
,
temperance
,
loue
,
ioy
,
but
rather
the
contrary
;
and
as
Subiects
liue
without
a
calling
vnprofitably
,
not
working
with
their
hands
,
burthensome
and
chargable
to
others
,
not
eating
their
owne
bread
,
that
is
,
such
as
they
purchase
with
the
sweat
of
their
browes
.
Par.
3.
§.
9.
Thus
to
liue
idly
and
vnfruitfully
is
,
both
dishonourable
to
Christianity
,
and
farre
from
true
profession
.
It
may
bee
a
good
memento
also
to
many
others
,
and
cause
sufficient
for
them
to
question
their
owne
estates
,
and
whether
indeed
they
haue
the
spirit
of
Christ
or
bee
Christs
,
(
as
yet
they
would
seeme
to
bee
)
who
,
in
the
waightiest
Callings
of
all
other
,
as
of
the
Ministrie
as
also
Magistracie
,
themselues
liue
idly
,
not
doing
the
worke
whereunto
they
are
called
,
and
for
which
they
receiue
wages
;
Art
thou
then
idle
in
Gods
worke
?
dost
thou
neglect
(
customarily
)
to
doe
what
God
requires
of
thee
?
What
kind
of
Christian
then
art
thou
?
a
meere
liueles
body
without
a
soule
,
or
a
Christian
without
the
spirit
of
Christ
,
which
cannot
be
.
Obiections
answered
.
Yea
,
but
thou
wilt
say
,
I
am
not
idle
,
I
doe
that
which
proues
profitable
to
the
Common
wealth
,
Par.
3.
§.
13.
I
minister
Iustice
though
I
preach
not
,
I
giue
aduise
,
and
rule
&
direct
others
,
though
I
teach
not
ordinarily
,
&c.
Or
,
it
may
bee
a
man
may
say
,
I
thanke
God
,
I
am
free
from
idlenesse
,
I
take
paines
in
my
Calling
and
labour
hard
therin
:
&
so
indeed
we
may
say
of
many
,
they
set
themselues
to
doe
that
which
is
commanded
;
they
Preach
,
they
doe
good
workes
,
they
giue
Almes
,
they
heare
,
they
reade
and
pray
,
and
the
like
.
But
here
I
must
tell
the
first
sort
,
that
Gods
spirit
sets
and
sends
euery
man
to
his
owne
proper
worke
,
which
,
where
it
is
,
it
will
not
suffer
a
man
to
neglect
vpon
any
pretence
whatsoeuer
.
And
of
the
second
sort
,
I
aske
,
What
it
is
that
moues
and
stirres
them
vp
to
duty
?
Is
it
indeed
Gods
spirit
in
them
?
then
they
do
all
in
obedience
to
Gods
will
,
in
meere
loue
of
God
,
and
of
their
duty
,
which
they
would
doe
if
there
were
neither
Heauen
nor
Hell
to
constraine
them
;
they
doe
all
to
Gods
Glory
and
not
their
owne
.
But
it
will
concerne
them
to
examin
themselues
wel
,
whether
they
be
not
stirred
vp
and
led
by
outward
motiues
,
whether
they
doe
not
their
duty
,
as
led
thereunto
by
the
examples
of
others
,
by
the
feare
of
man
,
and
humane
Lawes
,
by
the
feare
of
wrath
,
and
eternall
Iudgment
,
with
respect
to
themselues
and
to
their
owne
praise
more
then
Gods
,
to
their
owne
profit
in
a
seruile
and
base
manner
,
vpon
an
opinion
of
merit
,
and
binding
God
to
them
euen
for
the
worke
done
,
neuer
looking
to
the
manner
of
doing
it
,
and
vpon
such
sinister
respects
and
motiues
:
let
no
man
father
such
workes
vpon
the
spirit
of
God
.
But
now
seeing
euery
one
will
be
ready
to
say
he
is
moued
inwardly
,
and
by
Gods
sanctifying
spirit
,
it
will
be
needfull
to
shew
how
a
man
may
iudge
of
the
Spirit
,
and
know
whether
,
and
when
he
is
moued
thereby
.
Where
wee
must
know
that
there
are
or
may
be
three
things
in
a
man
which
may
moue
and
lead
him
in
his
actions
.
First
,
Nature
intire
,
which
seeking
the
preseruation
of
it selfe
,
moues
principally
vpon
that
ground
and
motiue
.
Secondly
,
corruption
of
Nature
through
sinne
,
which
blindly
seeking
its
owne
good
,
sets
a
man
on
worke
vpon
the
respects
of
sinfull
pleasures
,
profits
and
preferments
of
the
world
,
through
selfe-loue
,
and
selfe-respect
,
measuring
all
good
and
happinesse
by
such
things
.
Thirdly
,
Grace
,
and
Gods
sanctifying
Spirit
in
the
regenerate
,
which
stirrs
him
vp
vpon
the
respects
of
Gods
glory
and
will
,
to
doe
his
duty
out
of
loue
,
conscience
,
and
in
obedience
to
God
.
Now
,
all
these
three
being
truly
in
Gods
Children
,
and
grace
seemingly
only
,
with
the
other
two
,
Par.
3.
§.
14
in
hypocrites
;
it
s
a
point
of
good
consideration
and
consequence
to
be
able
to
put
a
difference
amongst
these
,
and
so
to
be
able
to
iudge
whether
a
man
bee
indeede
cloathed
and
indued
with
the
sanctifying
Spirit
of
Christ
,
and
haue
thereby
put
him
on
to
true
Sanctification
,
or
whether
nature
or
corruption
doe
not
lead
him
.
Section
.
14.
Now
we
may
iudge
hereof
especially
by
the
properties
of
Gods
Spirit
,
2
By
the
properties
of
it
,
which
are
foure
.
foure
whereof
only
I
meane
to
stand
vpon
;
It
being
called
in
Scripture
,
1.
a
holy
Spirit
.
2.
a
righteous
Spirit
.
3.
a
free
Spirit
.
4.
a
strong
Spirit
,
or
Sprit
of
might
;
and
all
these
either
in
regard
of
the
motions
and
effects
of
it
,
or
of
the
manner
of
working
.
If
then
a
man
would
know
whether
this
sanctifying
spirit
of
God
doe
moue
him
or
no
,
let
him
try
this
;
first
,
by
the
holinesse
of
his
thoughts
,
desires
,
aymes
and
actions
.
Gods
Spirt
is
a
holy
Spirit
;
Par.
3.
§.
15.
and
therefore
holy
Dauid
,
1
Gods
spirit
is
a
holy
Spirit
.
Psal.
51.11
hauing
through
his
negligence
suffered
himselfe
to
be
foyled
,
prayes
the
Lord
not
to
take
his
holy
Spirit
from
him
:
which
if
God
should
haue
done
,
hee
knew
that
sinne
should
haue
had
the
vpper
hand
of
him
.
Now
the
hollinesse
of
this
Spirit
shewes
it selfe
in
these
two
things
especially
.
First
,
And
where
it
is
,
it
is
knowne
by
the
holines
of
it
.
in
opposing
of
sinne
and
corruption
.
Secondly
,
in
working
&
increasing
the
contrary
graces
and
vertues
in
vs
.
Section
.
15.
1.
There
is
that
contrarietie
in
nature
betweene
Gods
Spirit
,
It
shewes
it's
holines
.
1
In
opposing
of
sinne
and
corruption
.
2
Cor.
6.15
16.
and
mans
corruption
,
that
they
can
neuer
be
together
without
opposition
and
conflict
,
wherby
one
seeks
the
expulsion
of
the
other
:
and
indeed
what
agreement
or
concord
hath
Christ
with
Belial
?
the
Temple
of
God
(
which
wee
are
through
the
residence
of
the
spirit
in
vs
)
with
Idoles
(
euery
sinne
which
we
giue
intertainement
to
,
being
our
Idole
and
god
?
)
Where
then
Gods
holy
Spirit
is
,
there
will
be
a
conflict
:
there
shall
not
any
sinfull
thought
,
affection
,
desire
,
purpose
or
indeauour
shew
it selfe
,
but
it
shall
finde
it selfe
incountred
with
a
contrary
holy
thought
,
affection
,
desire
,
purpose
and
indeauour
,
either
for
the
present
,
or
not
long
after
;
and
so
on
the
contrary
.
This
is
that
which
the
godly
find
continually
in
themselues
,
being
in
this
life
but
in
part
sanctified
.
Where
gods
spirit
is
,
there
is
a
conflictt
&
a
combate
.
There
being
in
them
both
grace
and
corruption
,
they
finde
both
grace
thwarting
their
corruptions
,
and
corruption
thwarting
grace
.
When
they
find
euill
and
sinne
strong
in
them
,
they
allow
it
not
;
yea
,
though
they
doe
it
,
yet
they
neither
allow
it
,
Rom.
7.15
.
&
21.22.23
.
nor
would
doe
it
,
but
euen
hate
what
they
do
;
and
when
they
would
doe
good
,
they
finde
euill
present
with
them
;
and
when
they
delight
in
the
Lawe
of
God
,
after
the
inward
man
,
they
see
another
Law
in
their
memhers
,
warring
against
the
law
of
their
minds
,
&c.
as
Paul
found
it
in
his
experience
,
being
therfore
better
able
to
describe
this
combate
,
which
hee
doth
in
these
words
,
Gal.
5.17
.
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
.
As
therefore
corruption
cannot
indure
grace
,
so
neither
can
grace
indure
corruption
.
Wee
are
sure
the
flesh
wil
euer
hinder
the
work
of
the
spirit
,
as
much
as
in
it
lies
;
and
we
must
see
we
cry
quittance
with
it
,
by
resisting
through
the
spirit
,
the
works
of
the
flesh
.
We
cannot
looke
to
bee
in
this
life
,
quite
freed
from
the
molestations
of
the
flesh
;
we
must
therefore
see
that
the
motions
thereof
be
molestfull
vnto
vs
;
which
if
we
find
,
we
are
so
farre
from
hauing
cause
of
discouragement
(
though
the
indwelling
of
sinne
should
be
a
burthen
to
vs
)
that
we
haue
thence
a
comfortable
testimony
of
Gods
grace
and
spirit
in
vs
,
by
which
we
feele
and
distaste
our
corruptions
;
for
it
is
not
corruption
,
but
grace
that
can
iudge
of
corruption
.
Where
then
in
a
man
,
all
is
at
peace
and
in
quiet
,
and
that
hee
finds
no
disturbance
in
his
soule
,
no
opposition
when
he
would
doe
either
good
or
euill
,
it
is
a
signe
all
is
not
well
.
Hauing
grace
,
he
cannot
but
(
when
hee
would
doe
good
)
find
opposition
by
the
flesh
,
(
for
that
is
vndoubtedly
in
all
men
,
euen
in
the
best
;
)
and
when
he
would
doe
euill
,
vnlesse
he
also
finde
in
him
an
opposition
made
against
the
flesh
,
and
corruptions
of
it
(
which
it
will
not
doe
of
it selfe
)
he
may
conclude
,
he
hath
not
Gods
holy
and
sanctifying
Spirit
at
all
:
for
as
corruption
will
not
let
Gods
sanctifying
spirit
bee
quiet
where
it
is
;
so
wil
not
grace
suffer
corruption
to
enioy
for
any
long
time
,
peaceable
possession
.
Hath
then
corruption
her
full
swinge
and
sway
in
thee
?
Is
it
not
thwarted
by
contrary
desires
,
affections
,
and
indeauours
?
It
is
a
fearefull
signe
that
Christ
hath
no
part
in
thee
,
or
possession
of
thee
by
his
Spirit
,
but
that
the
strong
man
,
Satan
,
by
thy
sin
(
is
not
yet
cast
out
,
but
)
holdeth
his
owne
,
and
wholly
possesseth
thee
,
&
that
thou
art
as
yet
but
a
meere
naturall
man
and
sensuall
,
hauing
not
the
spirit
,
Iude
19.
wheras
they
that
are
in
Christ
Iesus
,
are
such
as
,
though
the
flesh
molest
,
and
now
and
then
hinder
them
,
yet
,
walke
not
after
the
flesh
,
Rom.
8.1
.
but
after
the
spirit
:
that
is
,
though
the
flesh
be
a
stumbling
blocke
in
their
way
,
and
cause
them
now
and
then
trip
,
or
stop
,
or
turne
aside
;
yet
they
go
not
on
,
they
walk
not
in
the
way
therof
,
but
rise
and
returne
,
and
walke
in
the
wayes
of
God
,
after
the
direction
of
his
Word
and
spirit
.
There
is
now
and
then
warre
within
;
but
this
warre
is
a
signe
of
peace
.
In
this
combate
the
victory
in
the
midst
,
is
often
vncertaine
and
doubtfull
,
(
in
regard
of
this
or
that
particular
action
)
for
sometime
Amalek
preuailes
,
and
sometimes
Israels
;
this
is
because
the
godly
doe
not
at
all
times
,
as
they
ought
,
fight
praying
,
but
trust
too
much
to
their
owne
strength
;
but
yet
in
the
end
the
spirit
preuailes
,
&
the
victory
is
alwayes
on
Gods
part
.
It
is
here
as
in
the
pleading
of
a
Case
of
law
,
which
being
tossed
by
diuers
Lawyers
,
goes
doubtfully
a
long
time
,
somtimes
for
the
plaintife
,
sometimes
for
the
defendant
,
till
in
the
end
the
Iudge
decide
it
.
Now
in
the
case
of
sinne
,
they
are
euer
sure
to
get
the
plea
,
that
doe
but
make
resistance
,
and
by
the
Spirit
plead
their
owne
cause
.
Yea
,
but
is
this
strife
enough
?
then
shall
Herod
and
Pilate
,
and
many
a
wicked
man
haue
this
holy
Spirit
of
God
,
who
are
not
drawne
to
sinne
,
but
with
great
reluctance
&
strife
within
themselues
.
Is
euery
strife
then
an
argument
of
sauing
grace
,
and
of
the
spirit
?
I
answere
,
Not
euery
strife
,
but
that
cheifly
which
is
betweene
grace
and
corruption
:
Par.
3.
§.
16.
for
there
being
,
as
is
said
,
in
euery
man
,
first
nature
intire
,
and
secondly
,
the
corruption
of
nature
;
naturall
reason
,
will
and
affections
,
which
are
good
;
and
carnall
reason
,
will
and
affections
,
which
are
bad
;
and
moreouer
besides
these
two
,
there
being
thirdly
in
the
godly
man
who
hath
put
on
Christ
,
&
in
him
onely
,
grace
and
Gods
sanctifying
spirit
.
Hence
it
is
,
There
is
a
threefold
combate
.
that
there
is
a
threefold
combate
,
the
first
,
but
especially
the
last
whereof
onely
is
proper
to
those
that
are
Christs
.
1.
Betweene
Grace
and
Nature
.
2.
Betweene
Nature
and
Corruption
.
3.
Between
Corruption
and
Grace
.
Section
.
16.
1.
Betweene
Grace
and
Nature
not
sinfull
.
1
Betweene
grace
and
nature
intire
.
Nature
desires
its
own
preseruation
,
and
a
man
may
doe
it
without
sin
:
for
a
man
is
bound
to
preserue
his
owne
life
by
all
lawfull
meanes
,
&
to
repell
death
,
and
such
euils
as
are
hurtfull
to
his
health
,
ease
,
peace
,
life
,
and
to
such
things
as
are
naturall
vnto
him
.
But
it
falls
out
often
in
the
course
of
Christianity
,
that
there
is
some
greater
good
to
bee
respected
then
this
temporall
life
,
or
any
thing
belonging
to
it
,
and
that
is
our
spirituall
life
,
and
the
saluation
of
our
soules
;
yea
,
then
that
also
;
and
that
is
Gods
glory
,
and
the
manifestation
thereof
in
the
Gospell
of
his
Sonne
.
Now
in
such
cases
as
wherein
our
natural
good
and
our
spirituall
good
,
and
Gods
glorie
cannot
stand
together
,
This
is
in
the
best
.
there
Nature
must
yeeld
;
which
cannot
be
vsually
but
with
some
kinde
of
strife
and
reluctancie
betweene
Nature
&
Grace
:
though
properly
these
be
not
contrary
but
onely
diuers
;
the
one
,
(
nature
)
subordinate
to
the
other
(
grace
.
)
This
strife
was
in
our
Sauiour
Christ
in
his
agony
;
where
,
nature
in
him
seeking
its
owne
preseruation
,
made
him
pray
,
Mat.
26.39
.
O
Father
,
if
it
bee
possible
,
let
this
cup
passe
from
mee
:
yet
it
yeelded
to
a
greater
good
,
Par.
3.
§.
13
Gods
glory
and
mans
saluation
,
so
that
he
added
,
Neuerthelesse
not
as
I
will
,
but
as
thou
wilt
.
This
combate
was
also
in
Moses
,
who
though
he
could
not
but
desire
his
owne
good
and
saluation
,
Exod.
32.32
.
yet
hee
preferres
Gods
glory
before
it
,
in
the
sparing
and
preseruation
of
his
people
,
saying
;
If
thou
wilt
not
forgiue
their
sinne
,
blot
me
I
pray
thee
,
out
of
thy
booke
which
thou
hast
written
.
And
in
Paul
,
Rom.
9.3
.
who
in
like
case
could
wish
that
himselfe
were
accursed
from
Christ
,
for
his
brethren
,
his
kinsmen
according
to
the
flesh
.
Though
this
be
not
that
combate
I
meane
of
chiefely
,
yet
hereby
wee
may
and
should
try
our selues
;
when
we
cannot
inioy
our
libertie
,
goods
,
ease
,
life
,
with
Gods
glory
and
the
honour
of
the
Gospell
,
&
the
good
of
our
soules
,
Marke
8
.
34.35.-38
.
there
we
must
yeeld
and
forsake
all
for
Christ
and
the
Gospell
;
else
we
are
not
worthy
of
him
,
we
are
none
of
his
.
Par.
3.
§.
17
2.
The
second
strife
is
betweene
Nature
and
Corruption
;
2
Betweene
nature
and
the
corruption
of
nature
.
which
is
in
men
vnregenerate
.
Nature
in
them
is
not
so
wholly
corrupted
and
blotted
out
,
but
that
it
remaines
intire
in
good
part
for
the
common
and
most
generall
principles
of
it
,
which
are
as
the
rellicks
of
the
Image
of
God
in
man
,
according
to
which
he
was
first
created
,
Gen.
1.21
.
whereby
hee
hath
some
generall
knowledge
of
good
and
euill
(
especially
if
wee
speake
of
naturall
good
and
euill
,
not
Morall
)
and
some
generall
will
and
inclination
to
good
,
as
whereby
generally
he
desires
happinesse
,
and
hath
no
will
to
that
which
would
hinder
his
happinesse
and
things
which
are
naturall
to
him
,
This
may
be
and
is
in
meere
naturall
men
.
and
so
a
kind
of
conscience
naturally
,
of
good
and
euill
,
grounded
vpon
those
generall
principles
;
though
in
drawing
particular
conclusions
thence
,
and
in
application
he
faile
exceedingly
.
This
is
called
the
Law
of
Nature
in
him
,
by
which
naturall
men
,
and
generally
all
men
,
without
sauing
grace
are
guided
and
led
hence
;
there
is
in
naturall
men
that
which
Paul
calls
,
the
Truth
,
and
the
worke
of
the
Law
written
in
their
hearts
,
Rom.
1.18
.
&
2.15
.
their
conscience
also
bearing
witnesse
,
and
their
thoughts
the
meane
while
accusing
or
else
excusing
one
another
.
Now
these
mens
conciences
receiue
also
information
from
without
,
as
not
only
from
experience
&
the
knowledg
of
Arts
&
Sciences
as
of
moralitie
;
but
also
by
good
instruction
and
from
diuine
and
supernaturall
Principles
and
knowledge
reuealed
in
and
by
Gods
word
,
which
euen
Nature
it selfe
in
vnregenerate
men
,
will
,
in
the
generall
acknowledge
should
be
obeyed
&
entertained
(
which
therefore
so
farre
we
may
call
naturall
.
)
But
all
these
are
wonderfully
corrupted
,
when
application
is
to
bee
made
,
where
corruption
of
nature
,
through
selfe-respects
of
sinful
&
inordinat
affections
&
desires
of
pleasures
,
profits
,
honours
,
intermingles
it selfe
,
and
puts
good
nature
,
(
which
awhile
may
resist
,
stand
out
&
shew
itselfe
)
to
silence
,
&
as
for
supernaturall
knowledge
&
motions
,
generally
approued
of
,
they
are
in
particular
cases
,
by
corruption
opposed
&
reiected
,
thogh
not
alwaies
without
some
strife
.
There
is
then
a
strife
often
in
vnregenerate
men
,
whereby
they
are
both
long
a
yeelding
to
their
corrupt
affections
&
hauing
yeelded
,
find
some
touch
of
their
naturall
conscience
and
remorse
in
themselues
for
their
yeelding
with
a
horror
oftentimes
:
but
we
cannot
make
this
an
effect
of
Gods
sanctifying
spirit
in
them
,
seeing
the
resistance
is
not
made
against
these
sinful
affections
,
as
they
are
sinfull
,
that
is
,
repugnant
&
ccontrary
to
Gods
will
,
&
to
his
most
pure
nature
,
in
obedience
to
God
,
&
in
a
good
conscience
desirous
to
please
God
;
but
in
regard
of
some
euill
consequent
or
other
;
as
shame
of
the
world
reproach
,
punishment
,
temporal
or
eternall
;
or
at
the
best
out
of
the
goodnes
of
nature
,
and
out
of
a
generall
approbation
of
goodnes
&
dislike
of
euill
,
whereby
either
reason
awhile
resists
the
appetite
and
passions
of
the
mind
which
fight
against
reason
;
or
natural
conscience
doth
withstand
the
motions
of
sin
vpon
the
aforesaid
respects
or
the
like
,
it
euermore
in
resisting
being
accompanied
with
some
selfe-respect
or
other
,
which
yet
is
often
ouercome
&
mastered
by
the
other
;
so
that
whether
it
yeeld
or
stand
out
,
(
as
it
doth
in
many
ciuill
men
)
yet
this
strife
is
no
work
of
Gods
sauing
grace
or
sanctifying
Spirit
in
them
:
As
in
Herod
see
this
in
&
by
instances
.
Herod
had
Iohn
the
Baptist
in
some
reuerence
:
such
was
Iohns
innocency
&
integritie
and
faithfullnesse
,
otherwise
that
right
reason
and
iudgement
in
Herod
must
needes
approue
of
it
,
commend
,
yea
admire
it
:
yea
,
but
withall
,
Herod
was
addicted
to
his
Lust
,
he
incestiously
loued
and
kept
Herodias
his
Brothers
wife
,
which
when
once
Iohn
reproued
in
him
,
there
arose
a
conflict
in
him
betweene
his
affection
to
Iohn
,
and
to
Herodias
and
his
sin
,
especially
when
Herodias
made
request
for
Iohns
head
.
Hereupon
Herod
is
distracted
in
his
thoghts
,
he
finds
a
combate
within
him
and
hereupon
he
is
very
sory
.
Yet
his
affection
to
sinne
,
which
hee
meant
not
to
leaue
,
Mat.
14
9.
and
to
Herodias
ouercame
his
naturall
conscience
,
and
therefore
he
yeelds
to
the
beheading
of
Iohn
.
Here
was
a
great
strife
in
Herod
,
and
many
a
man
(
such
like
as
he
was
)
could
halfe
excuse
his
fact
,
alas
it
was
against
his
will
,
what
wold
yee
haue
had
him
done
?
&c.
But
this
strife
was
not
from
true
grace
in
him
,
which
would
so
haue
opposed
his
sinfull
and
lustfull
affection
,
and
the
vniust
request
of
Herodias
Daughter
,
that
he
would
either
neuer
haue
yeelded
to
either
of
them
;
or
if
hee
had
,
it
would
haue
brought
him
to
speedy
and
vnfained
repentance
for
that
fact
,
and
to
reformation
of
life
in
casting
off
Herodias
;
but
this
it
did
not
.
Nay
let
vs
suppose
Herod
had
withstood
and
denyed
her
request
,
and
therein
ouercome
himselfe
and
his
rash
Oath
to
her
,
could
we
call
this
an
effect
of
grace
?
nothing
lesse
;
seeing
he
would
haue
done
this
euill
before
,
vpon
Johns
reprouing
of
his
sin
,
Mat.
14
.
3-5
for
which
yet
he
laid
hold
on
Iohn
and
bound
him
,
and
put
him
in
Prison
for
Herodias
sake
,
and
for
which
he
would
haue
put
him
to
death
:
but
why
did
he
it
not
?
he
feared
the
multitude
,
because
they
counted
him
as
a
Prophet
.
He
was
then
at
a
strife
before
what
to
doe
with
Iohn
;
his
lust
bad
kill
him
,
his
reuerence
to
Iohn
,
but
chiefely
his
feare
of
the
people
,
bad
spare
him
;
this
preuailed
till
new
occasion
offered
it selfe
.
Was
his
sparing
of
Iohn
,
a
fruite
of
the
Spirit
?
No
:
It
had
no
part
in
this
combate
;
if
it
had
,
it
would
haue
taught
him
to
haue
feared
God
more
then
man
,
and
to
haue
obeyed
the
motions
of
it
,
and
not
of
sinne
,
And
in
Pilate
.
&c.
The
like
wee
say
of
Pilate
in
his
adiudging
of
our
Sauiour
Christ
to
death
;
what
anotable
strife
was
in
him
?
the
Iewes
in
their
malice
would
needs
haue
him
crucified
,
he
would
haue
him
saued
.
Pilate
would
faine
please
the
people
,
and
hee
would
also
faine
acquit
Christ
;
both
he
could
not
doe
.
Hereupon
,
hee
is
wonderfully
perplexed
and
distracted
in
his
thoughts
.
On
the
one
hand
,
Mat.
27.18
.
]
19-24-26
.
his
conscience
iudgeth
Christ
innocent
;
For
,
hee
knew
that
for
enuy
they
had
deliuered
him
;
yet
moreouer
,
being
further
awakened
with
the
Dreame
of
his
wife
,
tells
him
of
plagues
and
iudgement
,
if
hee
condemned
the
innocent
and
iust
;
faine
therefore
would
he
haue
deliuered
him
,
pleading
hard
for
him
:
yea
but
his
affection
tells
him
(
when
he
saw
a
tumult
and
that
he
could
preuaile
nothing
,
and
how
eagerly
the
people
was
bent
against
Christ
)
that
he
must
please
the
people
,
who
told
him
he
else
could
not
bee
Caesars
friend
:
hereupon
,
making
a
protestation
of
Christs
innocencie
,
and
of
his
owne
vnwillingnes
to
condemne
Christ
,
charging
them
with
his
blood
;
he
scourged
him
and
deliuered
him
to
bee
Crucified
.
And
heere
,
what
naturall
man
would
not
hence
excuse
Pilate
,
and
bee
ready
to
plead
for
him
,
as
condemning
Christ
against
his
wil
,
conceiuing
him
to
be
innocent
,
&
perhaps
sorrie
in
regard
of
that
necessitie
which
compelled
him
to
giue
him
into
the
hands
of
the
Iewes
;
Pilate
might
seeme
iust
and
innocent
,
(
which
doubtlesse
hee
was
in
his
owne
eyes
and
iudgement
,
whiles
he
washed
his
hands
,
and
protested
his
owne
innocencie
)
whiles
the
malicious
Iewes
only
might
seem
culpable
.
But
indeed
this
conflict
in
Pilate
was
so
farre
from
excusing
his
fact
,
that
it
makes
it
so
much
the
more
vniust
and
hateful
,
that
hee
,
against
so
cleare
light
of
his
conscience
should
condemne
innocency
it selfe
;
and
suppose
he
had
indeed
taken
Christs
part
,
and
acquitted
him
,
not
giuing
him
ouer
vnto
the
Iewes
,
yet
it
being
done
vpon
those
grounds
onely
,
(
of
naturall
conscience
,
feare
of
plagues
in
his
conscience
,
from
God
)
which
caused
the
conflict
,
it
had
been
no
argument
of
sauing
grace
in
him
,
nor
no
worke
of
Gods
sanctifying
spirit
.
And
generally
in
the
vnregenerate
.
Such
conflicts
then
,
betweene
nature
(
either
approuing
of
good
,
or
seeking
its
owne
good
and
preseruation
,
though
corruptly
)
and
corruption
,
are
no
arguments
of
true
grace
;
we
see
the
like
daily
in
naturall
,
yea
often
,
wicked
men
,
who
can
say
,
I
see
and
approue
that
which
is
good
,
but
I
follow
and
doe
that
which
is
euill
;
who
can
also
after
sin
is
committed
,
condemne
themselues
,
whiles
the
light
of
nature
shewes
them
the
vilenesse
of
their
doings
,
and
the
light
of
Gods
word
generally
beleeued
,
vengeance
hanging
ouer
their
heads
for
the
same
.
But
shall
any
thence
conclude
they
haue
this
holy
spirit
of
God
,
which
makes
them
so
dislike
their
doings
?
No
,
though
I
know
many
yet
so
do
,
because
,
hauing
sinned
,
they
can
say
,
they
did
it
not
without
some
strife
within
themselues
before
,
and
some
acknowledgment
and
griefe
after
.
But
if
this
be
all
,
then
shall
Caine
and
Iudas
be
Saints
,
whose
consciences
troubled
them
after
their
euill
deeds
;
or
at
least
Felix
and
his
like
,
who
hearing
or
thinking
of
iudgement
due
to
them
for
their
sins
,
tremble
,
Acts
24.25
.
and
yet
liue
in
their
sinnes
still
,
&c.
Section
.
18.
We
conclude
then
,
that
not
euery
combate
in
a
man
,
3
The
third
combate
is
betweene
grace
and
corruption
.
but
the
third
and
last
especially
(
as
in
part
the
first
)
is
a
signe
of
Gods
sanctifying
and
holy
Spirit
,
Par.
3.
§.
18.
and
that
thereby
a
man
hath
put
on
Christ
.
This
is
between
grace
and
corruption
,
as
is
said
in
the
beginning
,
whereby
this
strife
being
grounded
vpon
a
true
loue
of
God
,
and
a
desire
of
godlinesse
for
it selfe
,
and
vpon
a
perfect
hatred
of
sinne
for
it selfe
,
makes
a
man
looke
in
all
things
to
the
glory
and
will
of
God
,
And
it
is
proper
to
the
spirit
of
Sanctification
.
denying
himselfe
,
and
to
oppose
himselfe
against
all
sin
,
which
corruption
lookes
at
:
where
as
affection
to
sinne
,
and
feare
of
euill
and
punishment
make
the
combate
in
the
naturall
man
.
The
difference
between
which
two
combats
,
may
be
further
conceiued
hence
;
In
the
naturall
man
the
combate
is
in
seuerall
and
distinct
faculties
and
powers
of
the
soule
,
And
differs
from
that
combate
which
is
in
naturall
men
.
as
betweene
the
sensuall
appetite
and
reason
,
between
rebellious
affections
and
the
naturall
conscience
;
but
in
the
spiritual
man
,
(
there
being
in
him
and
in
each
facultie
both
flesh
and
spirit
mixed
together
,
&
not
flesh
in
one
part
,
and
spirit
in
another
;
no
more
then
we
can
distinguish
hote
and
cold
in
luke-warme
water
,
light
and
darknes
in
the
dawning
)
in
him
I
say
,
the
combate
is
in
one
and
the
same
faculty
,
and
in
each
power
of
the
soule
,
in
which
is
both
flesh
and
spirit
:
so
that
the
mind
is
carried
against
it selfe
,
it
being
at
once
both
fleshly
and
spirituall
,
and
so
the
will
against
it selfe
,
and
each
affection
against
it selfe
;
insomuch
,
that
when
according
to
corruption
we
would
doe
euill
,
yet
Gods
spirit
teacheth
vs
to
will
the
contrary
,
so
that
wee
cannot
doe
what
we
would
,
but
either
it
makes
vs
that
wee
cannot
sinne
,
that
is
,
as
do
the
wicked
,
Ioh.
3.9
.
liue
in
the
practise
of
any
one
sinne
,
or
if
we
do
fall
through
the
strength
of
temptation
,
yet
wee
sinne
not
with
full
consent
of
will
,
but
euen
by
grace
hate
that
euill
,
which
,
by
corruption
,
we
doe
:
yea
,
when
we
would
doe
good
,
by
the
Spirit
regenerating
our
wils
,
and
also
doe
it
,
yet
through
the
corruption
of
the
same
will
,
euill
is
present
,
and
wee
faile
in
the
doing
of
it
,
being
not
able
to
fulfill
,
Rom.
7.18
.
or
throughly
to
accomplish
that
which
is
good
.
Where
then
we
find
our
wils
carried
against
themselues
,
our
heart
carried
against
it selfe
,
and
against
its
owne
liking
,
in
regard
of
our
dearest
&
best
pleasing
corruptions
;
where
we
can
find
a
dislike
&
loathing
of
that
sinne
,
which
corrupt
nature
most
inclines
vnto
,
&c
there
is
the
true
combate
indeed
,
and
there
is
this
holy
and
sanctifying
spirit
,
by
which
we
put
on
Christ
,
which
thus
opposeth
sinne
in
the
motions
and
lusts
of
it
,
as
most
opposite
and
contrary
therevnto
,
so
that
the
godly
sinne
not
,
in
Gods
account
,
when
indeed
they
sinne
and
doe
euill
:
Christ
,
whom
they
by
the
spirit
haue
put
on
,
couers
and
imputes
not
to
them
,
their
imperfections
and
failings
.
But
the
differences
between
these
two
combats
in
naturall
and
spirituall
men
,
Par.
3.
&
.
19.
will
be
more
apparant
afterwards
by
that
which
followes
,
and
by
those
other
properties
of
the
spirit
.
Section
19.
The
second
thing
then
wherein
the
holinesse
of
the
spirit
consists
,
2
Gods
spirit
shewes
it selfe
an
holy
Spirit
,
in
begeting
good
motions
.
is
not
onely
in
opposing
sinfull
motions
,
but
in
begetting
holy
and
good
motions
,
thoughts
and
inclinations
according
with
the
will
of
God
,
whereby
it
works
and
increaseth
in
vs
the
contrary
graces
and
vertues
.
The
grace
of
Gods
Spirit
in
vs
,
where
it
reigneth
,
doth
not
onely
withstand
and
represse
sinfull
&
rebellious
affections
,
but
it
orders
the
soule
aright
,
And
by
renewing
vs
.
and
conformes
the
whole
soule
to
the
will
of
God
;
euen
as
in
a
well
ordered
Commonwealth
or
Kingdome
,
there
is
not
only
resistance
made
against
rebels
,
&
a
suppression
of
them
,
but
a
right
and
willing
obedience
performed
to
lawfull
authoritie
,
a
loue
of
Religion
and
Iustice
,
and
dutie
performed
by
euery
man
according
to
his
place
one
to
another
:
euen
so
is
it
in
the
regiment
of
the
soule
in
a
regenerate
man
;
where
the
law
of
grace
in
him
,
and
the
Spirit
,
is
not
onely
opposite
to
sinne
and
rebellious
affections
,
which
would
ouerthrow
,
or
at
least
trouble
and
disturbe
that
gouernment
,
but
is
as
a
new
fountaine
and
welspring
of
goodnes
in
him
,
fruitfull
in
all
goodnesse
,
though
it
had
no
enemies
to
molest
it
.
Heereby
then
may
wee
also
iudge
of
our selues
,
whether
we
haue
put
on
Christ
or
no
,
by
the
spirit
of
Sanctification
,
if
wee
not
onely
resist
and
repell
sin
,
not
suffering
it
to
raigne
in
vs
,
but
also
haue
our
willes
and
affections
renued
to
a
liking
of
goodnes
,
and
of
the
contrary
graces
to
those
sinnes
which
we
would
subdue
.
For
naturall
conscience
may
restraine
sinne
in
vs
,
and
keepe
it
from
breaking
out
;
yea
,
and
hate
it
vpon
the
forenamed
grounds
and
respects
to
punishment
,
disgrace
,
shame
of
the
world
,
yet
neuer
in
that
manner
so
subdue
sin
in
vs
,
as
to
beget
contrary
graces
.
As
for
example
;
a
couetous
,
and
so
a
passionate
and
angry
man
,
so
an
vncleane
person
,
may
keepe
vnder
his
sinne
from
breaking
into
act
outwardly
;
an
angry
and
malicious
man
may
,
euen
vpon
some
prouocation
so
keep
in
his
anger
,
and
conceale
his
malice
for
the
present
,
that
he
shall
shew
nothing
but
loue
and
faire
cariage
;
euen
as
we
see
it
in
Esau
his
behauiour
towards
his
brother
Iacob
,
who
ouercame
that
malice
which
he
inwardly
conceiued
against
him
for
the
birthright
,
and
doubtlesse
,
not
without
a
great
conflict
in
himselfe
,
repressed
it
vpon
carnall
respects
and
considerations
.
A
man
would
in
this
case
in
charity
haue
bin
ready
to
haue
commended
his
patience
and
religion
,
and
to
haue
conceiued
Esau
had
rested
well
content
in
Gods
disposall
of
the
birthright
from
him
;
euen
as
wee
now
in
like
charity
,
not
knowing
mens
hearts
,
commend
and
conceiue
well
of
their
ciuill
&
harmlesse
cariage
,
and
abstinence
from
euil
,
wherunto
perhaps
often
they
are
tempted
and
prouoked
;
yea
but
in
the
meane
time
,
where
is
their
loue
&
affection
to
the
contrary
vertues
,
of
true
liberality
,
patience
,
chastity
,
temperance
&c.
Esau
repressed
the
euill
of
hatred
in
him
for
the
present
,
but
where
was
the
contrary
grace
of
true
and
sound
loue
of
his
brother
?
and
so
we
may
aske
in
the
other
and
like
particulars
.
But
this
holy
spirit
where
it
is
begets
the
contrary
graces
in
good
measure
,
and
makes
vs
who
were
proud
,
truly
humble
,
and
not
only
vpon
by
respects
to
suppresse
Pride
,
but
inwardly
and
sincerely
to
loue
humilitie
,
euen
for
it selfe
;
so
it
makes
vs
of
angry
,
meeke
;
of
malicious
,
louing
;
of
vncleane
,
chast
;
of
couetous
,
liberall
;
of
profane
,
truly
religious
;
not
vpon
sinister
grounds
and
motiues
,
to
represse
and
suppresse
these
euils
,
which
both
naturall
conscience
in
vs
,
and
men
without
vs
would
condemne
,
if
they
were
manifest
,
but
vpon
a
good
liking
and
true
affections
to
the
contrary
graces
,
to
loue
,
desire
,
and
earnestly
to
endeauour
,
inwardly
to
haue
,
and
outwardly
to
shew
forth
the
contrary
vertues
.
Hence
then
are
we
to
try
our selues
;
for
if
wee
bee
Christs
,
then
this
spirit
of
Christ
will
teach
vs
to
haue
a
great
pleasure
to
giue
to
the
poore
,
and
needy
Saints
,
as
euer
formerly
wee
had
,
either
to
take
from
the
poore
by
oppression
,
or
to
meete
with
a
good
bargaine
for
our
owne
advantage
;
it
would
teach
vs
to
be
humble
for
our
pride
,
and
to
account
our selues
the
meanest
of
all
,
who
formerly
took
our selues
as
good
as
any
.
It
would
make
vs
patiently
beare
wrongs
,
who
before
either
reuenged
them
,
or
forcedly
dissembled
them
—
;
and
so
in
other
like
things
:
so
that
if
Par.
3.
§.
20
perties
of
it
,
sinceare
,
vpright
,
and
free
from
all
doubling
and
duplicitie
,
And
makes
a
man
vpright
and
sinceare
.
single
and
sound
;
for
so
is
the
wisedome
which
is
from
aboue
described
from
the
properties
and
effects
of
it
,
to
bee
first
pure
or
chast
—
and
last
without
hypocrisie
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iam.
3.17
.
By
this
are
we
to
try
whether
wee
haue
truly
put
on
Christ
or
no
;
for
doubtlesse
where
Christs
spirit
doth
cloath
any
,
it
purgeth
the
heart
from
the
leauen
of
hypocrisie
;
so
that
where
this
right
spirit
is
not
,
that
is
,
sinceritie
and
singlenesse
of
heart
,
but
instead
thereof
hypocrisie
and
deceit
,
there
,
not
Christs
spirit
,
which
is
a
spirit
of
truth
,
but
a
lying
spirit
guides
and
rules
men
.
Now
how
to
iudge
of
Sinceritie
,
as
also
of
Hypocrisie
both
of
the
more
grosse
and
more
secret
,
both
that
whereby
we
deceiue
others
,
and
that
whereby
we
our selues
are
deceiued
;
Not
yet
published
.
1623.
I
haue
shewed
already
at
larg
,
by
the
speciall
notes
of
both
in
a
Treatise
on
Jam.
3.17
.
Par.
3.
§.
21
Section
.
21
3.
The
Spirit
of
God
where
it
is
,
it
is
a
free
Spirit
;
3.
It
is
a
free
Spirit
.
of
which
Dauid
when
he
prayes
,
vphold
me
with
thy
free
spirit
.
Psal.
50.12
.
1.
Freeing
vs
from
the
spirit
of
bondage
.
2
Cor.
3.17
.
Now
it
is
a
free
spirit
,
first
,
because
it
is
a
freed
spirit
,
or
rather
a
spirit
freeing
vs
from
bondage
;
so
it
is
said
,
where
the
spirit
of
the
Lord
is
,
there
is
libertie
;
that
is
,
a
manumission
or
freedome
granted
from
the
seruitude
and
bondage
of
sinne
,
in
regard
of
the
domineering
and
binding
power
of
it
.
Now
the
true
Christian
being
cloathed
with
Christs
spirit
,
is
therby
freed
both
from
the
tyranny
of
sin
,
and
from
that
slauish
feare
and
terrour
of
heart
in
the
apprehension
of
wrath
,
which
keepes
him
in
bondage
vnder
Satan
.
As
sin
raignes
not
in
him
,
so
he
is
not
in
feare
of
the
eternall
wrath
of
God
,
or
of
the
threatnings
or
curse
of
the
Law
;
that
is
,
he
is
not
held
in
bondage
vnder
that
feare
;
hee
sees
himselfe
in
Christ
freed
from
the
condemnation
of
the
Law
,
and
made
the
Child
of
God
by
the
grace
of
regeneration
,
Rom
8.1
.
and
by
the
spirit
of
adoption
,
whereby
he
no
longer
slauishly
feares
Gods
wrath
and
Iustice
,
and
so
flies
from
God
,
but
in
a
sonne-like
confidence
finds
liberty
and
a
way
and
free
passage
opened
for
him
by
Christ
,
to
come
into
the
presence
of
God
,
whom
now
hee
can
call
Father
,
and
vnto
whom
by
this
spirit
of
God
,
hee
can
make
his
requests
knowne
.
Of
this
it
is
said
to
the
beleeuing
Romans
,
Ye
haue
not
receiued
the
spirit
of
bondage
againe
to
feare
,
Rom.
8.15
.
but
yee
haue
receiued
the
spirit
of
adoption
,
whereby
we
cry
,
Abba
,
2
Tim.
1.7
.
Father
.
So
elsewhere
,
God
hath
not
giuen
vs
the
spirit
of
feare
,
&c.
Whence
we
see
,
that
such
as
now
are
indued
with
this
free
spirit
,
haue
formerly
had
this
spirit
of
bondage
,
in
the
first
part
of
their
conuersion
,
whereby
Gods
spirit
in
the
first
worke
of
it
did
let
them
see
their
sinnes
,
and
their
seruitude
and
bondage
vnder
sin
,
whereby
they
were
horribly
affraid
of
hell
and
of
eternall
wrath
,
as
the
iust
reward
of
their
sinnes
;
but
withall
we
may
see
how
they
are
shedde
from
the
wicked
whom
they
leaue
(
either
in
sinne
without
any
the
least
sense
of
it
,
or
)
vnder
this
spirit
of
bondage
,
and
how
by
the
spirit
of
adoption
in
the
sight
of
mercy
they
are
comforted
,
Vnder
which
the
wicked
are
left
.
and
now
free
who
were
bound
before
.
This
spirit
of
bondage
is
common
to
them
at
their
first
conuersion
with
the
wicked
;
yet
with
this
difference
,
that
to
them
it
is
a
preparation
&
way
,
and
fits
them
for
conuersion
,
euen
as
the
needle
by
pricking
and
peircing
the
cloath
makes
way
for
the
threed
to
follow
,
by
which
they
are
knit
to
Christ
their
head
;
but
the
wicked
are
left
in
that
estate
of
slauish
feare
and
bondage
still
,
so
that
in
the
midst
of
their
iollities
,
the
apprehension
of
wrath
through
their
guiltinesse
of
it
,
doth
make
them
often
quake
as
it
did
Baltazzar
:
though
sometimes
their
consciences
are
so
benummed
,
that
they
are
not
at
all
times
alike
sensible
of
their
thraldome
:
and
on
the
other
hand
the
good
Christian
,
through
some
grieuous
sinne
,
or
negligence
and
securitie
,
by
which
hee
now
and
then
offends
,
may
finde
himselfe
much
straitned
and
hemmed
in
with
the
feares
of
wrath
,
Psal.
51.12
.
being
in
his
owne
sense
and
feeling
depriued
of
the
comfort
of
this
spirit
,
and
almost
brought
backe
to
the
spirit
of
bondage
.
See
also
Psal.
77
.
3-7
8.
&
Psa.
88
7.14.15.16
.
This
made
Dauid
,
as
wee
haue
heard
,
pray
to
bee
vpholden
with
Gods
free
spirit
,
and
to
haue
restored
to
him
the
ioy
of
Gods
saluation
:
for
he
found
himselfe
to
bee
ouercome
and
foyled
by
sinne
,
in
the
feeling
of
the
guiltinesse
whereof
,
he
labours
for
this
free
Spirit
,
wherby
his
thoughts
and
himselfe
might
bee
freed
from
feare
.
Yet
there
is
this
difference
againe
betweene
the
one
and
the
other
,
that
the
godly
breaks
at
length
through
these
straits
,
whereas
the
other
is
held
in
bondage
still
:
so
that
their
seruile
feare
at
length
ends
in
despaire
,
as
in
Cain
and
Iudas
,
and
in
the
deuill
himselfe
,
who
in
the
apprehension
of
Gods
Iustice
,
hauing
receiued
a
Sentence
of
condemnation
within
himselfe
,
seekes
no
mercy
,
neither
doth
he
obtaine
it
.
Besides
,
the
wicked
in
their
greatest
feares
of
wrath
,
shew
no
true
hatred
of
their
sin
as
it
is
sin
,
but
rather
a
loue
to
it
still
,
and
an
hatred
to
all
goodnesse
,
and
to
all
such
as
would
pul
them
from
their
sinne
.
It
is
not
so
with
the
godly
,
who
in
his
greatest
feares
,
more
hates
his
sinne
as
it
is
an
offence
and
dishonour
to
God
,
then
as
it
threatens
him
with
wrath
.
By
all
these
then
we
may
iudge
,
whether
wee
be
clothed
with
this
free
and
good
spirit
of
God
or
no
:
he
that
neuer
found
himselfe
in
bondage
,
or
neuer
freed
from
bondage
,
hath
it
not
.
Section
.
22.
Par.
3.
§.
22
But
secondly
,
it
is
called
a
free
spirit
,
because
it
works
freely
,
readily
,
2
Working
freely
.
willingly
;
yea
,
it
so
writeth
Gods
Law
in
a
regenerate
mans
heart
,
that
it
makes
him
doe
all
things
in
Gods
waies
,
frankly
and
cheerefully
;
not
but
that
it
finds
rubs
&
discouragements
,
or
otherwise
hinderances
from
the
flesh
,
yet
still
it
makes
a
man
inwardly
ready
and
willing
,
yea
in
some
good
measure
able
to
say
with
Paul
,
Rom.
7.22
.
and
19.
I
delight
in
the
Law
of
God
,
after
the
inward
man
;
though
he
also
finde
cause
with
him
againe
to
say
,
The
good
that
I
would
,
I
doe
not
.
This
is
because
we
are
in
this
life
but
in
part
regenerate
.
Thus
our
Sauiour
speaketh
to
his
disciples
,
who
when
they
should
haue
watched
with
him
,
fell
on
sleepe
;
The
spirit
indeed
is
willing
,
Mat.
26.41
.
but
the
flesh
is
weake
.
Now
where
the
spirit
which
clothes
Gods
children
,
once
makes
them
willing
,
there
they
withall
striuing
against
their
frailties
,
their
faylings
are
couerd
with
the
righteousnes
of
Christ
,
whom
they
haue
put
on
;
&
so
they
are
accounted
a
willing
people
.
Psal.
110.3
.
They
are
not
so
much
drawen
or
haled
to
duty
,
as
sweetly
led
&
brought
on
by
the
spirit
in
them
.
Our
Sauiour
speaking
of
the
spirit
,
which
they
that
beleeue
on
him
should
receiue
,
saith
,
Ioh.
7.38.39
Hee
that
beleeueth
on
me
,
—
out
of
his
belly
shall
flow
riuers
of
liuing
water
;
whereby
,
besides
other
things
is
noted
,
that
as
water
flowes
readily
&
naturally
out
of
its
fountaine
or
spring
head
,
or
out
of
the
rocke
,
(
not
forced
by
the
strength
of
men
or
horse
,
as
in
pumpes
and
engines
for
that
purpose
;
)
so
when
once
by
faith
wee
are
ingraffed
into
Christ
our
rocke
,
Not
by
constraint
as
in
the
Hyppocrite
.
the
graces
of
his
Spirit
flow
naturally
out
of
vs
:
wheras
by
such
as
want
this
sauing
and
sanctifying
spirit
,
nothing
is
done
but
by
compulsion
,
and
by
force
or
feare
,
&
as
a
man
would
bring
verjuice
out
of
a
crab
,
or
water
out
of
a
pumpe
.
Heereby
then
may
men
men
iudge
of
themselues
,
euen
by
the
willingnesse
of
their
seruice
and
obedience
.
Where
Gods
spirit
is
,
there
the
necessitie
of
the
dutie
,
(
which
yet
must
bee
done
vpon
paine
of
damnation
)
hinders
not
the
willingnes
of
it
,
but
that
though
a
woe
belong
to
the
not
doing
of
it
,
1
Cor.
9.16
.
Mat
25.41
,
42.43
.
(
as
to
carelesse
Ministers
,
and
to
such
as
are
not
charitable
to
the
poore
members
of
Christ
)
yet
that
woe
driues
them
not
so
much
to
duty
,
as
the
Spirit
&
the
loue
of
God
drawes
and
leads
them
therevnto
,
and
makes
them
doe
these
and
the
like
duties
willingly
and
chearfully
.
Examine
thy selfe
then
how
thou
dost
thy
duty
(
for
if
thou
dost
it
not
at
all
,
thou
art
quite
deuoyd
,
and
farre
short
of
Gods
Spirit
)
whether
thou
stand
not
disaffected
thereunto
,
and
weariest
not
of
well
doing
,
and
dost
it
not
rather
out
of
slauish
feare
of
God
or
man
,
and
out
of
base
and
by-respects
,
Signes
of
a
willing
spirit
.
then
out
of
true
desire
and
loue
of
it
.
Signes
of
a
willing
spirit
in
Gods
seruice
,
are
these
;
first
,
1
desire
after
the
duty
a
desire
and
longing
after
the
dutie
(
though
this
be
not
alwayes
without
some
opposition
and
reluctancie
of
the
flesh
,
which
is
vnwilling
)
as
wee
see
how
willingly
the
men
of
this
world
goe
about
their
businesse
,
when
occasion
of
gaine
is
offered
;
yea
,
how
willingly
and
readily
pot
companions
follow
the
Ale-house
or
Tauerne
:
Thus
Dauid
longed
to
come
and
appeare
before
God
in
his
Temple
,
saying
,
Psal.
42.1.2
As
the
Hart
panteth
after
the
water
brookes
,
so
panteth
my
soule
after
thee
,
O
God
;
my
soule
thirsteth
for
God
,
when
shall
I
come
and
appeare
before
God
?
Secondly
,
2
delight
in
it
delight
in
,
&
after
the
performance
of
it
;
as
worldlings
also
and
sinners
in
the
acting
of
those
things
which
they
inwardly
affect
.
Euen
so
the
people
of
God
reioyced
,
for
that
they
offered
willingly
(
to
the
building
of
the
Temple
)
yea
Dauid
the
King
reioyced
also
with
great
ioy
;
yea
,
1
Chron.
29
9-13
.
14
.
they
blessed
God
heartily
who
made
them
able
,
and
gaue
them
a
heart
to
offer
so
willingly
after
this
sort
,
&c.
euen
so
doe
Gods
people
,
&
good
Christians
,
inwardly
reioyce
in
the
doing
of
good
,
&
call
the
Sabbath
a
delight
,
and
all
the
duties
of
it
,
both
longing
till
it
come
,
and
reioycing
in
hearing
,
praying
,
meditating
,
conferring
of
the
things
heard
,
as
also
thinking
the
time
&
day
so
spent
,
to
bee
short
;
and
not
(
as
doe
the
vnwilling
)
accounting
the
time
spent
in
Gods
seruice
to
be
long
,
wearying
of
it
,
in
their
thoughts
and
desires
hastening
to
an
end
.
3
Sorrow
if
it
be
not
done
.
Sorrow
,
when
either
wee
want
opportunities
to
do
good
duties
,
or
otherwise
doe
leaue
and
giue
them
ouer
.
A
godly
heart
when
necessitie
and
euen
lawfull
occasions
keepe
from
doing
of
dutie
,
will
yet
be
sorrowfull
for
such
necessitie
,
and
for
such
concurrence
of
dutie
,
and
will
shew
they
had
a
good
desire
,
yea
haue
,
to
the
doing
of
it
still
:
whereas
an
vnwilling
minde
is
glad
of
any
occasion
,
whereby
they
might
seeme
excused
from
the
duties
,
and
that
the
omission
of
it
might
not
bee
imputed
to
them
:
a
manifest
signe
they
had
no
heart
to
the
duty
.
So
,
where
there
is
willingnesse
in
the
doing
,
there
will
be
a
loathnesse
to
leaue
off
,
and
a
departure
from
it
,
with
a
new
desire
of
returning
to
it
:
which
loathnesse
to
depart
will
witnesse
our
willingnesse
to
the
duty
.
Thus
will
a
willing
soule
freely
and
cheerefully
serue
God
and
doe
his
dutie
,
though
there
were
neither
any
Heauen
to
reward
him
,
nor
Hell
to
punish
his
neglect
,
though
God
giuing
him
such
helpes
,
he
doe
it
with
more
cheerefulnesse
.
Whereas
in
the
wicked
all
things
are
contrary
:
and
thereby
,
hee
,
(
if
,
hee
will
not
bee
blinde
)
and
others
may
knowe
,
that
as
yet
hee
is
not
possessed
of
this
free
spirit
,
and
hath
not
by
it
put
on
Christ
to
his
Sanctification
.
Section
.
23.
Par.
3.
§.
23
The
fourth
and
last
propertie
(
which
I
will
name
)
or
proper
effect
of
the
spirit
of
sanctification
is
,
4
Gods
spirit
of
sanctification
is
a
Spirit
of
strength
&
might
.
that
it
is
a
Spirit
of
might
and
of
power
,
and
makes
such
as
haue
it
couragious
and
stout
in
the
waies
of
God
.
They
that
haue
put
on
Christ
,
are
cloathed
also
with
the
same
spirit
which
rested
vpon
him
.
Now
that
spirit
among
other
properties
and
effects
of
it
,
Isa.
11.2
.
is
said
to
bee
the
Spirit
of
might
.
This
is
that
spirit
wherewith
John
the
Baptist
(
as
Elias
of
old
)
was
cloathed
,
of
whom
it
was
said
,
Luk.
1.17
.
that
hee
should
goe
before
our
Sauiour
Christ
in
the
spirit
&
power
,
that
is
,
in
the
powerfull
spirit
,
of
Elias
.
This
was
that
same
spirit
which
was
promised
to
the
Disciples
of
Christ
,
who
accordingly
at
the
ascension
of
Christ
,
were
bid
to
tarry
in
Ierusalem
,
Luk.
24.49
vntill
they
should
be
endued
,
or
cloathed
with
power
from
an
high
:
which
accordingly
on
the
day
of
Pentecost
came
vpon
them
and
filled
them
,
with
a
sound
from
heauen
as
of
a
rushing
mightie
mind
.
Acts
2.2
.
Now
this
spirit
of
might
is
not
proper
only
to
Elias
,
Iohn
,
or
to
the
Apostles
,
(
though
in
regard
of
the
extraordinary
workes
of
of
it
for
a
season
,
it
was
,
)
but
by
the
Apostle
it
is
made
common
to
all
the
faithfull
,
none
of
them
excluded
,
though
withall
proper
to
them
only
,
who
only
are
included
,
when
hee
saith
,
2
Tim.
1.7
.
God
hath
not
giuen
vs
the
spirit
of
feare
,
but
of
power
.
&c.
This
power
,
in
good
measure
,
euery
true
Christian
hath
and
sheweth
forth
,
whereby
he
can
say
with
Paul
,
Phil.
4.14
.
I
can
doe
all
things
through
Christ
,
which
strengthneth
me
.
Though
it
must
be
granted
that
God
sometimes
lets
his
Children
haue
experience
of
weakenesse
,
as
Dauid
when
hee
was
taken
with
the
beauty
of
Bathsheba
,
Elias
when
hee
feared
Iesabell
,
Peter
when
he
denyed
his
Master
,
which
hee
doth
for
their
further
strengthning
,
and
for
the
magnifying
of
his
power
in
their
weakenes
&
for
other
ends
.
Yet
generally
,
&
in
their
Christian
course
they
shew
themselues
cloathed
with
the
power
of
God
and
of
his
spirit
,
in
the
strength
wherof
they
walke
and
hold
out
constantly
to
the
end
,
though
now
and
then
,
they
slip
or
fall
.
And
it
is
supposed
to
the
spirit
of
feare
and
faintnesse
in
the
wicked
.
2
Tim.
1.7
.
A
man
may
then
know
whether
he
be
indeed
a
Christian
or
no
,
by
this
spirit
of
power
,
strength
and
courage
;
for
each
Christian
is
lesse
or
more
,
according
to
Pauls
Prayer
for
the
Colossians
,
Colos.
1.11
strengthned
with
al
might
according
to
Gods
glorious
power
,
and
that
not
only
to
all
patience
and
long-suffering
,
but
generally
vnto
each
other
grace
,
hauing
and
shewing
forth
,
not
a
forme
of
godlinesse
,
as
doe
hypocrites
,
who
yet
deny
the
power
of
it
,
but
the
very
power
and
life
thereof
throughout
their
whole
course
of
life
.
Section
.
24.
Now
this
power
shewes
it
Par.
3.
§.
24
selfe
in
them
in
regard
both
of
good
and
euill
.
It
shewes
it selfe
strong
in
regard
1
Of
good
which
is
.
1.
In
regard
of
good
:
which
is
either
spirituall
or
temporall
:
the
former
whereof
it
makes
them
vndertake
,
how
hard
or
difficult
soeuer
it
bee
to
flesh
and
blood
;
the
latter
it
makes
them
contemne
and
despise
in
comparison
of
the
other
,
how
pleasing
and
fauning
soeuer
it
shew
it selfe
,
or
contentfull
to
flesh
and
blood
.
As
they
are
not
idle
,
first
spirituall
.
so
they
are
not
discouraged
,
but
beeing
strengthned
in
the
might
of
the
Lord
,
they
set
vpon
the
hardest
duties
,
It
makes
a
man
vndertake
the
hardest
taskes
in
Christianitie
.
and
nothing
can
be
so
impossible
or
hard
to
flesh
&
blood
,
and
to
corrupt
nature
,
which
they
dare
not
strongly
assault
and
set
vpon
,
and
so
,
at
least
attempt
and
indeauour
to
do
what
they
should
to
the
vtmost
of
their
strength
,
though
in
the
doing
of
it
,
they
often
much
come
short
;
like
a
true
bred
Mastiue
,
which
though
young
and
as
yet
but
weake
,
will
yet
shew
courage
in
aduenturing
vpon
the
strongest
Bull
or
Beare
,
though
it
be
foyled
thus
they
quit
themselues
like
men
,
being
strong
and
couragious
.
As
they
sit
not
still
but
will
be
vp
and
be
doing
,
so
what
they
doe
,
they
doe
with
diligence
and
courage
,
euen
as
God
requires
it
at
their
hands
.
Thus
if
God
bid
Abraham
sacrifice
his
Isaac
,
Deut.
31
6
Iosh.
1.5.6.7
.
the
Sonne
of
promise
,
Abraham
will
not
dispute
the
case
with
God
or
cast
doubts
,
but
strong
in
faith
will
denie
himselfe
and
obey
Gods
command
;
and
so
doe
others
in
some
acceptable
measure
,
the
like
.
They
find
in
them
much
weakenesse
,
but
they
stirre
vp
Gods
spirit
and
grace
in
them
to
assist
them
,
and
to
subdue
their
infirmities
.
As
,
they
find
themselues
vnapt
to
pray
;
yet
they
desist
not
from
the
duty
,
but
stirre
vp
and
awaken
the
spirit
in
them
,
which
helpeth
their
infirmities
.
They
find
it
difficult
to
learne
,
yet
they
will
doe
their
indeauour
,
in
the
vse
of
all
good
meanes
:
worldly
mindednesse
in
part
keeps
them
from
giuing
Almes
,
but
yet
they
stirre
vp
their
charity
and
proue
bountifull
.
And
so
in
other
things
,
where
at
least
they
shew
their
indeauour
,
and
striue
to
imploy
the
grace
they
haue
receiued
to
the
vtmost
:
though
they
be
conscious
of
their
owne
weakenesse
and
can
in
regard
thereof
say
,
2
Cor.
3.5
.
we
are
not
sufficient
of
our selues
to
thinke
any
thing
;
(
and
this
is
the
least
of
many
other
things
required
to
the
finishing
and
perfecting
of
that
which
is
good
)
yet
they
can
,
each
of
them
,
Phil.
4.14
.
with
the
same
Paul
say
,
I
am
able
to
doe
all
thinges
through
Christ
who
strengthneth
mee
.
It
is
otherwise
with
a
formall
Christian
;
hee
shewes
forth
no
such
power
:
if
he
haue
any
measure
of
common
grace
afforded
him
,
hee
vseth
it
not
,
hee
puts
it
not
out
to
the
vtmost
,
not
so
much
as
in
his
indeauour
;
Whereas
the
vnsound
Christian
is
sloathful
hee
euer
pretends
weakenesse
of
grace
and
the
impossibilitie
of
doing
his
duty
as
he
ought
,
and
therefore
hee
doth
nothing
at
all
;
the
true
cause
is
,
he
will
not
doe
it
,
Nolle
in
causa
est
non
posse
pretenditur
.
he
hath
no
heart
to
it
,
whereas
he
pretends
want
of
power
;
he
will
not
doe
so
much
as
he
can
doe
,
and
as
God
hath
inabled
him
to
doe
.
Our
nice
ones
also
,
whiles
so
they
continue
,
must
be
content
to
heate
,
they
are
none
of
Christs
,
as
not
being
indued
with
his
spirit
of
power
;
they
can
take
no
paines
in
Gods
seruice
or
in
their
callings
,
they
cannot
watch
,
pray
,
reade
,
giue
to
the
poore
,
visit
the
poore
,
or
tie
themselues
to
any
taskes
in
Christianitie
,
at
the
best
contenting
themselues
with
some
generall
and
sluggish
desires
,
and
those
only
of
the
end
;
or
more
of
the
end
and
of
their
owne
saluation
then
of
the
meanes
leading
and
bringing
thereunto
.
Now
,
trie
thy selfe
,
whosoeuer
thou
art
,
whether
it
bee
not
thus
with
thee
,
and
whether
being
called
to
any
good
duty
,
thou
makest
it
not
more
difficult
,
through
thy
sloth
and
disaffectednes
to
it
,
then
it
is
,
or
need
be
,
if
thou
wouldest
stir
vp
Gods
graces
in
thee
;
whether
thou
pretendest
not
difficultie
in
the
things
,
weaknesse
&
inability
in
thy selfe
,
when
yet
thou
mayst
doe
more
then
thou
dost
,
if
thou
wouldst
set
carnall
or
worldly
occasions
aside
:
whether
thou
projectest
and
framest
not
to
thy self
many
needlesse
feares
,
many
dangers
and
inconueniences
,
many
Lyons
in
the
way
,
and
so
omittest
ordinarily
the
good
thou
oughtest
to
doe
:
whether
feare
of
man
,
and
of
the
reproach
of
men
,
though
vniust
,
cause
thee
not
to
forbeare
ordinarily
from
good
words
and
works
.
As
thou
,
vnpartially
iudging
,
dost
find
it
to
be
with
thee
,
so
thou
hast
cause
either
to
be
conforted
,
or
to
seeke
pardon
,
&
amend
.
Section
.
25.
Par.
3.
§.
25
But
the
true
Christian
,
to
helpe
him
strongly
to
walke
in
Gods
wayes
,
The
sound
Christian
,
to
helpe
him
in
doing
his
duty
,
hath
,
as
proper
to
him
.
hath
such
affections
to
follow
and
attend
him
,
which
the
wicked
want
:
all
of
them
issuing
out
of
his
faith
,
as
the
ground
both
of
them
,
and
of
all
strength
in
the
soule
stirred
vp
by
them
.
1
Faith
.
First
,
as
is
said
,
the
true
Christian
by
vertue
of
his
faith
in
God
,
and
in
his
promises
,
is
able
to
say
,
I
am
able
to
doe
all
things
through
Christ
who
strengtheneth
me
.
This
Faith
is
laid
downe
by
the
Holy
Ghost
,
as
that
by
which
onely
the
holy
Patriarks
performed
all
their
workes
of
obedience
,
euen
in
the
hardest
commands
of
God
,
&
most
difficult
duties
.
Heb.
11.8
.
—
17.18
.
By
faith
Abraham
—
obeyed
,
and
went
out
,
not
knowing
whither
he
went
;
—
yea
,
by
faith
being
tried
,
he
offered
vp
Isaac
,
though
of
him
it
were
said
,
In
Jsaac
shall
thy
seed
bee
called
.
So
by
faith
,
and
through
it
,
Heb.
33.34
.
Others
subdued
Kingdomes
,
wrought
righteousnes
,
—
and
out
of
weaknes
were
made
strong
,
waxed
valiant
in
fight
,
&
turned
to
flight
the
armies
of
the
aliens
,
as
did
Dauid
:
1
Sam.
17.40
This
faith
of
his
was
that
sling
,
which
,
first
holding
and
containing
,
then
throwing
&
sending
foorth
one
of
those
fiue
smoothe
stones
,
flew
the
mighty
gyant
Goliah
,
by
which
the
whole
armie
of
those
brauing
Philistines
were
put
to
flight
.
A
weake
meanes
a
man
would
thinke
;
and
so
it
was
,
for
a
youth
,
vnharnessed
,
with
a
sling
onely
and
a
stone
,
to
incounter
with
a
man
of
war
from
his
youth
,
whose
height
was
sixe
cubits
and
a
spanne
,
armed
with
a
coat
of
male
,
whose
weight
was
fiue
thousand
shekels
of
brasse
,
his
helmet
on
his
head
,
1
Sam.
17.4.5.6.7
.
of
brasse
,
and
so
his
greaues
and
target
,
the
staffe
of
his
speare
like
a
weauers
beame
,
the
head
of
it
weighing
sixe
hundred
shekels
of
yron
:
what
inequalitie
was
here
if
we
looke
to
humane
strength
?
But
Dauid
had
an
vnseene
coat
of
male
,
and
such
armour
as
made
him
stronger
then
his
enemy
,
and
strengthened
him
to
vndertake
the
combate
,
in
full
assurance
of
victory
,
and
that
was
his
faith
in
God
,
strenthened
by
former
experience
of
Gods
power
and
assistance
;
with
this
he
came
armed
,
and
confronts
his
brauing
and
bragging
enemy
,
saying
to
him
,
vers.
45.46
.
Thou
commest
to
me
with
a
sword
,
with
a
speare
,
&
with
a
shield
;
but
I
come
to
thee
in
the
name
of
the
Lord
of
hosts
,
&c.
this
day
will
God
deliuer
thee
into
mine
hand
,
&c.
Now
this
is
that
Name
of
God
in
which
euery
faithfull
man
is
confident
,
euen
that
which
the
Lord
proclaimed
before
Moses
,
The
Lord
,
Exod
34.6.7
the
Lord
God
(
or
strong
God
)
mercifull
and
gracious
,
long
suffering
,
and
abundant
in
goodnesse
and
truth
,
keeping
mercy
for
thousands
,
forgiuing
iniquitie
,
&c.
This
mercy
,
truth
,
and
strength
of
God
,
laid
hold
on
by
faith
,
as
the
sling
,
are
as
the
fiue
smoothe
stones
out
of
the
brooke
(
of
which
Christ
,
Psal.
110.7
in
whom
God
is
all
these
to
vs
,
shall
drinke
in
the
way
,
and
lift
vp
the
head
)
by
which
each
true
Christian
dares
deale
,
and
that
with
assured
hope
of
victory
,
with
his
stoutest
enemy
that
would
stand
in
his
way
,
as
an
hinderance
to
good
duties
.
When
he
finds
himselfe
otherwise
weake
,
naked
and
vnarmed
,
he
then
clothes
himselfe
,
by
the
application
of
faith
,
with
this
name
of
God
,
&
distrusting
his
owne
strength
,
trusts
perfectly
in
it
,
and
in
the
power
,
might
,
mercy
and
goodnesse
of
God
in
Christ
,
and
so
sets
vpon
the
most
difficult
taske
and
worke
of
obedience
inioyned
him
,
though
he
meet
with
many
and
strong
enemies
in
his
way
to
withstand
him
.
This
being
the
strength
of
a
Christian
,
who
only
hath
this
truly
bold
and
venturous
spirit
,
how
weake
on
the
contrary
must
they
needs
be
,
2
Cor
4.13
who
wanting
this
Spirit
of
faith
,
and
hauing
onely
humane
helpes
and
motiues
to
incourage
them
,
and
set
them
on
worke
,
faint
crucified
him
,
and
after
by
dying
for
him
,
Iohn
21.19
.
glorifie
God
,
and
magnifie
this
his
power
in
him
.
2
To
seeke
to
and
trust
in
Gods
power
and
promise
.
2.
He
that
is
weakest
and
least
confident
in
himselfe
(
as
is
onely
the
sound
Christian
)
is
alwayes
most
couragious
in
God
,
whiles
by
faith
he
lookes
to
his
promise
:
for
God
calling
him
to
his
dutie
,
and
to
be
strong
and
couragious
,
premits
this
his
promise
,
Iosh.
1.5.6.7
I
will
bee
with
thee
,
I
will
not
faile
thee
,
nor
forsake
thee
.
This
made
Ioshua
vndertake
the
expulsion
of
many
and
great
nations
,
and
accordingly
effect
it
.
1
Chron.
28.20
.
This
made
Salomon
vndertake
the
building
and
finishing
of
that
most
magnificent
,
and
for
outward
glory
,
matchles
Temple
.
This
makes
ordinary
Christians
ouercome
all
feares
of
want
,
and
perfectly
trust
in
God
and
in
his
prouidence
,
in
the
greatest
straits
,
euen
because
they
haue
the
like
promise
.
Heb.
13.5
.
But
this
,
&
the
like
promises
made
for
our
incouragement
to
well-doing
,
is
little
thought
on
by
presumptuous
and
arrogant
Christians
,
who
will
haue
euer
somewhat
of
their
owne
to
inable
them
,
some
power
of
their
owne
free-wil
for
the
doing
of
the
good
inioyned
,
whereby
,
they
in
effect
,
and
as
God
takes
it
,
arrogate
all
or
most
to
themselues
,
saying
,
when
ought
commanded
is
done
by
them
,
with
that
proud
King
of
Assyria
,
Isa.
10.13
.
By
the
strength
of
my
hand
haue
J
done
it
,
and
by
my
wisedome
,
for
I
am
prudent
.
But
this
discouers
their
hypocrisie
;
and
this
their
strength
is
as
weake
as
Sampsons
,
after
hee
had
lost
his
locks
,
and
forsaken
God
,
and
his
couenant
,
by
breaking
the
law
of
Nazarites
.
His
strength
was
not
in
his
haire
before
,
but
in
his
God
,
whom
,
by
letting
his
haire
bee
cut
,
contrary
to
that
law
,
he
thus
forsooke
.
Now
besides
this
faith
,
as
the
ground
of
the
godly
mans
strength
,
they
haue
many
graces
in
them
,
as
daughters
or
attendants
of
faith
,
Par.
3.
§.
26.
by
which
they
are
holpen
,
and
vnto
which
we
must
all
bee
exhorted
.
2
Pet.
1.5.6.7.8
.
Section
.
26.
But
especially
they
haue
three
affections
,
which
as
good
seruants
and
attendants
,
2
He
hath
to
helpe
him
3
Sanctified
affectōis
.
waite
on
them
,
and
doe
helpe
to
strengthen
them
,
and
further
them
in
their
godly
indeauours
;
all
which
the
wicked
want
:
these
are
,
1.
Loue
to
God
and
man
.
2.
Desire
.
3
Ioy
.
1
Loue
to
God
and
man
.
1.
Loue
;
this
in
them
is
as
strong
as
death
,
and
constraines
them
to
doe
their
duty
;
and
ouercomes
the
spirit
of
feare
,
and
therefore
in
Scripture
it
goes
coupled
with
the
spirit
of
power
,
2
Tim.
1.7
.
which
it
makes
more
strong
.
This
loue
being
stronger
in
Mary
Magdalen
towards
Christ
(
she
louing
much
,
Luk.
7.47
.
as
hauing
many
sins
forgiuen
her
)
and
in
the
other
Mary
,
then
in
the
Disciple
,
made
them
shew
more
courage
,
then
the
Disciples
shewed
,
and
ouercome
all
womanish
feares
in
them
,
whilest
they
early
came
to
see
the
Sepulchre
where
Christ
was
laid
.
Mat.
28.1
.
This
in
the
godly
stirres
them
vp
to
all
kind
of
duty
both
towards
God
and
man
.
If
this
godly
man
be
a
Minister
,
this
loue
of
God
,
and
of
Christs
flocke
also
,
will
compell
him
to
feed
Christs
sheepe
,
and
that
with
diligence
;
Ioh.
21.16
.
yea
,
to
frame
his
teaching
in
that
manner
(
and
herein
to
ouercome
himselfe
)
as
whereby
he
may
most
edifie
Gods
people
.
If
a
priuate
Christian
,
this
spirit
of
Loue
will
stirre
him
vp
,
both
to
admonish
and
exhort
others
,
though
it
be
a
harsh
duty
,
and
a
thankeles
Office
with
man
;
yea
generally
,
this
,
with
Faith
&
Hope
,
from
which
it
is
inseparable
,
saith
the
Apostle
,
will
make
you
that
yee
shall
neither
be
barren
nor
vnfruitful
in
the
knowledge
of
our
Lord
Iesus
Christ
.
2
Pet.
1.8
.
It
ouercomes
all
difficulties
,
and
expells
all
feares
and
discouragements
,
and
addes
courage
&
constancie
to
the
weakest
,
and
furthereth
our
going
vp
into
Christ
,
Ephes.
4.15
.
which
without
it
would
not
bee
.
But
,
the
Hypocrite
,
because
he
hath
not
this
Spirit
of
Loue
,
Reuel.
21.5
.
hee
is
timerous
,
and
his
character
is
fearefull
,
hee
dares
not
venture
vpon
necessarie
duties
,
if
once
they
threaten
him
with
danger
;
hee
shewes
no
courage
for
the
truth
and
goodnesse
,
because
indeed
he
loues
them
not
,
1
Ioh.
4.18
.
for
themselues
:
feare
makes
him
abstaine
from
doing
good
,
whereas
,
if
the
loue
of
God
and
goodnesse
were
indeed
in
him
,
it
would
make
him
couragious
for
God
and
goodnes
,
and
fill
him
with
an
holy
zeale
,
and
not
at
all
careful
for
the
pleasing
or
yet
displeasing
of
man
;
as
it
was
an
euident
signe
of
Ionathans
true
loue
to
Dauid
,
when
,
he
feared
not
the
displeasure
of
Saul
his
Father
,
for
the
loue
hee
shewed
to
Dauid
.
Section
.
27.
2.
The
godly
mans
faith
is
followed
with
desire
of
good
,
2
Desire
which
,
being
strong
in
him
,
(
he
hungring
and
thirsting
after
righteousnes
)
will
not
let
him
take
any
repulse
,
Par.
3.
§.
27.
how
difficult
soeuer
the
duty
bee
;
as
we
vse
to
say
,
hunger
will
make
a
man
breake
through
a
stone
wall
.
This
makes
him
poure
out
strong
cries
to
God
by
the
prayer
of
Faith
,
and
whiles
hee
wrestles
,
hee
prayes
,
and
fights
crying
,
as
did
Moses
,
I●hosaphat
,
1
King
.
22
32.
but
especially
Iacob
,
who
would
not
let
God
goe
till
hee
blessed
him
;
wherefore
his
name
was
called
Israel
,
for
saith
God
to
him
,
Gen.
32.26.28
.
as
a
Prince
hast
thou
power
with
God
,
and
with
men
,
and
hast
preuailed
.
Such
,
in
their
measure
,
are
al
the
true
Israelites
of
God
;
whilest
they
striue
with
the
difficulties
of
their
duty
,
and
herevnto
take
vnto
them
other
parts
of
their
spirituall
Armour
,
they
feeling
themselues
weake
and
neare
foyled
,
haue
recourse
presently
to
their
Generall
and
grand
Captaine
Christ
Iesus
,
who
is
euer
,
when
he
is
farthest
off
,
in
the
Rere
,
and
of
him
,
by
prayer
obtaine
new
forces
,
ayde
and
strength
,
whereby
they
are
vndoubtedly
conquerours
in
the
end
.
But
,
on
the
other
hand
,
Hypocrites
and
counterfeit
Christians
,
wanting
this
spirit
of
Prayer
,
as
not
truly
longing
after
righteousnesse
,
they
are
as
faint
and
languishing
in
all
good
endeauours
,
as
they
are
in
their
desires
,
and
so
for
want
of
true
desire
,
and
of
faith
whereby
they
should
in
their
faintings
,
retire
to
God
,
&
seeke
for
strength
according
to
his
promise
,
they
quite
giue
ouer
the
pursuite
of
goodnes
,
when
especially
it
proues
difficult
,
or
preiudiciall
to
their
naturall
,
carnall
,
or
earthly
desires
:
and
thus
,
by
their
want
of
desire
to
goodnesse
,
they
shew
they
haue
no
courage
for
it
,
and
by
their
want
of
courage
,
they
shew
themselues
deuoid
of
Gods
spirit
,
which
is
a
spirit
of
strength
,
and
so
consequently
,
that
by
it
they
haue
not
put
on
Christ
;
so
do
they
also
,
by
their
want
of
Ioy
,
Delight
and
sweete
content
in
the
doing
of
their
duty
for
it selfe
,
Par.
3.
§.
28.
which
is
a
third
affection
which
the
godly
haue
to
helpe
and
further
them
withall
,
which
those
other
want
.
Section
.
28.
This
comfort
from
well
doing
from
the
spirit
of
comfort
,
3
Ioy
and
delight
in
doing
his
duty
.
or
the
Comforter
,
both
quickens
,
&
heartens
them
to
it
through
Hope
,
and
in
the
doing
of
their
duty
,
sweetens
it
to
them
,
and
so
lessens
the
irkesomenesse
of
it
,
&
when
it
is
done
,
it
both
giues
good
content
,
wherby
they
thinke
their
labour
and
paines
well
bestowed
,
as
also
leaues
in
them
a
desire
and
readinesse
to
set
vpon
it
againe
,
or
the
like
duty
,
and
in
the
comfortable
experience
of
Gods
assistance
,
not
to
despaire
,
or
yet
to
be
discouraged
,
but
more
eagerly
and
couragiously
to
performe
the
same
againe
.
All
things
are
contrary
in
the
Hypocrite
;
he
doth
the
strictest
duties
(
if
at
all
,
then
)
with
little
chearfulnesse
,
Par.
3.
§.
29.
or
delight
,
he
halfe-repents
of
his
labour
,
losse
,
cost
,
&c.
and
in
regard
of
former
discouragements
attending
or
following
them
,
he
hath
lesse
heart
then
before
,
(
whilest
he
foresaw
not
the
inconueniences
he
now
finds
)
to
returne
to
,
or
to
doe
the
same
or
like
duties
againe
:
the
oftner
he
doth
them
,
the
more
hee
wearies
of
them
,
and
lesse
reioyceth
in
them
,
vnlesse
perhaps
it
be
vpon
carnall
and
by-respects
.
Section
.
29.
2
Gods
spirit
shewes
it selfe
strong
in
regard
of
Temporall
good
.
Thus
we
haue
shewed
how
the
good
Christian
manifests
himself
to
bee
inwardly
cloathed
with
Christs
spirit
of
might
,
in
regard
of
Spirituall
good
,
touching
which
it
maks
him
hardy
and
truly
bold
to
vndertake
it
,
though
difficult
:
Now
we
must
shew
the
like
in
regard
of
Temporall
good
things
,
which
it
teacheth
him
,
in
comparison
of
the
other
,
to
contemne
.
These
I
call
,
not
only
freedome
and
deliuerance
from
euils
which
are
outward
,
as
from
sicknesse
,
pouertie
,
disgraces
,
feares
,
imprisonments
,
troubles
;
Which
in
comparison
it
makes
him
contemne
.
but
also
and
chiefely
,
wealth
,
long
life
,
power
and
authoritie
,
pleasures
and
delights
,
fauour
of
Princes
and
of
great
men
,
and
the
like
;
in
one
word
,
Outward
prosperitie
;
in
three
words
,
the
Honours
,
Pleasures
,
and
Profits
of
the
world
,
which
are
as
the
worlds
Trinitie
,
which
the
men
of
the
world
doe
worship
.
For
prosperitie
in
the
generall
,
and
generally
all
good
things
of
this
life
;
though
the
godly
man
,
and
he
onely
,
haue
the
promise
of
them
,
&
by
vertue
of
his
faith
in
Christ
haue
right
vnto
them
;
1
Tim.
3.8
.
yet
he
hath
so
much
spirituall
wisedome
giuen
him
,
as
in
his
iudgement
to
prefer
spiritual
good
things
before
them
;
and
so
much
spirituall
strength
,
and
grace
giuen
him
,
as
in
his
choyce
,
will
,
pursuites
,
indeauours
after
such
things
,
yea
in
his
possession
and
injoyment
of
them
,
so
to
order
&
guide
himselfe
,
as
that
they
haue
not
the
first
place
in
his
thoughts
;
yea
,
in
case
of
competition
,
and
when
a
good
conscience
,
God
fauour
,
or
our
spirituall
good
and
they
cannot
stand
together
,
then
,
in
such
a
case
,
to
contemne
,
and
to
account
basely
of
the
best
of
these
things
,
nay
of
them
all
,
though
they
fawne
on
him
neuer
so
much
,
and
promise
all
content
possible
.
If
he
cannot
haue
such
things
as
seruants
to
godlinesse
,
&
to
further
his
good
and
godly
intents
and
indeauours
,
he
scornes
to
make
them
the
Masters
of
his
affections
;
and
through
a
magnanimous
and
generous
spirit
in
him
,
(
which
is
this
spirit
of
strength
I
speak
of
)
he
labours
to
make
them
seruants
to
godlinesse
,
or
els
quite
to
abandon
and
put
them
out
of
seruice
.
He
knowes
,
that
if
he
be
Gods
,
hee
cannot
,
(
and
therefore
must
not
)
serue
two
Masters
,
Mat.
6.24
God
and
Mammon
:
and
so
consequently
,
holding
to
the
one
,
which
is
God
,
and
to
Christ
,
whose
disciple
he
is
,
he
,
in
comparison
despiseth
the
other
,
as
otherwise
making
himselfe
vnworthy
of
Christ
.
vers.
10
37.
If
therefore
the
deuill
come
to
him
with
the
bait
of
prosperitie
,
and
present
vnto
his
thoughts
,
&
shew
him
all
the
kingdomes
of
the
world
,
&
4.8.9.10
and
the
glory
of
them
,
(
and
so
,
all
things
els
desireable
in
the
world
)
saying
and
promising
,
All
these
things
will
I
giue
thee
,
if
thou
wilt
fall
downe
and
worship
me
:
Suppose
withall
,
it
were
in
the
deuils
power
to
performe
what
he
promised
;
yet
the
true
Christian
being
sealed
with
Gods
Spirit
,
and
hauing
receiued
his
badge
&
cognizance
,
reiects
in
a
holy
scorne
,
all
such
offers
from
him
&
from
the
world
vpon
such
tearmes
;
and
will
either
haue
them
of
God
,
his
owne
Masters
giuing
,
or
hee
will
none
of
them
,
as
preferring
better
and
spirituall
good
things
before
them
:
Hee
will
worship
the
Lord
his
God
,
and
him
only
wil
he
serue
;
and
herein
follow
his
Master
Iesus
Christ
,
who
thus
repelled
that
temptation
.
He
will
leaue
these
things
vpon
such
tearmes
,
for
the
followers
of
Mammon
,
and
for
worldlings
to
accept
of
.
Whence
we
see
,
that
this
contempt
of
the
world
,
is
a
note
and
a
distinguishing
marke
of
Gods
child
;
our
Sauiour
expresly
saying
,
Ye
cannot
serue
God
and
Mammon
:
Mat.
6.24
.
—
no
man
can
serue
two
Masters
;
though
the
Mammonists
of
this
world
will
not
see
and
acknowledge
so
much
,
The
contempt
of
the
world
a
distinguishing
note
of
one
sanctified
.
but
do
please
themselues
with
their
formal
seruice
of
God
;
(
whose
loue
they
often
iudge
of
by
their
outward
prosperitie
)
in
the
meane
time
the
world
hath
the
chiefe
roome
,
&
best
welcome
and
respect
giuen
in
their
hearts
;
which
for
all
their
faire
shewes
,
and
leaues
of
religion
,
goe
after
their
couetousnesse
.
Ezek.
33.31
But
they
who
thus
spiritually
go
a
whoring
from
God
after
the
world
,
must
know
and
acknowledge
so
much
,
if
they
wil
be
Gods
;
&
therfore
saith
God
by
Saint
Iames
to
them
,
Iam.
4.4
.
Ye
adulterers
&
adulteresses
,
know
ye
not
that
the
friendship
of
the
world
is
enmitie
with
God
?
Whosoeuer
therefore
wil
be
a
friend
of
the
world
,
is
(
for
all
his
faire
shewes
)
the
enemy
of
God
.
The
like
is
said
elsewhere
.
1
Ioh.
2.15
.
Yet
this
is
not
so
said
or
meant
,
but
that
sometimes
Gods
seruant
shews
too
much
loue
to
the
world
and
to
the
things
of
it
,
and
in
that
regard
,
walkes
not
so
euenly
as
he
should
,
so
humbly
,
so
stedfastly
with
God
,
but
that
he
will
be
nibling
at
that
bait
,
and
is
sometimes
insnared
and
intangled
in
some
measure
therewith
,
yea
sometimes
foyled
by
prosperitie
,
as
it
was
with
Dauid
;
who
in
his
prosperity
could
say
,
I
shall
neuer
bee
mooued
;
Psal.
30.6
.
2
Sam.
11.2.3
.
&
24.2
yea
,
he
grew
secure
thence
&
lesse
watchfull
ouer
himselfe
(
as
do
many
his
like
)
and
so
was
fowly
ouertaken
by
Bathshebas
beauty
,
as
also
in
pride
numbred
the
people
:
so
it
was
with
King
Hezekiah
,
2
Chro.
32.25
.
—
27.30.31
.
whose
wealth
&
prosperity
(
for
it
is
said
,
he
prospered
in
all
his
works
)
it
seemes
,
made
him
proud
,
for
his
heart
was
lifted
vp
:
and
so
doubtles
it
is
with
many
other
of
Gods
children
in
whom
Gods
Spirit
is
;
yet
,
though
God
sometimes
for
a
while
leaue
them
,
verse
.
26.
to
trie
what
is
in
their
hearts
,
as
hee
left
Hezekiah
,
yet
they
liue
not
long
in
such
sins
,
but
as
hee
did
,
they
also
by
the
strength
of
Gods
grace
in
them
,
humble
themselues
for
their
pride
,
their
hearts
smite
them
,
2
Sam.
24.10
.
and
they
are
bettered
,
and
made
more
carefull
and
watchfull
by
their
former
worldlinesse
,
and
failings
through
such
temptations
.
So
that
generally
it
is
true
of
all
Gods
children
,
and
of
each
of
them
for
the
most
time
of
their
Christian
course
and
pilgrimage
,
that
they
are
so
fenced
and
armed
by
Gods
grace
and
spirit
,
How
Gods
Children
vse
the
world
.
that
the
baits
&
allurements
of
prosperitie
preuaile
not
with
them
,
that
they
should
with
their
hearts
,
and
constantly
doe
any
thing
contrary
to
a
good
conscience
;
either
first
,
by
seeking
to
attaine
to
such
things
,
as
to
honours
and
high
places
,
whether
in
Church
or
Common-wealth
,
by
vngodly
and
vnlawfull
meanes
,
as
by
briberies
,
simony
,
flattery
,
seruile
&
base
dependance
on
great
mens
humours
for
aduancement
,
secret
vnderminings
,
or
the
like
;
and
so
to
wealth
and
their
owne
ends
,
by
deceits
,
cosinage
,
wrongs
,
extortion
,
vsury
,
falsifying
of
wares
or
waights
,
&c.
Or
secondly
,
when
they
haue
them
,
by
setting
their
hearts
too
much
vpon
them
,
by
resting
on
them
,
by
trusting
in
vncertaine
riches
,
by
placing
their
felicitie
or
happinesse
in
them
.
Or
thirdly
,
by
suffering
their
delight
in
them
,
and
cares
about
them
,
to
drowne
and
choke
the
seed
of
Gods
word
in
them
,
by
distracting
them
from
a
constant
and
serious
performance
of
good
duties
,
that
they
should
not
mind
the
best
things
with
greatest
seriousnesse
.
Or
fourthly
,
by
waxing
proud
,
presumptuous
,
secure
,
carelesse
,
iniurious
to
others
,
by
abusing
their
wealth
,
power
and
authority
to
the
preiudicing
of
good
men
and
good
causes
.
Or
lastly
,
by
misimploying
,
and
mispending
of
their
wealth
,
wit
,
strength
,
to
the
satisfying
of
their
owne
lusts
and
desires
in
euill
.
All
these
euils
they
are
carefull
to
auoyd
;
and
though
the
world
and
the
deuill
promise
them
faire
,
yet
they
will
not
,
by
the
power
of
grace
in
them
,
accept
of
them
vpon
such
conditions
,
or
vse
them
to
such
ends
,
as
whereby
God
is
dishonoured
,
and
their
owne
soules
preiudiced
.
And
how
the
wicked
abuse
it
.
Whereas
all
is
contrary
in
the
wicked
,
who
notwithstanding
all
his
faire
shewes
of
outward
religious
profession
,
and
it
may
bee
,
protestations
to
the
contrary
,
is
so
intised
by
these
baits
that
he
is
also
catched
and
choked
with
the
hooke
,
whiles
in
a
manner
he
maidenly
acepts
of
the
deuils
offer
vpon
the
deuils
conditions
,
and
so
1.
Hauing
(
in
the
want
of
such
things
)
a
moneths
minde
as
we
vse
to
say
to
them
,
and
seeing
by
what
meanes
ordinarily
they
are
obtained
,
he
neuer
examining
the
lawfulnesse
or
vnlawfulnesse
of
the
meanes
,
measures
all
by
the
euent
,
successe
,
and
desired
end
;
and
so
,
setting
downe
with
himselfe
hee
will
be
,
hee
must
be
,
rich
,
high
,
and
aboue
the
common
rancke
of
men
,
he
aduentures
vpon
all
meanes
good
and
bad
,
and
by
them
furthers
his
owne
ends
,
end
so
falls
into
temptation
and
a
snare
,
1
Tim.
6.9.10
.
and
into
many
foolish
and
hurtfull
lusts
,
and
in
all
euill
,
whiles
no
meanes
,
how
euill
or
indirect
soeuer
,
but
they
shall
bee
vsed
:
and
thus
doe
wicked
men
compasse
their
ends
,
and
become
great
and
rich
;
and
why
?
because
,
Ier.
5.26.27
.
as
a
Cage
is
full
of
birds
,
so
are
their
houses
full
of
deceit
,
as
God
by
Ieremy
speaketh
of
them
,
who
brandeth
them
with
the
note
of
wicked
men
among
his
people
.
Thus
Iudas
will
betray
his
Master
for
siluer
,
and
Doeg
will
flatter
Saul
,
Mat.
26.15
.
1
Sam.
22.10
.
and
speake
euill
of
Dauid
,
in
hope
of
preferment
,
and
Diotrephes
will
hinder
preaching
,
that
he
may
be
chiefe
himselfe
;
and
for
fat
Bishopricks
and
Benefices
,
3
Ioh.
1.9.10
.
the
simplicitie
of
the
truth
shall
be
left
;
and
many
the
like
things
shall
be
done
,
Philips
sermons
on
Mat.
4.9
.
Pag.
199.200
.
&c.
as
worthy
Master
Phillips
in
his
Sermons
on
Mat.
4.9
.
instanceth
,
where
he
sheweth
,
that
neuer
any
tooke
the
Deuill
so
much
at
his
word
,
as
the
Hierarchie
of
Rome
&c.
to
whom
I
remit
the
Reader
.
2.
Whiles
he
,
hauing
&
inioying
these
,
See
Psal.
52.7
.
Luk.
12.19
.
sets
his
heart
on
them
,
blesseth
himselfe
in
them
,
trusts
&
rests
himself
vpon
them
,
&
promiseth
himselfe
a
long
and
happy
life
from
these
,
with
the
rich
foole
,
thus
putting
the
euill
day
farre
from
him
,
promising
himselfe
an
immunity
from
euill
.
3.
Hauing
these
,
Mat.
13.22
.
he
further
suffers
the
care
of
the
world
,
and
deceitfullnesse
of
riches
,
to
choake
the
Word
,
so
that
he
becommeth
vnfruitfull
.
4.
He
vseth
his
wealth
,
authority
,
strength
,
&c.
as
instruments
of
euill
,
to
luxury
,
riot
▪
oppression
,
and
cruelty
,
or
otherwise
becomes
proud
,
idle
,
vaine
glorious
,
by
occasion
of
them
.
5.
And
lastly
mispends
and
misimployes
the
good
thing
▪
he
hath
to
Gods
dishonour
;
and
the
preiudice
of
his
owne
soule
,
by
increasing
his
owne
guiltinesse
against
the
day
of
accounts
.
Thus
weake
doth
a
wicked
man
shew
himselfe
,
whiles
by
these
or
the
like
meanes
,
he
suffers
the
vaine
things
of
this
life
to
haue
such
force
,
as
to
withdrawe
him
from
God
,
and
his
duty
,
to
the
world
,
2
Tim.
4.10
as
they
did
Demas
.
By
these
things
mayest
thou
,
whosoeuer
thou
art
,
examine
thy selfe
;
and
as
thou
,
vnpartially
searching
,
and
iudging
shalt
find
,
thou
mayest
conclude
thy selfe
either
to
be
or
not
to
be
cloathed
from
aboue
with
this
spirit
of
strength
,
especially
,
Par.
3.
§.
38.
try
thy selfe
by
thy
strength
in
withstanding
these
three
maine
baites
of
the
world
,
the
Honours
,
Pleasures
,
and
Profits
of
it
;
for
these
are
all
that
are
in
the
world
,
1
Ioh.
2.15.16
.
The
lust
of
the
flesh
,
(
or
pleasures
)
The
pride
of
life
,
(
or
Honours
)
The
lust
of
the
eies
,
(
or
profit
,
through
couetousnesse
.
)
These
are
not
of
the
Father
,
but
of
the
world
;
If
any
man
then
loue
the
world
,
or
these
things
in
the
world
,
the
loue
of
the
Father
is
not
in
them
.
Section
.
38.
First
for
the
Honours
and
preferments
of
the
world
;
The
godly
mans
carriage
towords
.
1
Honours
.
the
godly
man
being
cloathed
with
Christs
righteousnesse
,
and
with
this
Spirit
of
might
,
being
tempted
therby
,
hath
to
oppose
,
and
doth
oppose
,
the
honour
he
hath
in
and
from
Christ
,
of
whom
hee
is
not
ashamed
,
by
being
cloathed
with
such
royall
apparell
,
by
which
his
filthy
nakednesse
is
couered
,
and
himselfe
accounted
precious
and
honourable
in
Gods
sight
;
Isa.
43.4
.
for
euen
thus
are
they
cloathed
,
and
thus
shall
it
be
done
to
all
whom
the
King
of
Heauen
will
honour
:
Par.
3.
§.
30
Ester
.
1.6.8.9
.
and
this
is
honour
enough
in
the
iudgement
euen
of
the
most
ambitious
and
aspiring
,
as
of
Haman
.
But
now
,
the
wicked
,
to
whom
pride
is
as
a
chaine
and
ornament
,
accounting
basely
and
meanely
of
Gods
Children
,
and
of
the
simplicitie
of
the
Gospell
,
and
of
the
plaine
path
of
honesty
,
seekes
his
honour
elsewhere
,
in
the
World
,
and
from
man
,
and
so
is
easily
drawne
by
such
baites
as
will
bee
offered
,
and
withdrawne
from
God
,
by
acccepting
of
honour
vpon
dishonourable
tearmes
.
Secondly
,
for
Pleasures
;
2
Pleasure
.
the
faithfull
man
hath
drunke
of
the
fountaine
,
and
of
the
waters
of
Gods
Spirit
,
which
is
a
comforting
and
refreshing
Spirit
;
and
therfore
solaceth
himselfe
in
God
,
feasts
continually
with
the
goodnesse
of
his
conscience
;
so
that
,
he
is
neither
easily
withdrawne
to
vnlawfull
pleasures
,
nor
,
if
hee
be
sometime
insnared
thereby
,
takes
he
pleasure
in
the
pleasures
of
sinne
,
but
shewing
all
sorrow
for
such
delight
,
hee
by
repentance
returnes
speedily
to
God
,
and
,
wearying
of
such
earthly
ioyes
or
carnall
delights
,
hee
hastens
to
regaine
the
peace
of
his
conscience
,
and
to
haue
restored
to
him
the
ioy
of
Gods
saluation
,
in
the
comfortable
assurance
therof
.
Contrarywise
,
the
vngodly
wretch
,
finding
no
relish
in
God
or
in
godlinesse
,
and
knowing
no
better
pleasure
,
is
drawne
aside
,
and
gluts
himselfe
with
earthly
contents
,
and
delightfull
vanities
.
3
Wealth
of
the
world
Thirdly
,
for
Profit
,
the
godly
mans
chiefe
gaine
is
godlinesse
,
and
the
vnsearchable
riches
of
Christ
;
and
hee
is
able
to
oppose
such
gaine
,
whereby
hee
hath
gained
God
,
and
his
owne
soule
,
against
all
vnlawfull
gaine
whatsoeuer
;
this
makes
him
withstand
all
temptations
by
vnlawfull
gayning
;
whereas
,
the
godlesse
wretch
,
Par.
3.
§.
31.
knowing
no
better
riches
,
gapes
after
worldly
gaine
,
and
is
choaked
therewith
.
How
weake
then
are
all
they
,
and
how
deuoid
of
this
strong
spirit
of
God
,
whom
such
trifles
moue
&
remoue
from
their
steadfastnesse
.
Section
.
31.
But
Gods
Children
haue
here
three
maine
helpes
to
strengthen
them
,
which
worldlings
want
;
The
godly
mans
helpes
(
proper
to
him
)
to
strengthen
him
against
the
baites
of
the
world
.
and
these
are
:
1.
Faith
.
2.
Hope
.
3.
Loue
.
1.
Faith
,
looking
to
Gods
word
,
and
promises
,
makes
the
godly
able
to
withstand
and
ouercome
the
world
,
and
all
those
three
forenamed
things
of
the
world
;
as
it
did
Moses
:
Heb.
11.24.25.26
.
for
by
faith
he
refused
to
be
called
the
sonne
of
Pharaohs
Daughter
(
there
is
for
Honour
)
chusing
rather
to
suffer
affliction
with
the
people
of
God
,
1
Faith
.
then
to
enioy
the
pleasures
of
sinne
for
a
season
,
(
and
that
s
for
Pleasure
)
esteeming
the
reproach
of
Christ
greater
riches
then
the
treasures
of
Aegypt
,
&c.
(
and
that
is
said
for
Profit●
.
)
How
strong
then
was
Gods
spirit
in
him
by
faith
,
which
made
him
withstand
such
strong
baites
?
The
like
in
good
measure
doe
all
Gods
Children
who
haue
faith
:
1
Ioh.
5.4
.
For
this
is
the
victory
which
ouercommeth
the
world
,
euen
our
faith
,
and
whatsoeuer
is
borne
of
God
,
(
as
is
euery
faithfull
man
,
by
the
spirit
of
God
)
ouercommeth
the
world
.
Whereas
the
worldling
wanting
this
,
how
weake
is
hee
?
and
though
hee
make
some
shew
of
faith
,
and
seeme
to
himselfe
to
haue
it
,
yet
the
world
masters
both
it
and
him
,
so
that
wee
may
well
say
,
as
we
see
,
this
is
the
victory
which
ouer
commeth
many
a
mans
faith
,
euen
the
world
,
and
the
things
thereof
.
2
Hope
.
2.
Hope
;
by
this
also
Moses
ouercame
the
forenamed
baits
of
honour
,
pleasure
,
profit
:
as
a
common
reason
of
his
victory
ouer
them
all
,
Heb.
11.26
.
it
s
added
,
For
hee
had
respect
to
the
recompence
of
reward
:
whereas
the
wicked
and
worldlings
run
as
they
were
mad
after
these
things
,
and
being
tempted
,
yeeld
;
because
they
haue
neither
faith
to
beleeue
the
promise
of
better
things
,
which
is
made
onely
to
beleeuers
;
nor
hope
to
expect
the
performance
of
such
things
promised
.
3.
Loue
of
God
,
3
Loue
.
where
it
is
,
as
it
is
in
the
godly
,
will
expell
the
loue
of
the
world
;
and
where
the
world
and
the
things
of
it
are
not
loued
,
they
preuaile
not
with
any
.
Now
the
godly
truly
louing
God
for
himselfe
,
and
goodnesse
for
it selfe
,
cannot
be
drawen
to
forsake
either
him
or
it
for
the
world
;
this
makes
them
,
if
they
loue
the
world
or
any
thing
in
it
,
to
loue
it
,
with
a
reference
,
and
in
a
subordination
to
God
and
goodnesse
,
and
therefore
they
are
not
ouercome
of
the
world
.
Now
the
men
of
this
world
,
louing
the
world
more
then
God
and
godlinesse
(
louing
the
one
Par.
3.
§.
32.
and
also
other
meanes
by
which
he
tempteth
vs
,
he
as
the
authour
mediately
,
by
the
help
of
the
flesh
,
&
the
world
,
by
prosperitie
&
aduersitie
;
but
especially
hee
doth
tempt
more
imediatly
by
suggesting
&
injecting
euill
thoughts
&
obiects
into
our
soules
,
Whose
temptations
,
the
godly
man
by
the
spirit
resists
.
yea
sometimes
inspiring
,
without
any
outward
obiect
at
all
,
some
fearefull
thoughts
of
blasphemy
,
(
without
any
dependancy
on
former
thoghts
)
against
God
,
his
word
,
his
prouidence
;
&
not
only
so
,
but
by
them
he
tempts
often
to
despaire
,
as
hee
did
Cain
,
and
Iudas
,
yea
in
some
degree
Gods
seruants
themselues
,
as
Iob
and
Dauid
:
Iob
13.
Psal.
77.
yet
most
vsually
,
whether
mediately
or
immediately
,
hee
tempts
men
of
all
sorts
,
to
all
sorts
of
sinne
,
as
to
lusts
and
euill
desires
,
being
called
in
that
regard
the
father
of
lusts
and
lyes
:
for
so
he
also
tempted
Ananias
and
Saphira
:
Ioh.
8.44
.
Act.
5.3
.
so
to
couetousnes
,
by
which
he
is
said
to
enter
into
Judas
:
so
,
to
all
euil
affections
and
passions
,
as
of
anger
and
wrath
,
so
that
to
giue
place
vnto
anger
,
Ephes.
4.26
.
is
to
giue
place
to
the
deuill
:
so
to
the
deniall
of
Christ
,
as
he
did
Peter
,
and
of
the
Gospel
through
persecution
,
&
to
sins
of
all
sorts
.
To
these
he
tempts
vs
,
being
first
most
maliciously
bent
against
vs
,
seeking
thereby
the
vtter
ruine
and
destruction
of
bodies
and
soules
,
1
Pet.
5.8
.
going
about
seeking
whom
he
may
deuoure
:
Secondly
,
being
a
mightie
and
powerfull
aduersary
,
so
that
we
wrastle
not
against
flesh
&
blood
,
but
against
principalities
,
powers
,
&c.
Thirdly
,
Ephes.
●
.
12
being
moreouer
most
subtill
and
politike
to
take
aduantages
against
vs
,
Reu.
12.3
.
being
not
onely
called
a
great
red
Dragon
,
for
his
wrath
and
malice
against
vs
,
nor
onely
a
Lyon
,
1
Pet.
5.8
.
for
his
strength
and
power
,
but
a
Serpent
,
and
old
serpent
,
Reuel.
12.9
.
for
his
craft
and
subtiltie
,
whereby
he
can
and
doth
take
aduantage
of
our
inclinations
,
age
,
thoughts
,
and
of
all
occasions
to
hurt
vs
.
All
these
are
noted
to
shew
his
power
with
whom
in
the
meane
time
supports
them
,
Par.
3
§.
33
as
it
did
Paul
,
2
Cor.
12.9
.
1
Cor.
10.13
1
Pet.
5.9.10
and
hee
giues
that
issue
out
of
temptation
,
according
to
his
promise
,
that
they
are
not
ouercome
,
neither
fall
away
either
totally
,
or
finally
,
as
doth
the
hypocrite
,
but
haue
the
deuill
to
flie
from
them
,
Rom.
16.20
and
at
length
tread
Satan
vnder
foot
,
as
God
hath
promised
.
Their
course
of
life
is
not
a
perpetuall
slauery
and
thraldome
vnder
Satans
power
,
as
it
is
with
the
wicked
,
and
with
Christians
in
name
onely
,
who
,
for
all
their
faire
brags
,
that
they
are
the
sonnes
of
God
,
and
the
seed
of
Abraham
,
yet
doe
the
lusts
of
the
deuill
,
whose
children
,
Iohn
8.44
.
in
that
regard
,
they
are
,
and
are
in
subiection
to
him
.
Section
.
33.
Now
the
true
Christian
herein
sheddeth
himselfe
from
the
wicked
and
hypocrite
,
The
godly
resists
and
ouercome
Sathan
fiue
waies
.
1
by
the
spirit
.
who
beareth
onely
the
name
of
Christ
,
that
first
in
case
of
temptatation
,
he
,
hauing
the
Spirit
,
sheweth
forth
so
much
by
that
resistance
he
makes
by
the
Spirit
,
which
in
him
lusteth
against
the
flesh
(
Satans
chiefe
instrument
)
and
by
that
entertainement
hee
giues
vnto
the
good
motions
thereof
,
which
are
therefore
sent
and
inspired
that
we
may
resist
euill
motions
,
for
(
as
,
where
God
putteth
good
thoughts
and
motions
into
mens
hearts
,
his
Childrens
especially
,
there
Satan
iniecteth
contrary
euill
thoughts
and
motions
,
(
by
himselfe
or
his
instruments
,
wicked
men
,
yea
sometimes
good
and
harmlesse
men
,
intending
vs
no
hurt
,
but
only
herein
abused
by
Satan
,
as
was
Eue
in
tempting
Adam
,
and
Peter
in
tempting
Christ
)
which
Hypocrites
ordinarily
suffer
to
quell
the
other
,
but
Gods
children
,
by
these
other
of
the
spirit
repell
;
so
where
Satan
is
busie
to
tempt
by
euill
thoughts
and
motions
,
there
God
,
euen
in
the
wickedest
(
vnlesse
he
haue
giuen
him
ouer
to
a
reprobate
sence
)
much
more
in
his
owne
seruants
,
is
carefull
to
present
to
them
contrary
good
thoughts
&
motions
;
Par.
3.
§.
34
which
when
they
are
offered
,
the
sincere
Christian
ordinarily
accepts
of
,
See
aboue
.
pag.
172.
and
hearkens
to
their
voice
which
hee
knowes
and
acknowledgeth
,
and
is
thereby
withdrawne
from
the
other
,
which
hee
consenteth
not
vnto
;
but
the
wicked
and
Hypocrite
,
suffers
these
wicked
and
deuelish
thoughts
to
preuaile
,
and
quench
those
good
motions
of
the
spirit
,
hee
not
making
vse
thereof
to
make
resistance
against
the
other
:
thus
sinning
,
he
neuer
,
or
seldome
sins
without
a
witnesse
,
namely
,
the
witnesse
of
his
owne
conscience
,
and
of
Gods
spirit
,
which
,
at
the
latter
day
will
be
his
accuser
,
if
not
iudge
.
If
then
we
smoother
good
motions
vsually
,
&
so
quench
the
spirit
of
Ghrist
,
we
obey
not
Christ
,
but
yeeld
to
Satan
.
Section
.
34.
2
By
the
word
of
god
.
He
againe
that
indeed
hath
this
spirit
of
might
,
resists
Satan
and
his
suggestions
by
making
vse
generally
of
Gods
Word
,
whereunto
the
other
hath
no
regard
.
Wheresoeuer
the
spirit
of
Christ
is
in
any
,
there
it
lookes
euer
vnto
Gods
word
,
and
moues
only
according
to
the
directions
thereof
,
and
accordingly
armes
the
Christian
against
the
fierie
darts
of
the
wicked
(
one
)
by
putting
into
his
right
hand
the
Sword
of
the
Spirit
,
Ephes.
6.15.16.17
.
which
is
the
Word
of
God
,
and
into
his
left
hand
the
Sheild
of
Faith
,
(
whose
generall
obiect
is
Gods
Word
)
and
vpon
his
feete
,
the
preparation
of
the
Gospel
of
peace
.
These
are
the
weapons
of
their
warfare
,
2
Cor.
10.4.5
.
mighty
through
God
to
the
pulling
downe
of
strong
holds
,
whereby
,
first
,
Gods
Ministers
weilding
these
weapons
for
them
,
cast
downe
imaginations
,
(
in
them
)
and
euery
high
thing
that
exalteth
it selfe
against
the
knowledge
of
God
,
&
bring
into
captiuity
euery
thought
to
the
obedience
of
Christ
:
yea
,
whereby
,
(
namely
by
flying
to
the
promises
an
directions
of
Scripture
,
and
by
Gods
word
dwelling
in
them
,
)
Godly
Christians
also
make
resistance
and
ouercome
that
strong
man
;
for
so
saith
Saint
Iohn
,
1
Ioh.
2.14
.
I
haue
written
to
you
young
men
,
because
you
are
strong
,
and
the
Word
of
God
abideth
in
you
,
and
yee
haue
ouercome
the
wicked
one
,
that
is
the
Deuill
.
Yet
this
is
not
by
vertue
of
their
owne
strength
,
either
of
body
,
because
they
are
strong
,
or
of
their
owne
free-will
,
but
in
as
much
as
the
word
of
God
abideth
in
them
,
and
finds
place
with
them
,
whiles
distrusting
themselues
,
and
their
owne
strength
,
they
flie
to
God
and
to
Gods
promise
,
and
according
to
it
,
seeke
strength
from
it
,
and
conscionably
follow
the
directions
of
the
same
:
Mat.
4.6.7
.
thus
our
Sauiour
avoided
Satan
,
and
so
his
seruants
,
by
Gods
word
.
It
bids
resist
and
neuer
yeeld
to
Satan
whether
hee
speake
true
or
false
,
and
they
resist
.
It
bids
them
neuer
bee
secure
but
watch
,
1
Pet.
5
8.
and
they
watch
.
It
directs
them
to
stand
in
the
Truth
,
and
,
(
which
Satan
did
not
)
they
stand
fast
in
it
.
Ioh.
8.44
.
And
it
bids
vse
such
other
meanes
as
are
next
to
bee
named
,
and
they
vse
them
,
as
we
shall
see
:
so
that
,
for
the
preuention
of
Satans
temptations
,
and
arming
themselues
against
him
,
Rom.
6.23
.
they
account
no
sinne
light
,
whose
wages
is
death
;
they
are
diligent
in
their
callings
,
they
set
themselues
euer
in
Gods
sight
,
and
are
in
that
regard
affraid
to
offend
him
as
was
Ioseph
,
and
so
,
Gen.
39.9
.
Pro.
28.14
.
fearing
alwaies
,
are
kept
from
falling
into
mischeife
;
and
with
all
these
,
distrusting
their
owne
strength
,
they
pray
,
as
wee
shall
see
.
It
is
not
so
with
dowe
bak'd
Christians
,
whereof
some
,
Whereof
some
make
little
reckoning
.
pretending
in
the
spirit
more
then
any
,
neglect
to
stirre
it
vp
according
to
Gods
word
;
to
meditate
they
account
a
slauery
and
to
bring
the
spirit
into
bondage
;
Liberties
.
stirre
themselues
vp
to
pray
daily
and
continually
,
as
Gods
word
bids
,
they
will
not
;
they
will
expect
a
day
,
two
or
more
,
yea
a
moneth
,
whiles
the
spirit
shall
sensibly
moue
within
their
breasts
,
and
then
they
will
clap
downe
and
pray
with
their
Families
,
or
alone
,
else
not
.
These
are
our
Familists
&
such
as
smell
that
waies
.
But
what
strength
against
temptation
can
they
haue
,
whiles
pretending
the
spirit
,
they
thus
neglect
or
dispise
Gods
word
?
and
how
doth
Satan
preuaile
with
them
euen
in
that
regard
,
through
such
neglect
?
2
Papists
.
The
like
neglect
of
Gods
word
,
&
of
the
armour
thereof
,
we
may
obserue
in
our
Popish
Christians
,
who
,
in
resisting
of
Satans
temptations
,
trust
more
to
their
owne
free-will
,
and
the
power
thereof
,
then
vnto
Gods
word
and
promise
,
and
to
his
free
grace
and
assistance
there
promised
.
It
is
ill
seene
in
the
liues
of
most
Papists
,
(
who
euery
waies
reiect
Gods
word
)
that
they
haue
this
strength
against
Satans
temptations
.
This
is
true
also
in
common
Protestants
,
and
counterfeit
Professors
,
in
whose
mouthes
only
Gods
word
is
,
Par.
3.
§.
35.
Psal.
50.16.17
.
it
not
abiding
in
their
hearts
,
nor
shewing
it selfe
powerfull
in
their
liues
.
Section
35.
Thirdly
,
sound
and
sincere
Christians
make
resistance
by
faith
,
3
By
sauing
and
Iustifiing
Faith
.
and
by
flying
to
the
speciall
promise
of
Christ
,
according
to
those
precepts
,
1
Pet.
5.9
.
Ephes.
6.16
.
whom
resist
stedfast
in
the
faith
,
and
,
aboue
all
things
take
the
sheild
of
faith
,
wherwith
yee
shall
be
able
to
quench
the
fiery
darts
of
the
wicked
,
or
of
the
Deuill
.
Which
faith
is
that
especially
,
whereby
,
they
,
being
by
it
ingrafted
into
Christ
,
in
all
assaults
,
fly
to
Christ
,
By
vertue
whereof
the
godly
(
to
helpe
them
)
partake
.
trust
and
rest
on
him
.
And
how
is
it
possible
,
that
they
who
are
Christs
,
and
whose
Christ
is
,
should
be
either
wholly
or
finally
ouercome
by
Satan
,
and
his
temptations
?
1
Of
Christs
victory
.
Colos.
2.15
When
First
,
being
in
Christ
,
they
in
him
haue
obtained
victory
ouer
these
infernall
powers
,
hee
hauing
for
them
,
spoiled
Principalities
,
and
powers
,
made
a
shew
of
them
openly
and
tryumphed
ouer
them
in
the
Crosse
.
So
that
they
deale
with
a
vanquished
enemie
;
whereas
the
vnsound
Christian
,
being
indeed
not
truly
,
but
in
seeming
only
,
in
Christ
,
partakes
not
of
this
his
victory
,
but
is
still
in
bondage
to
Satan
.
2
Of
his
intermission
.
2.
True
Christians
,
being
truly
in
Christ
,
haue
the
benefit
also
of
the
Intercession
of
Christ
,
who
,
what
he
performed
for
Peter
when
Satan
sought
to
sift
him
as
wheat
,
he
performes
for
all
his
,
I
haue
prayed
for
thee
that
thy
faith
faile
not
.
Luk.
22.31
.
Yea
,
this
his
very
example
were
enough
to
strengthen
his
brethren
,
who
in
like
trialls
and
temptations
may
learne
by
his
example
,
and
by
the
mercy
shewed
him
,
to
seeke
strength
from
Christ
,
and
from
his
intercession
.
3.
Besides
these
,
they
being
in
Christ
by
faith
,
haue
to
strengthen
them
,
3
Example
the
example
of
Christ
himselfe
,
who
was
in
all
points
tempted
like
as
we
are
(
though
without
sinne
)
which
yet
,
Simpathy
.
to
strengthen
their
faith
,
was
more
then
a
bare
example
,
he
being
tempted
for
vs
,
And
succour
and
we
in
him
,
and
he
for
vs
,
and
we
in
him
ouercomming
the
tempter
;
yea
,
in
that
regard
,
they
haue
him
as
a
Brother
to
sympathize
with
than
,
Heb.
4.15
.
being
touched
with
the
feeling
of
their
infirmities
;
who
accordingly
in
loue
compassionates
their
case
,
and
shews
himselfe
ready
and
willing
to
assist
them
;
nor
that
only
,
but
being
as
well
God
for
power
,
Heb.
2.18
.
as
man
for
his
pitie
,
hee
,
in
that
himselfe
hath
suffered
being
tempted
,
is
able
to
succor
them
that
are
tempted
;
so
that
they
haue
from
him
,
(
who
was
tempted
before
them
as
an
example
,
for
them
as
a
Sauiour
,
and
now
in
them
as
a
head
and
brother
)
the
benefit
both
of
his
sympathy
and
succour
.
4.
Yea
lastly
,
4
Healing
power
.
in
case
they
bee
sometimes
foyled
by
Satan
,
(
as
through
Gods
wise
and
iust
prouidence
they
now
and
then
are
)
yet
,
they
being
in
Christ
by
faith
,
partake
of
vertue
that
goes
out
from
him
,
and
of
his
healing
power
:
for
he
is
their
Sun
of
righteousnesse
,
Malach.
4.2
which
ariseth
with
healing
in
his
wings
;
yea
that
true
Serpent
,
figured
by
the
Brazen
Serpent
which
was
lifted
vp
;
Ioh.
3.15
.
so
that
finding
any
of
Satans
fiery
darts
in
their
flesh
,
or
themselues
stung
with
these
fiery
Serpents
,
they
,
by
faith
looking
vp
to
Christ
crucified
,
are
certainly
healed
.
Thus
the
true
Christian
either
feeling
himselfe
assaulted
by
the
deuill
,
or
foyled
by
him
,
either
keepes
or
recouers
strength
by
stirring
vp
his
thoughts
to
meditate
,
and
his
faith
to
lay
hold
on
these
things
in
Christ
:
by
which
hee
either
keepes
his
standing
against
these
powers
which
wrestle
with
him
,
or
recouers
himselfe
after
a
foyle
.
Of
such
benefits
,
hypocrites
and
the
wicked
do
not
pertake
.
But
where
is
the
painted
Christian
now
in
such
conflicts
?
how
is
it
possible
for
him
,
wanting
true
faith
in
Christ
,
Par.
3.
§.
36.
being
left
alone
,
hand
to
hand
to
the
deuill
,
to
stand
out
,
and
not
to
bee
wholly
subjugated
and
captiuated
vnder
Satan
,
when
hee
is
left
to
himselfe
without
any
benefit
,
from
Christs
death
and
victory
,
from
his
Intercession
and
prayers
,
from
his
pity
,
succour
,
and
healing
?
nay
,
being
so
vsually
foyled
by
Satan
and
his
temptations
,
yea
and
in
a
willing
bondage
vnder
him
,
doing
,
without
much
,
if
any
resistance
,
his
lusts
and
will
,
wee
may
conclude
him
,
for
all
his
name
of
Christian
or
leaues
of
profession
,
to
want
and
be
without
all
these
benefits
of
Christ
,
and
so
to
want
true
faith
in
him
,
and
to
be
without
his
spirit
,
which
,
where
it
is
,
is
a
spirit
of
strength
,
and
resists
by
faith
Satan
himselfe
.
Section
.
36.
A
fourth
meanes
of
the
Christians
resistance
of
Satan
,
4
By
prayer
Ephes.
6.18
.
&c.
is
by
Praier
,
without
which
all
the
other
parts
of
Christian
armour
are
little
availeable
,
Prayer
buckles
all
the
rest
on
:
Par.
3.
§.
37
he
fights
praying
,
and
so
shewes
himselfe
to
haue
this
spirit
,
which
is
a
spirit
of
prayer
:
but
a
wicked
man
cannot
pray
,
&
an
hypocrite
is
neuer
accepted
of
in
his
formall
prayers
,
and
therefore
can
reape
no
assistance
from
Christ
,
which
he
either
seeks
not
,
or
seekes
amisse
,
and
so
is
foyled
.
But
of
this
formerly
.
Section
37.
Lastly
,
heerein
shewes
the
true
Christian
spirituall
strength
,
5
By
watchfulnesse
.
ioyned
with
wisdome
(
both
which
in
all
kinds
of
incounters
,
bodily
or
ghostly
,
must
goe
together
)
in
as
much
as
he
is
made
by
the
Spirit
,
watchful
against
sinne
,
yea
against
the
beginnings
and
occasions
of
it
,
whatsoeuer
his
speciall
sin
bee
,
by
which
Satan
seeks
aduantage
.
This
he
ioynes
to
his
prayers
,
according
to
that
of
our
Sauiour
,
Mark
.
14.38
Watch
yee
and
pray
,
lest
ye
enter
into
tentation
:
for
he
knows
that
sluggish
prayers
will
doe
no
good
.
This
makes
him
avoid
all
knowne
or
suspected
occasions
of
sin
,
restraining
eyes
,
mouth
,
hands
,
feet
,
Par.
3.
§.
38
from
beholding
,
speaking
,
acting
or
following
vanities
;
with
all
these
bodily
members
making
a
couenant
,
as
Iob
did
,
with
his
eyes
.
Iob
31.1
.
Sinne
being
the
deuils
Bawd
,
hee
,
knowing
it
to
be
a
tempter
,
deales
with
it
,
Prou.
6.27
.
as
he
would
doe
with
an
harlot
,
Against
such
things
as
by
which
Satan
seeks
aduantage
.
he
remoues
his
way
far
from
her
,
and
comes
not
nigh
the
doore
of
her
house
;
hee
puts
farre
from
him
all
stumbling
blocks
of
iniquitie
,
and
all
to
this
end
,
that
hee
may
giue
the
deuill
no
aduantage
,
by
such
things
as
whereby
hee
seekes
aduantage
.
Now
these
are
diuers
.
Section
.
38.
First
and
generally
,
Securities
through
want
of
watchfulnesse
;
1.
Securitie
he
knowes
and
considers
that
Satan
is
euer
watchful
,
and
that
therfore
hee
himselfe
can
no
sooner
grow
carelesse
and
secure
,
and
to
neglect
his
watch
ouer
his
own
heart
,
Bifields
Promises
.
and
to
bee
without
feare
of
euill
,
but
Satan
will
quickly
espie
the
same
,
&
vpon
the
aduantage
,
giue
some
sudden
,
vnexpected
and
strong
assault
,
by
darting
and
shooting
into
the
heart
and
thoughts
some
one
temptation
or
other
,
to
this
or
that
sinne
,
vnto
which
he
finds
the
soule
to
lie
most
open
.
Herevpon
he
dares
not
be
secure
,
but
fearing
alwayes
,
(
which
feare
may
stand
with
Christian
courage
)
he
stands
vpon
his
Watch-tower
,
hath
his
eyes
in
his
head
,
soone
espies
the
danger
,
or
occasion
by
which
hee
may
bee
tempted
,
&
so
either
preuents
the
deuill
,
(
who
finding
him
so
watchfull
,
tempts
him
not
)
or
withstands
and
repels
the
temptation
,
which
he
foresaw
.
Thus
,
hee
foreseeing
danger
,
and
how
Satan
may
tempt
him
by
occasion
of
such
company
as
he
is
to
frequent
,
or
of
such
estates
and
conditions
of
life
as
hee
is
to
change
,
or
the
like
;
he
either
auoyds
both
the
one
and
other
,
if
no
vrgencie
or
necessitie
compell
him
;
or
if
hee
must
needs
,
then
,
foreseeing
the
danger
,
and
occasions
of
temptation
to
sinne
thereby
,
hee
carefully
armes
himselfe
against
them
.
Whereas
,
Par.
3.
§.
39
on
the
contrary
,
the
secure
Christian
,
not
knowing
his
owne
danger
,
neither
fearing
any
euill
,
liues
carelesse
,
quiet
and
secure
,
like
the
citie
Laish
,
Iudg.
18.7.8.9
.
&c.
ventures
vpon
all
occasions
,
and
so
incouraging
the
deuill
to
assault
him
,
(
as
those
others
did
the
Danites
by
their
security
)
he
is
both
assaulted
,
and
as
soone
foyled
,
insnared
&
taken
:
for
thus
,
whiles
he
sleeps
,
Mat.
13.25
.
&
12.44.45
the
enemy
sowes
his
tares
;
and
finding
the
heart
emptie
,
swept
,
and
garnished
,
hee
enters
with
a
troope
.
Section
.
39.
More
particularly
;
the
Deuill
seekes
aduantage
from
trying
our
thoughts
and
affections
,
2.
Intertainement
giuen
to
the
first
motions
of
sin
.
by
presenting
therunto
obiects
to
withdraw
them
,
and
by
that
intertainment
he
finds
vs
to
giue
therunto
:
so
that
seeing
vs
to
giue
any
the
least
welcome
to
these
his
Harbingers
,
and
to
lodge
them
with
vs
,
hee
then
comes
himselfe
,
attended
with
legions
,
&
takes
vp
the
best
roome
,
which
is
our
hears
,
&
there
seates
himselfe
.
Now
the
wise
Christian
,
knowing
this
his
method
in
tempting
,
accounts
it
not
safe
for
him
to
dally
with
such
thoghts
,
or
to
giue
them
the
least
intertainment
:
heereupon
thus
timely
resisting
&
repelling
them
,
he
so
long
as
he
so
doth
,
findes
the
lesse
incumbrance
and
more
freedome
from
stronger
assaults
,
euen
as
he
that
stoppeth
the
flood-gates
at
the
first
,
and
giues
no
way
thervnto
,
no
not
a
little
.
But
the
vnsound
Christian
wanting
this
wisdome
,
pleaseth
himselfe
with
such
obiects
as
are
injected
by
the
deuill
,
and
setting
his
thoughts
theron
,
dallieth
therewith
,
and
pleaseth
himselfe
with
contemplatiue
vanities
projecting
to
himselfe
now
this
,
now
that
,
and
so
delights
himselfe
in
the
thought
of
that
euill
and
sin
,
which
hee
neuer
purposed
to
commit
;
and
by
this
meanes
giues
the
deuill
hope
to
proceed
and
to
imploy
his
skill
to
put
fire
to
this
fuell
,
and
so
to
inflame
the
heart
to
insnare
the
soule
;
Par.
3.
§.
40
which
he
no
sooner
doth
,
but
possession
is
giuen
him
presently
,
&
so
from
euill
thoughts
as
the
seede
,
conceiued
by
delight
and
daliance
,
the
birth
of
sinne
followes
,
Heb.
3.12
.
and
so
at
length
by
degrees
there
is
a
departure
from
the
liuing
God
.
So
vnwise
and
weake
is
an
vnsound
Christian
,
as
shewing
not
so
much
strength
as
to
withstand
the
first
and
weakest
assault
.
A
shrewd
argument
therefore
of
vnsoundnes
it
is
,
any
waies
to
dally
with
sin
,
and
to
make
no
resistance
at
the
first
discouery
of
it
,
or
to
thinke
a
mans
selfe
able
,
after
hee
hath
play'd
with
it
awhile
,
to
cast
it
off
when
he
will
.
Section
.
40.
Againe
,
the
Deuill
gets
great
aduantage
when
he
finds
men
excessiue
and
inordinate
in
their
loue
,
care
,
3
Immoderation
about
the
things
of
this
life
.
and
indeauours
after
the
things
of
this
life
,
as
of
riches
,
honours
,
pleasures
,
&c.
For
when
he
sees
any
so
much
as
nibling
at
these
his
baites
,
much
more
when
he
sees
any
greedily
to
swallow
them
downe
,
he
failes
not
to
pull
the
line
,
and
to
fasten
the
hooke
in
their
iawes
;
that
is
,
he
,
seeing
them
wedded
to
these
things
,
hookes
them
to
himselfe
thereby
,
and
as
they
haue
swallowed
his
baites
,
so
doth
he
swallow
and
deuoure
them
;
for
,
hee
goeth
about
like
a
roaring
Lyon
seeking
whom
he
may
deuoure
.
Now
the
wise
Christian
,
knowing
the
Deuill
as
a
cunning
Fowler
,
will
bee
readiest
to
spread
his
Net
,
and
shoote
and
strike
when
hee
feeds
on
these
his
baites
,
without
feare
;
as
hee
watcheth
to
preuent
him
,
1
Pet.
5.8
.
so
also
he
will
be
sober
in
the
vse
and
injoying
of
these
outward
things
,
and
giue
the
Deuill
no
occasion
against
him
by
his
intemperate
loue
of
such
things
,
or
by
glutting
himselfe
therewith
;
if
he
taste
of
them
,
as
of
necessitie
hee
must
,
then
is
it
,
but
as
the
dogge
by
the
Riuer
Nilus
,
a
lapp
and
away
,
with
his
eye
in
his
necke
,
for
feare
of
being
deuoured
of
the
Crocadile
that
old
Serpent
Satan
,
Par.
3.
§.
41
whiles
he
greedily
satiates
and
filles
himselfe
of
them
.
Whereas
the
greedy
worldling
,
that
knowes
not
to
moderate
himselfe
in
these
things
,
and
they
that
will
bee
rich
(
and
I
may
say
,
1
Tim.
6.9
.
they
that
will
be
high
&
honoured
in
the
world
,
they
that
will
inioy
their
pleasures
)
fall
into
temptation
and
a
snare
,
and
into
many
foolish
and
hurtfull
lusts
,
which
drowne
men
in
destruction
and
perdition
.
And
by
such
excessiue
minding
and
following
of
worldly
things
,
and
reioycing
in
them
,
they
shew
both
their
want
of
wisdome
in
not
preuenting
Satans
snares
,
and
of
spirituall
strength
,
in
not
resisting
him
in
these
his
baites
,
of
which
formerly
.
Section
.
41.
The
sound
Christian
,
knowing
that
vnsetlednesse
in
the
faith
,
4
Vnsetlednes
in
the
faith
.
and
doubtfulnesse
of
Gods
truth
,
fauour
&
assistance
,
or
of
his
owne
saluation
,
giues
the
Deuill
occasion
to
put
at
such
,
and
to
blow
strongly
with
the
blasts
of
his
temptations
vpon
such
,
whom
he
sees
to
be
as
Reeds
,
&
as
waues
of
the
Sea
,
through
inconstancie
,
hee
hereupon
labours
to
set
his
feete
firmely
on
firme
ground
against
a
iustle
,
and
to
settle
himselfe
in
the
assurance
of
Gods
truth
,
loue
and
fauour
,
and
vpon
this
ground
he
stands
fast
against
seducers
,
withstands
and
resists
the
Deuill
,
1
Pet.
5.8.9
.
stedfast
in
the
faith
;
thus
neither
feares
of
man
,
persecution
,
death
,
Hell
,
or
the
Deuill
himselfe
can
preuaile
with
him
,
or
moue
him
;
nor
hopes
,
flatteries
,
or
the
fauours
of
the
world
remoue
him
from
God
,
or
his
word
and
truth
.
But
the
Hypocrite
,
being
double
minded
,
is
inconstant
in
all
his
waies
,
and
easily
inclined
and
withdrawne
to
the
right
hand
or
to
the
left
,
by
hopes
and
feares
of
of
the
world
,
and
by
the
inticements
of
seducers
;
he
is
opposite
also
to
the
doctrine
of
assurance
,
&
therefore
a
meet
obiect
for
Satan
to
assault
,
Par.
3.
§.
42
&
this
his
Inconstancie
shewes
him
to
haue
no
strength
.
Section
42.
Lastly
,
there
are
other
occasions
,
which
Satan
takes
for
the
effecting
of
his
wicked
designes
and
fastning
his
darts
of
temptations
;
5
Solitarinesse
.
as
first
Solitarinesse
whether
in
regrad
of
company
,
or
of
imployment
,
for
so
he
watched
to
find
Eue
alone
from
her
Husband
,
and
then
set
vpon
her
;
and
so
he
watcheth
parties
giuen
to
melancholy
and
sadnesse
of
soule
,
and
preuayleth
with
many
to
cause
them
destroy
their
bodies
,
&
soules
(
without
extraordinary
mercy
)
at
once
.
2.
Pride
,
&
high
conceit
of
a
mans
selfe
;
6
Pride
.
for
them
sends
he
some
messenger
or
other
of
his
,
some
further
temptation
,
as
to
Paul
.
3.
Anger
,
7
Anger
.
by
which
,
as
by
a
doore
,
he
enters
,
and
by
which
we
giue
place
vnto
the
Deuill
.
Ephes.
4.26
.
Now
the
watchfull
and
wise
Christian
,
dares
hardly
trust
himselfe
alone
with
Satan
,
but
either
keepes
with
the
company
of
the
Godly
(
especially
when
melancholy
apprehensions
possesse
him
)
or
finds
himselfe
imployed
in
his
calling
,
as
neither
trusting
to
,
nor
hauing
any
promise
of
protection
from
God
,
but
so
long
as
he
walkes
in
the
right
way
;
so
,
his
thoughts
(
whatsoeuer
his
excellencies
or
priuiledges
are
)
are
humble
thoughts
for
the
most
parts
;
and
he
watcheth
ouer
his
heart
least
rash
anger
lay
him
open
to
Satan
;
and
all
these
by
Christian
wisedome
,
whereas
the
vnwise
Christian
,
feeding
his
owne
humour
,
loues
solitarinesse
,
and
retirednesse
more
then
hee
should
,
and
to
walke
in
the
way
of
idlenesse
,
in
which
Satan
finds
him
,
or
otherwise
would
bring
him
,
Psal.
41.11
.
that
being
out
of
Gods
protection
(
who
promiseth
to
giue
his
Angels
charge
ouer
his
,
to
keepe
them
in
all
their
waies
,
not
otherwise
)
hee
might
the
easier
deale
with
him
;
or
otherwise
he
giues
Satan
aduantage
by
pride
,
which
deceiueth
him
,
or
anger
,
as
did
Cain
;
Par.
3.
§.
43.
and
by
these
they
become
Satans
slaues
.
This
watchfulnesse
is
the
greatest
part
of
the
Christians
wisedome
;
and
this
wisedome
is
the
greatest
part
of
his
strength
;
yea
,
Eccles.
9.15.16
.
wisedome
(
especially
in
such
kind
of
incounters
)
though
often
it
bee
despised
,
is
better
then
strength
:
and
this
strength
argues
that
the
spirit
of
strength
and
power
is
in
such
an
one
;
whereas
the
other
shewes
his
weakenesse
by
his
folly
,
and
his
folly
in
his
want
of
watchfulnesse
,
whereby
laying
himselfe
open
to
all
occasions
of
temptation
,
he
,
as
it
were
,
tempts
the
Deuill
to
tempt
him
.
Section
.
43
Now
how
should
such
an
one
make
resistance
,
By
these
meanes
the
wise
and
strong
Christian
,
withstands
Satans
Malice
.
or
withstand
either
the
Malice
,
the
Power
,
or
Policies
of
Satan
?
Only
the
true
valorous
Christian
both
can
doe
it
,
and
accordingly
in
good
measure
,
doth
it
.
1.
He
strengthneth
himselfe
against
Satans
Malice
,
which
he
knowes
to
be
mortall
,
and
implacable
,
by
a
stedfast
purpose
and
indeauour
to
hold
out
in
this
spirituall
fight
,
Vna
salus
victis
nulla
sperare
salutem
.
without
euer
yeelding
,
as
knowing
,
though
he
should
yeeld
,
there
is
no
mercie
to
be
expected
;
this
makes
him
bold
,
if
not
desperate
in
his
fight
,
yea
this
despaire
makes
him
more
couragious
,
and
in
the
end
a
victor
,
so
that
being
foyled
,
yea
wounded
,
he
will
fight
againe
,
and
resist
to
the
last
gaspe
,
&
thus
being
faithfull
to
death
,
he
obtaines
the
Crowne
of
life
.
Whereas
the
carnall
Christian
,
either
goes
on
securely
,
as
if
hee
had
no
enemie
at
all
to
deale
with
,
or
as
if
the
Deuill
were
some
meeke
Lambe
,
and
not
rather
a
deuouring
Dragon
;
or
,
if
he
resist
Satans
temptations
awhile
,
hee
finds
that
incumbrance
from
them
,
and
himself
so
hard
set
and
in
cumbred
therwith
,
as
to
be
free
,
(
as
he
thinkes
)
from
such
molestations
of
Satan
(
who
most
troubles
them
that
most
resist
his
worke
in
them
)
hee
yeelds
himselfe
to
the
temptation
,
swimmes
with
the
streame
of
the
world
and
of
his
owne
corruption
,
and
so
seekes
his
ease
and
thinkes
he
hath
that
peace
which
hee
sees
others
to
want
,
who
goe
mourning
daily
vnder
the
burthen
of
sinne
,
and
are
molested
with
Satans
temptations
.
Isa.
48.22
.
But
there
is
no
peace
,
saith
my
God
to
the
wicked
.
It
's
an
argument
of
vnsoundnesse
,
for
a
man
to
seeke
his
peace
and
quiet
here
in
this
world
;
or
to
rest
in
any
such
supposed
peace
with
the
world
,
or
the
deuill
,
or
yet
his
owne
flesh
and
corruption
.
2.
Though
Satan
be
powerfull
,
2
Power
.
yet
the
godly
Christian
doth
know
that
his
power
is
limitted
;
though
hee
be
a
roaring
Lyon
,
yet
he
himselfe
,
though
a
timorous
Hart
for
any
courage
or
strength
of
his
owne
,
hath
a
Lyon
,
the
Lyon
of
the
Tribe
of
Iudah
to
bee
his
Leader
,
and
expects
,
1
Cor.
15.57
yea
findes
victorie
through
Iesus
Christ
:
whereas
the
wicked
trusting
to
his
owne
power
,
is
foyled
.
3
Subtilties
.
3.
Though
Satan
bee
wise
and
wily
,
yet
the
good
Christian
denying
himselfe
,
makes
himselfe
a
foole
(
in
the
account
of
the
world
,
and
in
the
acknowledgement
of
his
owne
folly
&
carnal
wisdome
)
that
he
may
be
wise
:
his
wisdome
is
to
know
and
feare
God
according
to
his
word
;
he
followes
the
directions
therof
,
and
armes
himselfe
with
that
armour
it
prescribes
;
whereas
the
worldly
wise
care
not
for
Gods
word
,
which
they
reiect
,
both
in
iudgement
and
practise
,
and
then
what
wisedome
is
in
them
?
They
proue
wise
only
to
deceiue
themselues
;
Ier.
8.9
.
whiles
they
trust
to
their
owne
wisdome
,
1
Cor.
3.19
.
it
deceiues
them
;
and
as
God
taketh
the
wise
in
their
owne
craftinesse
,
so
doth
the
deuill
take
them
,
notwithstanding
their
wilinesse
.
Section
.
44.
Hauing
considered
the
Christian
mans
strength
by
the
spirit
,
2
Gods
spirit
,
strengthens
the
true
Christian
against
the
inticements
of
sinne
.
in
withstanding
and
resisting
Satan
,
the
Authour
of
euill
;
Par.
3.
§.
44.
wee
are
now
to
take
further
notice
of
it
,
as
it
hath
to
deale
with
euill
it selfe
;
which
is
,
first
the
euill
of
sinne
.
Sinne
and
vice
is
of
a
bewitching
nature
;
it
kils
whiles
it
fawnes
vpon
vs
and
flatters
vs
,
and
by
the
allurements
and
inticements
of
it
,
vnsound
and
vnarmed
Christians
are
drawn
aside
and
mastered
.
It
hath
conquered
the
strongest
,
Which
though
strong
.
that
hath
not
been
strengthened
with
this
spirit
of
might
.
Was
not
great
Alexander
(
otherwise
inuincible
)
ouercome
of
wine
&
wrath
?
1
Esdras
.
3.18.21.22
.
&
4.26
.
How
exceeding
strong
is
wine
?
It
causeth
all
men
to
erre
that
drinke
it
.
It
makes
the
coward
draw
his
sword
,
It
makes
men
speak
all
things
by
talents
:
yea
,
how
much
more
strong
are
women
,
and
the
loue
of
them
?
Many
(
strong
men
otherwise
)
haue
runne
out
of
their
wits
for
women
,
and
become
seruants
for
their
sakes
,
&c.
Sampson
the
strong
,
by
his
lust
,
became
a
prey
to
Dalilah
.
The
like
preuailing
power
hath
all
sinne
ouer
the
sonnes
of
men
,
who
are
drawen
away
of
their
owne
lust
and
concupiscence
,
Iam.
1.14.15
and
are
entised
:
then
,
when
lust
hath
conceiued
,
it
bringeth
forth
sinne
,
and
sin
,
when
it
is
finished
,
bringeth
forth
death
.
This
is
that
strong
King
,
which
raigneth
in
the
mortall
bodies
of
natural
men
,
and
hath
them
at
like
commaund
as
the
Centurion
had
his
seruants
,
to
one
saying
,
Go
,
and
he
goeth
,
to
another
,
come
,
&
he
commeth
,
to
a
third
,
doe
this
,
and
he
doth
it
:
so
,
mens
speciall
corruptions
haue
that
command
ouer
them
,
through
the
inticements
of
pleasure
,
profit
,
pride
,
and
the
like
,
that
at
the
first
motion
they
come
,
they
goe
,
they
run
,
they
ride
,
they
lye
,
they
sweare
,
they
fawne
,
they
flatter
;
in
a
word
,
they
sticke
at
nothing
,
but
yeeld
themselues
and
their
members
seruants
to
vncleannesse
,
and
to
all
sin
,
which
is
vncleannesse
.
How
weak
are
their
hearts
whiles
thus
they
doe
?
and
how
doe
they
plainely
thus
shew
themselues
to
want
the
Spirit
of
Christ
,
which
is
a
spirit
of
strength
?
Where
then
any
sinne
raignes
,
and
is
not
,
at
least
,
resisted
;
there
is
no
Spirit
of
Christ
,
though
there
bee
the
Name
and
Profession
of
Christ
.
But
the
true
Christian
,
It
inables
him
to
resist
and
keepe
vnder
.
clothed
with
the
Lyons
skin
of
the
tribe
of
Iudah
,
shewes
himselfe
a
true
and
valiant
Hercules
,
to
cut
and
strike
off
the
Hydra-heads
of
sin
,
sprout
they
neuer
so
fast
,
and
at
length
to
kill
the
body
of
sinne
;
so
that
howsoeuer
it
bee
euer
molesting
him
,
or
alluring
him
,
yet
hee
withstands
it
,
resists
,
repels
,
and
at
length
ouercomes
it
.
He
so
keeps
his
heart
,
as
one
that
is
watchfull
and
carefull
,
would
keepe
a
tree
,
which
he
is
set
to
watch
,
lest
the
birds
build
their
nests
in
it
:
though
hee
cannot
wholly
hinder
them
from
fluttering
about
it
,
and
sometimes
lighting
on
the
branches
,
yet
he
can
and
doth
by
diligence
keep
them
from
nestling
in
it
:
so
,
though
the
best
Christian
cannot
wholly
driue
sin
from
him
,
Par.
3.
§.
45.
nor
bee
free
from
the
allurements
and
inticements
of
it
,
but
that
sometimes
it
will
,
whiles
hee
is
negligent
,
rest
vpon
him
,
and
find
place
and
some
footing
;
yea
hinder
him
,
and
creepe
into
his
best
actions
&
sacrifices
;
yet
,
as
when
the
foules
came
downe
vpon
the
carkeises
of
Abrahams
sacrifice
,
hee
droue
them
away
,
Gen.
15.11
and
offered
his
sacrifice
:
so
doth
the
other
resist
and
withstand
sin
and
corruption
,
that
it
neither
rests
nor
nestles
in
his
heart
,
nor
yet
hinders
the
acceptation
of
his
spirituall
sacrifices
of
Prayer
,
Praise
,
Almes
,
&c.
Now
this
sinne
is
either
that
part
of
Originall
sinne
,
which
we
call
naturall
corruption
,
and
the
flesh
,
or
it
is
actuall
and
more
outward
sinne
.
Section
.
45.
The
flesh
is
that
corruption
of
nature
which
is
in
euery
part
and
power
of
soule
&
body
,
1
How
he
deales
with
the
flesh
&
with
inbred
corruption
.
consisting
in
a
depriuation
of
the
image
of
God
,
and
of
that
rectitude
&
righteousnesse
which
was
in
vs
at
our
first
creation
in
Adam
;
and
in
a
deprauation
of
those
powers
,
wherby
the
whole
soule
is
both
forward
and
proue
vnto
all
euill
,
onely
and
continually
;
and
froward
,
&
backward
in
regard
of
all
goodnesse
;
in
which
regards
,
the
soule
is
laid
open
vnto
sin
in
act
,
and
to
Satan
,
which
,
as
an
home-bred
traytor
,
is
ready
to
take
part
with
him
,
to
let
him
into
the
soule
,
and
to
giue
him
the
full
possession
of
it
.
And
this
effect
it
hath
in
the
vnregenerate
and
hypocrite
.
As
for
the
true
Christian
,
though
this
corruption
of
his
nature
be
couered
with
the
righteousnesse
of
Christ
,
with
which
he
stands
clothed
;
yet
it
is
not
taken
away
for
being
;
God
hauing
left
it
in
our
nature
,
as
for
other
ends
,
so
doubtlesse
for
this
one
,
to
exercise
his
graces
and
the
power
of
the
Spirit
in
vs
,
euen
as
he
left
many
nations
vndriuen
out
of
the
land
of
promise
,
that
by
them
he
might
not
only
proue
Jsrael
,
but
also
teach
them
warre
.
These
remnants
of
sin
,
Iudg.
2.22
.
&
3.1.2
.
as
those
nations
left
,
doe
euer
,
either
molest
Gods
seruants
,
or
allure
and
intice
them
to
actuall
sinne
,
as
the
other
were
euer
either
making
warre
against
Israel
,
or
inticing
them
to
their
Idolatries
:
and
being
so
neer
vs
,
euen
within
vs
,
they
proue
most
treacherous
and
dangerous
enemies
;
euen
as
if
a
citie
,
being
besieged
by
forrain
forces
,
should
harbour
within
it selfe
a
company
of
traytors
,
who
should
either
hinder
assaults
to
bee
giuen
vpon
the
enemies
,
or
bee
ready
to
open
the
gates
,
and
betray
the
city
into
the
enemies
hands
.
Now
,
wheras
the
vnsound
Christian
,
being
either
secure
,
fearing
no
danger
from
the
flesh
,
or
weake
,
and
giuing
it
its
will
,
is
foyled
thereby
,
and
giuen
ouer
vnto
sin
,
and
into
the
hands
of
Satan
by
sin
;
the
sound
Christian
deales
other
wise
with
it
:
hee
,
knowing
what
aduantage
Satan
seekes
from
his
flesh
,
as
also
the
treachery
of
the
flesh
,
watcheth
ouer
it
,
and
not
only
preuenteth
the
treacheries
of
it
,
so
that
it
cannot
doe
the
euill
it
would
,
but
proceeds
against
it
as
a
traytor
,
and
by
the
strength
of
grace
,
and
sword
of
the
Spirit
,
kils
,
mortifies
,
and
abolisheth
the
flesh
;
or
at
least
,
if
hee
finde
it
too
strong
as
yet
for
him
,
hee
wisely
withdrawes
from
it
food
and
nourishment
,
by
keeping
vnder
the
body
,
by
temperance
,
fastings
,
or
the
like
;
or
howsoeuer
,
as
the
flesh
in
him
lusteth
against
the
Spirit
,
so
he
stirres
vp
the
Spirit
to
lust
against
the
flesh
,
Gal.
5.17
.
and
when
all
helpes
faile
,
hee
cries
out
of
it
to
God
,
saying
,
Miserable
man
that
I
am
,
who
shall
deliuer
mee
from
the
bodie
of
this
death
?
yea
,
implores
the
aid
and
assistance
of
Gods
Spirit
,
by
which
he
ouercommeth
;
and
for
which
hee
can
accordingly
praise
God
,
saying
with
the
same
Paul
,
1
Cor.
15.57
.
&
Rom.
7.25
.
But
thankes
be
to
God
,
which
giueth
vs
the
victory
,
through
our
Lord
Iesus
Christ
:
Par.
3.
§.
46
and
,
I
thanke
God
through
Jesus
Christ
our
Lord
.
Section
.
46.
This
inbred
corruption
of
ours
is
neuer
in
this
life
so
wholly
subdued
,
2
How
he
by
this
strong
spirit
deales
with
sinfull
affections
&
motions
.
but
that
it
remaines
still
in
the
best
,
both
for
the
being
of
it
,
and
for
the
motions
of
it
,
whereby
a
man
shall
find
himselfe
inticed
to
actuall
and
outward
sins
,
&
that
(
through
the
subtiltie
of
Satan
)
most
,
according
to
his
speciall
inclination
,
calling
,
age
,
occasion
,
place
or
time
wherein
he
liues
;
according
to
these
,
Satan
seekes
and
takes
his
aduantage
from
our
flesh
,
from
our
naturall
inclination
and
affection
to
any
sinne
more
then
other
,
to
tempt
vs
accordingly
,
by
the
baites
and
bribes
of
pleasure
,
profit
or
preferment
.
Now
,
neither
good
nor
bad
,
neither
sound
nor
vnsound
Christian
is
free
at
all
times
,
from
such
temptations
to
one
sin
or
other
,
by
which
Satan
seekes
to
get
or
keepe
possession
of
him
.
But
the
difference
is
to
be
obserued
betweene
them
,
Par.
3.
§.
49
which
generally
is
,
The
difference
betweene
the
sound
and
vnsound
Christian
,
in
temptation
to
sin
.
1
Generall
.
that
by
the
power
of
sauing
grace
,
the
former
,
masters
and
mortifies
all
kind
of
sinne
and
vice
in
him
,
how
pleasing
,
how
gainefull
,
how
aduantagious
soeuer
in
the
world
it
may
proue
vnto
him
,
though
it
be
to
the
pulling
out
of
a
right
eye
,
to
the
cutting
off
of
a
right
hand
or
foote
,
not
suffering
any
bosome
or
beloued
sinne
to
keepe
the
hold
of
his
heart
,
but
keeping
euery
sinne
and
sinfull
affection
vnder
,
&
himselfe
free
for
euery
good
duty
and
exercise
:
for
hee
knowes
,
that
there
can
be
nothing
but
a
bare
forme
of
godlinesse
without
,
where
the
power
of
any
one
sinne
is
within
:
and
by
this
mortification
of
sinne
and
of
his
speciall
corruption
,
he
giues
euidence
of
the
presence
of
this
powerfull
spirit
in
him
;
whereas
the
other
,
by
suffering
some
sinne
or
other
to
sway
his
affection
,
and
to
remaine
indeed
vnmortified
in
him
,
shewes
the
contrary
.
But
of
this
thus
generally
long
since
,
Par.
3.
§.
47.
more
particulally
,
we
shall
find
the
sincere
Christian
to
haue
this
spirit
of
strength
,
in
as
much
as
hee
both
makes
resistance
against
sinne
and
the
temptations
thereof
;
Particularly
.
as
also
impugnes
and
assailes
his
sinne
,
continually
labouring
to
dislodge
it
,
and
roote
it
out
.
Section
.
47.
No
man
properly
resists
sinne
by
his
owne
strength
,
1
He
resists
and
withstands
sin
.
but
by
the
strength
of
Christ
,
and
of
grace
in
him
:
The
power
of
our
will
by
nature
,
is
so
disabled
,
that
it
hath
not
any
inclination
to
good
,
much
lesse
power
ouer
euill
without
a
further
power
of
grace
from
Christ
,
but
is
rather
in
bondage
vnder
it
.
And
therefore
that
the
godly
resist
temptation
,
and
withstand
sinne
as
it
is
sinne
,
is
from
the
gift
of
God
,
not
from
any
strength
of
theirs
.
1
Cor.
10.13
It
is
God
that
will
not
suffer
vs
to
be
tempted
aboue
that
we
(
by
his
grace
)
are
able
,
and
it
is
he
,
that
with
the
temptation
will
also
make
a
way
to
escape
,
that
we
may
be
able
to
beare
it
.
Wee
are
therefore
bid
resist
,
1
Pet.
5.9
.
stedfast
in
the
faith
.
Now
that
wee
doe
by
faith
(
which
is
the
guift
of
God
,
)
wee
doe
not
of
our selues
:
we
are
also
,
being
to
deale
with
temptation
,
bid
to
be
strong
,
not
in
our selues
,
Ephes.
6.10.11
.
but
in
the
Lord
and
in
the
power
of
his
might
,
&c.
If
then
any
resist
and
bee
not
wholly
ouercome
of
sinne
,
it
is
from
Gods
grace
and
strength
,
as
it
was
answered
Paul
vpon
his
resistance
made
by
prayer
,
my
grace
is
sufficient
for
thee
;
2
Cor.
12.9
.
for
my
strength
is
made
perfect
in
weaknesse
.
This
grace
in
the
Godly
makes
them
either
,
so
soone
as
they
are
assaulted
,
to
abhorre
the
temptation
,
and
to
giue
no
manner
of
consent
vnto
it
,
as
being
hatefull
to
God
;
or
if
they
cannot
be
so
soone
quit
of
it
,
yet
to
account
it
a
burthen
and
an
affliction
to
them
,
that
they
are
so
song
molested
,
and
as
it
were
,
buffeted
by
it
;
and
to
make
resistance
by
prayer
,
and
by
wrastling
with
of
sinners
,
that
they
both
thinke
and
say
,
they
haue
such
a
strong
faith
and
such
peace
of
conscience
,
that
Satans
temptations
neuer
trouble
them
,
and
haue
no
power
ouer
them
;
whereas
there
was
neuer
any
so
strong
in
faith
,
but
Satan
durst
&
did
assault
him
;
as
the
Apostles
,
Adam
in
Paradise
,
yea
Christ
himselfe
.
Such
againe
is
their
securitie
&
sottishnesse
,
that
they
are
most
of
all
captiuated
vnder
sinne
,
when
they
sleepe
soundly
and
securely
in
sin
,
being
most
assaulted
when
they
feele
no
assault
,
and
therefore
making
no
resistance
,
because
they
are
ignorant
of
the
assault
.
Yea
,
often
they
are
not
assaulted
,
or
at
least
,
molested
by
Satan
,
and
why
?
because
they
are
already
by
sinne
his
subiects
&
slaues
,
and
so
when
the
strong
man
,
Luk
11.21
.
Satan
,
armed
,
by
their
sinne
,
keepes
the
house
,
the
things
that
he
possesseth
are
in
peace
,
though
it
be
but
a
false
peace
,
the
temptations
to
sinne
doe
please
them
,
Par.
3.
§
48.
and
therefore
they
resolue
to
make
no
resistance
spiritually
;
and
thus
are
they
ouercome
of
the
temptation
.
Section
.
48.
But
the
godly
and
truly
spirituall
Christian
,
2
Hee
impugnes
and
assayles
it
.
doth
not
only
resist
sinne
when
it
,
or
Satan
by
it
,
doth
assault
him
,
but
he
moreouer
assaults
and
impugnes
it
,
and
,
to
the
vtmost
of
his
power
and
of
grace
receiued
,
he
striues
to
dislodge
and
dispossesse
it
out
of
his
heart
,
so
farre
as
it
is
in
him
,
though
it
would
let
him
be
quiet
,
(
and
giue
him
such
content
as
sinners
seeke
)
yet
he
will
not
let
it
be
quiet
;
but
if
it
would
lurke
or
hide
it selfe
,
either
vnder
his
tongue
,
or
in
some
corner
of
his
heart
,
either
in
his
vnderstanding
by
an
ignorance
of
sin
in
the
nature
of
it
,
or
in
his
wil
,
by
obstinacie
or
an
affection
of
libertie
,
or
in
his
affections
by
selfe-pride
or
selfe-loue
,
which
often
,
with
the
other
,
will
not
let
a
man
see
his
sinne
;
yet
he
,
(
hauing
himselfe
Par.
3.
§.
49
stronger
then
other
in
Gods
children
,
which
,
by
reason
of
long
continuance
and
familiaritie
,
or
of
bribes
,
of
pleasure
,
gaine
,
or
worldly
content
,
which
it
hath
giuen
the
sensuall
part
,
hath
got
deeper
hold
,
and
more
possession
of
the
heart
,
this
is
that
,
which
they
(
being
once
truly
regenerat
)
most
of
all
hate
,
most
violently
oppose
,
and
labour
by
all
good
meanes
to
roote
out
,
to
subdue
,
to
kill
and
mortifie
:
not
that
they
neglect
,
or
spare
lesser
sins
,
taking
themselues
to
haue
a
like
charge
from
God
concerning
all
sinne
,
as
King
Saul
had
against
Amalek
,
to
whom
it
was
said
,
1
Sam.
15.3
.
Go
and
smite
Amalek
,
and
vtterly
destroy
all
that
they
haue
,
and
spare
them
not
,
but
slay
both
man
and
woman
,
infant
and
suckling
,
oxe
and
sheepe
,
camell
and
asse
.
The
hatred
of
the
godly
being
bent
against
sinne
,
as
it
is
sinne
,
is
vniuersall
against
all
sinne
;
yet
most
especially
it
shews
it selfe
against
such
sinnes
as
are
strongest
,
and
as
which
most
of
all
oppose
&
withstand
the
worke
of
the
spirit
in
them
.
The
godly
man
hating
sinne
sincerely
,
shewes
so
much
by
most
hating
that
sinne
which
in
him
is
most
hatefull
to
God
.
Euery
sinne
hee
accounts
as
a
deuill
,
yet
as
among
deuils
there
is
one
Master-deuill
,
most
hating
him
,
and
most
hated
of
him
:
so
there
is
commonly
some
master-sin
or
other
,
which
as
it
is
strongest
in
him
,
so
is
it
most
strongly
set
vpon
,
and
either
fired
out
of
him
by
the
spirit
of
zeale
,
or
starued
by
abstinence
,
fasting
or
moderating
his
affections
about
the
things
of
this
world
,
which
vsed
to
feed
and
strengthen
it
.
Thus
he
not
onely
strengthens
himselfe
to
resist
the
violent
motions
of
his
strongest
corruption
,
the
spirit
in
him
being
like
fire
,
which
resists
and
runs
against
the
wind
,
&
growes
more
violent
and
fierce
thereby
;
but
moreouer
hee
straines
and
striues
to
lay
&
loune
these
stormy
winds
of
temptation
,
if
by
no
other
means
,
yet
by
powring
out
strong
cries
to
Christ
his
Sauiour
,
whom
both
winds
&
the
sea
obey
,
who
accordingly
rebukes
those
winds
,
so
that
a
great
calme
is
presently
in
that
soule
.
Thus
he
neuer
giues
rest
vnto
his
soule
till
thus
he
find
it
.
Which
the
hypocrite
spareth
.
But
now
the
formall
Christian
hauing
some
beloued
sin
or
other
in
him
,
which
brings
him
gaine
in
the
world
(
suppose
it
be
lying
,
falsifying
of
wares
,
scant
weights
&
measures
,
or
the
like
)
or
pleasure
,
(
suppose
it
bee
wantonnesse
and
whoring
,
or
else
gaming
,
or
mis-spending
his
whole
,
or
the
best
and
most
of
his
time
in
company-keeping
,
or
in
hawking
,
hunting
,
&c.
)
or
preferment
(
suppose
it
be
a
seruile
dependance
on
great
mens
euill
humours
,
and
a
conforming
himselfe
thereunto
in
hope
of
preferment
in
Church
or
Common-wealth
,
or
flattery
,
bribery
,
Simony
,
&c.
)
hee
loues
this
sin
to
well
to
part
with
it
;
spare
him
but
this
sinne
,
and
he
will
spare
you
any
other
wherunto
he
is
not
so
strongly
tempted
by
the
aforesaid
bayts
of
profit
,
pleasure
,
or
preferment
:
Let
but
John
(
in
his
preaching
)
spare
Herod
,
and
allow
him
his
whore
,
and
Herod
will
spare
his
head
,
yea
do
many
other
things
at
Iohns
preaching
:
let
Iudas
haue
the
bag
,
and
in
other
things
,
Mat.
2●
.
21.22
.
to
the
world
and
eye
of
charitie
,
he
will
liue
vnblameable
,
so
that
in
case
of
question
,
the
other
Apostles
will
euery
one
sooner
suspect
himselfe
then
Iudas
.
Ester
.
3.5
.
&c.
Let
proud
Haman
haue
but
Mordecai
his
cap
,
and
his
proud
humour
fed
,
and
the
Iewes
may
liue
peaceably
by
him
:
let
Absalom
be
but
King
and
iudge
in
the
land
,
and
(
if
you
will
beleeue
him
)
euery
man
shall
haue
Iustice
done
him
.
2
Sam.
15.4
Thus
let
that
young
man
in
the
Gospell
,
keepe
and
hold
his
possessions
,
when
Christ
calleth
for
them
,
and
hee
will
keepe
all
the
Commandements
else
,
as
he
had
done
from
his
youth
.
If
an
hypocrite
seeme
to
oppose
and
set
himselfe
against
such
sinnes
as
are
his
bosome
sins
,
it
is
no
otherwise
at
the
best
,
then
it
is
with
many
amongst
vs
,
who
though
they
beare
the
name
of
Protestants
,
and
so
would
bee
taken
,
yet
Papists
as
,
Papists
,
are
not
so
hatefull
to
them
,
but
that
though
they
can
now
&
then
disclaime
Popery
,
yet
they
can
better
abide
them
,
and
conceiue
of
them
,
and
giue
them
better
respect
,
then
some
other
of
the
same
religion
and
profession
,
(
though
in
greater
sinceritie
)
with
themselues
:
whereas
the
sincere
Protestant
,
though
he
truely
hate
and
abhorre
all
schisme
and
faction
,
yet
hee
most
of
all
hates
and
abominates
the
heresie
and
Apostasie
of
Popery
,
&
least
affects
the
persons
of
stiffe
Papists
,
as
they
are
Papists
.
So
sinners
may
seeme
to
condemne
themselues
for
such
sins
of
theirs
,
as
yet
inwardly
they
more
truly
affect
then
the
contrary
graces
.
Howsoeuer
,
if
any
euill
bee
subdued
or
kept
vnder
in
them
,
it
is
not
their
beloued
sinne
,
but
such
as
whereunto
they
are
least
of
all
tempted
,
which
therefore
was
or
is
but
weake
in
them
.
Thus
like
a
coward
(
who
not
daring
deale
with
a
Captaine
or
strong
souldier
,
will
yet
set
vpon
a
wearied
,
weak
,
or
wounded
enemy
,
and
insult
ouer
him
tyranously
,
and
thence
would
bee
taken
to
be
valiant
)
so
the
seeming
Christian
,
would
be
taken
for
sincere
,
because
of
his
repressing
of
some
lesser
euils
in
him
,
(
which
yet
is
no
true
mortification
)
especially
when
he
shall
also
conforme
outwardly
to
the
best
duties
;
yet
there
is
some
strong
man
within
,
with
whom
either
for
feare
he
dares
not
,
or
for
loue
hee
will
not
deale
:
either
it
will
cost
him
too
much
paines
,
sorrow
,
disquiet
in
dislodging
him
,
or
his
loue
to
him
,
that
is
,
to
his
sinne
more
then
to
himselfe
,
will
not
let
him
mortifie
it
:
hee
will
resolue
rather
to
giue
it
life
&
lodging
with
him
;
thus
he
deales
with
his
sinnes
;
as
Saul
with
the
Amalekites
,
1
Sam.
15.8.9
.
who
hauing
a
charge
to
destroy
all
,
yet
hee
spared
the
greatest
,
their
King
Agag
;
and
the
best
of
the
Sheepe
,
&
of
the
Oxen
,
&
of
the
fatlings
and
the
Lambs
,
and
all
that
was
good
,
and
would
not
vtterly
destroy
them
:
but
euery
thing
that
was
vile
and
refuse
,
that
they
destroyed
vtterly
.
This
was
partly
through
feare
of
the
people
,
whom
herein
he
feared
more
then
God
;
partly
,
for
loue
of
the
prey
,
because
it
was
fat
and
good
.
Yet
hauing
done
somthing
which
God
commanded
,
vers.
13.
he
comes
with
his
bragges
,
I
haue
performed
the
commandement
of
the
Lord
.
Thus
,
the
fattest
,
as
I
may
say
,
&
most
contentfull
sinnes
to
the
flesh
,
yea
Agag
,
the
King
of
Sinnes
,
shall
bee
spared
and
suffered
to
liue
and
raigne
in
the
Hypocrite
,
whiles
yet
,
abstaining
from
lesser
euills
,
and
conforming
outwardly
to
good
duties
,
he
must
bee
taken
to
doe
righteousnesse
and
all
that
God
commands
.
Par.
3
§.
50
Isa.
58.2.3
.
&c.
Thus
vnsound
and
weake
at
once
doth
the
Hypocrite
shew
himselfe
.
Section
.
50.
Secondly
,
but
much
more
briefely
,
Gods
spirit
,
2
Hee
assayles
couragiously
.
where
it
is
indeed
,
as
it
especially
singles
out
a
mans
speciall
corruption
,
so
it
assaults
it
valiantly
and
couragiously
,
yea
with
a
resolution
neuer
to
giue
ouer
,
though
he
be
now
and
then
foyled
and
beate
downe
by
it
;
he
will
sooner
lose
his
life
then
euer
yeeld
himselfe
a
slaue
to
Satan
or
to
his
sinne
;
his
resolution
and
purpose
shall
be
firme
against
it
,
and
his
endeauours
will
bee
answerable
.
Whereas
the
cowardly
Christian
,
hath
at
best
but
halfe
wishes
,
faint
resolutions
,
weake
purposes
against
his
sinne
,
and
accordingly
his
indeauours
are
either
none
,
or
such
as
whereof
hee
soone
wearies
,
when
hee
comes
to
any
hard
incounter
,
as
to
pulling
out
of
a
right
eie
,
or
cutting
off
a
right
hand
of
offence
,
where
the
flesh
will
both
plead
hard
and
long
for
it selfe
,
Par.
3.
§.
51.
&
make
a
strong
head
of
opposition
.
This
makes
him
cowardly
to
yeeld
,
and
resolue
rather
to
become
a
slaue
to
sinne
,
to
obey
it
in
the
lusts
of
it
,
and
to
swimme
with
the
streame
of
the
world
and
of
his
owne
corruption
,
then
to
toile
,
vex
and
tewe
himselfe
,
in
striuing
against
the
streame
.
Section
.
51.
And
thus
thirdly
,
the
spirituall
man
labours
by
the
grace
of
Perseuerance
to
shew
himselfe
constant
,
3
Constantly
.
to
be
a
victour
&
conquerour
,
at
the
last
,
to
ouercome
and
to
keepe
Christs
workes
vnto
the
end
:
he
resolues
neuer
to
suffer
the
solicitations
of
sinne
and
sinfull
men
to
weary
him
out
,
Reuel.
2.26
.
so
that
by
giuing
ouer
he
should
lose
his
Crowne
.
Wherefore
he
armes
himselfe
against
the
allurements
of
his
sin
,
by
hauing
in
a
readinesse
these
twelue
parts
of
Spirituall
Armour
,
which
he
makes
vse
of
by
seasonable
meditation
.
1.
The
shortnesse
of
the
pleasure
which
is
in
sinne
,
Ioh.
Pici
Mirandulae
12
arma
spiritualis
pugnae
.
and
that
small
content
it
can
giue
him
.
2.
The
companions
of
it
,
loathing
,
&
anguish
of
soule
.
3.
The
losse
of
a
greater
good
,
Gods
fauour
,
&c.
4.
Twelue
pieces
of
spirituall
armour
against
sin
.
The
vanity
of
this
life
,
being
but
a
very
dreame
and
shadow
.
5.
The
sudden
&
vnlooked
for
approach
of
Death
.
6.
That
just
cause
hee
hath
to
suspect
himselfe
of
impenitencie
and
vnsoundnesse
,
if
hee
giue
way
to
sinne
,
7.
The
eternall
reward
of
well-doing
,
with
the
eternall
punishnent
of
sinne
.
8.
The
dignitie
of
man
.
9.
The
peace
of
a
good
Conscience
.
10.
Gods
multiplyed
and
daily
benefits
.
11.
The
crosse
and
sufferings
of
Christ
for
vs
.
.
12.
The
Testimonies
and
witnesse
of
so
many
Martyrs
,
and
the
examples
of
all
the
Saints
.
These
,
well
pondered
,
keepe
&
arme
him
against
sinne
,
so
that
he
resolues
neuer
to
yee
le
himselfe
to
be
the
seruant
of
it
(
as
doth
the
Hypocrite
and
profane
person
)
:
Par.
3.
§.
52
And
though
he
,
in
some
hard
incounter
,
How
the
sound
Christian
carries
himselfe
.
be
sometimes
foyled
,
yet
that
is
not
ordinarily
:
howsoeuer
,
he
quits
himselfe
like
a
man
,
whether
he
be
foyled
,
or
whether
he
resist
and
stand
out
against
this
or
that
temptation
.
Section
52.
In
case
he
bee
foyled
,
yet
hee
faints
not
;
1
In
case
he
be
foyled
.
he
hath
learned
by
his
owne
experience
that
he
that
is
indeed
a
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
though
sometimes
he
flye
,
yet
he
will
turne
his
face
on
his
enemie
and
fight
againe
.
Hee
therefore
being
downe
,
riseth
againe
,
Hee
riseth
againe
.
and
though
a
just
man
fall
seuen
times
,
yet
by
the
power
of
sauing
grace
in
him
,
hee
riseth
vp
againe
,
whereas
the
wicked
falleth
into
mischiefe
.
Pro.
24.16
.
Now
this
he
doth
,
First
,
1
By
good
consideration
.
by
good
consideration
,
whiles
,
though
in
his
experience
he
find
the
way
of
vertue
hard
&
difficult
to
him
,
yet
he
considers
,
that
,
though
he
for
his
ease
,
should
chuse
the
way
of
sinne
and
of
the
world
,
yet
he
should
be
but
deceiued
in
his
expectation
,
seeing
hee
should
neuer
be
wholly
free
from
difficulties
,
aduersitie
,
labour
,
losse
,
sorrow
and
vexation
,
which
euen
the
best
things
of
the
world
would
bring
vpon
him
,
yea
,
and
that
both
longer
and
in
a
sorer
manner
,
and
with
lesse
ease
,
comfort
and
fruite
,
then
he
finds
and
shall
vndoubtedly
find
a
striuing
against
the
Flesh
,
world
and
Deuill
:
for
in
the
former
he
finds
that
labour
is
the
end
of
labour
,
and
one
sorrow
the
beginning
of
another
,
without
any
sound
comfort
or
content
,
and
at
last
,
death
eternall
to
follow
,
and
punishment
without
end
.
If
then
hee
must
striue
and
take
paines
,
he
resolues
it
shall
bee
where
his
paines
and
combating
may
and
shall
receiue
ease
and
comfort
,
both
here
and
eternally
hereafter
.
Hereupon
,
finding
little
content
in
sinne
,
and
farre
short
of
his
expectation
from
the
world
(
vnto
the
baites
of
which
he
hath
now
stouped
)
he
resolues
he
will
serue
his
old
Master
Christ
,
againe
;
and
,
with
the
Prodigall
,
leaue
of
feeding
on
huskes
,
and
returne
to
his
Father
by
confession
and
Prayer
:
which
is
the
second
thing
he
doth
after
hee
is
foyled
;
he
returnes
to
God
by
a
humble
confession
of
his
sinne
,
2
By
humble
Confession
and
Prayer
.
out
of
a
true
hatred
of
soule
conceiued
against
it
,
as
dishonourable
to
his
gracious
God
,
saying
,
in
the
deepenesse
of
his
sorrow
,
Luk.
15.18.19
.
Father
I
haue
sinned
,
&c.
and
praying
,
first
,
for
acceptation
againe
by
Christ
into
his
fauour
;
make
me
as
one
of
thy
hyred
seruants
;
Psal.
51.12
.
and
and
then
for
further
strength
and
assistances
,
with
Dauid
,
vphold
me
with
thy
free
spirit
.
Luk.
11.4
.
First
,
forgiue
me
my
sinne
,
and
then
,
lead
me
not
into
tentation
,
but
deliuer
me
from
euill
.
This
he
prayes
indeede
from
the
heart
and
soule
,
not
with
his
lippes
only
(
as
doth
the
Hypocrite
)
,
and
so
according
to
Gods
promise
,
obtaines
what
he
prayes
for
;
first
,
remission
of
his
sinne
,
and
the
comfort
thereof
,
in
the
assurance
of
his
iustification
by
Christ
,
and
then
perseuerance
and
further
grace
to
stand
out
against
temptation
.
Whereunto
adde
in
the
third
place
,
that
thus
by
the
foyle
,
3
By
circumspect
walking
.
hee
being
restored
againe
,
is
made
more
circumspect
,
whiles
taking
notice
and
knowing
where
hee
is
weakest
,
he
fortifies
there
,
most
of
all
,
and
so
preuents
the
like
sinne
,
being
kept
from
falling
(
at
least
)
into
it
againe
,
when
perhaps
hee
shall
bee
more
strongly
tempted
,
and
when
Gods
honour
would
be
more
indangered
.
This
is
whiles
,
first
,
in
the
experience
of
his
owne
weakenes
,
he
renounceth
his
owne
strength
,
and
flyes
only
to
the
power
of
Christ
,
being
tempted
;
and
secondly
,
is
made
more
wise
and
watchfull
against
the
occasions
of
sinne
:
as
it
was
in
Peter
,
first
foyled
,
whilest
he
denyed
his
Master
;
afterwards
,
by
that
fall
,
fortified
to
confesse
in
stronger
temptations
,
Par.
3.
§.
53
euen
to
the
death
.
Thus
hee
is
neuer
so
ouercome
as
to
fall
away
,
either
wholly
or
finally
.
All
is
contrary
in
the
wicked
and
hypocrite
,
who
perhaps
now
and
then
,
in
the
hearing
of
Gods
word
,
may
haue
his
conscience
somewhat
awaked
,
and
herevpon
begin
to
resolue
against
his
sinne
,
and
to
withstand
it
;
but
being
already
downe
on
his
backe
,
he
is
easily
kept
downe
,
&
finding
it
hard
to
cast
off
his
sin
,
he
yeelds
vnto
it
;
hee
sees
he
hath
a
whole
army
to
deale
withal
,
&
therfore
despaires
of
victory
,
and
so
resolues
to
tumble
and
wallow
in
the
delights
and
pleasures
of
sin
.
Section
53.
Againe
,
in
case
the
true
Christian
,
2
How
in
case
of
victory
.
not
onely
withstanding
,
but
assaulting
sin
,
obtaine
the
victory
,
yet
herein
he
shewes
his
strength
and
wisdome
,
He
will
yet
1
expect
new
assaults
.
First
,
in
as
much
as
,
though
hee
haue
ouercome
one
temptation
,
yet
he
will
not
be
secure
,
but
expect
another
,
as
knowing
the
deuill
goeth
about
,
seeking
whom
hee
may
deuoure
,
euen
like
a
roaring
lyon
;
therfore
he
serues
God
in
feare
,
&
cryeth
with
that
watchman
,
A
lyon
;
Isa.
21.8
.
I
stand
continually
vpon
my
watch-tower
,
and
I
am
set
in
my
ward
whole
nights
.
As
therfore
when
he
assailes
&
fights
,
he
aymes
at
victory
,
and
at
a
perpetuall
peace
,
which
he
knowes
God
will
giue
him
,
either
in
this
life
,
if
hee
please
,
or
for
euer
heereafter
:
so
,
when
he
hath
mastred
his
sinne
,
he
so
carries
himselfe
as
if
hee
were
going
to
the
field
againe
:
so
that
in
his
conflict
he
thinkes
of
victory
,
and
in
his
victory
,
of
a
new
conflict
.
Secondly
,
2
Watch
against
all
occasion
.
in
as
much
as
though
he
feele
himselfe
well
fenced
and
armed
,
yet
hee
will
not
be
secure
,
but
alwayes
flies
and
auoyds
all
occasions
of
sinne
,
to
his
knowledge
,
remembring
what
is
said
,
Hee
that
loueth
danger
,
shall
perish
in
it
:
and
if
it
in
any
measure
preuaile
,
and
begin
to
bee
formed
in
him
,
he
takes
it
whiles
it
is
yong
,
and
dasheth
these
children
of
Babylon
,
and
of
confusion
,
against
the
stone
,
Sero
medicina
paratur
.
which
stone
and
rocke
is
Christ
,
as
knowing
else
,
that
the
medicine
may
bee
prouided
too
late
.
3
Take
aduantage
of
his
enemie
.
Lastly
,
in
as
much
as
not
contenting
himselfe
with
his
victory
,
whereby
hee
ouercomes
Satans
temptation
,
hee
thence
also
takes
occasion
of
some
further
good
,
euen
from
that
thing
by
which
Satan
sought
aduantage
.
As
for
example
:
When
Satan
,
by
shewing
him
some
good
and
worthy
worke
of
his
,
would
draw
him
to
vaine-glory
and
pride
;
hee
not
onely
is
not
proud
,
but
in
all
humilitie
acknowledgeth
it
not
to
be
his
own
worke
,
but
the
worke
of
Gods
grace
&
mercy
in
him
,
confesseth
his
owne
vnworthinesse
,
and
vnthankfulnesse
,
and
giues
all
the
honour
and
praise
of
it
to
God
,
saying
for
his
part
,
Psal.
115.1
.
Not
vnto
vs
,
O
Lord
,
not
vnto
vs
,
but
vnto
thy
name
giue
glory
:
and
so
the
like
in
other
temptations
.
On
the
contrary
,
Par.
3.
§
54.
the
counterfet
Christian
,
neuer
so
strongly
and
constantly
assaulting
sinne
,
as
the
other
doth
,
obtaines
no
victory
ouer
his
sinne
,
feares
no
euill
,
watcheth
not
,
seekes
no
aduantage
either
by
his
foyles
,
or
seeming
victories
;
and
by
these
,
shewes
himselfe
vnsound
,
and
deuoid
of
Gods
spirit
,
which
in
the
true
Christian
is
a
spirit
of
strength
,
inabling
him
acceptably
both
to
resist
the
assaults
of
sinne
,
and
also
to
assault
and
expell
sin
out
of
him
,
at
least
,
for
raigning
in
him
.
Both
which
he
the
rather
and
more
easily
doth
,
The
sanctified
Christian
hath
(
proper
to
him
)
diuers
helpes
.
1
Faith
.
in
as
much
as
by
the
same
spirit
he
hath
affoorded
him
diuers
helpes
,
from
his
faith
and
sanctified
affections
,
which
the
other
wants
.
Section
.
54.
The
first
helpe
is
Faith
and
Confidence
,
ioyned
with
Humilitie
,
whiles
hee
,
not
trusting
his
owne
strength
,
seekes
succour
,
being
tempted
,
from
Christ
,
and
from
the
power
of
his
death
,
neuer
thinking
himselfe
,
of
himselfe
,
able
to
stand
,
lest
so
thinking
,
hee
fall
,
but
trusting
to
Gods
grace
and
faithfulnesse
,
1
Cor.
10.12.13
.
who
will
not
suffer
him
to
bee
tempted
aboue
that
hee
is
able
.
Whilest
then
he
resists
,
hee
doth
it
,
stedfast
in
the
faith
,
as
is
said
.
Which
faith
the
hypocrite
sheweth
himselfe
to
want
,
whilest
he
trusts
more
to
himselfe
,
then
to
the
power
&
assistance
of
Christ
,
which
hee
neuer
in
temptation
flies
to
,
Which
is
strengthned
by
his
experience
.
or
trusts
in
.
Yet
moreouer
,
the
true
Christians
faith
,
in
his
resisting
of
temptation
,
is
further
strengthened
from
former
experience
:
for
hauing
formerly
ouercome
temptation
,
hee
hath
found
that
comfort
and
sweet
content
thence
,
that
no
pleasure
of
sinne
,
or
content
from
it
,
in
regard
of
profit
,
credit
with
men
,
or
any
thing
else
,
can
make
him
yeeld
to
sinne
,
though
in
the
conflict
of
temptation
,
the
combate
prooue
sore
and
difficult
,
and
it
go
doubtfully
with
him
a
while
.
He
finds
more
true
comfort
and
delight
in
his
victory
ouer
temptation
(
whiles
thus
he
finds
Christ
strong
,
and
sin
weake
in
him
)
then
euer
he
found
,
or
can
find
,
by
yeelding
to
his
sin
,
whereunto
either
his
nature
,
couetousnes
lust
,
ambition
,
or
other
euill
affection
doth
incline
him
;
he
hereby
plainely
differeth
from
the
wicked
and
hypocrites
,
who
herein
deceiue
themselues
,
in
as
much
as
being
tempted
to
sinne
,
(
though
they
may
carry
it
faire
in
the
world
,
yet
)
they
neuer
compare
the
sweetnes
of
the
victory
with
the
sweetnes
of
sinne
,
(
which
the
godly
man
doth
)
but
they
compare
only
the
combate
and
difficulties
therein
with
the
pleasure
of
sinne
,
and
therfore
to
auoid
the
incumbrance
of
the
conflict
,
more
easily
yeeld
to
sinne
:
whereas
,
if
,
as
they
haue
often
tryed
what
it
is
to
yeeld
to
temptation
,
so
they
would
once
trie
what
it
is
to
ouercome
temptation
,
they
would
preferre
the
pleasure
of
such
a
victory
,
before
the
content
that
sinne
can
affoard
and
account
it
also
euery
way
able
to
counteruaile
the
difficulties
of
the
conquest
.
Par.
3.
§.
55
But
this
experience
onely
the
godly
haue
,
who
onely
therefore
both
resist
sinne
and
impugne
it
,
not
the
other
.
Section
55.
Secondly
,
the
godly
Christian
truely
feares
God
,
2
Feare
of
God
.
and
in
that
feare
he
works
out
and
finisheth
his
saluation
;
euer
setting
God
before
him
,
as
did
Ioseph
when
hee
was
tempted
to
folly
by
his
Mistresse
.
Whereas
the
wicked
,
not
fearing
God
,
rusheth
into
mischiefe
,
as
hath
been
said
.
Moderate
feare
also
of
a
mans
own
weaknes
,
least
it
betray
him
,
is
good
,
and
I
may
call
it
,
as
Salomon
doth
the
feare
of
God
,
the
beginning
of
wisedome
.
Now
this
feare
is
also
in
Gods
children
,
whereby
,
hauing
themselues
in
a
holy
iealousie
,
and
vpon
former
experience
of
weaknes
in
themselues
,
And
distrust
of
himselfe
.
mistrusting
their
own
strength
,
they
are
made
more
wearie
,
they
vpon
euery
occasion
of
temptation
,
aduise
and
consult
with
themselues
,
which
consultation
and
deliberation
causeth
wisdome
:
they
deale
with
the
flesh
,
which
they
know
to
bee
treacherous
,
as
some
men
deale
with
others
in
their
trading
,
bargaining
,
buying
&
selling
with
them
;
they
will
suppose
euery
one
they
deale
with
(
though
he
be
neuer
so
much
commended
for
honesty
and
faithfulnesse
)
to
meane
deceitfully
,
and
so
they
will
deale
with
him
,
that
by
this
means
they
,
as
they
think
,
may
make
asure
bargaine
for
themselues
.
This
,
to
practise
generally
,
though
it
bee
an
vncharitable
and
vnchristian
course
in
our
dealings
with
others
,
(
whom
,
God
forbid
wee
should
thinke
to
be
vniuersally
false
,
seeing
also
our
charitie
should
neuer
bee
diuided
from
wisedome
)
yet
it
is
wisdome
thus
euer
to
suspect
our
owne
false
hearts
,
the
flesh
and
the
allurements
of
sinne
,
which
,
like
the
Deuill
who
makes
vse
of
them
,
euer
intend
deceite
.
Par.
3.
§.
56
Section
.
56.
There
are
other
three
affections
which
as
good
Souldiers
,
attend
vpon
the
spirit
of
fortitude
in
Gods
Children
,
which
the
vnsound
Christian
hath
not
,
which
in
case
of
any
assault
by
sinne
,
are
readie
to
fight
for
them
;
Hatred
,
Anger
,
Sorrow
.
3
Hatred
of
sinne
.
1.
When
sinne
first
comes
,
and
any
euill
thought
or
obiect
is
iniected
by
Satan
,
it
is
so
farre
from
being
entertained
,
that
Gods
Children
,
truly
hating
sinne
,
doe
presently
abhorre
it
,
at
first
approach
,
and
as
an
vnwelcome
guest
,
keepe
it
at
the
doores
,
giuing
no
manner
of
consent
or
allowance
to
it
.
Besides
,
secondly
,
Anger
lookes
it
grimme
in
the
face
,
4
Anger
against
it
.
and
so
proues
a
Whetstone
to
set
an
edge
on
their
Christian
courage
and
fortitude
,
whereby
they
,
in
good
seriousnesse
,
set
themselues
against
sinne
,
and
in
an
holy
indignation
withstand
it
as
an
enemie
:
sinne
shall
not
haue
so
much
as
a
good
looke
of
them
.
Whereas
in
the
vnsound
Christian
,
though
he
set
a
good
face
on
it
awhile
,
yet
he
is
not
so
truly
displeased
with
it
as
hee
should
bee
,
but
by
dallying
with
it
,
and
vsing
no
sternenesse
against
it
,
hee
lets
it
creepe
into
him
,
and
falls
into
familiarity
with
it
.
Yet
thirdly
,
5
Sorrow
.
if
either
by
its
strength
or
their
weakenesse
and
security
,
sin
preuaile
,
(
as
it
doth
sometimes
in
the
best
,
who
yet
generally
are
strong
Christians
)
then
such
is
their
sorrow
and
griefe
of
heart
,
that
they
should
bee
so
negligent
in
Gods
cause
,
and
so
regardlesse
of
his
glory
,
that
they
can
neuer
haue
any
quiet
till
it
,
like
an
vnwelcome
guest
,
bee
shut
and
put
out
againe
;
so
long
as
it
remaines
,
they
account
themselues
burthened
,
they
by
earnest
prayer
call
in
the
helpe
of
Gods
grace
&
spirit
,
and
at
length
get
rid
of
such
sturdie
intruders
;
whereas
the
vngodly
please
themselues
with
such
guests
.
&c.
And
thus
much
concerning
the
true
Christians
strength
in
regard
of
the
euill
of
sinne
,
which
hee
withstands
.
Now
of
his
strength
in
regard
of
the
euill
of
sorrrow
and
suffering
,
which
he
stoutly
,
vndauntedly
,
and
patiently
indures
.
4
The
fourth
property
of
the
Spirit
.
The
fourth
propertie
of
the
spirit
,
by
which
it
may
bee
knowne
,
and
by
which
true
Christians
may
be
distinguished
from
others
,
is
this
:
Which
is
,
that
it
is
a
Spirit
of
strength
.
It
is
a
spirit
of
power
,
or
a
strong
spirit
,
and
makes
a
man
so
.
Now
it
shewes
it selfe
strong
,
both
in
respect
of
Good
and
Euill
.
1.
In
respect
of
Good
:
this
being
either
Spirituall
or
Temporall
;
wheresoeuer
this
spirit
of
might
truly
is
,
it
make
and
inables
a
man
,
first
,
in
regard
of
spirituall
good
,
to
vndertake
and
set
vpon
his
duty
,
how
hard
or
difficult
soeuer
it
may
seeme
to
flesh
and
blood
.
Secondly
,
in
regard
of
temporall
good
,
to
make
light
of
,
yea
to
dispise
and
contemne
it
,
in
comparison
of
the
other
.
2.
In
respect
of
Euill
:
which
in
5
particulars
is
(
if
god
will
)
to
be
handled
in
a
treatise
a
part
.
now
this
is
either
the
Authour
of
euill
(
properly
so
called
)
which
is
the
Deuill
;
whom
,
and
whose
temptations
this
spirit
inables
a
good
Christian
to
resist
;
or
euill
it selfe
.
First
,
the
Euill
of
sinne
;
which
it
teacheth
&
inables
a
man
in
some
good
measure
to
withstand
,
how
pleasing
soeuer
it
may
seeme
to
be
.
Secondly
,
Euill
of
punishment
and
of
sorrow
,
whether
ordinary
Afflictions
,
Called
,
or
afflictions
for
the
Gospell
,
which
it
strengthens
the
good
Christian
to
indure
and
suffer
,
with
all
long-suffering
and
patience
.
Which
fiue
particulars
,
because
I
foresee
they
(
especially
the
last
)
will
be
somewhat
large
;
and
seeing
,
in
this
Treatise
I
would
not
too
far
exced
my
bounds
;
I
therefore
of
purpose
,
omit
the
handling
of
them
here
,
reseruing
them
to
bee
handled
by
themselues
in
a
Treatise
apart
,
vnto
which
I
referre
the
Reader
,
The
Spirit
of
Power
.
when
it
shall
bee
published
which
will
bee
shortly
,
if
God
will
.
Par.
3.
§.
57.
Therefore
to
proceede
:
Hauing
propounded
formerly
to
giue
some
trialls
of
Christianity
,
&
that
in
the
first
place
,
from
the
nature
of
our
putting
on
Christ
,
which
wee
made
to
consist
,
1.
In
a
putting
off
the
Old
man
.
2.
In
putting
on
the
new
man
,
to
Iustification
and
Sanctification
.
3
The
third
things
in
the
nature
of
this
duty
is
that
it
consists
both
in
the
putting
of
the
old
man
and
putting
on
the
new
man
.
3.
In
both
these
together
;
and
now
hauing
dispatched
,
the
two
former
of
these
;
it
remaineth
we
proceed
to
the
third
and
last
.
So
then
,
seeing
the
nature
of
putting
on
Christ
is
such
that
of
necessity
it
requires
a
putting
off
and
laying
aside
of
sinne
and
of
the
old
Adam
,
thou
,
that
wouldest
approue
thy selfe
to
bee
a
good
Christian
indeed
,
must
put
this
question
to
thy selfe
:
do
I
so
?
doe
I
first
or
withall
put
off
sinne
,
as
well
as
professe
my selfe
a
Christian
?
do
I
as
well
die
to
sin
and
to
the
world
,
as
I
would
be
taken
to
liue
to
God
&
to
Christ
?
and
do
I
as
well
liue
holily
,
as
I
would
be
taken
to
hate
&
to
avoyd
profanesse
?
Assuredly
,
Both
which
true
Christian
doe
.
true
Christians
doe
both
these
alike
;
in
whom
there
is
both
an
Auersion
from
euill
and
sinne
,
and
that
in
iudgement
,
will
and
affections
;
and
a
conuertion
or
turning
to
God
and
goodnesse
in
all
these
;
according
to
the
rule
,
depart
from
euill
and
do
good
,
and
cease
to
doe
euill
,
Psal.
34.14
.
Isa.
1.16.17
.
learne
to
doe
well
,
&c.
so
that
they
are
as
Affirmatiuely
good
,
as
Negatiuely
not
euill
,
and
contrarywise
:
such
an
one
was
Iob
,
who
was
said
to
be
perfect
and
vppright
,
(
not
legally
but
euangelically
,
which
is
that
which
wee
are
seeking
,
and
trying
)
in
as
much
as
hee
was
one
that
feared
God
and
eschewed
euill
:
Iob.
1.1
.
Ezek.
18.5.6.7.8.9
.
euen
such
as
God
elsewhere
describes
the
Iust
man
to
bee
,
namely
one
that
hath
not
eaten
vpon
the
mountaines
,
—
that
hath
not
defiled
his
neighbours
wife
.
hath
not
oppressed
any
;
but
hath
restored
the
pledge
—
hath
giuen
his
bread
to
the
hungry
—
hath
walked
in
my
Satutes
,
and
hath
kept
my
Iudgements
to
deale
truly
;
hee
is
Iust
,
hee
shall
surely
liue
,
saith
the
Lord
.
The
character
of
such
as
truly
put
on
Christ
,
and
are
in
Christ
is
,
that
they
walke
not
after
the
flesh
,
Rom.
8.1
.
but
after
the
spirit
;
and
therefore
both
these
in
Scripture
go
inseperably
together
,
to
cast
off
the
workes
of
darkenesse
,
and
to
put
on
the
armour
of
light
,
and
13.12.13.14
.
—
not
to
walke
in
ryoting
and
drunkennesse
,
&c.
but
to
put
on
the
Lord
Iesus
Christ
so
,
to
put
off
the
old
man
with
his
deeds
,
Colos.
3.8.9
10-12
.
and
Ephes.
4.22.23.24
.
and
to
put
on
the
new
man
&c.
to
put
off
all
these
,
anger
,
wrath
,
malice
,
blasphemie
,
filthy
communication
,
&
to
put
on
,
as
the
elect
of
God
,
(
namely
as
an
euidence
of
our
election
)
bowels
of
mercies
,
kindnes
,
humblenesse
of
minde
,
meeknes
,
long-suffering
.
Good
Christians
know
so
much
,
and
therefore
dare
not
but
put
on
Christ
,
as
well
dying
as
rising
,
and
as
well
rising
as
dying
;
he
so
being
the
obiect
of
their
faith
,
is
so
by
faith
put
on
;
and
accordingly
the
effect
of
both
,
of
one
as
well
as
of
the
other
,
is
found
in
them
.
The
effect
of
his
death
is
the
godly
mans
dying
to
sinne
,
knowing
this
,
saith
Paul
,
Rom.
6.6
.
that
our
old
man
is
crucified
with
him
,
that
the
body
of
sin
might
be
destoryed
,
that
hence
forth
we
should
not
serue
sinne
.
The
effect
of
his
resurrection
,
and
the
power
of
his
resurrection
(
in
vs
)
as
it
is
called
,
is
our
newnesse
of
life
:
Philip.
3.10
.
Rom.
6.4.5
.
For
we
are
buried
with
him
by
baptisme
into
death
,
that
like
as
Christ
was
raised
vp
from
the
dead
by
the
glory
of
the
Father
,
euen
so
we
should
walke
in
newnesse
of
life
;
for
if
wee
haue
beene
planted
together
in
the
likenesse
of
his
death
,
we
shall
be
also
in
the
likenesse
of
his
resurrection
.
And
both
these
effects
are
in
a
competent
manner
in
the
true
Christian
who
hath
put
on
Christ
.
Par.
3.
§.
58.
Section
.
58.
But
with
hypocrites
it
is
otherwise
;
Vnsound
Christians
.
shewe
their
vnsoundnes
.
and
where
we
find
these
two
effects
disioyned
and
seuered
one
from
the
other
(
constantly
)
in
our selues
or
others
,
there
is
too
manifest
an
argument
of
hypocrisie
.
But
thus
we
shall
find
it
to
be
with
many
:
in
whom
,
though
neither
of
the
two
forenamed
effects
,
be
in
truth
,
as
being
not
conioyned
,
yet
)
that
which
seemes
to
be
,
is
single
without
the
other
,
and
so
proues
it selfe
to
bee
counterfeit
,
and
not
sound
.
1
By
putting
of
sin
but
not
putting
on
Christ
.
Which
is
shewed
1
in
the
Popish
sort
.
For
1.
some
seeme
to
put
off
sinne
,
but
they
put
not
on
Christ
,
no
not
there
where
they
seeme
to
put
on
something
.
2.
Some
seeme
to
put
on
Christ
,
but
put
not
off
their
sinne
.
In
the
first
ranke
,
are
first
generally
the
Popish
sort
,
who
professe
a
mortification
of
the
flesh
,
by
whipping
of
themselues
somtimes
,
and
by
Fastings
,
and
abstaining
from
flesh
on
diuers
dayes
,
and
that
in
a
religious
manner
and
respect
(
accounting
fish
holier
,
as
not
being
destroyed
in
the
Deluge
)
in
a
shew
of
humilitie
,
Colos.
2.20
21.22.23
.
and
neglecting
of
the
body
,
in
will-worship
,
according
to
the
doctrines
of
men
,
whose
ordinances
are
,
touch
not
,
taste
not
,
handle
not
;
and
yet
(
not
to
speak
of
the
loosenesse
of
their
liues
generally
)
the
same
,
at
the
same
time
,
by
dainties
prouoke
the
flesh
,
turning
fasting
from
flesh
to
feasting
with
fish
,
which
of
the
two
are
the
greater
dainties
,
as
might
easily
be
shewed
;
whereas
indeed
,
the
truest
way
to
mortifie
the
flesh
,
is
either
by
true
fasting
and
abstaining
from
all
meat
and
drinke
sometimes
,
1
Cor.
9.25.27
.
to
humble
at
once
both
soule
and
body
,
and
so
to
keepe
it
vnder
,
and
to
bring
it
into
subjection
;
or
otherwise
by
a
constant
moderation
of
our
diet
,
and
temperance
in
all
things
;
or
to
do
with
diligence
the
duties
of
our
calling
generall
and
particular
.
More
particularly
,
those
of
the
Popish
sort
(
are
in
this
ranke
)
who
mew
themselues
vp
in
Cloysters
,
as
men
mortified
to
the
world
,
and
yet
liue
in
all
idlenes
,
lasciuiousnes
,
wantonnes
,
(
to
say
no
more
)
and
other
works
of
darknesse
,
which
are
made
by
the
Apostle
,
to
bee
farre
from
putting
on
Christ
,
as
we
haue
heard
;
and
say
,
there
were
no
such
euils
done
,
yet
what
good
is
done
by
them
?
they
seeme
to
shake
off
the
world
,
but
where
is
Christ
put
on
?
I
may
truely
say
it
,
as
one
hath
done
before
mee
,
a
meere
contemplatiue
Monke
,
Gal.
5.13
.
in
shunning
some
occasions
of
euill
,
flieth
in
a
manner
all
occasions
of
doing
good
,
and
of
being
a
seruant
to
all
by
loue
,
and
the
duties
of
it
.
2
in
our selues
.
1
Generally
,
in
ciuill
Christians
.
Of
the
same
ranke
there
are
many
of
our selues
(
not
yet
excluding
the
other
,
)
who
1.
generally
are
such
as
content
themselues
to
liue
ciuilly
and
plausibly
in
the
world
,
as
putting
off
(
and
yet
not
alwaies
in
heart
and
affection
)
the
grosser
euils
of
the
time
,
being
no
known
swearers
,
drunkards
,
adulterers
,
profane
persons
,
yet
shew
foorth
no
power
of
godlinesse
in
their
liues
&
godly
conuersations
,
and
in
the
exercise
of
the
contrary
graces
and
vertues
,
of
sanctifying
Gods
name
by
word
&
deede
,
of
Sobriety
,
Chastity
,
and
generally
Holinesse
;
nay
,
in
stead
thereof
such
plausible
men
in
their
very
soules
often
,
hate
the
true
,
zealous
and
strict
practise
of
Pietie
in
their
brethren
,
so
that
sinceritie
hath
no
greater
nor
more
bitter
enemies
,
then
such
ciuill
Saints
,
who
in
their
owne
,
and
in
the
worlds
account
are
right
honest
,
nay
the
only
,
honest
men
:
all
the
rest
are
but
precise
fooles
to
them
,
&c.
whereas
such
forbearance
of
grosser
euils
may
bee
an
effect
,
and
is
vsually
of
Gods
(
not
sauing
and
sanctifying
but
)
generall
and
restrayning
grace
,
wherby
they
,
out
of
the
respects
of
feare
,
shame
of
the
world
,
reuerence
to
some
in
Authority
,
or
for
other
their
own
priuate
ends
,
abstaine
from
such
euills
,
euen
as
Esau
forbare
a
long
time
to
reuenge
himselfe
of
his
brother
Iacob
,
comforting
himselfe
in
the
hope
of
his
Fathers
death
;
but
where
was
his
true
brotherly
loue
shewed
to
his
brother
all
the
while
?
2
Chron.
24.2.17
.
&c
so
,
King
Iehoash
was
a
Saint
all
the
daies
of
Iehoiada
the
Priest
,
but
after
his
death
,
he
forsooke
the
Lord
and
killed
his
sonne
,
who
spake
to
him
in
the
name
of
the
Lord
:
which
was
an
argument
of
his
former
vnsoundnesse
for
all
his
seeming
forwardnesse
:
&
euen
such
are
many
in
these
dayes
,
&c.
Some
,
againe
,
more
particularly
,
2
Particularly
in
vnsound
penitents
.
when
they
haue
done
amisse
and
falne
into
grosser
euils
,
seem
to
repent
&
to
be
sorry
,
yea
,
with
the
Iewes
of
old
,
to
fast
and
afflict
the
body
,
Isa.
58.3.5.6
7.
to
bow
down
the
head
as
a
bulrush
,
and
to
spread
sackcloath
and
ashes
vnder
them
,
(
or
perhaps
against
Lent
,
vpon
their
heads
)
yet
all
the
while
,
euen
then
,
neglect
all
duties
of
of
true
Religion
and
Charitie
,
as
they
are
there
charged
.
This
sorrow
of
theirs
is
not
accompanied
with
reformation
of
life
,
with
more
care
,
feare
,
desire
,
zeale
,
&
therefore
is
vnsound
.
Thus
men
by
returning
to
those
sinnes
which
by
words
and
other
signes
&
shewes
of
griefe
they
would
seeme
to
bee
sorry
for
,
they
doe
but
deceiue
themselues
,
&
mocke
God
(
which
yet
will
come
home
by
themselues
,
for
God
will
not
be
mocked
,
)
euen
as
we
would
account
him
to
mocke
vs
,
who
saith
he
is
sorry
he
hath
done
vs
wrong
,
and
yet
continues
so
to
doe
still
.
Euen
so
,
that
sorrow
and
turning
from
sin
which
doth
not
reforme
a
man
is
but
a
deformed
sorrow
,
a
sorry
one
,
a
foundation
without
a
building
,
an
Ahabs
humiliation
,
1
Kings
21.27
.
with
22
.
8-26.27
who
by
putting
on
sackcloath
would
seeme
to
put
off
,
and
be
sorry
for
,
his
bloody
sinne
against
Naboth
;
yet
without
any
true
reformation
of
himselfe
,
he
fell
to
as
bad
a
crueltie
against
the
Prophet
of
God
Michaiah
:
Euen
as
Iudas
also
,
who
was
grieued
for
murthering
Christ
,
yet
no
change
insued
,
seeing
hee
fell
to
murther
himselfe
.
Thus
generally
not
to
loue
goodnesse
is
to
hate
it
,
not
to
loue
our
brother
,
Leuit.
19.17
and
to
expresse
it
,
if
neede
bee
by
louing
admonition
,
is
to
hate
him
,
and
so
to
hate
a
mans
owne
soule
;
not
to
doe
good
,
is
,
in
Gods
account
,
Marke
3.4
.
to
doe
euill
,
not
to
saue
life
(
when
we
may
)
to
destroy
,
not
to
be
light
,
is
so
farre
,
to
be
darkenes
;
for
if
darkenesse
bee
remoued
,
light
cannot
but
follow
,
the
corruption
of
one
thing
is
the
generation
of
another
:
so
if
I
put
off
,
and
put
away
the
workes
of
darkenesse
and
of
death
,
I
cannot
but
also
put
on
the
workes
and
armour
of
light
and
life
:
which
last
if
I
doe
not
,
I
doe
not
the
former
;
and
after
this
tenour
shall
the
sentence
runne
at
the
last
day
of
Iudgement
,
when
the
secret
hypocrisie
of
all
hearts
shall
be
discouered
,
and
when
it
shall
appeare
,
what
men
indeede
were
formerly
,
not
what
they
appeared
;
depart
from
me
yee
cursed
,
Mat.
25.41.42.43
.
for
J
was
an
hungred
and
ye
gaue
me
no
meat
,
—
a
stranger
and
yee
tooke
me
not
in
.
&c.
So
that
as
they
serue
God
here
with
Negatiues
,
no
oppressor
of
the
poore
,
no
persecutor
of
the
Saints
,
no
adulterer
,
no
murtherer
,
&c.
and
therefore
good
enough
;
so
God
will
then
serue
and
answer
them
by
Negatiues
,
telling
them
,
not
what
euils
they
haue
committed
,
but
what
good
they
haue
omitted
,
no
charitie
,
no
feeding
,
no
cloathing
,
no
visiting
of
Christ
in
his
members
on
earth
,
and
therefore
,
no
Kingdome
with
him
in
Heauen
.
We
see
then
it
is
not
enough
to
put
off
sinne
,
but
we
must
also
put
on
Christ
and
his
righteousnesse
,
and
holinesse
.
Where
wee
may
further
note
the
hypocrisie
of
many
,
who
will
put
off
,
Some
againe
though
they
put
of
,
&
put
on
,
yet
they
put
not
●n
Christ
.
yea
and
put
on
to
,
yet
we
cannot
say
they
put
on
Christ
;
for
they
put
off
rather
one
sinne
for
another
,
though
they
would
pretend
the
contrary
:
they
go
from
one
extreame
to
another
,
make
the
frog
leape
,
skip
ouer
the
meane
,
or
by
it
,
and
so
in
effect
,
in
their
repentance
and
conuersion
,
giue
but
the
half-turne
,
if
so
much
.
Thus
many
turne
from
being
profane
Atheists
,
to
be
deuout
&
forward
Papists
,
yet
cannot
bee
said
to
put
on
Christ
,
seeing
Popery
it selfe
is
plaine
Antichristianisme
.
So
,
from
hauing
the
Popish
religion
in
estimation
,
to
a
contemning
of
the
Gospell
,
which
yet
outwardly
they
will
professe
;
they
being
formerly
Papists
,
haue
left
off
praying
in
an
vnknown
language
,
but
,
being
Protestants
,
they
pray
not
at
all
;
they
haue
left
superstition
,
and
are
falne
to
profanenesse
;
they
haue
put
off
Antichrist
,
but
haue
not
yet
put
on
Christ
.
So
others
,
as
one
well
noteth
,
perhaps
haue
left
their
negligent
comming
to
Church
,
but
haue
changed
it
into
a
dissolute
and
sleepy
carriage
in
the
Church
:
some
now
reade
the
Bible
,
&
other
good
books
,
Par.
3.
§.
59
which
they
did
not
before
,
but
doe
therefore
despise
preaching
,
and
reade
,
whether
at
home
or
in
the
church
,
when
they
should
attend
&
heare
.
So
,
in
a
word
,
many
leaue
their
former
profanenesse
,
and
grosser
sinnes
of
drunkennes
,
whoredom
,
Sabbath
breaking
,
&c.
but
rest
in
ciuill
carriage
,
and
formall
performance
of
duty
,
without
shewing
forth
the
power
of
Christ
and
his
grace
in
their
liues
,
as
hath
bin
said
.
And
these
are
they
that
seeme
(
and
but
seeme
)
to
put
off
sinne
,
yet
they
put
not
on
Christ
.
Section
.
59.
Others
againe
seeme
,
(
and
but
seeme
)
to
put
on
Christ
,
2
By
putting
on
Christ
(
seemingly
)
but
not
putting
off
sin
.
but
put
not
off
their
sinne
.
Such
are
they
,
as
making
shew
of
a
great
change
and
reformation
wrought
in
them
,
yet
neuer
either
truly
saw
&
considered
their
former
sinnes
and
errours
,
or
sorrowed
for
them
.
And
what
is
this
but
a
building
without
a
foundation
,
and
such
as
arguing
much
folly
in
the
builder
,
will
quickly
fall
:
they
haue
not
digged
deepe
in
their
hearts
,
As
1
In
vnsound
conuerts
,
who
put
on
Christ
,
but
put
not
off
Sinne.
and
so
builded
,
neither
plowed
vp
the
fallow
ground
of
their
hearts
,
by
godly
sorrow
,
and
so
sowed
:
and
therefore
they
being
vnsound
at
the
heart
,
the
building
falls
when
any
blast
comes
,
and
such
corne
as
so
growes
,
withers
when
any
heate
of
persecution
lights
on
them
,
if
not
sooner
.
Gods
order
is
,
we
first
put
off
,
and
then
put
on
:
first
put
off
sin
,
in
the
iudgment
,
will
,
and
affections
,
and
by
a
change
in
all
these
;
and
then
put
on
Christ
,
in
the
same
.
So
that
there
must
be
first
,
1
By
consideration
.
Consideration
of
sinne
and
errour
,
and
distast
thereupon
,
with
sorrow
for
sinne
,
hatred
of
it
,
and
turning
from
it
,
and
then
a
turning
to
God
and
goodnesse
.
Psal
119.59
So
Dauid
,
I
considered
my
waies
,
and
turned
my
feete
into
thy
Testimonies
;
which
consideration
doubtlesse
was
accompanied
with
godly
an
hearty
sorrow
,
vpon
fight
and
discouery
of
his
sinne
,
as
in
the
51.
Psalme
,
and
other
penitentiall
Psalmes
.
Deut.
30.1.2
1
King
.
58.47.48
.
Ezek.
18.28
The
same
Method
God
lookes
wee
should
vse
,
and
true
conuerts
vse
it
.
But
the
hypocrisie
of
many
appeares
in
this
,
that
they
will
turne
to
God
,
before
they
turne
into
themselues
by
good
consideration
of
their
sinnes
,
or
true
sorrow
for
the
same
;
or
if
there
bee
any
sorrow
,
2
By
sorrow
it
is
not
in
the
sight
properly
of
sinne
,
but
of
the
punishment
,
which
only
they
would
put
off
,
without
which
no
sound
ioy
.
&
therefore
,
so
farre
,
as
it
stayes
there
,
it
is
vnsound
,
as
in
Ahab
and
Iudas
.
And
if
there
be
any
change
or
turning
,
it
is
on
by-respects
,
hope
,
feare
,
&c.
as
in
such
as
daily
turne
Papists
,
in
hope
,
I
take
,
the
state
also
will
turne
,
(
but
for
euer
be
they
frustrate
)
or
for
some
other
sinister
respects
;
not
in
a
true
sight
,
consideration
or
conuiction
of
errour
in
which
they
liued
(
which
can
neuer
truly
bee
shewed
them
)
.
Or
howsoeuer
,
it
is
without
that
true
sorrow
and
humiliation
which
should
be
;
and
therefore
many
make
faire
shews
of
great
profession
,
and
receiue
the
word
of
God
,
with
greedinesse
and
with
Ioy
,
and
none
so
forward
as
they
:
but
can
they
say
that
their
reformation
hath
proceeded
from
true
humiliation
;
that
their
Joy
(
wherewith
many
on
a
sudden
in
hearing
seeme
rauished
)
hath
come
from
true
sorrow
for
their
former
profanenesse
,
and
the
many
dishonours
done
by
them
to
God
,
and
seruice
done
to
Satan
?
or
from
a
true
touch
of
sinne
,
and
remorse
for
the
same
,
in
the
sight
of
Gods
displeasure
,
and
the
curse
of
the
Law
against
it
?
for
assuredly
,
no
sound
Christian
Ioy
,
(
ordinarily
)
but
such
as
issues
out
of
true
sorrow
for
sinne
.
I
trow
not
;
the
euent
often
makes
it
plaine
.
Their
sorrow
(
if
any
)
and
so
their
ioy
,
proues
like
the
morning
dew
,
which
the
Sun
dryeth
and
draweth
vp
:
not
like
water
in
the
fountaine
,
which
cannot
be
drained
as
it
is
with
the
godly
mans
both
sorrow
and
ioy
:
they
are
all
for
Ioy
and
rauishments
,
nothing
for
sorrow
at
all
,
neither
before
,
nor
after
their
pretended
conuersion
,
and
therefore
their
ioy
,
which
should
haue
begunne
with
sorrow
,
ends
with
sorrow
:
before
that
haruest
of
Ioy
(
which
in
this
life
is
only
sowne
for
the
righteous
and
vpright
in
heart
)
doe
come
,
all
is
withered
,
and
they
become
vnfruitefull
.
They
,
as
one
saith
well
,
began
not
in
humilitie
,
and
therefore
end
not
in
glory
:
nay
,
they
began
in
pride
,
and
therefore
end
in
shame
.
They
cloath
themselues
with
the
honour
of
Christians
,
before
they
haue
couered
themselues
with
the
shame
of
their
sinnes
.
Whereas
the
sound
Christian
begings
with
a
sight
and
sorrow
for
his
sinne
,
and
though
he
ioy
daily
,
as
he
hath
cause
,
in
his
Sauiour
&
in
the
light
of
Gods
countenance
;
yet
that
is
solidly
and
soberly
,
and
so
that
hee
can
also
daily
spend
some
sighs
at
least
,
if
not
teares
,
for
his
daily
faylings
,
he
can
euen
then
fill
his
soule
with
laughter
&
inward
ioy
,
when
his
heart
and
eies
are
fullest
of
sorrow
for
his
sinne
;
he
can
mourne
for
his
sin
,
and
at
the
same
time
reioyce
for
such
mourning
,
as
an
argument
of
the
spirit
and
grace
of
Christ
in
him
.
2
In
grosse
Hypocrites
.
But
to
speake
more
generally
of
this
poynt
:
very
many
there
are
(
the
moe
,
the
more
pitie
)
who
clothing
themselues
with
the
glorious
name
of
Christians
,
&
many
of
them
making
great
,
yea
more
then
ordinary
shewes
of
profession
,
(
I
speake
not
against
profession
,
we
must
professe
,
else
wee
are
none
of
Christs
,
but
for
the
sinceritie
of
it
)
yet
vnder
that
cloake
,
liue
,
not
onely
without
all
true
sorrow
of
heart
for
sin
,
but
in
the
secret
practise
of
sin
,
not
putting
off
their
night-clothes
of
former
ignorance
and
darknesse
in
this
Sun-shine
of
the
Gospell
,
but
leading
a
profane
life
vnder
a
holy
profession
,
inwardly
in
heart
affecting
euill
,
whiles
in
the
tongue
and
outward
cariage
often
(
though
not
alwayes
)
no
such
thing
appeares
.
Thus
is
Christ
to
them
but
a
cloke
to
couer
their
hypocrisie
,
not
to
couer
their
sinnes
from
the
eyes
of
God
,
as
in
the
godly
and
faithfull
,
but
only
from
the
eyes
of
men
;
the
olde
man
is
not
put
off
,
but
onely
hid
and
concealed
vnder
a
shew
of
newnesse
,
euen
as
some
filthy
puddle
,
or
dangerous
quick-sand
couered
ouer
with
snow
;
or
as
some
leprous
,
pocky
&
filthy
body
should
be
clothed
in
silkes
and
fine
aray
;
I
speak
not
chiefly
of
such
as
whose
wayes
seeme
right
in
their
owne
eyes
,
and
through
deceitfulnesse
of
heart
,
and
as
some
call
it
,
formall
hypocrisie
,
deceiue
themselues
as
well
as
others
,
(
though
it
be
true
of
them
also
)
but
especially
of
such
as
pretending
outwardly
much
holinesse
,
yet
inwardly
intend
nothing
but
euil
,
and
deceiue
others
more
then
themselues
,
though
in
the
end
,
at
the
day
of
accounts
,
they
deceiue
themselues
most
of
all
.
Of
this
ranke
are
all
politike
Atheists
,
As
politicke
Atheists
.
and
Papists
(
who
are
no
better
)
who
make
religion
but
a
cloke
to
couer
their
impieties
and
hypocrisie
,
&
clothe
themselues
with
the
Lambes
skinne
,
to
hide
and
couer
their
woluish
affection
,
outwardly
arraied
in
sheeps
clothing
,
inwardly
being
rauenous
wolues
.
Such
were
they
,
that
faining
themselues
holymen
,
came
to
our
Sauiour
with
an
intent
to
intrap
him
,
and
like
Judas
,
with
a
kisse
to
betray
him
.
Such
are
they
also
as
clothe
their
Treasons
and
disloyaltie
to
their
lawfull
Soueraigne
,
&
Papists
.
in
the
habite
of
Catholike
zeale
,
and
the
Catholike
cause
.
In
the
ranke
of
such
hypocrites
,
are
not
only
all
Papists
,
who
professing
the
name
of
Christ
,
doe
vnder
that
name
serue
Antichrist
,
&
cast
not
off
his
yoke
,
whilest
they
professe
to
take
on
them
the
yoke
of
Christ
;
and
especially
the
Monkish
crue
,
whose
profession
makes
not
a
Christian
,
no
more
then
a
Cowle
makes
a
Monke
,
but
that
a
man
may
goe
to
hell
,
though
hee
bee
a
Franciscan
,
or
die
hauing
on
him
S.
Francis
Cowle
,
&c.
but
also
those
amongst
our selues
of
our
owne
profession
,
who
vnder
pretence
&
colourable
profession
of
Christ
,
doe
inwardly
and
secretly
serue
sin
and
their
owne
lusts
;
&
others
.
and
particularly
such
as
in
buying
&
selling
abuse
the
honest
simplicitie
of
their
Christian
brethren
,
whilest
being
frequent
hearers
of
Sermons
,
and
vsing
good
words
,
they
so
,
by
seeming
religious
,
get
their
shops
better
customed
,
their
words
better
credited
,
and
their
false
wares
and
weights
better
trusted
,
and
so
accordingly
deceiue
such
honest
minds
,
as
because
of
their
profession
of
holinesse
,
repose
trust
in
them
.
Of
all
these
I
may
say
;
Haue
these
men
put
on
Christ
indeed
?
no
verily
.
Christ
wil
be
no
cloake
for
wickednes
,
where
it
is
not
put
off
by
acknowledgement
,
hatred
,
and
loathing
of
it
,
sorrow
for
it
,
&
care
to
auoyd
it
.
No
man
can
put
on
Christ
,
that
in
these
regards
at
least
,
puts
not
off
sin
;
no
man
can
beare
his
image
by
regeneration
,
who
retaines
stil
in
him
the
image
of
Satan
by
sinne
.
As
those
that
worke
in
waxe
,
cannot
frame
any
new
impression
in
it
,
till
the
olde
be
defaced
:
so
must
the
image
of
the
deuill
bee
first
defaced
,
before
Christ
Iesus
and
his
image
can
be
formed
in
vs
.
Sound
Christians
haue
Christ
sealed
and
stamped
on
their
soules
,
and
they
weare
him
also
as
their
vpper
garments
in
a
holy
profession
:
so
that
he
is
seene
euen
in
their
attire
,
which
is
comly
not
vaine
,
in
their
speech
which
is
graceful
,
not
(
vsually
)
idle
,
vaine
or
impertinent
,
in
their
behauiour
,
and
in
all
the
actions
of
their
life
;
yet
so
,
as
that
they
weare
no
other
garment
,
either
vnder
him
next
the
skin
and
heart
,
by
close
hypocrisie
,
nor
aboue
&
ouer
him
,
by
open
profanenesse
;
but
as
they
are
not
ashamed
to
professe
him
outwardly
,
so
are
they
specially
carefull
to
be
clothed
with
him
inwardly
in
their
hearts
,
loue
&
affections
:
though
their
profession
want
not
some
blemishes
,
so
that
they
appeare
worst
in
the
face
and
out-side
;
yet
their
in-side
is
all
glorious
,
as
the
Kings
daughter
,
Psal.
45.
or
true
Church
which
they
are
.
Their
worst
is
outward
,
and
they
are
euer
better
then
they
appeare
(
especially
to
the
blinde
eyes
of
the
world
,
)
wheras
it
is
contrary
with
hypocrites
,
whose
best
side
is
outward
,
and
vpward
,
being
like
Ephraim
,
Hose.
7.8
.
like
a
cake
(
on
the
hearth
)
not
turned
,
hote
perhaps
,
and
scorched
with
heate
and
zeale
on
that
side
which
is
toward
the
world
,
but
plaine
dough
and
rawnesse
,
on
that
side
which
God
lookes
to
,
namely
in
heart
:
like
painted
and
guilded
sepulchres
,
glorious
without
,
but
full
of
dead
mens
bones
;
so
they
,
dead
in
soule
by
sin
,
whilst
they
liue
in
the
body
,
yea
seeme
to
others
to
liue
spiritually
also
:
iust
like
stageplayers
,
from
whence
they
haue
their
name
of
hypocrites
,
acting
to
the
eye
of
man
,
the
part
of
Kings
,
Priests
,
and
Prophets
,
in
one
word
,
of
Christians
,
but
being
indeed
very
base
rogues
and
runnagates
(
like
those
other
)
and
wanderers
from
God
;
who
appeare
what
they
are
,
when
their
borrowed
robes
are
taken
off
them
;
as
their
hypocrisie
shall
appeare
at
the
day
of
Iudgement
,
when
all
vailes
shall
bee
taken
away
:
nay
,
for
the
present
,
these
garments
of
colourable
profession
cannot
so
hide
their
hypocrisie
,
but
that
the
asse
,
though
he
haue
on
the
Lyons
skin
,
will
bewray
himselfe
by
his
long
eares
;
so
their
secret
vices
can
no
more
be
hid
vnder
shew
of
Christian
profession
,
then
a
bunch
or
crook'd-backe
can
conceale
it selfe
vnder
a
close
and
strait
garment
.
But
such
is
this
garment
;
Par.
3.
§.
60
it
is
without
fold
or
plaits
,
without
seame
and
doublings
in
;
and
any
deformitie
,
whether
swelling
of
pride
,
or
any
other
redundancy
,
or
defect
of
any
member
or
necessary
grace
,
may
soone
bee
seene
through
it
.
Now
to
conclude
this
third
point
also
,
do
thou
,
whosoeuer
,
try
and
seriously
sift
thy selfe
by
these
forenamed
descriptions
,
and
as
thou
findest
(
vnpartially
iudging
)
so
bee
comforted
,
or
instructed
what
to
doe
,
&c.
And
thus
much
of
this
third
particular
,
and
so
generally
of
such
trials
as
may
be
made
by
considering
the
Nature
of
our
putting
on
Christ
.
Section
.
60.
Now
in
the
next
,
or
second
place
,
let
vs
consider
,
to
the
same
end
,
2
Trialls
of
our
putting
on
Christ
from
two
Properties
therefore
.
these
two
properties
of
the
same
.
The
first
whereof
is
,
Vniuersalitie
;
the
second
,
Constancie
,
to
name
no
more
.
First
,
he
that
truly
is
a
Christian
,
and
not
in
name
onely
,
as
he
puts
off
the
whole
old
man
,
and
that
wholly
,
so
especially
he
puts
on
the
whole
new
man
,
or
whole
Christ
wholly
.
1
Property
.
is
vniuersality
.
He
so
doth
both
,
as
that
he
neuer
liueth
in
the
liking
of
any
one
sinne
,
neither
is
hee
an
enemy
to
any
one
grace
.
That
old
apparell
which
is
to
bee
put
off
,
is
also
an
old
man
,
old
Adam
,
namely
a
body
of
sinne
,
consisting
of
many
parts
or
members
animated
with
with
a
spirit
of
life
,
The
true
Christian
,
1
puts
of
sin
:
1
whole
,
or
the
whole
body
of
it
.
by
being
allowed
a
kinde
of
Soueraigntie
,
with
approbation
and
liking
.
Now
the
godly
Christian
,
as
he
,
in
the
matter
of
Iustification
wholly
puts
off
himselfe
,
&
strips
himselfe
starke
naked
of
all
the
garments
of
old
Adam
,
not
leauing
so
much
on
him
as
the
shirt
,
nay
,
not
so
much
as
the
Figge-leaues
of
excuse
or
extenuation
in
the
least
manner
to
iustifie
his
owne
doings
,
Not
for
being
.
or
yet
his
best
actions
without
grace
;
so
,
in
the
matter
of
Sanctification
,
though
his
sinne
and
Originall
corruption
,
not
only
,
for
the
nature
and
being
of
it
,
remaines
with
him
still
,
but
,
but
also
in
regard
of
the
motions
of
it
(
as
hath
often
binne
said
)
and
so
doth
beset
him
,
Heb.
12.1
.
and
as
it
were
,
in
regard
of
the
attempts
of
it
,
cloth
and
incompasse
him
round
about
;
1
For
complacency
in
it
.
yet
hee
puts
it
off
,
First
in
regard
of
his
vniuersall
dislike
of
it
,
wherby
,
being
sensible
of
the
burthen
and
annoyance
of
it
,
Rom.
7.24
.
hee
can
truly
in
soule
cry
out
with
Paul
,
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
which
indeed
is
,
the
body
of
sin
,
which
causeth
death
;
and
so
shew
himselfe
truly
displeased
with
all
sinne
,
euen
with
the
whole
body
of
it
,
yet
not
without
the
comfort
of
victory
;
being
also
able
to
say
with
him
,
vpon
it
,
&
25.
I
thanke
God
through
Iesus
Christ
our
Lord
:
2
For
dominion
.
and
so
,
secondly
,
he
puts
it
off
in
regard
of
dominion
;
no
one
sinne
raignes
in
his
mortall
body
,
but
that
he
labours
the
mortification
of
it
,
and
so
puts
it
off
whole
;
wherein
hee
may
bee
obserued
to
strike
at
the
whole
body
of
it
,
and
at
all
the
seuerall
members
and
branches
thereof
;
he
lops
not
off
some
fewe
twigs
or
branches
,
but
fells
the
very
trunke
,
and
aimes
at
the
pith
and
life
of
it
,
and
comes
as
neere
the
roote
of
it
as
he
can
.
His
old
man
is
crucified
with
Christ
,
Rom
6.6
.
that
the
body
of
sinne
might
bee
destroyed
.
Hee
,
being
circumcised
in
Christ
,
with
the
circumcision
made
without
hands
,
Colos.
2.11
.
puts
off
the
body
of
the
sins
of
the
flesh
,
by
the
circumcision
of
Christ
:
so
that
whereas
circumcision
made
with
hands
cuts
off
only
one
part
and
particle
of
the
body
,
this
puts
off
the
whole
sinfull
body
of
the
flesh
,
whereby
he
mortifieth
(
all
)
his
members
which
are
vpon
the
earth
,
&
3.5.8.9
.
fornication
,
vncleannesse
,
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
,
—
and
puts
off
all
these
,
anger
,
wrath
,
malice
,
blasphemie
,
filthy
communication
,
&c.
and
all
the
deeds
of
the
old
man
.
Thus
Dauid
,
I
haue
refrained
my
feete
from
euery
euill
way
,
Psal.
119.101
.
&
128.
and
I
(
both
)
esteeme
all
thy
precepts
,
concerning
all
things
to
be
right
,
and
J
hate
euery
false
way
.
And
this
vniuersall
putting
off
sinne
,
shall
witnesse
his
vprightnesse
and
sincerity
,
for
saith
he
,
&
Psal.
18.22.23
.
all
his
Iudgements
were
before
me
,
and
I
did
not
put
away
(
any
of
)
his
Statutes
from
me
,
I
was
also
vpright
before
him
,
and
I
kept
my selfe
from
mine
iniquitie
,
that
is
,
from
that
sin
,
which
in
regard
of
former
affection
to
it
,
might
be
called
his
.
Euen
so
is
it
generally
with
such
as
are
vpright
and
sincere
Christians
:
for
they
know
,
that
if
they
(
with
their
hearts
)
offend
in
one
,
they
had
as
good
offend
in
all
,
in
as
much
as
there
is
one
common
nature
of
all
sinnes
,
all
and
each
being
a
disobedience
,
vnthankefullnesse
,
and
dishonour
vnto
God
,
all
and
each
therefore
seuering
and
excludidg
from
God
;
so
that
if
they
hate
not
such
sinnes
,
as
they
would
seeme
to
mortyfie
,
in
such
respects
they
hate
no
sin
as
they
should
,
but
would
vpon
like
occasion
and
temptation
commit
all
sinne
as
well
as
any
;
and
so
Saint
Iames
is
to
be
vnderstood
,
Iam.
2.10
.
expounded
.
saying
,
Whosoeuer
shall
keep
the
whole
Law
,
and
yet
offend
in
one
point
he
is
guilty
of
all
,
namely
,
not
in
regard
of
action
but
affection
and
readinesse
to
doe
and
act
any
other
sinne
,
being
vpon
priuate
respects
,
&
like
occasions
,
tempted
thereunto
,
as
not
hating
and
abhorring
sinne
as
it
is
sinne
,
and
so
,
vniuersally
all
sinne
,
(
in
each
there
being
the
same
common
nature
of
all
)
but
this
or
that
sinne
more
then
another
,
as
it
toucheth
him
in
his
priuate
and
particular
aimes
,
&c.
but
the
sincere
Christian
knowes
,
he
that
(
thus
)
hath
one
sinne
,
can
want
no
sinne
,
and
he
that
hath
any
one
vice
,
hath
them
all
,
and
that
by
one
hee
as
well
departs
from
God
,
and
forsakes
him
as
by
any
,
or
all
;
seeing
,
all
sinnes
are
coupled
together
,
though
not
in
regard
of
conuersion
to
temporall
good
,
(
for
some
looke
to
the
good
of
gaine
,
some
of
glory
,
some
of
pleasure
,
&c.
yet
in
regard
of
auersion
from
eternall
good
,
which
is
,
God
.
And
as
thus
the
true
Christian
puts
off
whole
sinne
,
so
also
wholly
,
2
Wholly
.
in
regard
,
not
of
the
beeing
of
sinne
,
but
of
himselfe
,
and
of
all
parts
both
of
body
and
soule
:
Iob.
31.1
with
his
eies
hee
makes
a
couenant
,
as
did
Iob
,
not
sinfully
to
behold
vanitie
;
his
feete
he
refraines
from
euery
euill
way
,
with
Dauid
,
Psa.
119.101
and
so
in
all
other
parts
of
body
and
soule
,
not
walking
as
formerly
,
and
as
the
Gentiles
doe
,
in
vanity
of
mind
,
in
darknesse
of
vnderstanding
,
Ephes.
4.17.18.19
.
in
blindnesse
of
heart
,
in
sencelessenesse
of
sinne
,
in
lasciuiousnesse
of
affection
,
in
workes
of
vncleannes
:
&
26.28.29
but
,
as
the
Apostle
dehorts
,
hee
puts
off
sinne
,
in
heart
and
affection
,
in
hand
,
in
tongue
.
This
being
the
propertie
of
a
sincere
Christian
,
Par.
3.
§.
61
all
things
are
contrary
in
the
vnsound
Professor
of
Religion
,
Not
so
the
Hypocrite
.
Mar.
6.17.20
.
2
King
.
10.16.28
.
&
31
who
with
Herod
,
Iehue
,
Iudas
&c.
may
doe
much
,
and
forbeare
many
euills
,
yet
retaine
some
one
sinne
in
heart
&
affection
,
which
shall
witnesse
his
vnsoundnesse
;
as
the
first
did
his
whore
,
the
second
,
his
Idolatrous
Calues
,
Mat
26.22
and
the
third
his
bagge
,
&
couetousnesse
,
though
for
other
euills
vnreprouable
of
man
,
and
of
his
fellow
Apostles
.
So
many
may
seeme
to
put
off
Ignorance
and
Errour
in
the
vnderstanding
,
by
being
turned
from
errour
to
truth
,
but
not
euill
and
sinfulnes
in
their
wills
and
affections
,
as
those
Papists
who
turne
loose
&
vnreformed
Protestants
,
&
those
Protestants
who
comming
to
knowledge
,
yet
liue
in
profannes
;
and
contrarywise
,
many
others
seeme
deuout
in
their
affections
,
&
zealous
in
their
actions
&
forwardnesse
,
but
without
knowledge
as
the
blinded
Papist
,
and
without
discretion
as
the
vngrounded
Protestant
.
Section
.
61.
As
thus
the
godly
wholly
puts
off
the
old
man
,
2
The
true
Christian
puts
on
Christ
.
so
also
hee
puts
on
whole
Christ
,
and
all
his
graces
,
wholly
,
on
all
parts
of
body
and
soule
.
First
for
Christ
,
as
his
duty
is
,
Rom.
13.14
so
he
puts
on
the
Lord
Iesus
Christ
,
and
that
in
all
his
Offices
,
1
Whole
Christ
.
as
Prophet
,
Priest
,
and
King
,
for
Christ
is
all
these
:
and
hee
that
is
a
true
Christian
,
puts
him
on
whole
without
deuiding
him
,
either
in
his
Person
,
Natures
,
or
Offices
,
or
in
any
other
respect
,
wherin
he
is
wholly
to
bee
considered
.
Christ
in
himselfe
wholly
considered
,
and
as
the
obiect
of
our
faith
and
imitation
,
is
like
vnto
his
owne
seamelesse
coate
which
he
wore
,
on
which
,
when
hee
dyed
,
lots
were
cast
whose
it
should
wholly
be
;
for
,
it
was
not
to
bee
deuided
:
so
Christ
himselfe
must
not
be
deuided
,
but
possessed
and
inioyed
wholly
,
of
euery
one
,
to
whose
lot
by
the
mercy
of
God
it
falls
to
put
him
on
.
And
so
it
is
with
sound
Christians
who
put
on
whole
Christ
.
According
to
both
his
natures
,
and
the
whole
of
each
.
First
,
according
to
both
his
Natures
,
and
the
whole
of
each
nature
,
by
acknowledging
him
to
be
both
God
and
Man
:
God
of
the
substance
of
his
Father
,
begotten
before
the
world
;
and
man
of
the
substance
of
his
Mother
,
borne
in
the
world
:
perfect
God
,
and
perfect
man
,
of
a
reasonable
soule
,
and
humane
flesh
subsisting
,
—
and
that
although
hee
bee
God
and
man
;
yet
hee
is
not
two
,
but
one
Christ
:
One
,
not
by
conuersion
of
the
Godhead
into
flesh
,
but
by
taking
of
the
manhood
into
God
:
One
altogether
,
not
by
confusion
of
substance
,
but
by
vnitie
of
Person
.
This
is
the
faith
of
a
true
Christian
;
whereas
heretickes
in
the
Church
vnder
the
name
of
Christ
,
deny
Christ
,
in
as
much
as
they
diuide
him
,
and
so
shew
themselues
to
be
at
best
but
halfe
Christians
,
euen
so
farre
as
they
doe
not
confesse
him
in
and
according
to
both
natures
.
The
Arrians
diuide
Christ
,
as
also
the
Iewes
&
Turks
,
by
denying
his
Godhead
:
the
Manichees
,
by
impugning
his
humanitie
:
So
do
not
the
Arrians
Manichees
,
Papists
.
and
what
doe
Papists
in
effect
else
whilest
they
will
haue
Christ
in
body
really
present
in
the
Sacrament
in
euery
consecrated
host
,
whereof
there
are
millions
at
the
same
time
,
and
so
an
humane
body
,
Who
diuide
firsts
Christs
one
body
into
many
,
by
their
Transubstantiation
.
quite
contrary
to
the
nature
of
it
,
to
be
infinite
at
least
,
at
the
same
time
in
many
places
,
and
at
once
to
be
both
visible
and
invisible
;
visible
,
when
it
sate
at
the
table
,
&
invisible
in
the
bread
,
which
is
so
repugnant
to
the
nature
of
a
true
body
(
such
as
Christ
did
assume
,
and
still
retaines
)
as
that
the
God-head
it selfe
at
the
same
time
cannot
bee
both
visible
and
invisible
,
finite
and
infinite
.
What
is
this
in
them
,
as
also
in
the
Lutheran
(
who
not
onely
in
the
Sacrament
,
but
before
and
after
,
teacheth
and
holdeth
an
Vbiquitie
of
the
bodie
of
Christ
)
but
to
deny
that
Christ
Iesus
is
come
in
the
flesh
,
1
Ioh.
4.3
.
and
so
to
demonstrate
themselues
to
bee
no
sound
Christians
,
but
to
be
led
by
the
spirit
of
Antichrist
?
I
must
needs
professe
,
I
cannot
see
but
the
Papists
thus
plainly
shewes
himselfe
to
bee
no
Christian
(
neither
the
Lutheran
so
far
.
)
In
like
manner
others
diuide
the
humane
nature
of
Christ
,
some
denying
him
to
haue
a
true
humane
body
,
saying
,
Putatiue
.
he
died
only
to
our
thinking
:
others
,
to
haue
a
true
humane
soule
,
saying
,
that
though
hee
had
a
true
body
,
yet
the
diuinitie
of
Christ
was
his
soule
,
as
thought
Apollinaris
.
2
The
cupp
from
the
bread
in
the
Sacrament
.
And
doe
not
Papists
in
the
Sacrament
(
for
all
their
distinction
of
Concomitancy
,
saying
,
where
Christs
body
is
,
there
it
is
not
without
his
blood
)
doe
not
they
,
I
say
,
diuide
Christ
,
whilest
they
denie
the
Cup
to
the
Laitie
?
and
propound
him
,
in
the
Sacrament
,
to
their
faith
,
not
as
hee
dyed
,
his
blood
shed
out
of
his
veines
,
but
as
hee
liued
,
or
now
liues
in
heauen
?
Seeing
therefore
Christ
profits
vs
not
but
as
he
dyed
for
vs
,
(
wee
hauing
redemption
through
his
blood
,
Colos.
1.14
.
Heb.
9.22
.
Colos.
1.20
euen
the
forgiuenes
of
sinnes
;
for
,
without
blood
,
no
remission
)
and
seeing
our
peace
with
God
is
made
(
onely
)
through
the
blood
of
his
Crosse
,
can
we
cal
them
Christians
,
whose
faith
,
whether
out
of
the
Sacrament
or
in
it
(
seeing
the
same
Christ
,
and
the
same
benefits
of
Christ
are
sealed
in
the
Sacrament
,
which
in
the
word
are
promised
)
looks
not
to
Christ
crucified
?
How
proportionably
are
they
giuen
ouer
to
teach
and
acknowledge
an
vnbloody
sacrifice
,
whilst
yet
they
hold
the
reall
presence
of
Christs
body
?
They
may
bee
as
good
Christians
,
as
are
Papists
,
who
beleeue
in
a
Christ
who
neuer
dyed
,
and
in
a
false
Christ
(
as
many
in
former
times
did
)
who
neuer
shed
his
blood
,
vnlesse
it
were
for
his
owne
sinne
and
blasphemy
in
so
making
himselfe
.
Par.
3.
§.
62
Section
.
62.
Secondly
,
true
Christians
put
on
Christ
,
2
According
to
all
his
Offices
.
as
Christ
,
as
one
who
of
God
was
annointed
for
them
,
and
is
still
their
Prophet
,
Priest
,
and
King
,
1
Confessing
him
in
them
all
.
and
one
of
these
as
well
as
another
.
For
they
first
confesse
him
,
not
onely
as
a
Teacher
,
and
Prophet
,
(
whiles
without
the
additament
of
tradition
they
heare
him
onely
,
as
he
speaks
to
them
in
his
written
word
,
read
or
expounded
,
&
make
that
the
rule
of
their
faith
and
manners
,
and
not
simply
the
teaching
&
authoritie
of
men
,
whether
Pope
,
Councels
,
or
Fathers
,
without
Gods
Word
,
or
the
examples
of
others
,
whether
many
or
great
,
or
yet
their
owne
carnall
reason
against
Gods
Word
)
but
also
as
a
Priest
,
acknowledging
him
their
onely
,
both
Sauiour
on
earth
,
and
Intercessour
in
heauen
;
and
King
,
neither
Pope
nor
any
other
,
but
onely
in
the
Lord
.
Secondly
,
they
sauour
of
his
oyntment
,
and
partake
thereof
,
whilest
they
themselues
in
him
are
indeed
made
,
not
onely
spiritually
,
2
Partakeing
of
the
benefits
of
them
.
Prophets
,
indued
in
a
competencie
with
knowledge
of
his
will
,
with
charitie
also
,
care
and
conscience
to
instruct
and
informe
others
,
according
to
their
charges
&
places
;
but
also
Priests
,
and
that
both
to
sacrifice
,
kill
and
crucifie
their
lustes
and
raigning
sinnes
,
as
so
many
vncleane
beasts
,
yet
,
in
Christ
,
acceptable
sacrifices
to
God
,
whilst
they
suffer
the
power
of
his
death
in
them
to
cause
them
die
to
sin
;
and
also
to
offer
spiritually
by
faith
,
their
Sauiour
,
as
also
the
sacrifice
of
praise
and
thanksgiuing
and
of
Prayer
,
by
the
spirit
of
Prayer
:
yea
moreouer
,
Kings
,
not
suffering
sin
any
longer
to
raigne
ouer
them
as
slaues
thereunto
,
but
ruling
and
subduing
their
sinfull
affections
,
and
rebellious
lusts
,
not
being
in
bondage
and
slauery
to
any
creature
,
man
or
other
,
but
onely
in
the
Lord
.
Now
all
these
,
one
as
well
as
the
other
,
is
each
sound
Christian
;
wheras
the
hypocrite
and
such
as
answere
not
fully
the
name
of
Christian
,
Hypocrites
&
vnsound
Christians
diuide
Christ
in
his
Offices
.
which
they
take
vpon
them
,
diuide
Christ
in
his
Offices
and
in
the
parts
thereof
,
as
must
bee
shewed
.
Where
remember
,
I
consider
Christ
here
according
to
his
offices
,
not
onely
as
hee
was
all
these
himselfe
,
&
so
is
acknowledged
of
his
,
but
also
as
he
works
the
effects
of
these
truely
in
his
children
;
that
is
,
Christ
as
well
in
his
power
,
and
by
his
effectuall
working
in
vs
,
as
in
his
merit
,
and
working
for
vs
.
Merito
&
efficacia
.
Now
we
shal
find
that
the
wicked
and
hypocrites
doe
not
put
Christ
on
wholly
in
his
offices
,
whether
we
consider
them
seuerally
,
according
to
the
seuerall
parts
of
each
:
or
ioyntly
,
and
as
compared
together
,
one
with
another
,
(
as
yet
doe
the
godly
and
sincere
Christians
in
both
respects
,
as
is
already
said
)
by
which
their
Pseudo-Christianisme
is
discouered
.
First
,
for
his
Offices
seuerally
according
to
the
seuerall
parts
thereof
.
1
In
the
parts
of
his
offices
seuerally
.
1
In
his
prophetical
Office
.
Hypocrites
diuide
,
1.
For
the
Propheticall
Office
of
Christ
:
Many
Christians
shew
themselues
vnsound
,
because
they
put
not
on
Christ
whole
as
a
Prophet
:
in
as
much
as
some
diuide
betweene
the
Word
and
Spirit
of
Christ
,
by
both
which
our
Sauiour
effectually
teacheth
his
Elect
,
(
which
is
not
questioned
,
neither
needes
any
proofe
to
sober
men
.
)
For
some
,
1
Betweene
the
word
&
spirit
.
Diuiding
1
The
word
from
the
Spirit
.
despising
prophesying
,
and
the
word
of
God
,
will
be
guided
only
by
the
(
pretended
)
Spirit
of
God
without
the
word
,
by
immediate
Inspirations
,
Reuelations
and
raptures
,
as
our
Enthusiasts
,
Familists
,
and
other
Libertines
of
that
crue
.
2
The
spirit
from
the
word
.
These
put
not
Christ
on
wholly
,
if
at
all
,
indeed
making
a
very
shadow
and
an
imaginary
Christ
of
him
.
Others
,
on
the
other
hand
,
and
those
many
amongst
our selues
,
despise
not
prophesying
;
yet
doe
they
vsually
quench
the
good
motions
of
gods
Spirit
,
by
which
the
Word
being
brought
to
their
remembrance
,
they
are
(
when
occasion
of
obedience
is
offered
)
called
vpon
,
and
inwardly
prompted
and
put
in
mind
,
to
obay
and
practise
according
to
Gods
word
,
whether
command
,
promise
or
threat
.
Can
these
hearers
be
said
to
put
Christ
wholly
on
as
a
Prophet
?
they
must
therefore
be
concluded
to
be
Christians
in
shew
only
,
but
not
in
power
;
Christians
in
their
Eares
,
but
not
in
their
hearts
:
inlightned
in
their
vnderstandings
outwardly
by
the
word
,
but
inwardly
,
for
want
of
the
spirit
which
they
reiect
,
Ephes.
4.18
.
in
blindnes
of
heart
,
their
foolish
hearts
are
full
of
darkenesse
,
according
to
that
heathenisme
which
is
yet
vnexpelled
.
Whereas
(
Christ
teaching
both
by
his
word
and
spirit
)
his
Disciples
,
Rom.
1.21
.
as
their
duty
is
,
neither
quench
the
spirit
(
vsually
and
forwardly
)
nor
despise
his
word
.
1
Thes.
5.19.20
.
And
whereas
Christ
as
our
Prophet
,
to
confirme
his
word
,
and
seale
his
truth
to
vs
,
wrought
many
and
vndoubted
Miracles
;
3
betweene
his
word
&
his
Miracles
.
such
as
doe
not
rest
in
that
only
doctrine
of
Christ
,
contained
in
the
Scriptures
,
so
confirmed
by
miracle
,
especially
those
who
by
signes
and
wonders
and
miracles
would
now
goe
about
either
further
to
confirme
the
same
doctrine
(
where
especially
it
is
established
as
with
vs
)
or
by
pretended
Miracles
,
to
establish
contrary
and
repugnant
doctrines
to
the
truth
already
receiued
;
such
I
say
,
must
bee
discarded
out
of
the
number
of
true
Christians
,
as
thus
farre
denying
Christ
in
his
Propheticall
Office
,
&
must
come
amongst
the
Disciples
and
followers
of
Antichrist
,
whose
badge
it
is
,
now
in
these
latter
daies
,
2
Thess.
2.
●
.
10
.
to
goe
about
to
confirme
doctrine
by
miracles
,
and
to
vrge
them
as
necessary
,
and
notes
of
the
true
Churches
,
as
elsewhere
is
to
bee
shewed
in
another
Treatise
.
And
these
same
are
they
who
acknowledge
not
Christ
a
whole
Prophet
;
3
They
diuide
his
word
into
written
&
vnwritten
.
because
,
not
a
sole
Prophet
;
deuiding
that
Office
of
teaching
(
notwithstanding
all
their
shifts
and
pretences
)
and
making
it
to
belong
authentically
to
others
as
well
as
to
Christ
.
For
whereas
he
teacheth
vs
fully
by
his
word
written
,
2
Tim.
3.15
which
alone
is
able
to
make
vs
wise
to
saluation
,
if
we
beleeue
him
speaking
in
it
,
&
which
he
giues
to
his
Church
,
as
a
full
,
perfect
and
onely
rule
of
things
to
be
knowne
and
practised
;
these
men
diuide
this
word
&
rule
,
and
make
it
to
be
partly
written
,
partly
vnwritten
,
namely
Tradition
,
decrees
of
Popes
,
definition
of
Councels
,
in
a
word
,
(
vnder
a
fayre
pretence
)
the
doctrine
and
faith
of
their
Church
,
vnder
which
they
once
bringing
and
captiuating
the
Iudgements
of
their
Laity
,
yea
,
and
Cleargy
also
;
vnder
that
colour
,
broach
and
teach
doctrine
of
their
owne
,
at
least
repugnant
,
yea
,
also
much
of
it
,
quite
contrary
to
the
doctrine
of
Christ
,
by
which
means
Christ
his
word
,
contained
in
the
Scriptures
,
is
iustled
out
of
place
,
and
for
the
authority
of
it
,
made
inferiour
to
their
pretended
Church
,
yea
to
begge
authoritie
from
the
same
?
do
these
men
acknowledge
Christ
wholly
their
Prophet
and
Teacher
,
who
,
vnder
his
name
,
And
vnder
that
pretence
bring
in
diuisions
into
the
Church
.
1
Cor.
1.13
.
teach
contrary
doctrines
,
and
so
make
diuisions
in
the
Church
?
is
Christ
diuided
?
nay
,
is
he
not
indeed
diuided
as
a
Prophet
,
and
whilest
his
onely
word
(
as
partly
written
and
partly
vnwritted
)
is
pretended
,
is
hee
not
made
contrary
to
himselfe
?
now
this
being
done
&
taught
by
Papists
,
can
we
,
so
far
as
any
stifly
holds
this
,
call
them
Christians
and
yet
speake
truly
?
Surely
if
they
bee
,
it
is
more
according
to
the
iudgement
of
charity
then
of
truth
and
faith
,
that
wee
are
bound
to
beleeue
so
of
them
,
vnlesse
wee
will
call
such
as
reiect
his
word
,
his
disciples
:
In
Christ
I
am
sure
is
a
fulnesse
,
yea
all
the
treasures
of
wisedome
and
knowledge
,
so
that
for
any
to
goe
after
other
learning
,
Colos.
2.3
.
&
8.
and
to
suffer
himselfe
to
be
spoyled
by
phylosophy
and
vaine
deceit
,
after
the
traditions
of
men
,
after
the
rudiments
of
the
world
,
1
Cor.
1.10.11.12.13
.
this
is
not
after
Christ
:
such
traditions
&c.
and
Christ
are
opposed
:
the
very
name
of
Christ
should
teach
vs
otherwise
.
Againe
,
we
haue
others
also
who
diuide
Christ
as
a
Prophet
:
4
Betweene
the
Law
&
the
Gospell
.
for
whereas
hee
now
instructeth
and
teacheth
vs
both
according
to
the
Morall
Law
(
which
he
came
to
fulfill
,
not
to
abolish
)
and
according
to
the
Gospell
,
which
indeed
principally
he
came
to
publish
&
make
effectuall
,
freeing
vs
thereby
from
the
rigour
of
the
Law
,
which
was
either
doe
or
die
,
either
keepe
it
to
a
haires-breadth
or
bee
accursed
for
euer
,
yet
leauing
it
a
rule
of
our
endeauours
and
obedience
:
these
men
though
in
some
measure
they
will
thinke
the
Gospell
concernes
them
,
(
which
yet
they
make
in
a
manner
,
but
a
preparatiue
and
way
to
further
perfection
,
by
the
immediate
teaching
of
the
spirit
)
yet
,
for
the
Morall
Law
they
reiect
it
,
and
thinke
it
concernes
them
not
at
all
.
Christ
as
our
Priest
I
doubt
not
to
say
,
is
opposed
to
the
workes
of
the
Law
,
but
not
as
our
Prophet
:
can
we
then
call
these
men
Christians
or
Christs
Disciples
,
who
thus
diuide
him
?
certainely
no.
Againe
,
5
Betweene
his
word
&
Sacraments
whereas
Christ
as
our
Prophet
confirmes
the
word
hee
preacheth
,
by
sealing
the
same
to
vs
in
the
Sacraments
of
Baptisme
and
the
Lords
Supper
,
I
cannot
account
them
full
Christians
,
if
Christians
at
all
,
who
shall
any
waies
diuide
betweene
his
Word
and
Sacraments
,
where
and
so
far
as
God
will
haue
them
goe
together
.
For
Infants
,
borne
of
Christian
Parents
(
or
of
one
Christian
)
it
is
enough
that
the
Word
of
God
be
in
that
place
,
1
By
diuiding
the
sacraments
from
the
word
.
and
the
couenant
of
grace
;
the
tenure
wherof
runneth
as
well
to
the
Child
as
to
the
Parent
,
1
Baptisme
.
by
vertue
of
which
it
hath
right
to
Baptisme
,
though
as
yet
it
be
not
capable
of
the
word
.
1
In
men
of
age
.
And
for
men
grown
,
if
they
comming
to
knowledge
by
the
Word
,
shall
neglect
Baptisme
,
was
it
is
with
Anabaptists
commonly
,
how
shall
not
this
neglect
bee
accounted
contempt
of
Gods
ordinance
,
and
so
,
without
repentance
and
amendment
,
proue
damnable
?
especially
when
it
is
at
least
a
dangerous
errour
in
them
(
to
say
no
more
of
it
)
that
they
neglect
to
baptise
their
Children
,
2
In
Children
.
seeing
the
like
neglect
of
circumcision
had
almost
cost
Moses
very
deare
.
Exod.
4.24
.
But
for
any
,
hauing
any
competent
measure
of
knowledge
,
2.
The
Lords
Supper
.
vpon
any
pretence
,
to
neglect
(
ordinarily
)
comming
to
the
holy
communion
,
though
it
be
,
as
many
will
pretend
,
because
they
are
not
in
perfect
charity
,
or
aright
prepared
or
the
like
,
is
to
offend
double
;
both
by
neglecting
to
come
,
and
by
continuing
vnprepared
,
without
Charity
.
And
on
the
other
hand
,
2.
By
diuiding
the
Word
from
the
Sacrament
of
the
Lords
Supper
.
for
any
to
performe
to
come
to
the
Lords
Table
,
there
to
receiue
the
seale
,
who
vsually
neglects
to
heare
Gods
word
,
or
remaines
in
his
ignorance
,
and
so
hath
no
right
to
the
promise
;
what
is
this
also
but
to
diuide
Christ
as
the
Prophet
of
his
Church
,
and
to
put
asunder
what
hee
would
haue
conioyned
?
as
he
denies
not
this
Sacrament
to
any
that
truly
knowes
him
(
comming
otherwise
prepared
by
faith
&
repentance
)
so
he
would
not
haue
it
giuen
(
as
of
right
it
belongs
not
)
to
any
,
who
is
ignorant
of
his
word
and
will
.
What
Christians
then
can
we
call
those
,
who
neglecting
to
heare
Gods
Word
all
the
yeare
long
,
Par.
3.
§.
61
almost
,
yet
at
Easter
will
flocke
to
the
Communion
with
the
formost
?
these
must
know
that
as
they
now
diuide
Christ
in
this
his
Office
,
and
will
receiue
the
Signe
without
the
Word
;
so
,
they
thus
continuing
in
their
ignorance
and
presumption
,
shall
be
diuided
from
Christ
eternally
.
6.
Between
his
Doctrin
and
Example
.
Moreouer
,
Christ
as
our
Prophet
&
Teacher
,
instructeth
vs
not
onely
by
his
doctrine
,
but
also
by
his
example
of
life
,
both
in
doing
good
,
And
in
the
Parts
of
each
.
and
suffering
euill
,
(
as
long
since
hath
been
shewed
)
by
both
which
he
is
a
light
vnto
his
Church
.
And
in
both
these
,
and
in
each
of
them
fully
,
do
true
Christians
put
him
on
.
But
false
Christians
and
vnsound
professors
of
Christs
religion
shew
themselues
to
be
such
,
by
diuiding
not
onely
the
parts
of
his
doctrine
and
life
,
but
also
by
seuering
the
one
of
these
from
the
other
.
For
his
doctrine
;
as
some
diuide
the
Law
from
the
Gospell
,
as
is
said
;
so
for
the
Gospell
it selfe
,
contained
in
the
Articles
of
the
Apostles
Creed
;
Hypocrites
diuide
the
Creed
.
whereas
true
Christians
receiue
Christ
according
to
all
the
Articles
of
the
Articles
of
the
Christian
faith
,
(
and
,
Acts
20.27
2
Tim.
3.10
as
the
Apostles
in
their
doctrine
declared
all
,
or
the
whole
counsell
of
God
,
so
they
doe
fully
know
that
doctrine
,
as
Timothy
knew
Pauls
)
the
other
doe
diuide
him
in
the
same
.
Some
acknowledge
the
Father
but
not
the
Sonne
.
Some
(
though
not
in
name
Christians
)
acknowledge
God
,
the
creator
of
heauen
and
earth
(
which
in
our
Creed
is
more
peculiarly
ascribed
to
God
the
Father
)
yet
not
in
the
Trinity
of
persons
,
as
the
Turks
,
and
Iewes
.
But
for
these
,
wee
need
not
exclude
them
from
being
Christians
;
they
,
though
they
acknowledge
a
religion
,
exclude
themselues
.
But
amongst
ourselues
,
others
acknowledging
the
Son
,
Some
the
Sonne
,
but
not
the
holy
Ghost
.
and
that
they
Beleeue
in
Iesus
Christ
,
and
that
hee
was
borne
man
,
crucified
,
dead
,
and
buried
,
and
so
expecting
saluation
by
him
;
yet
,
in
their
liues
shew
,
Par.
3.
§.
62
that
they
Beleeue
not
in
the
Holy
Ghost
,
in
as
much
as
they
remaine
without
the
speciall
worke
of
the
spirit
,
Some
diuide
the
articles
concerning
,
1.
The
Father
.
which
is
Sanctification
.
Others
,
in
the
Articles
concerning
the
Father
,
diuide
him
,
some
acknowledging
him
Creatour
of
heauen
and
earth
,
but
not
their
Father
in
Christ
,
for
want
of
confidence
:
Some
,
their
Father
,
but
not
Almightie
,
presuming
they
are
his
children
in
Christ
,
Math.
6.26
yet
,
in
wants
or
feare
of
wants
,
distrusting
his
power
and
prouidence
.
2.
The
Son
.
In
the
Articles
concerning
the
Son
,
some
shew
themselues
to
acknowledge
him
in
his
exaltation
,
&
glory
,
expecting
to
be
acknowledged
of
him
also
in
glory
,
but
not
in
his
humiliation
,
being
ashamed
of
his
crosse
and
children
,
because
of
their
seeming
meannesse
.
Some
againe
thinke
of
him
in
his
humiliation
,
as
he
died
,
and
as
hee
was
a
Sauiour
,
presuming
of
saluation
therefrom
;
yet
neuer
seriously
thinke
of
him
in
his
exaltation
,
and
last
degree
of
it
,
that
hee
shall
come
as
a
terrible
Iudge
,
to
iudge
the
quicke
and
the
dead
,
that
so
,
by
keeping
faith
and
a
good
conscience
,
they
might
with
boldnesse
looke
him
in
the
face
at
that
day
.
In
the
Articles
concerning
the
Holy
Ghost
,
3.
The
holy
Ghost
.
some
acknowledge
the
Spirit
,
who
yet
by
it
are
not
made
members
of
the
true
Catholike
Church
,
whereof
yet
many
of
them
may
bragge
more
then
any
;
neither
yet
acknowledge
Christ
in
his
Saints
,
whom
,
in
stead
of
any
true
communion
they
haue
with
them
,
they
hate
and
persecute
.
Others
will
beleeue
the
Resurrection
of
the
dead
,
and
life
euerlasting
,
who
yet
by
faith
receiue
not
Christ
,
neither
truely
know
him
,
to
the
remission
of
their
sinnes
.
And
though
many
(
at
least
in
seeming
and
profession
)
doe
embrace
the
whole
doctrine
of
Christ
by
receiuing
all
the
Articles
of
the
Creed
;
yet
,
Hypocrites
diuide
the
life
and
example
of
Christ
from
his
Doctrine
doe
they
not
set
before
them
the
holy
and
vnspotted
life
and
death
of
Christ
,
for
their
imitation
:
they
like
him
well
in
his
doctrine
,
for
that
is
sweet
and
comfortable
;
but
his
life
is
thought
too
strict
and
too
austere
,
when
they
are
called
by
imitation
of
him
to
put
him
on
.
His
doctrine
they
wil
both
preach
and
professe
,
but
in
their
practise
they
come
infinitely
short
,
and
in
effect
condemne
that
,
as
may
bee
seene
,
not
onely
in
the
practise
of
the
Iewes
of
old
against
him
,
who
euen
for
his
good
workes
hated
him
(
he
by
his
holinesse
really
reproouing
their
hypocrisie
)
but
now
in
the
practise
,
and
by
the
affections
of
many
,
(
who
yet
in
the
Theorie
know
Christ
and
his
doctrine
fully
enough
)
towards
and
against
such
as
in
their
liues
would
bee
followers
of
Christ
,
and
imitate
him
in
all
his
imitable
vertues
,
and
in
his
affections
of
mercy
,
patience
,
loue
,
humility
and
the
like
,
in
which
hee
did
his
other
vnimitable
works
of
omnipotency
and
Mediatourship
.
These
men
now
distasting
and
hating
Gods
children
,
hauing
them
in
derision
and
a
prouerbe
of
reproach
,
speaking
euill
of
them
,
1
Pet.
4.4
.
(
and
doing
euill
to
them
)
because
they
(
labouring
to
imitate
Christ
and
his
Apostles
in
their
holy
liues
)
runne
not
with
them
to
the
same
excesse
of
ryot
,
plainely
shew
how
,
for
all
their
knowledge
of
Christ
,
they
would
vse
,
yea
abuse
Christ
&
his
Apostles
if
they
might
liue
and
conuerse
on
earth
amongst
vs
;
for
as
they
would
liue
in
the
like
holy
manner
as
formerly
they
liued
:
so
would
these
men
do
as
those
other
Scribes
and
Pharisies
did
,
who
yet
so
much
bragd
of
their
knowledge
.
Or
if
any
,
more
then
others
,
seeme
to
put
on
Christ
in
the
workes
of
righteousnesse
,
yet
of
those
,
&
The
parts
of
his
life
.
very
few
can
or
will
imitate
him
in
his
sufferings
,
by
patience
in
suffering
reproaches
vniustly
,
&c.
when
they
are
called
therevnto
.
All
these
men
,
though
by
profession
Christians
,
yet
in
effect
are
no
Christians
,
whilest
they
put
not
Christ
whole
on
,
as
he
is
a
Prophet
.
2
Hypocrits
diuide
Christ
as
a
Priest
.
We
must
now
try
whether
wee
cannot
find
the
like
hypocrisie
or
vnsoundnesse
in
men
,
by
considering
and
comparing
the
parts
of
his
priestly
office
,
namely
Satisfaction
,
and
Intercession
,
according
to
both
which
sound
Christians
put
on
Christ
.
Of
which
briefly
1.
Making
his
Priesthood
common
to
others
.
1.
Such
,
first
,
as
diuide
this
Office
of
Priesthood
,
properly
so
taken
,
and
now
,
after
his
death
and
reall
sacrifice
ordaine
&
acknowledge
other
sacrificing
Priestes
,
who
daily
in
their
Masse
doe
offer
properly
an
vnbloody
sacrifice
to
God
;
what
doe
they
but
confesse
that
Christ
our
Sauiour
is
but
one
amongst
many
,
and
not
the
onely
and
sole
Priest
(
in
a
proper
sense
)
of
the
new
Testament
?
These
put
not
on
Christ
whole
as
a
Priest
,
who
thus
diuide
the
Priesthood
;
and
for
any
subordination
in
that
office
properly
considered
,
they
will
neuer
whilest
they
breathe
,
proue
it
.
2.
2
Diuiding
betweene
the
example
of
his
death
and
satisfaction
.
Such
againe
as
in
the
death
of
Christ
,
looke
more
to
his
example
in
dying
,
then
to
his
satisfaction
,
made
to
the
Iustice
of
God
for
our
sinne
,
diuide
this
office
;
nay
,
rather
plainely
denie
it
:
as
that
most
impudent
and
blasphemous
heretike
Socinus
,
who
denying
all
satisfaction
properly
in
Christ
,
will
haue
him
to
die
,
not
properly
for
our
sinnes
,
Rom.
4.25
.
but
onely
by
occasion
of
our
sinnes
,
as
saith
he
,
when
a
Marchant
for
riches
,
that
is
,
by
occasion
of
riches
,
crosseth
the
seas
,
and
is
cast
away
.
This
man
and
his
followers
,
what
Christians
are
they
?
wee
shall
see
more
of
them
anone
.
3.
3.
Diuiding
the
worke
of
Merit
&
Satisfaction
.
Others
acknowledge
Christ
died
,
and
by
his
death
made
satisfaction
,
yet
acknowledge
also
the
merits
of
others
in
the
treasury
of
their
pretended
church
,
and
so
diuide
the
worke
of
satisfaction
betweene
Christ
and
man
.
4.
The
same
,
though
they
will
say
Christ
died
,
4
Diuiding
betweene
satisfaction
&
intercession
.
1
Ioh.
17.9
.
and
satisfied
,
yet
they
in
effect
deny
the
same
,
whiles
they
acknowledge
him
not
their
onely
Intercessor
,
seeing
he
praies
for
none
for
whom
hee
died
not
.
Doe
not
they
diuide
Christes
Priestly
office
,
whilest
they
distinguish
and
say
(
and
they
do
but
say
,
for
they
doe
otherwise
)
Christ
is
our
only
Mediator
in
regard
of
Satisfaction
,
but
not
in
regard
of
Jntercession
?
doe
these
men
put
on
whole
Christ
as
their
Priest
?
5
By
seuering
praise
from
prayer
.
Mat.
11.25
.
Lastly
,
Christ
being
our
Intercessour
as
well
thankes
God
for
his
mercies
in
him
to
his
Church
,
as
prayers
for
it
;
and
in
both
these
sound
Christians
are
also
spirituall
Priests
in
him
.
But
many
discouer
themselues
and
their
hypocrisie
,
in
as
much
as
though
their
mouthes
are
wide
&
open
to
aske
good
things
in
the
name
of
Christ
and
by
vertue
of
his
mediation
;
yet
receuing
good
things
,
are
vnmindfull
to
returne
thankes
in
the
name
of
Christ
(
with
the
nine
Leapers
)
as
yet
their
duty
is
.
Colos
3.17
.
Now
thirdly
,
3
Hypocrites
diuide
for
the
Kingly
Office
of
Christ
,
Christ
as
a
King
.
and
the
power
of
it
in
our selues
:
some
acknowledging
Christ
a
King
,
yet
plainely
diuide
the
Kingdone
betweene
Christ
and
his
Mother
,
By
diuiding
the
kingdome
.
as
some
of
the
Popish
sort
,
who
say
,
that
the
Father
of
Heauen
hauing
his
iustice
and
his
mercie
as
the
chiefest
goods
of
his
Kingdome
,
Biell
in
cano
.
lect.
8.
p.
233.
as
Doct.
Whi●e
cites
him
in
his
preface
of
his
way
&c.
keeping
his
Iustice
to
himselfe
,
surrendred
his
mercie
to
the
Virgin
Mother
:
and
this
they
say
was
signified
in
Queene
Ester
,
who
comming
to
appease
King
Assuerus
,
he
said
vnto
her
,
It
shal
be
giuen
thee
,
though
thou
aske
the
halfe
of
my
Kingdome
.
1
Betweene
him
and
his
mother
.
If
this
bee
so
,
either
Christ
must
content
himselfe
with
Justice
(
though
hee
bee
a
mercifull
Sauiour
)
or
with
nothing
.
Oh
blasphemie
!
What
Christians
are
these
who
so
teach
?
The
same
in
effect
is
done
whiles
the
Pope
is
set
vp
in
the
Church
not
only
as
a
Spirituall
King
(
not
vnder
Christ
,
2
Betweene
him
&
the
Pope
.
Whiles
he
is
made
also
a
temporall
King
.
seeing
his
commands
are
contrary
to
Christs
)
but
as
a
Temporall
Monarch
,
&c.
so
that
,
whiles
they
pretend
he
is
Christs
Vicar
and
Substitute
on
Earth
,
they
renew
and
reuiue
the
errour
of
the
Iewes
in
making
him
a
Temporall
King
,
and
so
also
diuide
his
Kingdome
into
Spirituall
and
Temporall
,
euen
as
he
is
our
Messias
and
Mediatour
.
3
By
seruing
some
one
sin
Others
also
shew
not
forth
in
themselues
the
full
power
of
Christs
Kingly
Office
,
whiles
perhaps
keeping
vnder
some
one
or
few
sinnes
,
they
are
mastered
and
made
slaues
by
some
other
sinne
,
which
yet
,
as
a
King
,
raignes
in
them
,
they
obeying
it
willingly
;
or
otherwise
,
Ioh.
8.33.34
they
,
as
the
Iewes
of
old
,
professing
a
freedome
from
man
,
and
themselues
,
like
Kings
,
not
in
bondage
to
any
,
yet
serue
sinne
and
their
owne
lusts
,
being
slaues
therevnto
.
Lastly
,
Par.
3.
§.
63
others
(
which
is
rather
often
a
weaknesse
in
them
then
a
raigning
sinne
)
being
truly
Kings
in
Christ
,
4
By
fearing
enimies
slauishly
.
yet
by
reason
of
their
daily
infirmities
,
do
slauishly
feare
falling
away
,
or
death
,
hell
and
damnation
;
whereas
Christ
is
such
a
King
as
will
put
all
enemies
at
length
vnder
foote
,
if
we
be
in
him
.
But
where
this
slauish
feare
of
Hell
and
Iudgement
is
,
and
raignes
,
how
is
Christ
put
fully
on
as
a
King
?
but
of
this
formerly
.
Section
63.
Wee
are
now
Secondly
,
to
compare
the
Offices
of
Christ
one
with
another
,
2
Hypocrites
diuide
one
office
of
Christ
from
another
.
and
thence
to
see
if
wee
may
not
discouer
the
hypocrisie
of
many
by
their
halfe
or
partiall
putting
on
Christ
,
1
Some
confesse
him
as
a
Prophet
,
but
deny
him
.
1
as
a
priest
and
that
as
briefely
as
I
may
.
First
,
some
acknowledge
him
a
Prophet
,
but
,
in
effect
at
least
,
denye
him
to
be
their
Priest
and
King
.
First
,
for
denying
his
Priesthood
.
As
first
our
Iesuites
.
1.
Our
Iesuites
especially
among
the
Popish
sort
,
who
will
be
the
only
Gnosticks
of
our
time
,
in
regard
of
extraordinary
and
great
knowledge
and
learning
,
and
so
of
being
inlightned
by
Christ
,
(
of
which
their
learning
they
brag
so
much
,
and
in
comparison
wherof
they
vilifie
all
others
)
yet
,
whiles
they
,
as
generally
,
the
rest
will
haue
,
as
is
said
,
a
treasury
of
meritts
besides
his
,
and
a
quire
of
Saints
and
Angels
,
for
Intercessours
in
heauen
besides
him
:
what
doe
they
,
but
confesse
him
their
Prophet
,
(
and
yet
not
that
fully
as
we
haue
seene
)
deny
him
to
bee
their
Priest
,
seeing
if
he
only
bee
not
,
he
is
not
at
all
?
2
Socinus
in
his
damnable
heresy
.
2.
The
same
damnable
Hereticke
,
lately
mentioned
,
and
his
blasphemous
crue
,
grant
Christ
to
bee
a
Prophet
,
but
deny
his
satisfactory
death
,
in
which
especially
,
his
Priest-hood
consists
;
saying
,
that
the
manner
of
appeazing
God
,
is
onely
doctrinall
and
exemplary
,
that
is
,
that
Christ
shewed
the
way
of
saluation
only
by
his
doctrine
(
loe
his
Propheticall
Office
)
and
confirmed
it
by
his
example
of
life
,
(
which
belongs
to
the
same
Office
)
but
not
by
his
death
;
which
,
as
is
saide
,
was
,
in
his
Language
,
Language
.
but
by
occasion
;
God
forgiuing
our
sinne
,
without
any
satisfaction
made
to
his
Iustice
,
meerly
of
his
owne
bounty
and
mercie
,
though
the
Scripture
tell
vs
plainely
that
without
shedding
of
blood
there
is
no
remission
,
Rom.
3.25
.
and
that
God
hath
set
out
Christ
to
bee
a
propitiation
through
faith
in
his
blood
.
The
like
damnable
doctrine
is
held
by
some
(
if
not
all
)
of
our
Familists
,
for
which
,
if
for
nothing
else
,
they
deserue
all
execration
,
and
that
their
company
should
be
abandoned
for
euer
.
3
Such
as
knowing
him
liue
in
sinne
.
3.
Such
,
in
proportion
,
are
they
who
hauing
some
good
knowledge
of
God
,
yet
liue
in
sinne
,
kill
not
their
lusts
,
pray
not
,
praise
not
God
in
Christ
for
his
mercies
.
2
As
a
King
.
Knowing
,
but
not
obeying
him
2.
Such
by
so
doing
,
though
they
know
Christ
as
a
Prophet
yet
liue
still
as
slaues
to
sinne
,
which
is
suffered
,
&
not
Christ
,
to
raigne
in
them
,
they
obeying
,
not
him
,
but
sinne
in
the
lusts
thereof
.
But
of
this
often
,
and
thus
they
,
confessing
him
as
a
Prophet
,
deny
him
as
a
King
;
such
are
they
as
being
diligent
hearers
,
are
negligent
prayers
.
&c.
2
Some
confesse
him
as
a
Priest
,
Secondly
,
some
acknowledge
Christ
(
and
so
put
him
on
)
as
a
Priest
,
but
not
withall
,
as
a
Prophet
and
King
.
but
not
,
1
As
a
Prophet
.
As
such
who
hope
to
be
saued
by
him
yet
.
1.
Not
as
a
Prophet
:
for
many
will
bragge
of
their
Iustification
,
and
of
the
pardon
of
sinne
by
vertue
of
Christs
death
,
who
yet
neuer
saw
their
sinnes
by
the
Law
,
with
which
they
neuer
compared
their
liues
,
1
Neuer
saw
their
sins
.
their
actions
,
words
and
workes
;
or
if
they
did
,
then
only
with
the
Letter
and
words
of
the
Law
,
not
with
the
meaning
and
full
sense
of
it
,
whereby
,
seeing
the
wicked
frame
of
their
hearts
inwardly
,
and
the
staines
and
Leopard
spots
of
actuall
sinn
outwardly
,
2
Liue
in
Ignorance
.
they
should
bee
truly
humbled
and
ashamed
of
themselues
for
the
same
.
Nay
,
many
,
not
only
of
the
Popish
sort
,
but
of
our selues
,
will
hope
well
,
yea
,
as
well
as
any
,
to
be
saued
by
Christ
(
loe
thus
they
would
put
him
on
as
a
Priest
by
his
death
)
yet
liue
in
ignorance
,
and
neglect
ordinarily
the
meanes
of
knowledg
,
and
hearing
of
Gods
Word
,
liuing
according
to
the
rule
of
their
owne
lusts
,
and
sinfull
fashions
of
the
world
;
whereas
God
couples
both
together
,
saluation
,
(
by
the
merits
of
Christ
,
1
Tim.
2.4
.
as
our
Priest
dying
for
vs
)
and
knowledge
,
(
as
our
Prophet
,
teaching
and
instructing
vs
by
his
Word
)
no
saluation
then
to
any
(
of
yeares
)
by
Christ
as
our
Priest
,
2
Thes.
1.8
.
without
the
knowledge
of
Christ
in
his
word
,
as
our
Prophet
.
2.
Not
as
a
King
,
2
Not
as
a
King
.
for
many
looke
to
be
saued
by
him
,
who
yet
obey
him
not
,
but
suffer
sinne
to
raigne
in
their
hearts
,
As
these
who
obey
him
not
the
Pope
in
their
consciences
,
being
also
slaues
to
mens
humors
,
&c.
which
want
of
obedience
to
the
Gospell
of
our
Lord
Iesus
Christ
,
as
our
King
,
cannot
stand
with
saluation
by
him
,
as
our
Priest
,
as
in
the
place
last
quoated
is
most
plaine
.
3
Some
confesse
him
as
a
King
.
Thirdly
,
some
acknowledge
,
and
would
put
on
Christ
as
a
King
,
who
yet
put
him
not
on
either
as
a
Prophet
,
or
a
Priest
.
but
,
first
not
as
a
prophet
.
1.
Not
as
a
Prophet
:
thus
many
would
bee
accounted
the
true
seruants
of
Iesus
Christ
,
to
obey
him
as
their
King
,
who
yet
liue
ignorant
of
his
word
,
and
know
not
(
from
him
as
their
teacher
and
Prophet
)
how
he
wil
be
serued
acceptably
;
as
,
1
Such
as
serue
him
ignorantly
according
to
their
owne
good
intentions
.
they
serue
him
onely
according
to
their
owne
good
meanings
,
and
as
they
list
themselues
,
or
according
to
will-worship
of
their
own
deuising
,
and
thus
they
serue
and
obey
not
him
so
much
as
themselues
.
As
therfore
there
are
many
that
know
their
masters
wil
,
yet
doe
it
not
:
so
also
there
are
many
who
(
would
seeme
to
)
doe
their
Masters
will
,
yet
know
it
not
,
and
both
alike
culpable
:
the
former
offends
by
negligence
,
the
later
by
presumption
&
pride
:
neither
shall
escape
stripes
,
because
they
diuide
Christ
and
his
offices
.
Thus
many
,
in
killing
and
persecuting
the
Saints
and
seruants
of
God
,
Ioh.
16.2.3
.
will
thinke
they
doe
God
and
Christ
seruice
;
yet
these
things
,
saith
our
Sauiour
,
will
they
doe
vnto
you
,
because
they
haue
not
knowne
the
Father
nor
me
.
Thus
the
most
specious
and
most
zealous
works
being
done
in
blinde
deuotion
,
proue
most
grieuous
sins
,
because
men
in
such
actions
,
pretending
to
serue
and
honour
Christ
as
their
King
and
Captaine
,
doe
it
not
according
to
his
word
,
and
so
diuide
betweene
Christ
a
King
,
and
Christ
a
Prophet
,
Act.
17.23
.
and
so
doe
seruice
to
an
vnknowne
God
.
The
like
is
the
obedience
slauish
feare
of
God
or
man
;
here
may
be
an
obedience
to
Christ
,
but
no
sacrifice
withall
;
he
is
only
feared
,
and
so
obeyed
as
a
King
,
not
loued
,
and
so
serued
and
obeyed
in
loue
as
a
Sauiour
.
2
Not
by
faith
in
Christ
as
a
Preist
.
There
may
also
be
a
doing
outwardly
of
what
he
requires
,
as
a
King
,
but
not
in
faith
in
him
as
a
Priest
,
dying
for
them
,
And
by
resting
in
the
worke
done
.
and
therefore
a
reward
is
chalenged
,
not
(
through
faith
)
by
vertue
of
the
death
and
merits
of
Christ
,
whose
obedience
actiue
&
passiue
makes
our
workes
,
euen
our
best
workes
,
acceptable
;
but
(
through
pride
)
by
vertue
of
the
works
themselues
,
Isa.
58.3
.
&c
and
the
bare
and
formall
performance
of
the
same
,
as
we
see
it
in
those
hypocriticall
Iewes
of
old
in
Isay
.
But
of
this
againe
presently
.
Now
,
to
conclude
this
poynt
,
of
all
these
,
who
thus
diuide
Christ
in
his
offices
,
and
in
the
parts
of
any
one
of
them
,
I
must
say
,
they
put
not
on
whole
Christ
;
and
therfore
they
are
no
true
,
full
,
&
sound
Christians
,
but
such
,
Par.
3.
§
64
as
who
liuing
in
such
sinnes
of
ignorance
,
disobedience
,
and
infidelitie
,
without
repentance
and
timely
conuersion
,
may
,
yea
shall
goe
to
hell
notwithstanding
that
name
in
which
they
so
glory
.
Section
64.
Now
thirdly
,
good
Christians
,
not
onely
put
on
Christ
as
Christ
,
3
True
Christians
put
on
Christ
whole
according
to
these
two
title
Lord
and
Iesus
.
Rom.
13.14
.
(
as
in
my
text
)
in
all
his
Offices
,
which
yet
is
the
chiefe
;
but
also
according
to
these
other
titles
,
according
to
which
they
are
exhorted
to
put
him
on
,
by
the
Apostle
,
saying
,
But
put
ye
on
the
Lord
Iesus
Christ
.
They
diuide
him
not
as
others
doe
:
First
they
put
him
on
,
not
onely
as
Iesus
,
a
Sauiour
,
but
a
Lord
&
Master
,
vnto
whom
they
owe
all
obedience
.
Others
diuide
betweene
these
two
As
they
looke
to
bee
saued
by
him
as
their
Iesus
:
so
are
they
carefull
to
obey
him
according
to
all
his
commandements
,
as
Lord
.
They
looke
as
wel
to
his
commands
as
promises
;
whereas
others
shew
their
vnsoundnesse
by
their
solitary
faith
,
with
out
good
workes
and
obedience
,
hoping
to
be
saued
by
Christ
as
Iesus
,
1
Acknowledging
him
Iesus
but
not
Lord
.
yet
vnfruitful
,
and
barren
in
go●d
workes
and
fruits
,
which
they
should
bring
to
him
as
Lord
of
the
Vineyard
:
yea
,
many
in
their
praiers
to
God
fo
such
good
things
as
Christ
hath
purchased
for
them
as
their
Iesus
,
As
1
such
as
expect
from
him
good
things
but
vse
no
meanes
,
to
obtaine
them
.
can
vse
his
Name
,
and
hope
well
to
receiue
what
they
aske
in
his
Name
,
(
and
these
somtime
not
the
worst
Christians
)
yet
are
not
so
careful
to
vse
those
meanes
,
which
hee
as
Lord
hath
appointed
and
commaunded
them
to
vse
,
without
which
they
may
not
expect
to
receiue
what
is
promised
For
God
bids
vs
not
pray
for
any
thing
,
but
hee
elsewhere
bids
vs
doe
and
practise
the
same
thing
,
and
vse
such
meanes
,
as
by
which
hee
ordinarily
giueth
his
blessings
;
as
may
be
partly
obserued
by
comparing
the
Lords
Prayer
and
the
Commandements
together
.
But
this
is
vsually
practised
by
the
wicked
,
who
look
to
the
end
,
&
expect
it
without
euer
vsing
the
meanes
conscionably
,
which
lead
and
bring
vnto
that
end
,
whereas
God
promising
the
one
in
Christ
as
Iesus
,
commands
the
other
,
(
and
so
doth
his
Sonne
Christ
)
as
our
Lord
.
But
of
all
others
the
hypocrisie
of
the
Iesuites
may
hence
be
discouered
;
2
Especially
the
Iesuites
.
who
glorying
in
that
name
more
then
any
,
as
if
Christ
were
onely
their
Iesus
,
yet
in
their
practises
goe
,
more
then
any
,
quite
contrary
to
his
commands
,
as
Lord
,
whilest
they
(
not
onely
with
other
Papists
turne
many
of
his
commands
into
counsells
onely
,
as
if
they
could
doe
any
thing
to
his
honour
,
which
hee
commands
not
,
and
is
not
their
dutie
to
doe
,
but
also
)
kill
,
and
practise
against
the
Lords
annoynted
,
of
whom
hee
saith
,
Touch
not
mine
annointed
;
lie
,
dissemble
,
and
equiuocate
,
against
his
expresse
word
,
Colos.
3.9
.
Lye
not
one
to
another
;
which
dutie
is
part
of
our
putting
off
the
old
man
,
which
they
doe
not
,
neither
put
on
the
New
man
,
though
they
put
vpon
them
more
especially
the
name
of
Iesus
:
and
so
by
much
other
disobedience
.
The
godly
in
their
seruice
of
Christ
first
looke
to
him
as
Lord
then
as
Iesus
.
Now
it
would
bee
also
noted
,
that
good
Christians
put
on
Christ
more
&
more
(
being
once
in
him
)
first
,
as
Lord
,
and
then
as
Iesus
,
according
to
the
order
of
the
Apostles
words
,
euer
looking
in
the
first
place
to
his
glory
by
doing
his
will
,
before
they
looke
to
their
owne
saluation
and
eternal
good
.
For
howsoeuer
Christ
is
first
their
Iesus
,
by
sauing
them
from
their
enemies
,
and
by
paying
the
price
of
their
redemption
,
and
so
becomes
their
Lord
;
yet
,
they
in
their
indeauours
especially
haue
an
eye
to
him
as
Lord
,
to
do
his
will
,
to
do
him
seruice
,
most
of
all
greiuing
for
the
dishonours
they
daily
doe
him
,
and
that
more
then
for
any
euill
they
suffer
from
him
for
their
misdoings
;
they
can
more
willingly
and
patiently
vndergoe
and
suffer
the
one
,
then
they
can
thinke
and
call
to
mind
their
doing
of
the
other
:
so
that
in
their
prayers
,
they
are
euer
as
earnest
(
if
not
more
earnest
)
in
begging
further
grace
and
strength
from
him
,
that
they
may
not
offend
him
,
as
they
are
for
crauing
pardon
to
themselues
for
their
offences
.
Not
so
many
others
.
But
with
many
it
is
not
so
;
whose
care
is
not
chiefely
to
seeke
the
honour
and
glory
of
him
their
Lord
,
but
the
good
,
whether
Temporal
,
or
Spirituall
,
of
themselues
;
so
that
,
so
they
may
at
length
be
saued
by
him
as
Iesus
,
they
much
care
not
what
sinnes
and
disobedience
they
liue
in
against
him
as
Lord
;
which
they
euidently
shew
,
whiles
,
as
is
often
said
,
they
,
expecting
saluation
from
him
as
Iesus
,
yet
liue
in
all
vngodlinesse
and
disobedience
to
his
word
.
Thus
they
diuide
the
Lord
from
Iesus
,
and
put
not
on
the
whole
Lord
Iesus
Christ
,
as
doe
the
godly
.
Againe
,
godly
Christians
not
only
put
Christ
on
as
Lord
,
2
Others
acknowledg
Christ
as
Lord
but
not
as
Iesus
.
as
,
1
Such
as
ascribe
merit
to
their
workes
,
&
by
their
obedience
destroy
faith
.
but
also
as
Iesus
,
they
put
on
the
Lord
Iesus
.
But
so
doe
not
many
others
.
1.
Our
Papists
,
and
the
stricter
sort
of
them
,
take
themselues
bound
to
obey
Christ
,
and
keepe
Gods
Commandements
,
and
that
according
to
the
strictest
rules
that
any
founder
of
Orders
amongst
them
can
deuise
:
loe
,
how
they
(
would
seeme
to
)
put
him
on
as
a
Lord
and
Master
.
Yea
,
but
they
attribute
so
much
to
their
obedience
,
that
they
either
neglect
faith
,
or
,
by
the
mixture
of
workes
in
the
matter
of
Iustification
,
ouerthrow
it
,
and
so
expect
saluation
,
in
part
at
least
,
euen
for
the
merit
of
their
obedience
and
workes
:
whereas
saluation
properly
must
be
wholly
looked
for
in
Iesus
,
and
for
his
merits
,
not
our
workes
.
Christ
as
Jesus
hath
abolished
the
Law
for
matter
of
Iustification
,
freeing
vs
from
the
rigorous
exaction
of
it
;
though
as
Lord
and
Law-giuer
he
hath
left
it
(
soundly
interpreted
by
himselfe
)
as
a
rule
of
life
,
and
of
obedience
,
Mat
,
5.
whereby
his
redeemed
,
by
their
indeauours
to
answer
their
duty
thereby
inioyned
,
might
by
obeying
him
as
Lord
,
shew
themselues
thankefull
to
him
as
Iesus
,
for
their
redemption
and
saluation
by
him
.
Papists
then
diuide
,
in
the
worke
of
saluation
,
Iesus
from
Lord
,
and
so
put
him
not
on
whole
.
And
so
secondly
,
2
Such
as
specially
apply
not
Christ
to
themselues
.
doe
many
other
Hypocrites
in
the
Church
,
who
make
faire
shewes
of
holinesse
in
outward
obedience
,
doing
also
great
works
in
his
Name
,
calling
him
,
yea
,
and
by
many
prayers
,
calling
on
him
,
saying
,
and
ingeminating
,
Lord
,
Lord
:
yet
are
such
,
as
,
(
for
want
of
true
faith
in
him
as
Iesus
)
cannot
especially
in
their
trouble
,
from
the
heart
,
and
truly
,
call
him
Iesus
,
by
saying
without
hypocrisie
,
with
Thomas
,
my
Lord
,
and
my
God
;
my
Sauiour
,
and
my
redeemer
.
No
,
no
:
not
euery
one
that
saith
vnto
me
,
Lord
,
Ioh.
20.28
.
Mat.
7.21.22
.
Lord
,
shall
enter
into
the
kingdome
of
Heauen
.
3
Such
as
hauing
sined
against
him
as
Lord
do
yet
despaire
of
his
mercy
as
he
is
Iesus
.
Lastly
,
some
also
there
are
,
who
in
the
consideration
of
their
great
and
many
sinnes
against
Christ
as
their
Lord
,
doe
not
,
cannot
,
(
shall
I
say
,
or
)
will
not
,
looke
withall
to
him
,
as
Iesus
and
a
Sauiour
,
&
herevpon
,
vtterly
despayring
of
his
mercy
,
cast
away
their
hope
,
and
themselues
also
often
both
in
soule
and
body
,
as
did
Cain
and
Iudas
.
True
,
Iudas
sinned
treacherously
against
his
Lord
and
Master
Christ
;
yet
hauing
sinned
,
he
should
not
so
haue
looked
vpon
him
,
as
a
Lord
,
against
whom
hee
sinned
,
as
not
to
looke
vpon
him
also
as
Iesus
and
a
Sauiour
who
came
to
die
for
sinne
,
that
so
his
blood
might
haue
washed
and
saued
euen
him
the
Traytor
,
Act.
2.23
.
with
37.38.39
.
as
well
as
it
did
others
,
who
with
him
had
their
hands
in
that
Treason
,
vpon
their
repentance
.
This
is
a
strange
deuision
of
Christ
,
when
men
by
diuiding
Iesus
from
Lord
,
shall
diuide
themselues
from
mercy
and
saluation
.
True
Christians
hold
a
middle
course
.
True
Christians
hold
a
middle
course
,
not
diuiding
but
coupling
these
two
together
,
neither
presuming
too
much
on
him
because
he
is
Iesus
,
a
Sauiour
,
nor
despayring
of
his
mercy
,
because
hee
is
Lord
;
but
they
serue
the
Lord
with
feare
(
because
he
is
their
Lord
)
and
reioyce
with
trembling
:
they
tremble
,
Psa.
2.11.12
but
yet
reioyce
because
he
is
also
their
Iesus
and
Sauiour
.
When
he
is
angry
,
they
kisse
the
sonne
,
least
hee
bee
further
angry
and
they
perish
in
the
way
:
blessed
are
they
because
(
as
they
feare
so
also
)
they
trust
in
him
.
Philip.
2.12
They
worke
out
and
finish
their
saluation
with
feare
&
trembling
:
they
tremble
and
feare
,
to
offend
him
as
Lord
;
yet
though
they
doe
offend
him
,
they
despaire
not
but
for
all
their
sinnes
,
by
faith
in
him
as
Iesus
,
they
attaine
to
saluation
,
they
doubtlesse
as
much
as
any
feele
their
imperfections
,
and
possesse
often
the
sins
of
their
youth
,
Par.
3.
§.
65
fearing
his
wrath
as
their
Lord
and
Law-giuer
,
yet
they
wrastle
at
length
through
their
doubts
,
and
make
their
appeale
from
Christ
as
Lord
,
to
Christ
as
Iesus
,
and
so
being
humbled
for
offending
their
Lord
,
they
find
mercy
and
comfort
by
faith
in
him
their
Iesus
.
And
thus
also
do
they
,
as
their
duty
is
,
put
on
whole
Christ
,
4
True
Christians
put
on
Christ
according
to
all
his
graces
.
both
God
and
man
,
in
all
his
Offices
,
and
according
to
these
his
titles
.
Section
.
65.
And
as
in
these
so
also
,
(
which
followes
vpon
these
)
in
all
his
graces
,
both
in
regard
of
Illumination
,
Iustification
,
&
Sanctification
:
they
put
on
the
whole
new
man
,
and
all
his
members
,
bowels
of
mercie
,
Colos.
3.10.12.13
.
kindnesse
,
humblenesse
of
mind
,
meekenesse
,
long
suffering
,
forbearing
one
another
,
forgiuing
one
another
,
&c.
for
so
did
Christ
.
Herein
doe
they
approue
their
sincerity
,
1
Cor.
1.7
.
Iam.
1.4
.
that
they
are
wanting
and
come
behind
in
no
gift
,
being
in
that
sense
perfect
,
that
is
,
entire
wanting
nothing
,
but
hauing
all
and
each
sanctifying
and
sauing
grace
in
some
good
and
acceptable
measure
,
(
though
none
in
the
perfection
of
degrees
,
yet
all
essentiall
graces
,
in
the
perfection
of
parts
,
as
wee
vsually
distinguish
)
by
which
also
they
put
on
whole
Christ
,
1
Cor.
1.5
.
Psal.
119.6
.
being
in
euery
thing
enriched
by
him
,
and
hauing
respect
vnto
all
Gods
precepts
,
the
whole
Law
in
regard
of
the
Iniunction
in
it
being
but
one
Copulatiue
,
Delinquens
in
parte
,
in
totum
reus
est
.
not
running
disiunctiuely
,
either
doe
this
or
that
,
but
doe
both
this
and
that
too
,
&c.
So
that
the
true
triall
of
grace
is
from
the
concurrence
and
meeting
af
all
together
;
single
graces
are
counterfeit
graces
,
so
that
each
true
Christian
hath
each
sanctifying
grace
,
Vna
sine
alijs
nulla
est
.
Greg.
Mor.
l.
21
seeing
one
grace
in
truth
and
sinceritie
is
neuer
without
another
,
or
if
it
bee
,
it
is
as
good
as
none
.
And
herein
appeares
the
hypocrisie
of
many
Christians
from
their
partiall
cloathing
themselues
with
the
graces
of
Christ
:
many
haue
great
knowledge
,
2
Hypocrites
diuide
betweene
the
graces
of
Christ
.
but
shew
forth
little
obedience
,
much
science
and
as
little
conscience
:
many
pretend
great
strength
of
faith
,
who
yet
being
hot
in
faith
towards
God
,
(
as
they
would
seeme
)
are
very
cold
in
loue
towards
both
God
and
man
.
Their
faith
to
God
,
being
without
righteousnesse
and
Iustice
to
man
(
in
the
duties
of
the
Second
Table
)
is
meere
presumption
;
Iam.
1.27
.
for
pure
Religion
,
and
vndefiled
before
God
and
the
Father
,
is
this
,
to
visite
the
fatherlesse
and
widowes
in
their
affliction
,
&c.
Others
shew
a
kind
of
righteousnesse
to
man
,
,
doing
no
man
harme
,
yea
,
not
wanting
in
good
offices
done
to
them
:
yet
their
regard
of
God
is
but
little
or
none
,
so
that
their
righteousnesse
being
without
faith
,
is
but
hypocrisie
.
Many
againe
are
zealous
and
forward
in
the
profession
of
religion
,
yet
they
want
knowledge
at
least
,
iudgement
and
discretion
to
moderate
their
zeale
,
and
so
runne
themselues
out
of
breath
yea
stark
dead
,
in
regard
of
any
true
life
of
Christianitie
:
or
for
the
exercise
of
their
graces
,
they
with
Herod
and
the
Pharisies
doe
somethings
,
but
they
leaue
many
other
things
vndone
;
They
pay
tithe
of
mint
,
Mat.
23.23
and
annise
,
and
cummin
,
but
omit
the
weightier
matters
of
the
law
,
Iudgement
,
Mercy
,
and
Faith
;
a
right
tricke
of
hypocrites
,
to
practise
themselues
lesser
matters
and
duties
outwardly
,
and
to
vrge
them
fiercely
vpon
others
;
yet
themselues
to
make
little
conscience
of
weightier
matters
belonging
to
faith
&
a
good
conscience
:
whereas
,
concerning
such
ceremonious
matters
,
I
say
,
as
our
Sauiour
,
of
the
other
,
These
ought
they
to
haue
done
,
(
because
of
conscience
,
of
the
superiour
power
)
but
by
no
meanes
to
leaue
the
other
vndone
For
so
doe
sound
Christians
:
though
there
be
that
great
and
wide
difference
between
matter
of
circumstance
and
matter
of
substance
,
that
,
God
forbid
,
we
should
account
them
no
sound
Christians
,
whose
conscience
will
not
suffer
them
to
practise
the
former
,
(
it
not
being
out
of
obstinacy
and
contempt
of
authoritie
,
but
out
of
irresolution
of
iudgement
,
which
they
labour
to
get
rightly
informed
)
as
wee
may
not
account
them
sound
,
that
practise
the
former
without
the
later
.
And
thus
we
are
come
to
shew
that
true
Christians
,
2
True
Christians
put
on
Christ
wholly
.
put
on
whole
Christ
and
all
his
graces
,
wholly
,
in
regard
of
their
being
clothed
with
him
and
them
on
all
parts
,
in
body
and
soule
,
and
in
all
and
euery
part
&
power
of
the
same
:
euen
as
it
is
said
of
good
King
Iosiah
,
that
hee
turned
to
the
Lord
,
with
all
his
heart
and
with
all
his
soule
,
2
Kings
.
23.25
.
In
all
parts
.
and
with
all
his
might
,
according
to
all
the
law
of
Moses
.
Thus
Gods
children
putting
on
Christ
the
new
man
,
and
therby
becomming
new
men
themselues
,
are
renewed
,
and
made
new
men
in
all
parts
in
some
degree
or
other
,
and
so
in
all
things
,
Ephes.
4.15
.
and
parts
,
they
grow
vp
,
&c.
Christ
,
Gal.
4.19
.
whom
they
put
on
,
is
fully
in
all
parts
formed
in
them
,
according
to
all
his
graces
,
and
to
their
renuing
in
euery
part
;
Christ
being
formed
in
al
parts
in
them
.
so
that
wheras
they
were
wholly
dead
in
sins
before
,
they
by
putting
on
Christ
,
and
by
application
of
him
to
them
,
are
aliue
in
euery
part
;
euen
as
when
the
Prophet
Elisha
raising
to
life
the
Shunamites
child
,
2
Kin.
4.34
.
lay
vpon
the
childe
,
and
put
his
mouth
vpon
his
mouth
,
&
his
eyes
vpon
his
eyes
,
and
his
hands
vpon
his
hands
,
&
so
stretched
him
vpon
the
childe
,
and
the
flesh
of
the
child
waxed
warme
,
and
hee
reuiued
in
all
these
parts
,
&
all
ouer
,
yet
he
remained
but
a
child
,
and
by
degrees
in
time
came
to
his
full
and
due
stature
and
growth
:
euen
so
whole
Christ
,
being
truely
put
on
,
applies
himselfe
wholly
to
his
children
,
as
it
were
mouth
to
mouth
,
eye
to
eye
,
&c.
and
so
quickens
them
,
and
is
spiritually
formed
in
them
,
in
euery
part
,
yet
remaine
they
but
children
in
this
life
,
Yet
so
as
that
they
growe
by
degrees
to
perfection
.
in
comparison
of
that
perfection
which
they
at
length
,
partly
here
,
chiefly
hereafter
,
shal
attaine
vnto
.
Par.
3.
§.
66
Now
are
they
like
children
newly
borne
,
perfect
men
,
for
the
integritie
of
parts
;
as
these
want
no
limbe
which
belongs
to
an
intire
man
,
though
as
yet
not
any
one
limbe
or
part
of
the
body
hath
attained
its
ful
bignes
,
neither
the
whole
body
came
to
its
stature
,
ful
bulk
and
talenesse
,
vnto
which
yet
by
degrees
it
is
growing
,
and
in
time
shall
attaine
,
if
it
continue
a
liuing
body
.
Euen
thus
whosoeuer
,
being
truely
regenerate
,
puts
on
whole
Christ
and
his
graces
,
he
puts
him
on
wholly
in
all
parts
and
powers
of
soule
and
body
,
understanding
,
memory
,
wil
,
conscience
,
affections
of
loue
,
desire
,
ioy
,
&c.
and
in
the
outward
man
,
&
body
,
the
members
wherof
are
become
all
of
them
instruments
of
righteousnes
;
each
of
these
parts
are
renued
in
some
degree
or
other
,
though
not
any
one
of
them
as
yet
bee
come
to
his
due
and
full
growth
vnto
which
the
godly
Christian
,
Ephes.
4.13.15
.
in
the
vse
of
all
good
meanes
,
is
euer
striuing
to
attaine
,
so
that
he
increaseth
in
spirituall
strength
and
stature
,
in
all
these
proportionably
:
Perfect
then
he
is
,
A
threefold
perfection
of
Christians
in
this
life
.
and
wholly
puts
on
Christ
in
these
regards
(
to
name
no
moe
)
1.
In
regard
of
perfection
of
parts
,
as
is
said
:
vnto
which
our
Sauiour
exhorts
in
that
place
(
so
much
vrged
by
those
that
will
haue
men
in
this
life
attaine
to
such
a
perfection
as
Adam
had
in
his
innocency
,
Mat.
5.48
.
1
Of
parts
.
namely
Familists
and
Libertines
,
who
are
furthest
of
any
from
it
)
be
ye
perfect
,
euen
as
your
Father
which
is
in
heauen
is
perfect
,
whereby
hee
would
not
haue
vs
to
rest
in
the
graces
before
commended
,
but
to
ioyne
hereunto
the
loue
of
our
enemies
.
2
Of
sincerity
.
2.
In
regard
of
perfection
of
Sincerity
,
each
child
of
God
hauing
grace
in
each
part
truely
and
in
sinceritie
,
though
in
weake
measure
.
3.
In
regard
of
striuing
to
the
perfection
of
his
estate
in
Christ
,
3
Of
their
estate
in
Christ
.
Ephes.
4.13
.
and
vnto
the
measure
of
the
stature
of
the
fulnesse
of
Christ
.
Thus
a
man
is
perfect
that
aimes
at
and
striues
to
such
perfection
,
in
the
sight
and
feeling
of
his
daily
imperfections
;
yea
,
perfect
as
God
is
perfect
,
not
in
regard
of
any
equality
,
(
which
were
horrible
blasphemous
to
think
,
or
say
with
the
Familist
,
that
a
man
must
bee
Godded
with
God
,
or
co-deified
)
but
only
of
qualitie
and
similitude
,
when
hee
aymes
at
the
same
marke
,
as
in
his
liberalitie
,
not
respecting
worldly
gaine
;
in
goodnesse
,
striuing
with
the
malice
of
wicked
men
,
that
are
his
enemies
;
the
same
exhortation
therefore
being
made
elsewhere
,
it
is
,
Be
ye
mercifull
as
your
Father
is
mercifull
,
&c.
Mat.
5.44
.
For
as
God
doth
good
euen
to
his
enemies
,
so
hee
would
haue
vs
do
to
our
enemies
,
and
that
in
heart
,
word
,
and
deed
.
Thus
it
is
with
a
true
Christian
,
he
wholy
from
head
to
foot
clothes
himselfe
with
Christ
,
and
with
his
graces
in
imitation
of
his
vertues
,
This
compleat
armour
needfull
.
being
sound
and
intire
in
each
,
and
not
onely
desiring
and
endeauoring
,
but
indeed
growing
in
each
part
to
the
foresaid
perfection
:
as
knowing
that
vnlesse
hee
clothes
and
armes
himselfe
fully
at
all
poynts
,
all
is
as
good
as
nothing
,
seeing
he
hath
vigilant
enemies
,
who
goe
about
him
,
and
narrowly
view
him
on
euery
side
where
they
may
find
him
naked
.
He
therefore
takes
to
him
the
whose
armour
of
God
(
this
armour
of
light
)
and
putting
it
on
,
Ephes.
6.11
.
Rom.
13.12
armes
and
clothes
himselfe
wholly
in
all
parts
therwith
,
as
knowing
that
though
hee
haue
an
helmet
on
his
head
,
yet
that
is
no
fence
for
his
heart
,
and
therfore
hee
also
armes
himselfe
with
a
Brestplate
,
and
with
all
those
other
parts
of
Christian
armour
described
by
the
Apostle
.
Whereas
,
Ephes.
6.10.11
.
&c.
&
2
Pet.
1.5.6
.
&c.
on
the
contrary
,
wee
shall
find
many
counterfet
Christians
,
who
in
regard
of
this
integritie
of
parts
,
and
sincerity
of
each
,
are
eyther
maymed
,
Hypocrites
are
either
,
or
monstrous
.
They
will
put
on
Chris
,
but
how
?
As
if
Christ
were
only
for
the
head
,
1
Maymed
being
couered
on
the
head
,
not
on
the
heart
.
not
heart
,
they
are
well
fenced
with
knowledge
,
that
heretiks
and
cunning
Sophisters
cannot
deceiue
them
;
but
their
hearts
are
in
them
as
cold
as
lead
,
in
regard
of
any
true
loue
to
that
truth
which
they
know
,
(
these
two
truth
and
goodnesse
,
And
contrary
wise
.
being
for
subject
the
same
)
and
themselues
without
the
power
of
godlinesse
.
The
heads
of
many
now
are
better
then
their
hearts
,
so
that
they
may
crie
out
with
Ieremy
in
an
other
&
different
case
,
My
belly
,
my
belly
,
my
heart
,
my
heart
.
As
in
former
times
of
ignorance
,
many
mens
hearts
were
better
then
their
heads
,
2
Kin.
4.19
.
(
if
good
at
all
)
full
of
loue
and
deuotion
,
but
as
empty
of
true
knowledge
,
who
therefore
might
cry
with
the
Shunamites
sonne
,
My
head
,
my
head
,
who
not
long
after
died
.
Now
the
head
and
heart
being
principall
parts
,
Par.
3.
§.
65
if
either
bee
left
naked
and
vnarmed
,
how
soone
is
the
whole
body
destroyed
?
Some
againe
put
on
Christ
at
the
tip
of
their
tongues
,
and
from
the
teeth
outward
are
Christians
good
enough
;
In
their
tongues
not
in
their
hands
,
or
feete
:
but
their
hands
,
feet
,
&
other
parts
are
naked
,
deformed
and
vnarmed
,
for
want
of
good
workes
,
and
of
being
sho●
with
the
preparation
of
the
Gospell
of
peace
;
they
are
white
only
in
the
teeth
as
the
Aethiopian
,
else
blacke
all
ouer
.
Their
tongues
can
talke
of
good
things
,
&
their
braines
swim
with
knowledge
,
by
Patience
to
indure
crosses
&
scandales
.
but
they
either
want
feet
to
carry
them
on
in
Gods
wayes
,
according
to
the
direction
of
the
head
and
eyes
(
which
may
bee
inlightned
)
or
else
they
are
vnarmed
and
vnshod
,
and
so
cannot
walke
vpon
thorny
and
hard
places
,
vpon
Aspes
and
Dragons
,
that
is
,
cannot
indure
or
suffer
hardnesse
and
persecution
for
Christ
,
and
so
,
by
such
thornes
are
discouraged
and
giuen
ouer
:
Par.
3.
§.
66
their
head
is
too
heauy
for
their
feet
,
and
their
feet
,
that
is
,
their
affections
of
loue
,
ioy
,
desire
,
hope
,
feare
,
&c.
are
too
weake
to
sustaine
them
:
and
therefore
it
befals
them
which
befell
Nebuchad-nezzars
Image
,
Dan.
2.32.33.34
.
the
head
whereof
was
of
fine
golde
,
breast
and
armes
of
siluer
,
his
belly
and
thighs
of
brasse
,
his
legs
of
yron
,
his
feet
,
part
of
yron
,
part
of
clay
;
when
the
stone
of
offence
smites
it
vpon
the
feet
,
it
falls
and
breakes
all
to
pieces
.
Euen
such
is
the
end
of
such
vnsound
Christians
.
Thus
defectiue
they
are
for
want
of
some
principall
grace
to
arme
some
principall
member
;
Or
monstrous
.
yea
withal
monstrous
,
whiles
they
grow
not
on
proportionably
in
al
parts
,
Being
either
al
head
no
feete
.
being
either
all
heads
,
swolne
and
puffed
vp
with
knowledge
,
without
legs
and
feet
,
that
is
,
without
obedience
,
or
without
obedience
to
answere
such
knowledge
;
or
all
feet
,
without
head
;
that
is
all
for
a
blind
obedience
,
like
the
Sciopodes
,
whose
one
foot
is
so
big
&
broad
,
that
the
shadow
of
it
couers
the
whole
body
from
the
heate
of
the
Sun
:
so
these
men
are
couered
and
fenced
more
with
shadow
,
than
with
substance
.
Or
al
hands
no
heart
.
Or
they
are
all
hands
&
feet
,
by
works
,
nothing
in
heart
,
for
faith
:
with
the
mouth
,
Rom.
10.10
&c.
for
outward
profession
and
confession
exceeding
large
;
but
for
the
heart
,
with
which
they
should
beleeue
vnto
righteousnes
,
very
narrow
:
or
perhaps
their
faith
is
wonderful
large
,
extending
it selfe
,
through
too
much
credulitie
,
to
beleeue
lies
,
&
lying
wonders
&
miracles
,
whiles
their
knowledge
is
either
none
,
or
very
little
in
Gods
word
.
Thus
monstrous
are
they
,
through
this
disproportion
of
members
,
whether
in
the
being
,
or
in
the
growth
of
them
;
whereas
true
and
sound
Christians
grow
vp
into
Christ
in
all
things
,
which
is
the
head
,
Ephes
4.15.16
.
(
and
that
vniformly
and
proportionably
in
all
parts
)
for
from
him
the
whole
body
fitly
ioyned
together
,
and
compacted
by
that
which
euery
ioynt
supplyeth
,
Par.
3.
§.
67
according
to
the
effectuall
working
in
the
measure
of
euery
part
,
maketh
increase
of
the
body
vnto
the
edifying
of
it selfe
in
loue
.
Section
.
67.
And
thus
much
of
this
first
propertie
of
putting
on
Christ
,
which
is
,
that
it
must
be
whole
,
&
wholly
.
The
other
property
is
,
2
The
second
propertie
of
putting
on
Christ
,
is
,
that
this
putting
on
is
constant
,
so
that
the
sound
Christian
so
puts
on
Christ
,
as
that
(
according
to
the
property
of
this
spirituall
clothing
)
he
neuer
puts
him
off
again
but
weares
him
constantly
and
perpetually
.
Constancy
.
1
In
putting
off
sinne
.
This
implies
a
constant
putting
off
sinne
and
the
old
man
;
for
so
indeed
doe
good
Christians
;
they
so
put
off
their
sinne
,
as
that
they
resume
it
not
againe
,
neither
put
it
on
,
in
their
affections
at
least
:
for
else
there
is
not
the
best
nor
the
most
wary
,
but
is
in
danger
to
bee
brought
back
againe
and
insnared
in
the
same
sinnes
;
yet
hee
hauing
once
in
his
heart
&
affection
,
and
in
the
resolution
of
his
soule
,
put
it
off
,
and
cast
it
away
he
neuer
so
takes
it
vp
againe
,
as
to
delight
himselfe
with
it
.
He
so
puts
it
off
as
the
begger
doth
his
rags
,
when
once
he
growes
rich
,
and
gets
better
apparell
;
or
as
men
infected
with
the
plague
,
being
once
cleansed
,
throwe
their
infected
clothes
(
especially
being
course
)
into
the
fire
,
or
els
so
part
with
them
,
as
resoluing
for
euer
not
to
cloth
them selues
therewith
againe
:
whereas
the
hypocrite
and
vngodly
hauing
once
escaped
the
pollutions
of
the
world
,
2
Pet.
2.20
22.
suffer
themselues
again
to
be
intangled
therein
,
yea
&
ouercome
,
-
being
like
the
dog
which
turnes
to
his
owne
vomit
again
,
and
the
sow
,
which
being
washed
,
turnes
to
her
wallowing
in
the
myre
.
But
he
not
only
puts
off
sin
for
euer
,
2
In
putting
on
Christ
.
and
so
giues
it
a
Bill
of
Diuorce
,
but
so
puts
on
Christ
,
as
that
hee
marries
himselfe
vnto
him
for
euer
,
&
neuer
casts
him
off
again
;
which
hee
doth
not
by
his
owne
power
,
but
by
the
mercy
and
constant
loue
of
Christ
whom
he
puts
on
,
Hos.
2.19
.
who
betroths
him
vnto
himselfe
for
euer
.
This
is
from
hence
,
because
Christ
to
him
is
such
a
garment
as
neuer
either
weares
(
being
yesterday
and
to
day
,
Heb
1.12
.
True
Christians
so
put
on
Christ
that
they
put
him
not
off
againe
.
and
the
same
for
euer
)
or
wearies
him
that
puts
it
on
,
being
euer
needfull
,
and
neuer
out
of
fashion
with
him
.
In
these
and
in
other
regards
differing
from
ordinary
clothes
,
which
both
weare
with
vsing
,
and
with
long
vsing
prooue
noysome
,
as
wee
see
it
in
beggars
,
and
the
poorer
sort
;
as
also
if
especially
we
speake
of
our
owne
nation
,
in
a
few
yeares
grow
out
of
fashion
:
so
that
in
that
regard
hee
shall
be
accounted
to
be
out
of
fashion
;
that
,
the
fashion
altering
,
stil
vseth
that
fashion
,
which
not
very
many
yeares
before
,
some
swaggerer
began
,
and
first
tooke
vp
.
As
doe
hypocrites
:
But
we
may
obserue
that
many
who
yet
in
name
are
Christians
,
accounting
but
meanly
of
Christ
and
of
his
righteousnes
and
holines
,
who
put
him
on
&
off
at
their
pleasure
,
and
often
quite
lay
him
aside
,
vpon
like
occasions
as
they
doe
their
owne
apparell
.
Some
men
so
put
on
Christ
,
1
Are
day
Christians
.
as
they
doe
their
vpper
garments
,
as
their
clokes
or
gowns
;
which
serue
their
vse
when
they
goe
abroad
in
company
;
but
when
they
returne
home
,
they
cast
them
off
againe
;
or
as
their
best
clothes
,
which
they
put
on
only
on
good
daies
,
as
they
speake
,
and
on
holy
dayes
:
so
these
men
are
Saints
in
the
company
of
Saints
,
and
when
they
are
in
the
eye
of
the
world
;
but
when
they
are
only
themselues
,
and
in
secret
,
they
are
quite
other
men
,
their
secret
practises
and
affections
are
quite
other
then
were
their
outward
pretences
and
semblances
.
Such
are
those
whom
wee
may
call
Holiday-Christians
,
Or
2
holy-day
Christians
whose
holines
and
religion
they
both
put
on
and
put
off
at
the
Church
doore
,
or
at
least
at
night
on
the
Sabbaths
,
with
their
clothes
.
The
next
day
,
and
all
the
weeke
after
they
put
on
againe
,
with
their
older
clothes
,
the
old
man
,
and
thinke
their
formall
seruice
on
the
Lords
day
,
may
serue
and
excuse
them
,
if
all
the
weeke
long
they
,
in
their
ordinary
imployments
,
looke
not
to
Christ
at
all
or
to
his
word
.
3
So
such
as
put
of
Christ
in
the
heart
of
persecution
.
When
the
heat
of
Summer
comes
,
men
cast
off
such
clothes
as
they
kept
on
formerly
,
as
now
prouing
but
thensome
,
&
a
wearinesse
vnto
them
;
euen
so
,
many
who
in
the
Churches
peace
made
faire
shewes
of
constant
profession
,
and
that
they
put
on
Christ
,
yet
they
being
,
as
the
times
perhaps
serued
,
of
a
luke-warme
and
Laodican
temper
,
when
,
with
Peter
they
come
to
warme
themselues
in
the
high
Priests
Hall
,
&
to
bee
threatned
with
fire
and
fagot
,
then
with
him
,
Christis
denied
,
and
quite
put
off
;
though
in
such
case
,
if
any
be
as
Peter
was
,
Christ
will
not
finally
suffer
himselfe
to
be
cast
off
,
but
in
mercy
will
sticke
close
to
them
,
Luk
22
.
55.56.57-61
and
keepe
himselfe
on
,
by
remembring
them
of
their
dutie
;
whereas
such
as
are
wholly
vnsound
,
though
they
cast
off
Christ
as
Peter
did
,
yet
they
put
him
not
surer
on
againe
as
he
did
,
and
therby
shew
their
vnsoundnesse
.
4
So
such
as
whose
graces
were
out
.
The
like
is
also
done
when
mens
apparell
either
weare
away
into
holes
,
or
weare
out
of
fashion
,
(
strange
apparell
comming
more
in
fashion
)
and
so
they
becomming
ashamed
therof
,
cast
them
off
,
and
take
other
.
Euen
thus
it
is
with
hypocrites
,
whose
best
graces
being
but
in
hypocrisie
,
and
not
deepely
rooted
in
the
heart
,
soone
weare
out
,
when
occasion
requires
they
should
be
much
vsed
:
their
Faith
prooues
temporary
,
their
Loue
cooles
,
their
Hope
languisheth
,
their
Patience
is
soone
wearied
,
and
generally
being
long
holden
to
it
,
they
weary
of
well
doing
;
the
waters
of
their
Cisterne
are
soone
dried
vp
with
the
heate
of
the
Sun
,
and
their
hastie
crop
soon
withereth
,
like
the
grasse
on
the
house
top
;
their
thinne
and
fine
clothes
soone
weare
to
pieces
,
when
they
come
to
labour
and
worke
in
the
furnace
of
affliction
for
the
Gospell
.
Or
otherwise
,
before
persecution
comes
,
strange
outlandish
apparell
,
3
Such
as
change
good
customes
for
bad
.
Heathenish
or
Popish
customes
of
seruing
God
,
come
in
fashion
with
men
of
this
world
,
and
so
they
grow
ashamed
of
their
older
,
but
better
clothes
,
and
putting
them
off
by
littles
,
take
on
them
the
Popish
guise
and
habite
,
being
told
,
hee
is
no
Gentleman
that
is
no
Papist
:
and
thus
shaming
to
professe
Christ
in
the
simplicitie
of
the
Gospell
,
and
to
be
clothed
as
he
himselfe
was
clothed
on
earth
,
with
a
plaine
coat
,
without
seame
,
welt
or
gard
,
they
now
serue
God
according
to
the
pompe
&
pride
of
Popery
,
where
,
in
their
Priestes
vestments
Christ
is
put
on
onely
on
the
backe
and
outside
,
not
in
the
heart
,
and
in
the
puritie
of
his
worship
,
&
so
when
they
,
in
their
Massings
or
otherwise
,
haue
played
their
pageants
,
they
put
him
off
againe
,
till
the
next
act
comes
to
be
plaid
.
And
thus
generally
doe
many
Christians
clothe
themselues
with
Christ
,
as
Actors
on
the
Stage
,
6
Such
as
hauing
acted
their
parts
put
off
their
apparell
,
and
are
vnmasked
going
of
the
stage
of
the
world
.
(
from
whence
,
as
is
said
,
they
haue
their
name
of
Hypocrites
)
in
borrowed
apparell
,
whereby
they
act
the
parts
of
great
men
and
holy
,
of
the
sonnes
it
may
bee
of
the
most
High
;
but
,
if
not
before
,
yet
when
by
death
they
goe
off
the
stage
of
this
world
,
they
leaue
their
masks
and
dissembled
habit
,
&
go
as
naked
of
Christ
as
they
came
.
Others
againe
,
7
Such
as
laying
aside
profession
fashion
themselues
to
the
company
.
in
companies
where
they
would
not
be
knowne
,
dissemble
themselues
to
bee
what
they
are
(
and
I
wish
euen
good
Christians
otherwise
did
not
practise
this
too
much
)
and
so
putting
off
the
vpper
garment
of
profession
,
fashion
themseles
,
if
not
to
the
religion
,
yet
to
the
corrupt
and
sinfull
fashions
of
the
company
,
being
to
the
eye
of
any
indifferent
beholder
as
profane
as
the
company
is
,
bee
it
as
profane
as
it
will
be
,
and
yet
the
same
againe
,
out
of
such
companies
,
take
to
them
the
habit
of
sober
and
good
Christians
.
Of
all
others
the
dissembling
of
the
Familists
is
most
wicked
and
odious
:
who
,
(
pretending
such
a
perfection
on
earth
as
Adam
had
in
his
innocencie
yet
)
frame
themselues
to
the
customes
,
yea
religions
of
the
place
where
they
please
to
liue
,
in
so
much
that
(
if
one
,
once
an
Anabaptist
&
very
nigh
as
he
confesseth
one
of
themselues
,
Edm.
Iessop
in
his
discouery
of
the
errors
of
the
English
Anabaptists
,
towards
the
end
of
the
point
.
doe
not
bely
them
)
they
amongst
vs
Protestants
will
performe
the
Office
of
Ministers
,
(
I
wil
not
say
as
he
doth
,
in
the
Kings
Chappell
,
but
)
in
our
Church
,
and
amongst
Papists
will
exercise
the
place
of
Popish
Priests
.
Some
againe
put
off
Christ
,
as
men
put
off
their
clothes
when
they
goe
to
their
bedds
and
rest
,
namely
when
they
meane
to
giue
themselues
to
their
ease
and
security
,
and
to
take
no
paines
in
the
waies
of
God
.
Others
,
through
a
carelesse
keeping
of
their
garments
and
graces
,
9
Such
as
through
carelesnesse
lose
their
graces
.
suffer
them
to
bee
stolne
from
them
,
whiles
they
sleepe
securely
,
and
are
not
so
carefull
to
profit
by
Gods
Word
,
which
they
daily
heare
,
by
ruminating
and
remembring
it
:
for
thus
Satan
steals
away
the
Word
out
of
their
hearts
,
and
so
they
are
as
men
falling
among
theeues
,
10
Such
as
account
the
wayes
of
God
too
strict
.
who
leaue
them
wounded
and
naked
.
Lastly
,
as
men
trying
on
their
apparell
,
and
finding
them
either
too
wide
or
too
st●ight
,
put
them
off
againe
,
and
get
them
made
fit
for
their
bodies
or
else
they
will
not
weare
them
at
all
:
euen
so
is
it
with
many
Christians
,
with
whom
their
Christian
profession
and
cloathes
are
seldome
indeed
too
wide
and
large
(
for
they
willingly
take
as
much
libertie
and
more
then
God
giues
them
)
but
vsually
the
lawes
and
waies
of
God
are
accounted
too
straight
,
narrow
&
strict
,
so
that
hauing
a
little
tryed
on
this
apparell
,
and
,
being
too
straite
laced
,
finding
it
to
sit
close
and
pinch
in
their
great
bellies
of
Gluttony
and
Drunkennesse
,
their
swellings
of
Pride
,
their
corns
of
searednesse
of
conscience
,
&
hardnesse
of
heart
,
&c.
they
herevpon
throw
it
off
,
and
will
either
haue
it
made
wider
for
them
,
that
they
may
haue
more
scope
,
and
take
more
libertie
in
it
,
or
else
they
neuer
suffer
it
to
come
on
their
backs
againe
.
Whereas
Christ
is
such
apparrell
,
as
being
shaped
for
vs
by
the
best
skilled
Artificer
,
God
himselfe
,
who
knowes
our
mould
,
must
not
be
thought
either
too
wide
or
too
straight
,
too
long
or
too
short
,
that
it
should
be
taken
in
,
or
inlarged
at
our
pleasure
;
it
herein
differing
from
ordinary
apparell
,
which
may
and
must
be
fitted
to
our
bodies
,
not
our
bedies
to
it
:
but
we
must
bee
fitted
to
this
garment
,
cast
in
a
new
mould
,
and
must
submit
and
fashion
our selues
vnto
his
will
,
Par.
3.
§.
68
not
he
to
vs
,
and
our
will
.
And
thus
much
also
of
this
other
propertie
of
putting
on
Christ
,
which
is
,
that
we
must
so
put
him
on
as
neuer
to
put
him
off
againe
;
in
regard
of
which
,
as
also
of
the
former
propertie
,
true
Christians
differ
from
false
and
counterfet
,
Wee
are
now
to
shew
the
same
or
like
difference
from
those
other
two
Heads
formerly
named
,
to
wit
from
the
effects
,
and
from
the
Meanes
of
putting
on
.
Sectian
.
68.
The
third
head
and
ground
of
Ttriall
then
is
from
the
effects
of
this
putting
on
Christ
,
3
Trials
of
our
putting
on
Christ
from
the
effects
therof
.
which
indeede
are
proper
to
it
;
and
these
are
generally
true
happinesse
,
particularly
,
as
hath
beene
shewed
.
1.
True
Honour
and
Glory
.
2.
True
content
,
Ioy
and
Comfort
.
For
(
such
is
the
estate
of
euery
true
Christian
;
an
estate
of
Happinesse
,
Which
are
three
-
Happines
-
Honour
-
Ioy
.
Honour
and
Ioy
;
and
so
doe
all
true
and
good
Christians
esteeme
and
account
of
it
;
whereas
all
others
shew
themselues
not
to
bee
indeede
what
they
would
seeme
to
be
,
by
their
contrary
iudgements
and
conceits
of
that
estate
.
1
True
Christians
place
their
happinesse
onely
in
Christ
.
Which
they
shew
.
First
,
(
as
the
only
happinesse
of
the
Saints
on
earth
consists
in
true
righteousnesse
,
wherby
their
sinnes
are
not
imputed
any
longer
to
them
,
but
pardoned
,
(
seeing
Christ
on
the
Crosse
cloathed
himselfe
therewith
)
and
whereby
his
righteousnes
is
imputed
to
them
,
they
being
cloathed
therewith
,
(
as
in
the
first
Motiue
long
since
is
shewed
:
)
so
)
they
make
it
manifest
they
haue
truly
put
on
Christ
,
in
as
much
as
they
place
their
only
happinesse
in
Christ
,
and
in
the
pardon
of
their
sinnes
,
which
benefit
they
haue
from
their
putting
on
of
Christ
.
1
By
professing
so
much
.
That
they
place
their
happinesse
herein
is
plaine
.
First
,
they
plainely
professe
so
much
:
as
Dauid
,
a
King
,
and
wanting
nothing
of
this
life
which
might
make
him
happy
,
(
being
established
in
his
Kingdome
in
safety
,
where
he
inioyed
much
Peace
and
plenty
)
yet
euen
he
,
placeth
his
happinesse
,
in
nothing
of
this
life
,
but
only
in
this
benefit
,
in
the
pardon
of
his
sinne
,
hauing
them
couered
;
saying
,
Psa.
32
,
1.2
Rom.
4.6.7
.
blessed
is
the
man
whose
transgression
is
forgiuen
,
whose
sinne
is
couered
.
But
the
temporall
happinesse
of
his
Sonne
Salomon
is
vnmatchable
,
in
respect
of
the
concurrence
of
all
earthly
blessings
whatsoeuer
,
of
the
best
whereof
he
could
say
,
as
of
Joy
,
and
Pleasure
,
in
this
manner
;
I
said
of
laughter
,
Eccles.
2.2
.
it
is
mad
;
and
of
mirth
,
what
doth
it
?
and
if
wisedome
and
knowledg
be
any
better
,
(
as
doubtlesse
they
are
incomparably
)
heare
his
verdit
of
them
too
:
&
1.18
.
In
much
wisedome
is
much
griefe
,
and
he
that
increaseth
knowledge
,
increaseth
sorrow
.
Nay
his
verdit
of
altogether
,
put
wealth
,
honour
,
long
life
,
peaceable
gouernment
,
&
all
else
into
the
ballance
,
and
they
,
in
his
,
and
in
true
account
are
lighter
then
vanitie
,
for
saith
he
,
vanitie
of
vanities
,
and.
2.26
.
all
is
vanitie
,
(
not
only
vaine
but
vanitie
)
not
only
so
but
vexation
also
of
spirit
,
not
only
vnable
to
make
a
man
truly
happy
,
but
helping
to
make
him
,
vnhappy
and
miserable
?
for
what
greater
misery
on
earth
,
then
vexation
of
spirit
,
Quae
dum
quaeruntur
fatigant
,
dum
accquiruntur
infatuant
,
dum
amittuntur
excruciant
.
Ioh:
Pic
Mirand
.
&
a
tormented
soule
,
vnto
which
the
best
things
on
earth
both
in
their
getting
,
keeping
,
and
loosing
,
doe
make
a
man
(
without
the
benefit
aforesaid
)
subiect
,
especially
in
regard
of
that
sting
of
conscience
which
follows
the
vniust
getting
,
vnsanctified
inioying
,
the
vnmeasurable
minding
of
them
,
with
the
neglect
&
losing
of
better
things
.
Wherein
then
placeth
hee
happines
?
namely
in
the
fearing
of
God
,
and
keeping
his
commandements
:
Eccles.
12.13
for
thus
,
(
these
presupposing
the
former
benefit
)
a
man
findes
peace
of
conscience
,
and
assurance
of
the
fauour
of
God
in
the
pardon
of
his
sinne
:
for
it
is
such
a
feare
as
is
not
separate
from
faith
and
confidence
in
God
,
and
such
a
keeping
of
the
Commandements
as
is
according
to
the
Gospell
(
the
chiefe
commandement
whereof
is
,
that
we
beleeue
in
the
name
of
Christ
)
not
according
to
the
strictnes
and
rigour
of
the
law
.
1
Ioh.
3.23
.
Thus
Paul
accounts
all
things
(
the
best
things
and
priuiledges
also
of
this
life
)
but
losse
,
-
yea
but
dung
,
that
,
saith
he
,
I
may
win
Christ
,
and
bee
found
in
him
(
as
a
man
is
found
in
his
clothes
)
not
hauing
mine
owne
righteousnes
,
which
is
of
the
law
,
Phil.
3.8.9
.
but
that
which
is
through
the
faith
of
Christ
,
the
righteousnes
which
is
of
God
by
faith
.
Secondly
,
2
By
sorrowing
most
,
in
the
want
of
assurance
of
Gods
fauour
in
Christ
.
they
shew
so
much
by
the
contrary
,
whilest
they
sorrow
most
of
all
in
the
want
of
such
assurance
,
and
account
sin
,
vnpardoned
,
the
heauiest
burden
on
earth
,
and
themselues
in
that
onely
regard
vnhappy
and
miserable
.
Thus
Dauid
,
hauing
shewed
his
happines
by
hauing
his
sin
pardoned
&
couered
,
shewes
also
what
cause
he
had
so
to
doe
,
saying
in
the
next
words
,
Psa.
32.1.2.3.4.5
.
When
I
kept
silence
,
my
bones
waxed
olde
,
through
my
roaring
all
the
day
long
;
for
day
and
night
thy
hand
was
heauy
vpon
mee
,
&c.
Then
I
acknowledged
my
sinne
vnto
thee
,
&c.
and
thou
forgauest
the
iniquitie
of
my
sinne
.
Loe
at
once
both
his
misery
,
&
his
happinesse
.
So
Paul
,
finding
but
the
remainder
of
sin
,
by
the
motions
of
it
in
himselfe
,
cries
out
as
if
hee
were
slaine
,
or
beset
with
deadly
enemies
;
Rom.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
3
By
their
Desires
.
Thirdly
,
they
shew
where
they
place
their
happinesse
by
their
desires
:
for
as
all
good
things
are
desireable
because
they
are
good
,
so
that
which
is
the
chiefe
good
of
all
is
chiefly
desireable
,
and
desired
by
those
that
truely
know
it
.
Now
the
godly
desiring
this
benefit
aboue
al
,
Gods
fauoure
and
the
pardon
of
their
sinnes
,
shew
that
therin
they
place
their
chiefe
happinesse
.
And
therefore
the
same
Dauid
in
the
aforesaid
place
,
in
the
very
next
words
,
shewes
what
the
property
and
the
affection
of
a
godly
man
is
,
saying
,
For
this
(
that
is
,
the
pardon
and
couering
of
sin
)
shall
euery
one
that
is
godly
pray
vnto
thee
.
As
if
for
this
,
Psalm
.
32.6
.
&
for
this
only
euery
godly
man
shold
chiefly
pray
,
wherby
he
,
in
Christ
,
might
be
assured
of
Gods
fauour
:
for
thus
the
same
godly
Dauid
doth
difference
himselfe
from
worldlings
,
&
such
as
seeke
their
happinesse
in
the
things
of
this
life
,
in
this
manner
speaking
;
There
bee
many
that
say
,
Psalme
4.6
.
who
will
shew
vs
any
good
?
Lord
,
lift
thou
vp
the
light
of
thy
countenance
vpon
vs
.
Fourthly
,
4
By
their
thankefulnes
which
is
cheifely
for
Pardon
.
this
they
shew
(
not
only
by
indeauours
answerable
to
these
their
desires
,
but
)
by
their
thankefulnes
and
reioycing
in
this
fauour
,
&
in
the
pardon
of
their
sins
before
and
aboue
all
things
else
whatsoeuer
:
as
we
see
in
the
example
of
the
same
holy
Dauid
,
who
stirring
vp
his
soule
,
his
whole
soule
to
blesse
God
,
and
not
to
forget
all
his
benefits
,
Ps.
103.1.2.3
begins
with
this
as
chiefe
of
all
,
thus
;
who
forgiueth
all
thine
iniquities
,
&c.
Now
the
want
of
such
high
estimation
of
this
benefit
before
all
things
els
;
the
want
of
sorrow
in
the
want
of
it
;
the
want
of
desire
and
Godly
indeauour
after
it
;
the
want
of
true
thankefulnesse
for
such
mercies
offered
in
the
Gospell
,
testified
by
such
vnfruitfulnesse
as
appeares
in
the
liues
of
most
men
,
the
bare
want
of
such
things
,
is
a
most
cleare
euidence
,
that
most
men
remaine
vncloathed
by
Christ
in
their
sinnes
and
nakednes
,
as
also
without
the
fauour
of
God
in
Christ
,
as
might
particularly
and
largly
be
shewed
,
if
I
hasted
not
to
an
end
.
But
their
excesse
in
these
,
concerning
the
things
of
this
world
,
is
a
proofe
sufficient
of
a
want
and
defect
in
the
same
,
concerning
this
maine
benefit
of
Inioying
Christ
and
of
being
cloathed
with
his
righteousnesse
,
and
holinesse
,
Hypocrites
shew
themselues
,
to
be
so
by
not
placing
their
happinesse
in
Christ
.
and
so
concequently
that
they
onely
beare
the
name
of
Christians
,
but
(
so
remaining
,
so
liuing
and
so
d●ing
)
shall
neuer
attaine
to
the
happinesse
of
Christians
,
either
heere
,
or
heereafter
.
Which
they
shew
.
for
wherein
doe
most
men
place
their
happines
and
felicity
?
is
it
not
rather
in
any
thing
then
in
Christ
,
truely
learned
by
faith
apprehended
and
put
on
,
in
the
practise
of
our
liues
imitated
?
is
it
not
more
oftentimes
in
gold
then
in
God
,
1
By
their
account
of
him
.
in
the
fauour
of
men
especially
great
ones
,
then
in
the
fauour
of
God
in
Christ
?
doe
men
vsually
call
and
account
themselues
blessed
,
when
their
sinne
is
pardoned
,
and
iniquity
couered
by
the
couering
and
Imputation
of
the
righteousnesse
of
Christ
,
as
did
Dauid
,
or
not
rather
,
when
with
Dauid
,
they
only
attaine
to
honor
,
wealth
setlednes
in
their
estate
,
and
the
,
like
,
all
which
yet
,
in
comparison
of
happinesse
?
Doe
not
most
men
blesse
themselues
,
and
account
themselues
the
onely
happy
men
on
earth
,
when
they
attaine
to
such
things
,
though
in
a
very
slender
measure
,
Accounting
better
of
baser
things
.
in
comparison
,
which
Salomon
could
truely
call
not
onely
vanity
but
vexation
of
spirit
;
and
so
,
in
the
very
truth
(
without
the
other
)
part
of
a
mans
infelicity
and
wretchednesse
on
earth
,
so
that
such
happy
(
vnhappy
)
men
,
such
rich
men
are
bid
to
weepe
and
howle
for
their
miseries
&c.
Iam.
5.1
.
&c
Doe
not
most
men
,
quite
contrary
to
Saint
Paul
account
Christ
and
his
graces
,
which
they
should
put
on
,
but
losse
,
drosse
,
yea
dung
,
in
comparison
of
earthly
trash
,
wordly
gaine
,
or
their
owne
formall
and
conceited
righteousnesse
.
Isa.
55.1.23
.
Mat.
22.1.2
&c.
Doe
they
not
,
when
they
are
called
and
invited
by
Christ
,
to
leaue
,
not
simply
the
things
of
this
life
their
farmes
,
their
oxen
,
their
marchandise
,
their
wiues
&c.
but
the
excessiue
and
immoderate
loue
of
these
things
,
and
to
come
vnto
him
that
they
may
inioy
him self
&
gods
fauour
in
him
,
do
they
not
I
say
,
make
light
of
him
,
&
prefer
these
other
things
before
him
?
doe
they
not
leaue
him
for
others
to
inioy
,
in
effect
saying
,
as
the
Iewes
to
the
late
blind
man
,
be
thou
,
or
thou
art
his
disciples
;
Ioh.
9.28
.
we
are
Moses
desciples
(
though
therein
they
spake
falsly
;
)
and
do
they
not
account
these
others
,
who
truely
receiue
and
put
on
Christ
,
euen
in
that
regard
,
accursed
?
as
the
same
Pharises
,
saying
,
doe
any
of
the
rulers
beleeue
on
him
?
Ioh.
7.48.49
but
this
people
,
who
konw
not
the
law
are
cursed
.
Againe
;
what
one
of
many
with
Dauid
and
Paul
,
2
By
their
want
of
sorrow
in
their
want
of
him
roares
and
cries
out
,
accounting
himselfe
wretched
in
that
(
I
say
not
,
some
relicks
of
sinne
is
yet
in
him
,
but
)
his
sinne
is
vnpardoned
,
and
he
hath
no
comfortable
assurance
of
Gods
fauour
?
Nay
,
doe
they
not
cry
out
,
they
are
vndone
,
when
they
vndergoe
some
of
the
other
,
he
made
no
part
of
his
great
losse
in
their
estate
,
when
the
burthen
of
pouerty
lies
vpon
them
,
when
they
haue
incurred
the
displeasure
and
enmity
of
great
ones
?
though
all
the
while
they
haue
lost
(
at
least
not
regained
)
their
soules
haue
the
burthen
of
their
sinnes
(
vnfelt
,
vnsorrowed
for
)
lying
vpon
them
,
and
are
in
the
disfauour
,
and
vnder
the
displeasure
of
the
Almighty
?
doe
these
men
place
their
happinesse
in
(
their
putting
on
)
Christ
?
ah
poore
soules
,
how
doe
they
deceiue
themselues
.
3
By
their
greater
desires
after
earthly
things
.
Moreouer
,
what
desires
doe
they
most
expresse
?
is
not
this
the
voice
of
most
men
(
really
vttered
and
expressed
in
their
indeauours
and
practises
)
who
will
shew
vs
any
good
?
not
,
as
Dauid
,
lift
thou
vp
the
light
of
thy
countenance
vpon
vs
;
doe
not
men
plainely
shew
this
when
their
cheife
desires
,
aimes
,
diligence
and
time
is
spent
,
in
seeking
and
hunting
after
liuings
,
whether
spirituall
,
benifices
,
Bishopricks
&c.
or
temporall
,
by
begging
,
buying
,
and
catching
at
offices
and
other
preferment
?
&c.
Yet
the
same
men
,
in
regard
of
spirituall
things
,
and
of
Christ
,
are
poore
,
blind
,
naked
,
and
miserable
.
The
like
they
shew
by
their
thankful
taking
any
good
done
to
their
bodies
and
outward
estate
,
4
By
their
vnthankfulnes
and
reiection
of
mercy
.
whiles
,
by
open
Prophāes
or
contempt
they
reiect
gods
mercies
in
Christ
offered
in
the
Gospell
,
euen
like
many
beggars
who
repairs
to
the
Church
doores
in
hope
to
receiue
a
penny
,
by
the
commers
out
,
or
disposers
of
monies
for
the
poore
which
with
many
thankes
&
blessings
they
receiue
;
whereas
they
are
ready
rather
to
curse
those
that
vrge
them
to
come
in
and
ioyne
with
others
in
praying
and
heareing
,
so
sencelesse
are
they
of
the
benefit
of
preaching
,
whereby
Christ
offers
to
couer
their
nakednes
and
to
enrich
their
soules
.
Oh
then
!
how
doe
men
deceiue
themselues
,
when
,
shewing
such
desires
after
,
and
pursuing
with
such
earnestnesse
the
things
of
this
life
,
seeking
or
finding
so
much
content
in
them
,
they
are
but
,
at
best
,
indifferently
affected
towards
heauenly
things
,
if
not
wholly
averse
from
them
,
pouring
out
either
none
,
or
very
cold
and
formall
prayers
for
the
pardon
of
their
sinnes
,
and
taking
no
paines
,
or
very
Perfunctory
paines
in
searching
out
their
sinnes
,
killing
and
mortifying
them
or
in
any
other
indeauour
by
which
they
might
put
on
Christ
.
5
By
their
immoderat
minding
the
world
.
This
immoderate
minding
of
the
world
,
whereby
men
so
seeke
to
cloath
their
backes
with
rich
apparrell
,
their
houses
with
rich
hangings
,
Psal.
64.13
.
their
fields
with
corne
and
cattle
,
And
by
making
provision
for
the
flesh
.
sheepe
and
oxen
,
themselues
with
honour
&c.
is
too
euident
a
signe
,
that
they
haue
not
as
yet
put
on
the
Lord
Iesus
Christ
,
neither
haue
any
great
desire
or
purpose
so
to
doe
;
whiles
on
the
contrary
they
make
prouision
for
the
flesh
,
(
for
their
bodies
)
yet
not
simply
,
for
that
is
needfull
;
but
so
as
that
they
may
fulfill
the
lusts
thereof
,
Rom.
13.14
especially
by
immoderate
minding
and
glutting
themselues
with
earthly
contents
.
Thus
to
do
is
made
by
the
Apostle
contrary
and
opposite
to
the
putting
on
of
Christ
,
so
that
such
as
ordinarily
vse
that
libertie
which
God
hath
giuen
them
,
in
eating
,
drinking
,
marrying
,
prouiding
necessaries
,
&c.
as
an
occasion
to
the
flesh
,
doe
thereby
plainely
shew
themselues
not
to
haue
put
on
Christ
,
and
therefore
falsely
to
glory
in
the
name
of
Christian
;
that
name
with
out
Christ
,
truly
,
by
faith
and
imitation
of
him
,
put
on
,
will
not
saue
,
but
rather
condemne
vs
.
Do
thou
then
,
whosoeuer
,
hence
try
and
examine
thy selfe
where
,
and
in
what
thou
placest
thy
happinesse
,
whether
in
Christ
,
truely
and
soundly
,
yet
soberly
,
put
on
more
then
in
any
thing
else
,
and
as
thou
findest
,
either
leaue
off
,
or
goe
on
.
Secondly
,
the
next
effect
of
this
Section
.
69
cloathing
by
Christ
and
of
being
cloathed
with
him
,
2
The
second
effect
of
putting
on
Christ
is
Honour
.
is
honour
,
beauty
and
glory
,
euen
in
this
life
.
For
the
estate
of
a
true
Christian
is
(
whatsoeuer
the
blind
world
accounts
of
it
)
an
honourable
and
glorious
estate
;
True
Christians
place
their
honour
onely
in
Christ
.
and
as
it
is
so
in
it selfe
,
euen
so
doe
they
account
it
,
glorying
more
,
that
they
by
Christ
are
made
true
Christians
,
Ier.
9.23.24
.
and
that
they
vnderstand
and
know
God
in
Christ
,
that
he
is
the
Lord
,
who
to
them
,
in
Christ
,
exerciseth
louing
kindnesse
,
&c.
then
in
wisdome
,
might
,
riches
&c.
as
God
himselfe
exhorteth
.
And
hereby
doe
they
shew
themselues
to
bee
Christians
more
then
in
name
only
,
because
they
glory
in
being
Christians
,
Not
in
earthly
honours
not
in
seeming
,
or
in
being
called
Christians
,
as
doe
hypocrites
.
This
was
the
commendation
of
Moses
his
faith
,
that
by
faith
when
he
was
come
to
yeares
he
,
refused
to
bee
called
the
sonne
of
Pharaohs
Daughter
,
chusing
rather
to
suffer
affliction
with
the
people
of
God
—
esteeming
the
reproach
of
Christ
greater
(
Honour
and
)
Riches
,
Heb.
11.24.25.26
.
then
the
(
Honours
and
)
Treasures
of
Aegppt
.
This
his
faith
made
him
in
deed
a
Christian
,
though
not
in
name
:
for
,
as
he
with
the
faithfull
of
old
dranke
of
the
same
spirituall
drinke
(
with
vs
)
and
of
that
Rocke
which
(
in
a
figure
)
was
Christ
:
1
Cor.
10.4.9
.
(
as
the
euill
and
wicked
euen
then
are
said
to
haue
tempted
Christ
,
)
so
here
it
is
said
that
Moses
refusing
other
honour
,
highly
esteemed
the
reproach
of
Christ
.
The
like
high
estimation
of
Christ
,
Psal.
19.46
euen
Kings
haue
had
and
shewed
,
as
of
old
Dauid
,
who
professeth
he
will
speake
of
Gods
testimonies
euen
before
Kings
,
and
will
not
bee
ashamed
;
and
Christian
Kings
and
Emperours
,
as
Constantine
,
and
Theodosius
,
August
de
civit
.
dei
lib
●
.
cap.
26.
which
last
as
Saint
Austine
reports
of
him
,
reioyced
more
that
he
was
a
member
of
the
true
Orthodoxe
Church
(
which
was
not
infected
with
the
heresie
of
Arrius
,
who
denyed
Christs
diuinitie
)
then
that
he
was
an
Emporour
on
earth
.
Par.
3.
§.
69
Thus
others
,
though
otherwise
,
Mightie
and
Noble
,
High
and
Honourable
,
yet
haue
not
bin
ashamed
of
Christ
,
or
of
performing
the
meanest
duties
;
euen
after
the
example
of
the
same
Theodosius
,
who
,
by
reason
of
a
cruell
fact
against
the
Thessalonians
,
being
by
Saint
Ambrose
debarred
from
the
communion
and
Church
assemblies
at
Easter
,
Sic
egit
paenitentiam
,
vt
Imperatoriam
celsitudinem
,
pro
illo
populus
orans
magis
fleret
videndo
prostratam
quam
peccando
timeret
iratam
.
Aug.
ibid.
&
viues
.
was
not
ashamed
in
a
Religious
humility
,
to
shew
his
repentance
,
to
confesse
his
fault
,
and
craue
pardon
,
first
,
of
God
,
then
of
Saint
Ambrose
,
and
lastly
of
the
whole
Church
,
and
that
in
such
submisse
manner
,
that
the
people
praying
for
him
,
wept
more
to
see
him
so
humbled
,
then
feared
his
displeasure
for
their
offending
him
.
Thus
to
doe
,
and
to
shew
themselues
Christians
in
deed
,
and
in
the
power
of
Christianity
,
the
godly
account
their
honour
,
and
themselues
graced
thereby
,
(
though
not
alwaies
with
men
,
who
mocke
and
deride
them
for
such
actions
,
as
Michal
did
Dauid
,
for
dancing
before
the
Arke
)
yet
alwayes
with
God
.
And
why
?
Why
?
because
they
know
that
the
true
practise
of
Piety
and
Christianity
is
the
most
honourable
profession
,
By
him
they
haue
a
new
and
great
name
.
and
that
the
true
and
sincere
seruice
of
God
is
more
honour
then
to
be
a
King
on
earth
.
This
is
when
withall
,
their
sin
is
pardoned
and
done
away
(
as
it
is
by
Christ
)
.
For
they
know
it
will
auaile
them
little
to
bee
by
birth
Noble
and
Honourable
on
earth
,
&
so
to
haue
a
great
Name
among
men
,
if
they
haue
not
also
giuen
vnto
them
,
Reuel.
2.17
.
the
white
stone
(
of
absolution
)
and
in
it
,
a
new
name
written
.
Christ
was
long
since
promised
to
bee
raised
vp
for
his
people
a
plant
of
renowne
,
In
Nomen
.
Ezek
,
34.29
or
for
renowne
:
and
by
putting
him
on
,
or
by
being
planted
into
him
,
each
sound
Christian
hath
the
reproach
of
his
ignoble
birth
in
sinne
done
away
,
Ezek.
16.4.5
.
&c.
to
15.
whilest
God
,
finding
him
in
his
blood
,
not
salted
,
nor
swadled
—
but
cast
out
in
the
open
field
,
to
the
loathing
or
contempt
of
his
person
—
spreads
his
skirt
ouer
him
and
couers
his
nakednesse
—
washeth
him
—
decketh
him
with
ornaments
—
and
puts
a
beautifull
crowne
vpon
his
head
,
And
their
reproach
through
sin
is
done
away
makes
him
exceeding
beautifull
,
&c.
This
is
,
whilest
being
truly
baptized
inro
Christ
,
hee
puts
on
Christ
,
for
thus
he
becomes
truly
honourable
;
euen
as
when
Joshua
of
old
circumcised
the
Israelites
,
the
Lord
said
,
This
day
haue
I
rowled
away
the
reproach
of
Egypt
from
you
.
Ioshua
5.9
.
Now
the
true
Christian
,
not
ignorant
of
this
his
glorious
estate
in
Christ
,
is
so
well
pleased
therewith
,
that
hee
is
ashamed
of
nothing
that
may
stand
with
this
estate
:
he
accounts
the
Christians
profession
his
chiefest
ornament
and
honour
,
&
himselfe
most
graced
when
hee
can
most
glorifie
God
therein
;
hee
is
ashamed
of
nothing
more
then
of
sin
,
They
shame
of
nothinge
but
of
sinne
and
of
himselfe
,
so
farre
as
hee
is
sinfull
:
when
hee
remembers
his
own
waies
he
is
ashamed
,
Ezek.
16.61
and
36.31
.
yea
loathes
himselfe
in
his
owne
sight
for
his
iniquities
.
He
knowes
nothing
to
be
ashamed
of
but
sinne
,
Which
of
al
things
is
most
loathsome
.
which
as
it
is
most
loathsome
of
all
things
,
as
being
compared
to
mire
,
2
Pet.
2.22
.
in
which
the
filthy
swine
wallowes
himself
,
yea
to
the
filthy
and
hatefull
vomit
of
a
dogge
;
so
it
infects
and
makes
abominable
(
where
it
raignes
)
a
mans
best
and
most
glorious
actions
,
his
very
prayers
,
Prover.
28.9
Isai
64.6
.
yea
his
very
righteousnesse
.
Though
the
world
highly
esteeme
of
riches
,
&
both
account
and
make
them
honourable
who
are
rich
;
yet
hee
is
taught
to
account
and
call
it
(
as
commonly
it
is
attained
vnto
)
filthy
Lucre.
Titus
.
1.7
.
&
wanton
talke
wherwith
many
please
themselues
,
with
him
,
is
filthy
speaking
;
Coloss.
3.8
yea
all
sinnes
are
in
his
account
,
but
the
in
dust
and
ashes
.
No
,
wee
see
it
otherwise
;
so
farre
are
they
from
being
ashamed
of
themselues
and
their
sinnes
,
2
They
boast
of
their
sin
.
and
so
farre
from
seeking
,
by
the
righteousnesse
of
Christ
,
to
hide
&
couer
their
sins
from
God
or
man
(
vnlesse
it
be
to
commit
them
closely
)
that
,
instead
thereof
,
they
not
only
by
all
meanes
they
can
,
goe
about
to
lessen
and
extenuate
them
by
excuses
,
but
plainely
and
openly
defend
them
,
yea
,
make
a
trade
and
profession
of
sinne
;
nay
,
moreouer
brag
&
boast
of
them
,
reioyce
in
them
,
account
them
their
honour
and
ornaments
,
whereby
they
would
be
distinguished
and
knowne
,
3
They
seeke
to
Grace
themselues
.
from
all
such
,
as
of
whom
they
account
basely
,
in
regard
of
their
harmelesse
and
holy
life
and
profession
.
They
account
so
highly
and
honourably
of
their
sinnes
,
and
so
basely
of
Christ
,
and
of
Religious
duties
,
1
With
oaths
,
pride
,
cursing
.
&c.
that
they
neither
thinke
the
one
worthy
hyding
or
denying
,
nor
the
other
of
professing
.
Such
are
they
that
(
in
stead
of
cloathing
themselues
with
Christ
)
adorne
,
and
as
they
wickedly
thinke
and
imagine
,
grace
their
speaches
with
oathes
,
as
if
they
were
too
naked
and
vnsauery
without
them
;
Psa.
109.18
and
cloath
themselues
with
cursing
like
as
with
a
garment
;
with
lying
,
slandering
and
disgracing
of
others
,
whereby
they
seeke
credit
to
their
owne
persons
and
causes
,
or
religion
,
(
as
is
practised
by
the
lying
Papists
against
vs
:
)
and
so
generally
with
such
vices
,
of
anger
,
wrath
,
malice
,
blasphemie
,
filthy
communication
.
Col.
3.8.9
.
Psalm
.
73.6
&c.
as
we
are
commanded
to
put
off
.
Others
couer
themselues
with
cruelty
and
violence
as
with
a
garment
,
and
pride
doth
compasse
them
about
as
a
chaine
or
ornament
.
And
these
are
they
,
who
,
being
enemies
to
the
Crosse
of
Christ
(
of
which
yet
Paul
reioyced
)
glory
in
their
shame
,
Philip.
3.19
Psalm
.
52.1
boast
themselues
in
mischiefe
,
speak
with
delight
of
their
couetousnesse
,
tricks
of
youth
,
or
of
cosenage
,
of
their
strength
to
poure
downe
strong
drinke
,
&c.
Are
these
men
cloathed
with
Christ
,
who
thus
cloath
themselues
,
and
glory
in
their
shame
?
no
:
as
now
they
cloath
themselues
with
cursing
,
Psa.
109.19.29
.
so
shall
cursing
come
vpon
them
as
a
garment
which
couereth
them
:
they
shall
bee
cloathed
with
shame
,
and
couer
themselues
with
their
owne
confusion
,
as
with
a
mantle
;
they
shall
bee
cloathed
with
shame
and
dishonour
.
Psal.
35.26
Iob.
8.22
.
And
though
all
glory
not
thus
palpably
in
vice
,
yet
many
besides
these
,
pride
themselues
in
vanity
,
2
In
the
vanity
of
outward
apparell
.
that
especially
of
outward
apparell
;
for
neuer
regarding
the
nakednesse
of
their
soules
neither
in
a
sight
of
the
filthynesse
therof
,
seeking
by
Christ
to
haue
it
couered
,
they
,
desirous
to
be
esteemed
in
the
world
,
and
knowing
they
cannot
so
bee
for
their
vertues
and
graces
,
doe
therefore
seeke
respect
from
their
gay
cloathes
;
like
Apelles
his
apprentice
,
who
in
painting
Helena
,
when
he
could
not
make
her
beautifull
,
he
set
her
out
in
golden
colours
&
made
her
rich
.
Of
these
as
of
the
former
we
may
well
prognosticate
;
that
continuing
without
changing
of
this
their
apparell
&
putting
on
Christ
,
the
like
,
or
more
fearefull
iudgement
will
befall
them
from
this
their
cloathing
,
which
is
fabled
to
haue
befalne
Hercules
;
who
putting
on
the
garment
of
Nessus
the
Centaure
,
sent
him
from
his
wife
Deianira
,
shortly
after
was
so
grieuously
plagued
and
tormented
that
he
runne
mad
,
and
threw
himselfe
into
a
great
fire
flaming
out
of
a
mountaine
:
So
&c.
But
besides
,
4
They
glory
not
in
Christ
.
wee
can
haue
no
better
judgement
of
such
,
as
,
though
they
glory
not
in
open
vice
or
vanity
,
1
They
see
no
beauty
in
him
.
yet
are
ashamed
of
Christ
,
of
his
Gospell
,
or
of
those
that
sincerely
professe
the
same
in
power
.
Many
such
there
are
.
Those
first
that
see
no
beauty
,
no
forme
nor
comlinesse
in
Christ
,
that
hee
should
be
desired
,
but
euen
as
it
weare
,
hide
their
faces
from
him
,
Isai
.
53.2.3
despising
him
and
esteeming
him
not
;
are
these
men
Christians
?
If
they
were
that
in
truth
,
which
they
are
in
name
,
then
would
they
see
more
beauty
in
him
,
then
in
the
whole
world
besides
.
They
would
account
it
more
honour
to
them
to
bee
true
Christians
,
then
to
bee
Kings
on
earth
.
2
They
account
basely
of
his
seruants
.
&
of
his
profession
.
The
like
question
we
may
aske
concerning
such
as
account
meanely
and
basely
of
those
that
are
the
truest
and
most
conscionable
Christians
,
whose
liues
are
accounted
madnesse
,
and
both
life
and
end
,
or
death
,
to
bee
without
honour
.
Can
any
,
indeed
,
himselfe
be
cloathed
with
Christ
and
not
account
such
as
truly
so
are
,
to
be
truly
honourable
?
is
the
name
of
Christian
a
credit
,
and
is
not
the
thing
it selfe
an
honour
?
the
very
actions
,
sufferings
,
and
generally
the
persons
of
the
godly
are
,
if
not
derided
,
yet
distasted
,
and
accounted
meanely
of
,
how
good
soeuer
they
be
;
and
men
often
take
it
as
a
matter
of
shame
to
them
,
to
vse
the
company
of
such
,
or
to
conuerse
familiarly
with
them
;
thus
Dauid
complaines
of
himselfe
,
Psalm
.
31.11
I
was
a
reproach
among
all
mine
enemies
,
but
especially
among
my
neighbours
,
and
a
feare
to
mine
acquaintance
;
they
that
did
see
me
without
fled
from
me
.
How
is
this
sampled
daily
,
when
many
are
euen
afraid
to
haue
a
good
man
in
their
company
,
least
they
should
be
thought
to
be
like
vnto
him
.
Is
this
to
bee
a
Christian
,
when
the
life
of
christianity
is
accounted
a
reproach
?
yea
the
very
name
of
Christian
,
with
some
,
is
a
name
of
disgrace
.
It
is
notoriously
knowne
,
D.
Fulke
Rhem.
Test
on
Acts.
11.
sect.
4.
out
of
Christoph
.
Franch
.
Col
Iesuit
.
in
fine
.
3
They
are
ashamed
to
suffer
for
Christ
.
saith
Doctor
Fulke
,
that
the
most
honourable
name
of
Christian
is
in
Jtaly
and
at
Rome
,
a
name
of
reproach
,
and
vsually
abused
,
to
signifie
a
Foole
or
a
Dolt
.
But
especially
,
when
men
are
called
to
suffer
for
Christ
and
for
his
Gospell
,
either
for
the
truth
or
sincerity
of
it
,
how
are
they
then
shamed
both
of
the
bonds
of
godly
Christians
,
and
of
Christ
himselfe
.
Whereas
thus
a
man
by
suffering
,
with
,
and
for
Christ
,
shews
himselfe
most
of
all
a
Christian
,
and
thereby
is
most
honoured
,
as
,
not
only
hauing
his
nakednesse
couered
with
the
merits
of
Christ
,
(
which
is
common
to
all
true
Christians
)
but
as
being
singled
out
from
many
others
,
to
be
Christs
Champion
and
to
witnes
his
truth
with
his
blood
;
it
is
an
honorable
gift
giuen
of
God
to
such
,
added
to
their
faith
.
For
such
haue
honour
both
with
God
,
Phil.
1.
last
.
Isai.
43.4
.
Heb.
11.2
.
2
Cor.
6.8
.
being
precious
in
his
sight
and
honourable
,
and
with
good
men
,
for
by
their
faith
and
constancy
they
obtaine
a
good
report
:
passing
by
honour
and
dishonour
,
by
euill
report
and
good
report
.
The
state
of
a
Christian
then
,
being
euen
at
his
worst
,
so
honorable
,
can
any
bee
called
a
true
Christian
that
in
any
of
the
foresaid
regards
is
ashamed
of
Christ
?
Christ
hath
cause
to
be
ashamed
of
the
best
of
vs
(
though
hee
were
not
,
Par.
3.
§.
70
seing
hee
died
for
vs
)
and
shall
we
be
ashamed
of
him
?
this
shame
argues
such
to
bee
none
of
his
.
Section
.
70.
The
third
and
last
effect
of
this
our
cloathing
by
Christ
,
3
The
third
effect
of
putting
on
Christ
is
Ioy
.
is
Ioy
&
Comfort
;
so
that
the
estate
of
a
true
Christian
is
a
ioyfull
and
comfortable
estate
,
in
which
hee
more
truly
and
sollidly
reioyceth
,
then
in
all
things
of
the
world
besides
:
the
contrary
whereunto
being
found
in
others
,
is
an
argument
they
pertake
not
of
this
cloathing
,
and
are
Christians
only
in
name
.
The
godly
mans
comfort
from
Christ
,
The
righteous
reioyce
in
Christ
&
his
estate
is
Ioyfull
.
hath
bin
shewed
largely
in
the
Motiues
.
Wee
must
here
speake
of
him
with
opposition
to
the
wicked
and
hypocrite
.
He
hauing
truly
put
on
Christ
to
his
iustyfication
by
faith
,
doth
thence
find
wonderfull
comfort
;
so
that
his
estate
is
an
estate
of
ioy
,
whether
we
consider
him
,
and
it
generally
,
or
particularly
in
case
of
trouble
.
1
Generall
First
;
though
the
men
of
this
world
thinke
the
godly
estate
,
the
only
sad
,
solitary
,
melancholicke
and
heauy
life
vpon
earth
;
yet
the
truth
is
,
Ioy
and
sound
comfort
and
content
is
no
where
else
to
be
found
but
in
that
estate
;
and
therefore
it
is
made
proper
to
such
as
are
made
Righteous
,
by
vertue
of
this
their
cloathing
by
Christ
.
Iob.
29.6
.
Of
them
it
is
said
,
The
righteous
doe
sing
and
reioyce
,
and
,
Psal.
64.10
.
the
righteous
shall
be
glad
in
the
Lord
,
and
shall
trust
in
him
;
and
all
the
vpright
in
heart
shall
glory
.
Psal.
97.11
.
Yea
,
Light
is
sowne
for
the
righteous
,
and
gladnesse
for
the
vpright
in
heart
.
Now
,
who
is
this
righteous
and
vpright
man
,
but
the
true
and
sincere
Christian
,
&
32
1.2
.
Psal.
97.12
.
&
31.7
whose
sinne
is
couered
,
vnto
whom
the
Lord
imputeth
not
iniquitie
,
and
in
whose
spirit
there
is
no
guile
?
to
them
it
is
said
,
reioyce
in
the
Lord
yee
righteous
:
and
by
them
it
is
said
,
who
find
this
ioy
in
their
experience
:
I
will
be
glad
and
reioyce
in
thy
mercie
:
&
30.11
.
—
thou
hast
girded
(
or
cloathed
)
me
with
gladnesse
,
When
is
this
?
thou
hast
put
off
my
sackcloath
,
Loe
,
then
how
he
that
puts
on
Christ
,
doth
also
put
on
Ioy
;
and
how
can
it
be
otherwise
?
seeing
by
Christ
he
is
not
only
for
the
present
possessed
of
Gods
fauour
,
and
so
of
comfort
and
refreshing
,
(
for
if
this
be
the
effect
of
the
fauour
of
a
King
,
a
mortall
man
,
much
more
of
Gods
)
but
also
for
time
to
come
,
Pro.
19.12
.
Rom.
12.12
See
Gatakers
iust
mans
Ioy
pag.
5.
6.
&c
&
pag.
34.
35.
&c.
in
an
assured
hope
of
future
glory
,
in
which
he
reioyceth
:
Not
but
than
his
Ioy
is
often
&
by
many
occasions
interrupted
,
(
though
all
yet
,
nay
,
the
greatest
number
receiue
not
such
interruptions
.
)
this
is
sometimes
more
to
the
thinking
of
others
,
then
to
their
feeling
they
reioyce
not
so
much
outwardly
,
and
therefore
the
blind
world
,
which
iudgeth
by
that
only
which
it
seeth
,
deemeth
them
sad
,
whereas
they
inwardly
,
truly
and
solidly
make
merry
.
And
it
is
not
denied
but
sometimes
they
forget
themselues
,
and
by
tasting
of
forbidden
pleasures
,
How
yet
his
Ioy
is
interrupted
some
times
.
they
for
a
while
lose
the
cast
and
feeling
of
spirituall
comfort
,
&
are
depriued
of
the
ioy
of
Gods
saluation
,
till
by
sorrowing
spiritually
for
such
carnall
ioy
,
it
bee
restored
to
them
againe
,
as
it
was
with
Dauid
.
Besides
,
such
ioy
is
not
attained
but
by
sorrow
,
as
the
ioy
of
a
woman
hath
in
a
man-child
,
presupposeth
the
sorrowes
of
bearing
him
;
and
at
first
,
the
yoake
of
Christ
seemes
heauy
for
want
of
vse
:
but
one
chiefe
thing
is
,
that
they
often
take
not
notice
of
their
owne
happinesse
,
through
ignorance
of
their
estate
and
mistaking
;
as
in
the
world
there
are
many
imaginary
crosses
,
which
not
God
,
but
men
make
themselues
,
&c.
yet
may
we
not
say
,
that
in
their
sorrow
they
are
without
ioy
;
for
they
often
sorrow
for
their
owne
sinnes
(
and
others
also
)
which
sorrow
may
stand
with
sound
&
much
inward
comfort
;
yea
occasioneth
it
:
they
sorrow
for
their
sinnes
,
as
they
ought
;
yet
reioyce
(
as
they
may
)
for
such
sorrow
.
Nay
,
there
is
no
sound
ioy
in
Christians
which
either
is
not
accompanied
with
,
or
which
presupposeth
not
such
sorrow
.
And
though
the
godly
more
then
any
are
subiect
to
manifold
afflictions
in
this
life
,
yet
it
must
be
remembred
they
want
not
their
comforts
(
as
must
further
be
shewed
)
neither
here
presently
,
nor
elsewhere
:
and
it
being
winter
here
with
them
in
this
life
,
Ioy
(
though
they
haue
it
sufficiently
enough
to
carry
them
through
all
euills
of
this
life
with
comfort
,
yet
)
is
here
but
sowne
for
them
,
their
haruest
comes
not
till
hereafter
.
He
that
shall
desire
the
larger
view
of
these
last
points
,
Idem
Ibid.
let
him
consult
with
the
worthy
Authour
as
the
reference
is
made
in
the
Margent
,
with
whom
I
haue
made
a
little
bold
.
On
the
other
side
,
the
wicked
haue
no
true
ioy
,
nor
comfort
,
seeing
they
are
not
cloathed
and
kept
warm
&
in
safety
by
Christ
:
The
wicked
haue
no
true
Ioy
.
they
being
out
of
Christ
,
haue
no
true
Peace
,
without
which
no
true
Ioy.
Why
?
Peace
ariseth
from
righteousnesse
,
and
Ioy
from
Peace
,
and
they
want
both
:
and
so
wanting
Christ
they
want
the
fauour
of
God
,
vnder
whose
displeasure
they
remaine
;
yea
,
also
they
want
the
Spirit
of
Christ
,
from
which
as
from
a
roote
true
ioy
buds
.
Iob
21.12.13
And
though
they
seeme
to
bee
the
only
merry
men
on
earth
,
yet
it
is
only
from
the
teeth
outward
,
they
want
not
their
wounds
of
conscience
,
whereof
they
bleed
inwardly
,
so
that
often
euen
in
the
laughter
the
heart
is
sorrowfull
.
Pro.
14.13
.
What
peace
or
ioy
can
any
man
haue
,
that
hath
the
eternall
God
and
mightie
Iehouah
his
enemie
,
and
continues
in
his
displeasure
?
they
seeke
their
comforts
from
earthly
contents
,
No
not
in
earthly
things
.
which
all
of
them
,
without
God
and
his
fauour
in
Christ
,
proue
but
miserable
comforters
.
These
are
comforts
when
we
inioy
them
in
Christ
,
else
not
:
he
that
inwardly
reioyceth
in
God
,
may
reape
some
good
comfort
from
these
also
in
God
;
but
none
else
.
The
cloathes
wee
weare
must
receiue
heate
from
the
body
,
Gatak
.
ibid.
p
13.
ex
Plutarch
.
before
they
can
returne
any
warmth
againe
vnto
it
;
cast
as
many
clothes
as
you
well
vpon
a
dead
corps
you
shall
neuer
be
able
to
put
any
naturall
heate
into
it
.
Yet
this
difference
must
be
obserued
betweene
Christ
,
whom
we
put
on
,
and
outward
apparell
;
that
,
whereas
it
is
true
which
is
said
of
our
clothes
for
the
body
;
yet
Christ
truly
put
on
,
giues
not
only
warmth
and
comfort
,
but
life
also
to
our
dead
soules
,
and
receiues
not
first
from
vs
.
He
then
that
shall
seeke
to
solace
himselfe
,
and
to
rest
in
the
comforts
this
life
doth
afford
,
more
then
in
Christ
,
and
in
the
loue
of
God
in
Christ
,
is
not
only
without
true
comfort
,
but
also
without
true
life
,
and
is
but
dead
whilest
hee
(
so
)
liueth
.
2
Particularly
.
Now
particularly
in
case
of
trouble
,
the
godly
Christian
wants
not
matter
of
ioy
from
his
spirituall
cloathing
:
God
being
his
in
Christ
,
The
estate
of
the
godly
is
ioyfull
in
Affliction
.
is
euer
graciously
present
with
him
in
trouble
,
by
his
power
,
if
neede
be
,
to
deliuer
him
;
howseouer
by
his
grace
and
spirit
to
strengthen
and
comfort
him
;
neither
seekes
he
comfort
from
any
thing
else
.
Dauid
being
to
vndertake
a
hard
incounter
with
Goliah
,
1
Sam.
17
.
38.39-45
and
being
first
armed
with
Sauls
Armour
,
put
it
off
againe
,
and
armed
and
cloathed
himselfe
with
Armour
of
better
proofe
,
euen
the
name
of
the
Lord
of
Hosts
,
who
accordingly
both
safely
kept
him
,
and
deliuered
his
enemie
into
his
hand
:
thus
hee
was
kep●
from
euill
.
See
also
how
in
trouble
he
armed
and
comforted
himselfe
in
the
Lord
;
for
when
Ziklag
was
burnt
,
his
wiues
,
and
goods
carried
away
,
and
himselfe
greatly
distressed
,
yea
in
danger
of
stoning
from
them
that
should
haue
bin
a
comfort
to
him
;
it
is
said
,
But
Dauid
incouraged
(
or
comforted
)
himselfe
in
the
Lord
his
God
.
1
Sam.
30.6
.
Thus
he
comforts
himselfe
,
This
Ioy
is
from
god
in
Christ
.
euen
in
the
danger
of
death
:
and
doubtlesse
Christ
,
truly
put
on
by
faith
,
abundantly
comforts
his
in
all
their
troubles
:
Mat.
14.36
It
is
said
in
the
Gospel
,
that
as
many
as
touched
but
the
hemm
of
his
garment
,
were
made
perfectly
whole
whatsoeuer
their
diseases
were
.
If
there
were
such
vertue
and
comfort
to
be
had
from
his
apparell
,
what
comfort
do
not
the
Godly
find
from
Christ
himselfe
,
who
by
faith
they
not
only
touch
,
but
also
cloath
themselues
withall
?
and
that
in
all
diseases
,
The
wicked
want
this
comfort
in
Affliction
.
bodily
and
spirituall
.
Whereas
in
all
these
,
vnsound
Christians
are
left
naked
and
destitute
of
al
comfort
,
as
being
out
of
Christ
:
all
which
might
here
largely
&
particularly
be
shewed
,
both
on
the
behalfe
of
the
godly
and
wicked
;
(
the
strength
and
comfort
of
the
one
in
trouble
both
Outward
and
Inward
,
Par.
3.
§.
1●
and
that
both
in
regard
of
tentations
to
sinne
by
presumption
,
and
for
sinne
by
despaire
;
and
the
weakenesse
and
want
of
comfort
in
the
other
;
)
but
that
it
is
partly
done
already
aboue
in
the
Motiues
,
The
spirit
of
Power
.
and
partly
to
be
done
in
a
Treatise
apart
.
Let
this
then
suffice
for
this
third
effect
,
which
is
the
third
ground
of
triall
,
&
of
differencing
the
sound
for
the
vnsound
.
Section
.
71.
Now
the
fourth
and
last
followes
,
4
Trialls
of
putting
on
Christ
,
from
the
Meanes
of
putting
him
on
.
which
is
from
the
Meanes
of
putting
on
Christ
.
Wee
haue
heard
that
these
means
principally
are
1.
A
reauerent
hearing
of
Gods
Word
.
2.
Repentance
.
3.
Faith
.
4.
Prayer
.
and
5.
Religions
and
deuout
Receiuing
of
the
Lords
Supper
,
to
which
wee
may
adde
a
frequent
meditation
of
our
couenant
with
God
in
Baptisme
,
whereby
wee
labour
to
feele
the
power
and
effect
of
it
more
and
more
in
our selues
.
In
the
vse
of
these
and
other
meanes
,
Par.
3.
§.
71.
The
righteous
vse
meanes
to
put
on
and
keepe
on
Christ
.
as
mortification
of
the
flesh
,
vinification
,
imitation
of
Christ
,
&c.
the
sincere
Christian
,
partly
puts
on
Christ
at
the
first
,
partly
puts
him
on
more
and
more
,
after
conuersion
,
whereby
hee
is
still
more
closely
knit
and
vnited
to
Christ
,
and
increaseth
in
all
grace
.
And
to
growe
in
grace
.
As
then
our
garments
are
prepared
and
fitted
for
vs
by
some
skilfull
Taylor
,
whose
helpe
we
vse
,
suffering
him
to
take
measure
of
vs
,
and
then
out
of
whole
Cloth
to
cut
a
proportion
to
vs
what
will
best
fit
,
&
agree
with
our
bodies
;
euen
so
Gods
Children
make
vse
of
the
Ministery
of
Gods
word
,
in
the
mouth
of
his
faithfull
Ministers
,
who
diuiding
and
applying
the
Word
aright
,
(
after
they
haue
taken
a
scantling
of
them
and
found
their
measure
by
applying
the
Law
vnto
them
)
fit
this
spirituall
clothing
to
them
,
or
rather
them
to
it
;
by
which
,
they
(
receiuing
the
word
by
faith
)
are
further
built
vp
,
and
by
an
increase
of
Faith
,
Loue
,
Hope
and
other
graces
,
put
on
Christ
more
closely
and
neerely
then
before
.
They
being
conscious
of
their
owne
daily
infirmities
,
and
readinesse
to
cast
off
,
or
neglect
this
ttheir
garment
,
and
yet
(
in
their
iudgment
knowing
the
worth
and
necessity
of
it
)
desirous
still
to
be
found
in
it
;
do
accordingly
make
conscience
of
all
good
meanes
,
not
only
,
at
first
,
to
be
possessed
of
it
,
but
also
for
euer
after
to
be
found
in
it
,
to
keep
it
both
on
&
vndefiled
,
in
a
word
,
To
grow
in
grace
,
2
Pet.
3.18
.
and
in
the
further
knowledge
of
our
Lord
Iesus
Christ
,
and
to
bee
conformed
more
and
more
in
a
holie
imitation
of
him
,
whereby
they
may
futher
,
as
they
are
exhorted
,
Rom.
13.14
put
on
the
Lord
Iesus
Christ
,
to
this
end
they
shew
their
constant
desire
of
the
sincere
milke
of
Gods
word
;
1
Peter
2.2
namely
,
that
they
may
grow
thereby
:
which
desire
of
the
word
,
as
the
meanes
of
this
growth
,
is
euer
accompanied
with
repentance
and
reformation
of
life
,
as
in
that
place
of
Peter
,
1
Peter
2.1
with
faith
also
,
Luk.
17.5
.
(
wherein
they
desire
to
encrease
)
with
prayer
,
and
the
vse
of
the
Lords
Supper
;
so
that
of
them
we
may
conclude
,
They
both
vse
meanes
&
vse
right
meanes
.
that
they
both
diligently
vse
meanes
,
and
wisely
vse
none
but
good
and
lawfull
meanes
:
so
that
comparing
the
practise
of
many
others
with
them
,
we
may
discouer
their
hypocrisie
and
vnsoundnesse
,
these
two
waies
:
first
,
by
obseruing
their
negligence
or
presumption
,
in
as
much
as
they
vse
no
meanes
at
all
,
Not
so
the
Hypocrite
&
wicked
.
whereby
they
may
put
on
Christ
&
grow
in
grace
;
or
if
they
vse
any
,
then
,
their
folly
,
pride
and
selfe-wisedome
in
vsing
meanes
of
their
owne
deuising
,
not
such
as
God
hath
appointed
.
1
:
1
The
godly
make
conscience
of
vsing
meanes
.
howsoeuer
we
cannot
in
Diuinitie
firmely
&
affirmatiuely
conclued
that
al
that
vse
the
outward
,
means
do
effectually
alwaies
pertake
of
Christ
&
put
him
on
(
except
his
spirit
also
effectually
concur
with
the
word
:
)
yet
Negatiuely
we
may
conclude
from
the
remouall
of
the
remoate
cause
to
the
deniall
of
the
effect
,
and
say
,
that
vndoubtedly
(
without
a
miraculous
and
extraordinarie
worke
of
God
)
where
no
meanes
are
vsed
,
there
is
no
putting
on
of
Christ
,
no
growth
nor
increase
in
grace
,
and
so
consequently
no
true
grace
at
all
.
Where
then
we
see
men
either
in
and
through
negligence
,
to
omit
the
aforesaid
meanes
of
hearing
Gods
word
,
praying
publikely
and
priuately
,
&c.
Or
,
through
paide
&
a
conceit
of
perfection
to
giue
them
ouer
,
wee
may
certainely
conclude
(
so
long
as
they
so
continue
)
they
are
Hypocrites
.
1
Of
grace
.
1.
True
Christians
stand
euer
as
truly
affected
to
the
meanes
,
as
to
the
end
,
euen
there
where
the
meanes
are
not
so
gratefull
and
pleasing
to
flesh
and
blood
:
the
end
,
if
it
bee
truely
desired
,
doth
winne
grace
&
loue
to
the
means
:
so
that
they
euer
make
conscience
of
seuering
those
thinges
,
which
God
hath
coupled
together
,
the
meanes
from
the
end
,
or
the
end
from
the
meanes
.
The
wicked
seuer
the
meanes
from
the
end
But
wee
see
the
contrary
daily
practised
by
many
;
who
,
seuering
the
meanes
from
the
end
,
will
hope
for
grace
enough
and
saluation
by
Christ
,
and
protection
from
the
wrath
of
God
,
&
yet
resting
in
their
profannesse
and
security
,
neglect
to
vse
such
meanes
,
as
by
which
they
may
be
couered
by
Christ
from
the
wrath
of
God
;
or
,
it
may
be
,
And
end
from
the
meanes
.
seuering
the
end
from
the
meanes
,
will
perswade
themselues
,
all
is
in
vaine
,
though
they
vse
the
meanes
neuer
so
,
yet
they
cannot
thereby
be
iustyfied
,
there
is
no
proportion
betweene
their
paines
and
the
reward
expected
,
and
therefore
they
will
do
nothing
at
all
.
The
former
argues
flat
hypocrisie
,
the
latter
,
desperate
disobedience
.
2
True
Christians
,
2
Of
growth
in
grace
.
hauing
once
put
on
Christ
,
are
euer
after
(
as
is
said
)
carefull
in
the
vse
of
meanes
to
keepe
him
on
;
and
therefore
they
still
grow
in
grace
,
and
so
put
him
on
more
and
more
.
Not
but
that
often
in
their
owne
feeling
,
and
to
their
owne
thinking
,
they
stand
at
a
stay
or
else
goe
backe
;
this
is
because
their
eye
is
euer
on
themselues
,
and
their
growth
is
by
insensible
degrees
;
in
which
regard
(
as
the
eye
can
better
see
other
things
then
it selfe
)
they
better
discerne
and
iudge
of
the
growth
of
others
in
grace
,
Though
in
their
owne
feeling
some
times
they
growe
not
.
whom
but
now
and
then
they
looke
on
,
and
after
some
distance
of
time
,
then
of
their
owne
,
they
to
their
owne
eye
,
(
which
continually
lookes
homeward
)
standing
at
a
stay
,
though
indeede
they
both
grow
and
goe
on
,
&
their
growth
is
apparant
to
the
spirituall
eye
,
How
this
is
.
and
obseruation
of
others
;
by
the
same
reason
,
that
a
man
looking
wistly
and
continually
on
the
pointer
of
the
Diall
,
or
on
the
grasse
in
the
Spring
,
shall
not
perceiue
so
well
the
motion
of
the
one
(
though
it
mooue
)
nor
the
growth
of
the
other
(
though
it
sprout
vp
)
as
he
shall
doe
,
who
after
some
distance
of
time
lookes
vpon
them
.
He
that
euer
hath
his
childe
in
his
presence
,
doeth
not
obserue
the
daily
growth
of
it
,
or
altering
of
the
countenance
,
so
much
as
he
who
after
many
dayes
,
or
yeeres
shall
behold
it
,
to
whom
it
will
seeme
to
bee
another
man
,
Yet
they
shew
their
growth
.
then
formerly
it
was
:
euen
so
is
it
in
the
growing
of
the
new
man
,
and
in
the
increase
of
grace
.
Yet
the
same
man
,
who
most
doubts
of
his
owne
growth
,
(
being
sincere
)
giues
euidence
thereof
(
and
may
gather
it
to
himselfe
for
his
comfort
)
from
his
true
desire
and
endeauour
after
a
growth
;
which
desire
of
grace
and
of
growth
being
earnest
,
1
by
their
Desires
.
makes
him
often
lesse
sensible
of
it
;
as
the
couetous
miser
conceits
himselfe
,
to
haue
little
or
no
wealth
,
because
he
hath
not
so
much
as
hee
would
haue
.
So
a
godly
Christian
doth
often
thinke
himselfe
poore
in
grace
(
or
it
may
bee
,
to
decrease
)
because
hee
hath
not
that
measure
hee
would
haue
.
But
such
desires
in
Gods
children
are
arguments
of
sinceritie
,
See
Mr.
Gatakers
lust
mans
Ioy
,
the
8
signe
of
sincerity
.
and
that
they
loue
grace
for
it selfe
;
nay
,
vndoubtedly
haue
that
grace
and
measure
of
grace
,
which
they
would
haue
.
It
argues
,
they
are
sensible
of
their
wants
and
imperfections
,
which
sence
they
could
not
haue
,
without
the
life
of
grace
and
faith
in
them
.
And
wee
know
it
is
an
argument
of
life
,
and
also
of
a
good
and
healthfull
constitution
of
body
in
young
children
,
when
they
grow
,
yea
(
though
to
the
eye
of
the
beholder
the
growth
be
not
discernable
)
when
they
desire
in
milke
,
and
crie
after
the
pap
:
so
is
it
in
such
as
desire
the
sincere
milke
of
the
Word
,
that
they
may
grow
thereby
.
And
feares
.
This
desire
being
accompanied
with
feare
,
least
a
man
loose
his
garments
,
and
coole
in
loue
,
&c.
(
as
commonly
it
is
in
the
faithfull
)
doeth
further
assure
him
of
sinceritie
:
for
blessed
is
the
man
,
who
thus
)
feareth
alwayes
.
The
godly
mans
indeauours
,
2
By
their
indeauours
.
also
are
answerable
to
his
desires
,
whereby
,
in
the
vse
of
all
good
meanes
,
one
as
well
as
another
he
quickeneth
,
and
incourageth
himselfe
to
goe
on
in
the
wayes
of
God
,
yea
moreouer
,
both
striues
against
all
impediments
and
hinderances
of
his
growth
,
as
the
care
of
the
world
,
and
couetousnesse
,
idlenesse
,
sensuality
,
&c.
and
takes
all
occasions
whereby
hee
may
grow
,
often
veiwing
himselfe
,
and
by
examining
his
growth
;
first
,
1
To
weaken
the
power
of
corruption
.
in
regard
of
the
decrease
of
corruption
,
in
the
vnregenerate
part
:
where
the
very
sight
and
discouerie
of
his
corruption
,
weakenesse
,
and
inabilitie
,
workes
in
him
a
selfe
denial
,
and
sends
him
to
seeke
further
strength
and
grace
,
in
and
from
Christ
,
by
sticking
closer
to
him
,
abasing
him
in
his
owne
sight
,
and
driuing
him
from
himselfe
,
from
his
owne
wisedome
,
●ill
,
strength
,
loue
of
himselfe
,
to
the
word
,
and
wisedome
,
will
,
righteousnesse
,
grace
,
and
strength
of
Christ
.
Thus
,
he
neuer
ceaseth
till
,
1.
sprung
out
,
and
obseruing
such
sinne
,
or
sinnes
,
as
whereunto
hee
is
most
inclined
,
he
further
prosecutes
the
same
,
and
shewes
himselfe
to
grow
wearier
of
it
,
euer
watchfull
against
selfe
loue
,
and
presumption
.
2.
Till
he
finde
lesser
sins
to
be
more
burthensome
then
formerly
they
were
.
And
3.
till
hee
finde
greater
strength
against
stronger
temptations
and
corruptions
.
Secondly
,
in
regard
of
the
growth
of
grace
in
the
spirituall
part
;
2
To
increase
and
growe
in
grace
.
where
hee
labours
to
finde
in
his
soule
,
more
heauenly
and
holy
thoughts
,
more
desire
to
the
best
things
,
more
delight
in
them
,
a
greater
readinesse
to
performe
all
sorts
of
duty
towards
God
,
with
more
zeale
,
power
,
reuerence
,
and
humilitie
,
sinceritie
,
and
constancie
;
yea
,
a
desire
and
indeauour
,
to
doe
and
practise
more
then
hee
can
;
euen
as
the
poore
prisoner
,
who
hauing
escaped
out
of
prison
,
would
flie
from
his
Iaylour
,
and
make
homewards
to
his
friends
,
and
safetie
,
much
faster
then
his
boltes
or
shackles
will
giue
him
leaue
.
Besides
all
these
,
And
to
make
vse
(
for
the
bettering
of
themselues
)
of
all
changes
.
he
labours
to
make
vse
and
goe
forward
,
by
occasion
of
changes
and
alterations
,
whether
particular
,
touching
himselfe
,
or
generall
,
concerning
him
with
others
;
in
the
former
wherefore
,
1
Particular
.
as
in
crosses
by
sickenesse
,
pouertie
,
disgraces
,
and
hee
labours
to
bee
more
humble
and
vile
in
his
owne
sight
,
more
to
hate
sinne
then
the
affliction
(
the
effect
of
it
)
more
patient
in
bearing
,
&c.
So
,
in
the
change
to
the
better
,
as
to
health
,
wealth
,
prosperitie
,
&c.
hee
indeauours
to
keepe
,
and
performe
his
vowes
made
in
aduersitie
,
2
Generall
.
and
is
also
inlarged
vnto
all
good
dueties
.
In
the
latter
,
as
in
plague
,
warre
,
death
,
he
striues
to
see
,
and
bee
humbled
for
his
owne
sinnes
,
as
by
which
,
Par.
3.
§.
70
hee
hath
helped
to
bring
downe
such
iudgements
,
to
commiserate
the
case
,
and
estate
of
Gods
people
his
brethren
,
on
whom
the
brunt
of
those
euills
lieth
more
then
on
himselfe
;
and
hereupon
to
releeue
and
remember
them
,
if
not
by
his
charitie
and
almes
(
so
farre
as
any
may
neede
it
,
and
his
abilitie
will
reach
)
yet
by
his
prayers
and
humiliation
of
himselfe
(
with
fasting
)
whereby
he
may
helpe
to
stand
in
the
gap
,
and
appeaze
Gods
wrath
for
the
remoouing
of
the
iudgement
,
&c.
By
these
and
the
like
meanes
,
the
godly
Christian
shewes
his
desire
of
growth
,
and
that
indeede
hee
doth
grow
,
and
so
more
and
more
cloathe
himselfe
with
Christ
.
2
Hypocrites
growe
not
better
.
But
on
the
other
side
,
how
infinitely
many
,
hauing
made
a
faire
offer
at
Christ
and
godlinesse
,
and
in
the
vse
of
some
meanes
,
attained
also
to
some
measure
of
knowledge
aboue
others
,
some
generall
grace
,
some
shew
of
sanctitie
;
yet
take
vp
with
themselues
,
and
either
stand
at
a
stay
(
as
to
others
they
seeme
,
whiles
indeede
they
goe
backe
)
or
at
least
coole
in
their
loue
,
zeale
,
and
abate
of
their
forwardnesse
(
which
was
to
hasty
)
if
not
quite
giue
ouer
,
returning
to
their
former
vomite
,
wearying
of
good
duties
,
bolder
to
sinne
,
&c.
yea
,
pleading
for
themselues
,
Who
fall
backe
&
giue
ouer
.
as
if
because
they
know
that
they
must
loue
God
aboue
all
,
and
their
neighbour
as
themselues
,
Vpon
diuers
occasions
as
this
is
enough
for
them
,
and
more
then
they
can
practise
in
hast
,
this
is
as
much
as
the
Preacher
can
tell
them
,
1
Athisme
and
what
neede
they
heare
him
so
often
,
and
the
like
.
Mal.
3.14
.
Now
thus
it
is
with
those
,
1.
who
Athistically
thinke
,
it
is
in
vaine
to
serue
God
;
and
therefore
,
as
formerly
they
serued
God
for
the
things
of
this
life
,
so
,
missing
of
these
to
their
desire
,
they
giue
ouer
their
mercenary
seruice
.
2.
So
,
2
negligence
.
many
through
negligence
and
sloth
,
suffer
Gods
graces
to
decay
,
for
〈◊〉
of
watering
their
young
plants
,
Par.
3.
§
71.
and
for
want
of
stirring
vp
that
heauenly
fire
.
3
Sensuality
3.
Others
through
Sensuality
are
drawen
backe
,
or
stayed
.
4
worldlins
.
4
Others
by
Worldlinesse
,
as
Demas
.
5.
5
Discouragements
.
Others
vpon
Discouragements
:
As
first
,
want
of
successe
,
as
with
Peter
in
his
fishing
,
and
Ieremy
in
his
Prophesying
(
though
it
were
a
weakenesse
onely
in
him
,
and
lasted
not
:
)
secondly
,
crosses
and
oppositions
for
weldoing
:
thirdly
,
wearinesse
,
as
is
said
,
6
Conceit
of
Perfection
.
through
loue
of
ease
.
6.
Some
againe
vpon
a
conceit
,
and
opinion
of
perfection
,
and
that
they
are
good
enough
already
,
as
if
they
were
come
to
their
rest
and
full
stature
;
which
many
imagine
in
a
pride
and
ouerweening
conceit
of
themselues
and
good
parts
,
not
knowing
,
or
considering
their
pouertie
,
Reuel.
3.17
.
blindnesse
,
nakednesse
;
others
by
comparing
themselues
with
those
who
they
conceiue
(
whether
truely
,
or
falsely
)
to
be
worse
or
more
profane
then
themselues
.
Thus
as
they
grow
not
,
yea
,
All
which
,
argument
of
spirituall
life
.
&
indeed
shew
no
desire
,
or
indeauour
of
growth
;
so
doe
they
manifestly
make
good
,
that
there
is
no
spirituall
life
in
them
.
Hypocrisy
.
For
where
it
is
,
it
cannot
bee
without
growth
,
at
least
,
without
desire
after
the
meanes
thereof
;
which
is
one
principall
difference
betweene
a
liuing
body
,
and
a
dead
corpes
,
in
which
last
,
as
there
is
no
desire
of
meate
and
nourishment
,
whereby
it
might
grow
,
so
nothing
in
it
(
though
it
bee
the
body
of
one
not
come
to
its
full
stature
and
growth
)
nothing
growes
but
excrements
,
as
nailes
,
haire
,
&c.
Simil.
A
liuing
childe
growes
and
increaseth
in
stature
,
and
in
all
parts
proportionably
,
till
after
a
few
yeeres
,
it
come
to
its
full
stature
and
pitch
.
But
the
painted
image
of
the
same
childe
,
after
many
yeeres
is
the
same
,
and
no
bigger
in
any
member
.
Simil.
Artificiall
haire
in
a
Periwig
,
discouers
it selfe
to
bee
borrowed
,
not
naturall
,
or
his
who
weares
it
,
Par.
3.
§.
70
because
it
growes
not
.
Euen
such
painted
Sepulchres
and
Pictures
are
all
Hypocrites
,
and
such
as
make
no
progresse
in
Gods
wayes
.
They
haue
no
grace
who
thinke
they
want
none
for
the
measure
of
it
.
Thus
it
is
with
such
Hypocrites
,
as
yet
would
seeme
to
haue
grace
.
As
for
such
who
fall
away
to
profanenesse
,
there
needes
no
other
discouery
of
them
;
their
Apostasie
is
made
knowne
to
all
men
,
and
their
sinnes
goe
before-hand
vnto
iudgment
.
Hypocrites
greiue
not
when
they
are
depriued
of
their
Meanes
.
Such
Hypocrites
may
they
also
take
themselues
to
bee
,
who
being
depriued
of
the
meanes
,
or
of
opportunitie
and
ability
to
doe
good
,
are
rather
glad
that
they
haue
such
ease
and
freedome
,
and
doe
not
rather
mourne
and
greiue
for
such
restraint
and
inabilitie
.
It
shewes
little
desire
of
grace
or
goodnesse
.
And
thus
much
of
the
first
sort
of
Hypocrites
,
who
vse
no
meanes
.
Now
secondly
of
such
as
vse
not
right
and
direct
meanes
.
Par.
3.
§
71.
We
haue
beene
told
that
the
true
Sectian
71
Christian
puts
on
Christ
,
True
Christians
vse
onely
direct
&
right
Meanes
of
putting
on
Christ
.
which
is
especially
to
his
Iustification
.
Now
in
Iustification
there
is
considerable
.
First
,
our
vnion
with
Christ
.
Secondly
,
the
couering
of
our
vnrighteousnes
and
sinne
.
Thirdly
,
Faith
,
as
the
meanes
on
our
part
,
of
this
vnion
,
remission
,
righteousnesse
and
Iustification
.
Now
the
righteous
man
pertaking
in
all
these
benefits
,
In
particular
.
-
1
Of
their
vnion
with
him
.
-
2
Of
couering
their
sin
by
him
.
-
3
Of
Faith
in
him
.
hath
attained
thereunto
in
the
vse
of
those
onely
meanes
which
God
himselfe
hath
appointed
him
to
vse
,
which
meanes
haue
bin
named
before
,
and
repeated
in
the
entrance
of
this
last
point
;
and
the
truth
is
,
Ephes.
6.11
the
cloathing
we
haue
by
Christ
,
being
also
Armour
,
it
is
called
the
armour
of
God
,
that
is
,
such
as
God
himselfe
hath
appointed
and
prescribed
in
his
Word
,
and
which
is
agreeable
to
his
wil
:
It
is
not
any
humane
,
carnal
,
worldly
meanes
,
or
of
our
owne
deuising
,
but
diuine
,
spirituall
,
and
f
Gods
o
appointing
.
Par.
3.
§.
72
1
Bound
Christians
are
truely
vnited
to
Christ
.
1
By
Faith
.
And
1.
for
their
vnion
with
Christ
,
which
this
clothing
implies
,
they
come
to
it
,
on
their
part
only
by
Faith
in
Christ
,
and
on
Gods
part
,
by
his
Spirit
,
effectually
communicated
vnto
them
,
in
the
vse
of
the
word
,
vnto
which
they
carefully
and
with
conscience
doe
attend
;
by
which
,
when
once
they
haue
put
him
on
&
are
truly
vnited
vnto
him
,
they
also
are
further
knit
and
vnited
vnto
him
,
2
By
Loue
.
in
and
by
the
bond
of
Loue
,
louing
him
euen
because
he
(
as
their
experience
to
their
comfort
telleth
them
)
hath
loued
them
first
,
clothing
himselfe
with
their
sinne
,
shame
,
and
suffering
on
the
Crosse
;
yea
,
for
himselfe
&
his
own
goodnes
&
not
in
any
,
by
base
,
or
carnall
respect
.
They
seeke
their
vnion
with
him
,
first
,
their
Vine
,
by
being
by
faith
graffed
into
him
as
branches
:
Secondly
their
Head
,
by
being
made
his
members
and
one
body
with
him
by
the
Spirit
:
Thirdly
,
their
spirituall
meat
,
by
receiuing
him
spiritually
in
the
Word
,
and
sacramentally
in
the
Eucharist
by
Faith
:
for
so
himselfe
saith
,
hee
that
(
thus
spiritually
)
eateth
my
flesh
,
Iohn
6.56
.
and
drinketh
my
blood
,
dwelleth
in
mee
and
J
in
him
;
but
how
?
Ephes.
3.17
.
Christ
dwelleth
in
our
hearts
by
faith
.
Fourthly
,
their
Husband
,
by
being
married
to
him
in
faithfulnes
,
or
by
Faith
,
which
,
as
the
marriage
Ring
,
first
knits
them
together
,
after
which
,
or
with
which
,
goes
that
other
band
of
Loue
,
which
daily
more
and
more
increaseth
,
as
in
married
couples
.
Others
in
seeming
only
.
Now
I
know
Hypocrites
,
and
such
generally
as
liue
in
the
Church
of
Christ
,
professe
an
Vnion
with
Christ
,
whiles
they
entertaine
his
doctrine
,
and
beare
his
Name
.
Yea
,
As
first
the
Papists
.
but
what
is
it
in
them
which
makes
this
Vnion
?
Is
it
as
it
should
be
,
(
and
also
is
in
the
faithfull
)
first
Faith
,
and
then
Loue
?
no
:
the
Papist
,
in
this
Vnion
and
worke
of
Iustyfication
,
Par.
3.
§.
71
wil
haue
Loue
,
if
not
before
,
yet
not
behind
Faith
,
as
the
forme
of
it
,
or
as
a
concause
of
our
Iustyfication
,
and
not
as
an
effect
of
Faith
,
inseperable
from
it
,
as
the
truth
is
,
and
as
wee
teach
.
Whereunto
they
bring
,
alledge
,
&
abuse
that
place
;
in
Iesus
Christ
,
Galat.
5.6
Explained
and
vindicated
from
misinterpretation
.
neither
circumcision
auaileth
any
thing
,
nor
vncircumcision
,
but
Faith
which
worketh
by
Loue
:
so
it
doth
,
but
not
in
the
worke
of
Iustification
,
but
in
the
exercises
of
Christianity
;
though
we
admit
not
of
Iewish
Ceremonies
,
to
keepe
vs
doing
(
against
which
the
Apostle
there
disputes
)
yet
we
want
not
Loue
,
(
as
the
inseperable
effect
of
that
faith
which
we
vrge
as
the
only
meanes
of
our
Iustification
)
which
will
neuer
suffer
a
Christian
to
be
idle
:
which
place
,
to
like
purpose
almost
,
the
mad
Familist
abuseth
;
2
The
Familist
.
for
iumbling
it
vp
with
a
like
place
,
H.N.
thus
speakes
:
There
auaileth
before
God
neither
circumcision
nor
vncircumcision
,
but
only
a
new
Creature
in
Christ
Iesus
wrought
through
the
Loue
.
This
new
creature
,
Gal.
6.15
.
H.
N.
in
an
epistle
to
two
daughters
of
Warwicke
refuted
by
H.
A.
(
in
his
language
Christ
himselfe
)
wrought
and
formed
in
vs
,
in
the
Loue
(
for
hee
makes
Christ
to
be
the
Louely
Being
in
vs
)
this
new
Creature
,
auaileth
before
God
for
righteousnesse
,
and
safe
,
—
making
from
our
sins
,
as
he
elsewhere
speaketh
.
Thus
,
what
belongs
indeede
to
Sanctification
,
as
the
fruit
and
effect
of
our
Faith
,
and
all
Scriptures
tending
that
way
,
hee
takes
and
puts
in
place
of
our
Iustification
,
as
causes
thereof
,
making
this
our
new
birth
and
the
fruits
of
faith
to
be
the
very
cause
of
our
happinesse
,
righreousnesse
it selfe
;
yea
and
Christ
himselfe
:
these
are
Christians
with
a
witnesse
,
making
themselues
,
by
their
doctrine
elsewhere
,
very
Christ
,
and
so
one
with
Christ
and
God
,
(
vnto
which
they
abuse
our
Sauiours
words
in
his
prayer
)
that
they
will
be
Godded
with
God
,
Ioh.
17.21
.
and
made
pertaker
of
the
very
essence
and
nature
of
God
.
Par.
3.
§.
72
3
The
worldling
.
The
Worldling
also
,
he
will
bee
one
with
Christ
,
and
will
be
ready
to
sight
with
him
that
shall
say
otherwise
.
But
how
is
he
one
with
him
?
Is
it
by
Faith
and
the
Spirit
?
nothing
lesse
:
his
gold
is
his
God
,
and
his
faith
,
trust
,
and
confidence
is
in
vncertaine
riches
:
1
Tim.
6.17
Iude.
19.
hee
is
worldly
and
sensuall
,
not
hauing
the
spirit
.
He
trusts
God
no
farther
then
hee
hath
from
him
these
pawnes
and
pledges
of
his
presence
.
Yet
this
man
wil
loue
God
,
and
so
shew
himselfe
One
with
him
.
And
will
he
so
indeed
?
may
it
not
be
truly
said
of
many
a
mans
loue
,
as
the
Deuill
falsely
said
of
Iobs
feare
of
God
,
Iob.
1.9
.
doth
Iob
feare
God
for
naught
?
So
,
doe
these
men
loue
God
for
naught
?
What
ties
them
to
Christ
and
to
Christianitie
,
and
to
the
profession
of
it
?
Is
it
indeed
their
couenant
made
with
him
in
Baptisme
(
by
which
they
would
be
taken
to
put
him
on
?
)
Is
it
indeed
true
and
sincere
loue
to
God
in
Christ
,
or
to
Christ
himselfe
,
his
Truth
and
Gospell
?
not
this
neither
.
Whom
temporall
respects
'
ties
to
Christ
&
to
his
gospel
.
Christ
professed
,
brings
with
him
often
Peace
and
plenty
;
and
many
good
things
and
blessings
of
this
life
the
wicked
and
Hypocrites
inioy
here
for
company
of
the
godly
,
amongst
whom
they
liue
;
let
there
be
a
diuorce
once
betweene
these
and
Christ
,
or
the
true
Christian
profession
(
as
it
often
falleth
out
&
must
,
that
the
godly
may
bettied
and
made
known
,
and
hypocrites
discouered
)
and
then
it
will
appeare
by
what
coards
they
were
knitte
and
tied
to
Christ
and
his
truth
:
doubtlesse
not
by
the
spirit
&
true
faith
(
for
if
by
these
they
had
bin
of
the
number
of
sound
Christians
,
1
Ioh.
2.19
.
they
would
no
doubt
haue
continued
with
vs
)
but
only
in
Worldly
and
Temporall
respects
,
for
peace
,
wealth
,
safetie
and
protection
;
for
when
these
cease
,
or
are
but
feared
and
threatned
to
be
taken
away
,
Par.
3.
§.
71
how
many
goe
out
and
depart
from
Christ
and
his
truth
,
that
they
might
bee
made
manifest
that
they
were
not
all
of
vs
,
saith
Saint
Iohn
.
This
wee
haue
lately
seene
in
the
falling
away
of
so
many
to
Popery
,
vpon
I
know
not
,
what
feares
or
hopes
.
Hence
a
trial
of
our selues
.
Let
each
of
vs
try
our selues
hereby
for
the
present
;
aske
thine
owne
soule
then
,
what
is
it
that
ties
thee
to
Christ
and
Christian
profession
?
Is
it
indeed
faith
to
God
,
and
loue
to
Christ
?
or
is
it
not
only
or
chiefely
,
because
simply
thou
wast
borne
in
this
(
or
that
)
Religion
,
because
thy
Parents
are
of
the
same
Religion
,
or
the
King
and
Prince
,
and
that
thy
Religion
is
countenanced
by
good
Lawes
,
and
accompanied
with
peace
,
plenty
,
safety
and
protection
?
for
these
doubtlesse
,
or
the
like
to
these
,
are
the
only
coards
that
tie
many
to
Christ
.
Men
making
choice
of
their
wiues
are
sometimes
more
especially
and
chiefely
led
by
vertue
and
godlinesse
,
sometimes
by
wealth
,
sometimes
by
beauty
;
and
where
all
these
concurre
in
one
woman
,
or
where
with
vertue
there
is
either
wealth
or
beauty
,
there
doubtlesse
vertue
and
godlinesse
will
bee
pretended
by
many
to
lead
,
and
to
be
the
binder
of
that
parties
affection
to
his
beloued
:
yet
it
may
easily
be
judged
,
vpon
due
examination
,
by
himselfe
and
others
,
that
not
vertue
(
though
it
were
pretended
)
but
either
wealth
or
beauty
was
the
Adamant
to
draw
and
knit
the
affection
:
for
where
vertue
,
(
though
in
an
eminencie
it
may
be
)
is
single
in
any
,
ther
she
may
also
remaine
single
,
(
for
very
many
;
)
&
where
the
concurrence
of
these
hath
bin
at
the
first
matching
,
if
once
wealth
faile
,
or
beauty
decay
,
vertue
and
religion
will
scarse
keepe
and
hold
peace
and
loue
in
such
couples
,
as
daily
experience
doth
confirme
:
euen
such
deceitfulnes
is
there
in
our
choyse
and
loue
of
Religion
.
Par.
3.
§.
72
2
The
godly
vse
onely
lawfull
and
good
meanes
to
couer
thier
sin
.
Secondly
,
for
the
couering
of
vnrighteousnesse
and
sinne
,
the
godly
and
true
Christian
,
knowes
no
oother
way
,
nor
vseth
no
other
meanes
then
such
as
will
helpe
to
make
him
partaker
of
the
only
righteousnesse
of
Christ
,
by
which
his
vnrighteousnesse
may
bee
couered
in
the
sight
of
God
,
so
that
God
will
not
behold
in
him
sinne
to
punish
it
euerlastingly
:
And
to
get
it
pardoned
.
and
therefore
both
for
his
Iustification
at
the
first
,
and
after
for
the
comfortable
feeling
of
pardon
and
the
mercies
of
God
,
when
by
new
sinnes
he
hath
offended
God
,
he
betakes
himselfe
to
a
hearty
confession
and
contrition
,
and
true
sorrrow
of
soule
,
vtterly
condemning
himselfe
,
renouncing
his
best
workes
,
and
vnfainedly
crauing
pradon
in
the
name
of
Christ
his
Aduocate
,
desiring
to
be
found
in
his
onely
righteousnesse
,
and
therby
reconciled
to
God
againe
,
and
fenced
from
his
wrath
.
1
Ioh.
2.1
as
Dauid
.
Psa.
32
.
1-5
.
and
5●
.
1
&
143.1.2
.
&
Dan.
Chap.
9
.
7-16.17
.
But
what
doe
hypocrites
?
First
,
the
Popish
sort
both
in
their
doctrine
and
practise
,
go
about
this
worke
of
remission
,
by
other
meanes
then
euer
God
ordained
.
As
First
,
by
the
mumbling
ouer
their
Beades
,
Not
so
hypocrites
,
as
1
The
Papist
in
the
set
number
of
prayers
,
by
saying
ouer
so
many
Aue-Maries
,
and
so
many
Pater-Nosters
,
euen
as
did
the
Hereticks
,
from
thence
called
Euchetae
.
Secondly
,
by
holy
Graines
and
Crosses
hallowed
by
the
Pope
,
and
sent
and
dispersed
abroad
into
the
Countries
,
so
that
the
saluting
of
these
hath
a
promise
of
a
pardon
,
if
not
of
sinne
,
yet
of
the
punishment
of
it
in
Purgatory
for
one
hundred
yeares
,
if
not
of
a
plenary
Indulgence
.
Thirdly
,
the
vse
of
Holy-Water
,
the
partaking
of
the
Popes
blessing
,
the
Ceremonie
of
Vnction
or
annoynting
,
at
the
houre
of
death
.
Fourthly
,
the
shriuing
of
ones
selfe
to
a
Popish
shaueling
,
and
the
pretended
and
vsurped
Power
of
Popish
Absolution
(
as
they
vse
it
)
at
the
houre
of
death
.
Fiftly
,
their
Popish
Masse
,
as
if
in
it
were
made
that
most
speciall
application
of
Christs
merits
.
Sixtly
,
the
bare
and
simple
vse
of
the
Sacraments
receiued
without
Faith
,
as
if
remission
were
tyed
only
to
the
worke
wrought
.
(
Though
we
deny
not
that
in
the
right
vse
of
Baptisme
,
Act.
2.38
&
22.16
.
remission
is
both
offered
and
conferred
;
yet
we
say
,
Baptisme
doth
it
not
by
any
power
of
it
owne
,
but
of
the
word
and
promise
by
Faith
apprehended
:
Acts.
2.37
.
and
the
Lords
Supper
presupposeth
remission
,
confers
it
not
,
where
it
was
not
before
,
but
confirmes
it
where
it
is
.
)
Seauenthly
,
and
lastly
,
they
to
this
purpose
insist
much
vpon
workes
of
satisfaction
partly
in
this
life
,
by
vowed
pilgrimages
,
and
visiting
the
Tombe
and
Reliques
of
this
or
that
Saint
,
by
whipping
of
themselues
,
and
hard
vsage
of
the
body
,
by
building
of
Temples
&c.
Partly
after
by
suffering
the
paines
of
their
(
supposed
)
Purgatory
,
where
they
must
satisfie
for
such
veniall
sinnes
(
so
they
speake
)
as
in
which
they
die
.
Against
humane
satisfactions
.
Thus
meanely
doe
they
conceiue
of
the
offence
of
Gods
Magestie
:
But
how
infinitely
short
come
these
workes
of
penance
and
satisfaction
from
appeazing
the
wrath
of
God
,
or
from
discharging
our
debt
to
God
?
How
infinite
is
our
debt
?
namely
set
out
by
ten
thousand
Talents
;
not
to
bee
paid
and
discharged
though
we
,
and
all
wee
haue
were
sold
and
valued
.
The
only
way
is
Prayer
,
and
intreaty
of
pardon
on
our
parts
,
and
on
Gods
,
it
is
his
only
compassion
that
pardons
vs
;
as
Christ
himselfe
shewed
in
the
Parable
.
Mat.
18.24
25.
To
seeke
to
other
meanes
,
what
is
it
but
with
Adam
,
to
goe
about
to
couer
our
spirituall
nakednesse
with
leaues
?
to
wash
off
mire
with
mire
,
to
quench
a
great
fire
by
heaping
on
more
wood
,
in
a
word
,
to
couer
one
sinne
with
another
,
yea
with
many
.
Or
if
they
wil
pretend
,
as
they
do
,
that
these
satisfactions
exclude
not
Christs
satisfaction
which
is
for
mortall
sinnes
;
besides
the
lie
in
it
(
for
if
Christ
be
not
a
full
Sauiour
and
only
Sauiour
,
he
is
no
Sauiour
)
what
is
it
at
the
best
but
to
make
a
mixture
of
the
merits
of
man
,
and
humane
satisfactions
with
Christ
,
and
so
,
instead
of
being
clothed
with
the
seamelesse
and
vndiuided
coat
of
Christs
righteousnesse
,
to
put
on
a
garment
of
Linsey-Wolsey
,
which
in
the
Letter
was
contrary
to
the
Law
,
and
in
the
mistery
and
meaning
,
is
contrary
to
the
Gospell
?
What
vile
Hypocrites
then
are
Papists
,
and
how
vnworthy
the
name
of
Christians
?
2
Many
amongst
our selues
.
Secondly
,
amongst
our selues
(
as
well
as
Papists
)
how
many
runne
contrary
courses
,
and
take
the
wrong
way
to
couer
their
sinnes
?
1.
Some
thinke
if
they
can
doe
the
workes
of
sinne
in
the
darke
,
1
Such
as
sin
secretly
so
that
no
man
takes
notice
of
them
,
then
are
their
sinnes
couered
sufficiently
,
though
to
God
and
their
owne
consciences
they
lye
open
and
naked
:
this
is
sottishnesse
.
What
will
it
profit
,
that
men
see
not
our
wickednes
,
when
God
seeth
it
,
who
will
iudge
vs
for
it
:
whereas
to
vncouer
our
nakednesse
,
and
vncase
our selues
to
God
,
is
the
only
way
to
haue
sinne
couered
.
What
madnesse
were
it
in
a
wounded
man
to
conceale
the
wound
from
the
Chirurgion
;
the
only
way
to
haue
the
disease
couered
,
is
(
by
shewing
it
to
the
Physitian
)
to
get
it
cured
.
Yet
this
being
done
,
a
man
is
not
alwaies
bound
to
reueale
his
sinne
to
man
,
excepting
in
case
of
Gods
glory
.
When
it
will
be
for
Gods
glory
as
in
Achans
case
,
Iosh.
7.
man
must
also
know
it
:
whens
mans
knowing
of
it
will
bee
to
Gods
dishonour
,
wee
may
and
must
intreat
God
to
couer
it
,
both
with
himselfe
and
with
man
.
2
Such
as
neuer
think
(
or
question
themselues
)
of
sin
past
.
2.
Some
thinke
their
sinne
sufficiently
couered
when
,
hauing
sinned
,
they
neuer
thinke
more
of
their
sinne
,
neuer
examine
their
consciences
,
neuer
remember
or
call
it
to
minde
,
neuer
further
disquiet
themselues
with
the
thought
of
it
;
yea
when
it
offers
it selfe
to
their
view
or
memory
,
they
by
all
meanes
they
can
,
goe
about
to
drowne
all
thought
of
it
:
they
will
not
accuse
themselues
,
or
suffer
their
outward
peace
to
be
interrupted
,
or
themselues
disquieted
therewith
.
This
is
searednesse
,
such
as
silence
the
voice
of
their
owne
consciences
,
and
sleepe
securely
in
sinne
,
will
,
when
it
is
too
late
,
haue
it
awaken
,
and
like
a
madde
dogge
(
which
lay
at
the
doore
)
rise
and
fly
in
their
faces
,
and
at
the
day
of
Iudgement
manifest
it selfe
to
their
greater
condemnation
.
3.
Others
not
able
wholly
to
hide
their
sinne
from
man
,
3
Such
as
would
excuse
their
sinne
with
shifts
.
yet
by
excuses
and
shifts
,
goe
about
to
extenuate
and
lessen
it
,
and
so
far
to
couer
it
,
both
from
God
and
man
,
whiles
(
if
they
cannot
wholly
iustyfie
their
actions
,
yet
)
they
would
excuse
their
worst
actions
,
ether
by
the
corruption
of
nature
,
or
by
examples
of
others
,
Ignorance
,
See
al
these
at
large
handled
by
that
worthy
instrument
of
God
Dan.
Dyke
in
his
book
of
the
Deceitfulnes
of
mans
hart
.
Chap.
12.13
.
&c.
Translation
of
the
fault
vpon
others
,
as
the
flesh
,
the
times
,
their
callings
,
condition
of
life
,
outward
occasions
,
the
Deuill
,
Constellations
,
God
,
their
brethren
,
and
that
from
the
importunity
of
their
persuasions
,
commandement
or
example
,
prouocations
,
discouragements
,
&c.
and
this
is
sillinesse
.
What
more
childish
?
whereas
if
wee
would
put
off
sin
indeed
,
or
haue
it
couered
,
we
must
agrauate
it
,
from
all
circumstances
against
our selues
,
in
our
confession
and
humiliation
.
This
is
truly
Christian
,
and
the
truest
Christians
practise
it
most
.
From
all
these
try
thy selfe
;
whether
thou
seekest
to
couer
thy
sinne
by
Christ
only
,
or
by
these
meanes
.
Par.
3.
§.
73
3
The
true
Christian
seekes
to
come
by
faith
,
by
law
full
&
right
meanes
.
Now
thirdly
,
for
Faith
:
howsoeuer
it
be
the
meanes
or
Instrument
on
our
part
,
by
which
wee
obtaine
the
former
benefits
of
our
vnion
with
Christ
,
and
the
couering
and
pardon
of
our
sinnes
;
yet
it
(
being
most
needfull
in
this
worke
of
putting
on
Christ
)
is
not
attained
without
meanes
,
such
as
God
himselfe
hath
appointed
;
namely
the
preaching
and
hearing
of
Gods
word
;
being
increased
and
further
strengthned
from
the
same
Word
,
Rom.
10.17
as
also
from
the
Sacraments
and
Prayer
.
Faith
comes
by
hearing
,
and
hearing
by
the
word
of
God
.
So
that
it
is
the
word
of
God
preached
and
heard
,
which
in
a
setled
Church
and
gouernement
,
is
of
God
appointed
to
bee
the
meanes
of
faith
.
And
Gods
children
(
if
we
speake
,
How
faith
is
wrought
in
him
.
not
not
of
Children
or
Infants
,
Fooles
and
others
,
who
are
incapable
of
knowledge
)
come
to
true
and
sauing
faith
in
this
order
and
manner
.
First
,
Gods
Word
being
faithfully
taught
,
expouded
and
applied
(
for
else
mans
word
profits
not
)
is
of
them
heard
and
attended
vnto
,
Ier.
23.22
.
&
32.
Act.
16.14
.
both
the
Law
and
Gospell
;
as
in
Lydia
,
whose
heart
the
Lord
opened
that
shee
attended
to
Pauls
preaching
.
Thus
they
come
to
knowledge
and
consideration
of
their
owne
wretched
estate
by
nature
through
their
sinne
Originall
and
Actuall
,
and
the
iust
punishment
due
vnto
their
sinne
;
as
also
of
Christ
and
the
Gospell
.
Isa.
53.11
.
Ephes.
1.18
Hereupon
both
Law
and
Gospell
are
generally
beleeued
,
and
assented
vnto
as
true
:
whereupon
the
heart
comes
somewhat
to
melt
,
and
to
bee
mollified
,
being
first
pricked
with
a
sence
of
Gods
wrath
due
to
sinne
;
Act.
2.37.38
and
then
despairing
of
its
owne
strength
,
and
at
a
stand
not
knowing
well
what
to
doe
;
considering
the
promises
of
the
Gospell
and
mercies
of
God
in
Christ
(
who
now
in
his
Natures
and
Offices
is
knowne
)
there
is
begot
a
hope
of
the
possibility
of
pardon
by
Christ
,
Par.
3.
§.
72
Luk.
15.18.19
.
which
is
accompanied
with
an
affection
,
Mat.
5.8
.
and
6.33
.
an
hungring
and
thirsting
after
the
grace
of
the
Gospell
offered
in
Christ
;
whence
followes
an
approach
or
comming
to
the
throne
of
grace
;
Heb.
4.16
.
where
is
first
an
humble
confession
of
sinne
,
Luk.
15.21
.
with
a
iudgeing
of
a
mans
selfe
:
and
then
prayer
and
earnest
desire
of
pardon
;
Rom.
8.26
.
after
which
follwes
a
speciall
application
of
the
promise
of
saluation
by
Christ
vnto
repentant
sinners
and
beleeuers
,
Hos.
14.2.3
Mat.
15.27.28
.
Gal.
2.20
with
a
reliance
and
dependance
thereon
for
saluation
.
Faith
thus
being
begotten
,
is
continually
increased
by
the
exercise
of
Hearing
,
Reading
,
Meditation
,
Prayer
.
This
is
the
ordinary
course
by
which
the
Elect
come
to
beleeue
,
and
he
that
finds
in
himselfe
Faith
thus
wrought
,
and
the
fruites
of
it
in
the
change
and
reformation
of
his
life
,
as
effects
of
the
Ministerie
of
the
Word
,
may
be
assured
his
faith
is
sound
and
good
.
But
now
on
the
contrary
,
The
faith
of
many
discouered
to
be
in
hypocrysi
.
how
many
plainely
shew
themselues
to
haue
no
true
faith
,
and
so
consequently
to
be
but
Christians
in
name
only
,
as
not
putting
on
Christ
by
faith
?
Aske
some
concerning
their
Faith
,
As
being
had
1
By
nature
or
without
the
word
.
how
or
when
they
came
by
it
,
how
and
when
it
was
wrought
,
they
will
very
presently
and
confidently
answer
,
they
thanke
God
,
they
haue
beleeued
in
Christ
and
had
a
good
faith
to
God
euer
since
they
could
skill
or
remember
;
as
if
indeede
they
had
their
Faith
by
Nature
,
and
so
brought
it
with
them
into
the
world
,
&
not
by
the
gift
of
grace
,
whereby
,
in
the
vse
of
meanes
&
Ministry
of
the
Word
,
Ioh.
1.12
.
they
receiue
Christ
and
beleeue
in
his
name
(
which
two
are
all
one
)
and
so
receiue
the
priuiledge
and
power
to
become
the
sonnes
of
God
.
For
,
1
Pet.
23-25
wee
are
borne
againe
,
—
by
the
word
of
God
,
—
which
by
the
Gospel
is
preached
:
euen
of
his
owne
will
,
Par.
3.
§.
73
doeth
hee
beget
vs
by
the
word
of
trueth
,
whilest
we
beleeue
,
or
receiue
with
meekenesse
the
ingrafted
word
,
which
is
able
to
saue
our
soules
.
What
faith
then
can
such
men
haue
,
who
can
shew
no
deed
,
no
euidence
,
how
,
or
by
what
meanes
they
came
to
it
?
How
soone
and
easily
,
may
Satan
lay
claime
to
it
,
and
in
the
day
of
triall
,
bereaue
them
of
it
,
(
which
indeede
they
neuer
had
more
,
then
in
conceit
and
presumption
.
)
Yet
my
meaning
is
not
to
put
this
triall
,
vpon
such
strict
tearmes
,
as
some
doe
,
who
require
a
man
should
be
able
,
(
if
hee
would
haue
comfort
from
his
faith
)
to
name
the
time
when
,
the
Sermon
by
which
,
the
man
and
Minister
,
by
whom
hee
was
first
wrought
vpon
,
and
brought
to
faith
.
Whether
it
be
required
a
man
should
be
able
to
name
the
time
&c.
of
his
conuersion
?
I
deny
not
but
very
many
haue
this
euidence
,
and
are
able
so
to
doe
.
And
doubtlesse
,
it
is
a
point
of
great
comfort
for
them
to
remember
it
,
and
,
where
possibly
it
may
bee
called
to
minde
,
there
it
is
often
to
bee
thought
on
,
and
neuer
to
bee
forgotten
.
For
wee
know
few
or
none
,
euer
forget
the
day
,
yeere
,
place
,
person
,
or
Minister
,
when
,
where
,
and
by
whom
they
were
Married
;
or
yet
the
day
and
place
of
their
natiuitie
.
And
euen
such
is
our
estate
by
Faith
,
it
is
a
new
Birth
,
and
Marrying
of
vs
,
at
least
the
espousing
of
vs
,
to
our
husband
Iesus
Christ
.
Yet
because
the
Lord
holds
not
the
same
course
with
all
,
for
the
manner
of
application
of
his
mercy
and
grace
in
Christ
,
as
this
worke
is
not
alike
discerneable
in
all
,
so
is
it
not
so
strictly
to
bee
vrged
,
or
required
of
all
,
to
name
the
aforesaid
particulars
precisely
.
Gods
worke
of
grace
is
often
apparant
in
some
,
who
haue
long
liued
dissolutely
,
or
without
the
power
of
sauing
grace
,
or
in
a
course
of
opposition
,
wherein
he
hath
met
with
them
by
his
word
,
as
hee
did
with
Paul
.
Par.
3.
§.
72
Others
he●
either
sanctifies
in
the
wombe
,
Acts.
2
,
3.4
.
(
and
that
not
onely
to
some
speciall
function
,
but
it
may
be
,
sauingly
also
)
or
in
younger
age
hee
stils
and
drops
his
word
by
littles
into
them
,
who
liue
,
and
are
trained
vp
in
godly
families
,
vnder
a
godly
Ministery
,
whereby
they
haue
knowne
the
holy
Scriptures
,
as
did
Timothy
,
euen
from
a
childe
.
As
therefore
,
we
on
the
one
hand
,
are
not
to
suffer
the
faith
&
trueth
we
professe
,
2
Tim.
3.14
15.
to
goe
vpon
that
triall
,
which
Papists
would
put
vs
to
,
whilest
they
require
vs
to
shew
them
,
when
iust
,
and
at
what
time
,
their
errours
of
Popery
beganne
,
by
whom
they
were
first
broached
;
or
else
we
must
bee
in
errour
,
not
they
:
So
on
the
other
side
,
wee
must
not
simply
deny
the
worke
of
sauing
grace
in
vs
,
though
we
cannot
alwayes
name
precisely
the
time
when
,
and
the
man
by
whom
wee
were
conuerted
:
for
doubtlesse
,
many
are
deliuered
from
the
guilt
&
power
of
sin
in
a
word
,
conuerted
,
as
St.
Peter
was
deliuered
out
of
prison
;
the
thing
is
done
,
and
for
the
present
,
they
wot
not
that
it
is
true
which
is
done
,
till
afterwardes
.
As
therefore
we
must
not
deny
an
aged
hoare-headed
mans
haire
to
be
gray
or
white
,
because
neither
hee
nor
any
else
can
tell
,
when
iust
it
began
so
to
be
,
or
which
haire
grew
white
first
;
seeing
the
difference
is
apparant
enough
,
to
such
as
can
iudge
of
colours
;
euen
so
,
in
neither
of
the
former
instances
,
may
we
deny
simply
,
either
the
one
to
bee
a
false
faith
and
beleife
,
or
the
other
to
bee
a
true
and
sauing
faith
,
for
want
(
if
such
want
sometimes
bee
)
of
knowledge
,
of
the
exact
time
,
place
,
and
person
,
when
,
and
by
whom
they
first
began
,
if
,
and
so
long
,
as
either
of
them
can
bee
otherwise
sufficiently
euidenced
by
the
word
of
truth
,
by
the
dissonancy
of
the
one
from
it
,
or
by
the
consonancy
,
and
agreement
of
the
other
with
it
,
and
by
experience
.
But
,
the
hypocrisie
of
many
Christians
,
plainely
hence
appeares
,
because
,
they
cannot
shew
,
and
euidence
either
the
one
,
or
the
other
.
2
Without
knowledge
.
The
like
may
be
said
of
all
ignorant
persons
,
who
yet
will
talke
of
their
faith
.
Alas
,
what
faith
without
knowledge
?
they
beleeue
in
Christ
,
and
hope
to
bee
saued
by
him
,
as
well
as
any
,
and
yet
they
know
him
not
,
neither
his
will
reuealed
in
his
word
,
being
such
as
vsually
neglect
to
heare
his
word
(
whether
by
Popish
,
or
profaine
Recusancy
)
or
such
as
heare
it
negligently
sleepily
,
drouzily
,
such
as
for
want
of
calling
it
to
minde
,
let
it
slip
,
and
quite
forget
it
:
these
men
may
as
well
beleeue
,
&
perswade
themselues
that
the
King
,
or
some
great
rich
man
,
will
at
the
yeeres
end
,
giue
them
a
thousand
pounds
,
or
lands
,
and
liuing
,
whom
yet
,
they
neuer
either
saw
,
or
receiued
any
message
,
or
word
of
promise
from
.
How
came
these
by
their
faith
then
?
Not
by
hearing
,
knowing
,
and
remembring
,
but
by
ignorance
,
arrogancy
,
and
presumption
.
They
are
borne
,
and
liue
in
the
Church
,
and
amongst
beleeuers
,
and
therefore
presume
to
face
as
they
doe
,
and
to
speede
as
well
as
the
best
.
Or
it
may
bee
,
they
in
their
ignorance
,
presume
much
of
their
wealth
honours
,
and
worldly
happinesse
,
to
thinke
themselues
as
deere
to
God
,
as
any
.
Or
hence
may
they
be
discouered
;
they
say
they
haue
Faith
,
3
Without
preparatory
repentance
yet
were
they
neuer
truly
prepared
for
faith
,
by
being
truly
humbled
in
a
sight
of
their
sin
and
misery
,
to
see
and
feele
their
neede
of
Christ
,
to
cry
out
vnder
the
burthen
and
preasure
of
their
sinnes
,
to
cry
mightily
to
God
for
his
mercy
,
to
turne
,
in
some
purpose
of
heart
,
at
least
,
from
their
former
course
of
life
,
and
so
,
heauy
laden
and
labouring
to
come
to
Christ
.
The
like
is
to
bee
thought
of
all
such
as
hauing
some
good
knowledge
of
Gods
Word
,
4
Without
assent
,
loue
and
obedience
to
the
Word
.
shew
no
loue
to
it
,
assent
not
to
it
,
neither
receiue
it
with
application
either
of
the
threatnings
or
promises
to
themselues
,
and
put
nothing
in
practise
according
to
the
direction
of
that
word
:
which
if
they
did
,
then
would
they
diligently
sift
and
search
themselues
,
feare
and
tremble
at
his
word
,
and
cry
out
,
men
and
brethren
,
what
shal
we
doe
to
be
saued
?
they
would
flye
from
wrath
to
come
,
and
as
the
Chickens
vnder
the
Hen
for
feare
of
the
Kite
,
so
would
they
betake
them
to
Christ
,
and
shroud
themselues
vnder
the
wings
of
his
mercie
,
that
they
might
bee
hid
from
the
wrath
of
the
Lord
;
then
would
they
,
as
good
conuerts
doe
,
clothe
themselues
with
Christ
,
whereby
their
sinnes
might
bee
couered
from
his
sight
,
and
put
him
on
by
faith
,
that
their
filthy
nakednesse
doe
not
appeare
.
And
thus
much
also
for
this
last
point
of
triall
,
The
conclusion
of
this
Treatise
.
from
the
meanes
of
our
putting
on
Christ
,
which
was
the
fourth
in
order
.
From
all
which
differences
wee
may
obserue
,
that
euery
one
that
beares
the
name
of
Christ
,
doeth
not
truely
put
on
Christ
;
Shewing
how
needfull
it
is
we
truely
put
on
Christ
.
and
that
in
vaine
wee
glory
in
outward
Baptisme
,
or
that
simply
wee
are
borne
in
the
Church
,
and
partake
of
the
Sacraments
of
the
same
,
vnlesse
also
,
as
good
and
sound
Christians
,
wee
partake
of
the
grace
of
the
Sacraments
,
and
of
Christ
the
substance
of
them
,
and
of
all
profession
,
not
looking
for
grace
or
saluation
from
the
bare
signes
,
but
from
Christ
,
who
by
faith
wee
truely
put
on
.
Which
consideration
,
to
wit
,
that
there
are
so
many
counterfet
,
and
vnsound
Christians
,
should
helpe
to
re-inforce
the
former
Motiues
,
mentioned
in
the
beginning
,
and
stir
vs
vp
in
the
vse
of
all
good
meanes
,
truely
to
clothe
our selues
with
Christ
,
and
moreouer
,
(
that
wee
may
not
deceiue
our selues
herein
)
to
vndertake
,
(
vpon
iust
suspition
,
and
iealousie
of
our selues
,
and
of
the
deceitfulnesse
of
our
owne
wicked
hearts
)
this
triall
by
the
former
notes
and
signes
particularly
of
true
Christianitie
.
To
which
end
I
haue
bestowed
my
paines
this
way
,
both
for
the
good
of
my
hearers
,
and
for
the
better
securing
of
mine
owne
spirituall
estate
,
and
keeping
of
mee
from
securitie
.
I
doe
not
say
,
I
my selfe
am
,
as
I
haue
here
described
the
sound
Christian
to
bee
:
onely
this
I
say
;
either
I
am
so
,
or
I
would
very
gladly
bee
so
.
The
Lord
blesse
this
my
indeauour
,
to
the
vse
of
his
Church
.
Amen
.
(
*
⁎
*
)