MANS
ACTIVE
OBEDIENCE
,
OR
THE
POWER
OF
GODLINES
,
especially
in
the
commandement
of
the
Gospell
,
which
requireth
faith
of
euery
Christian
.
CHAP.
I.
Of
the
knowledge
of
God
and
our selues
in
generall
.
Question
.
LEt
me
(
I
pray
you
)
in
the
beginning
of
this
our
conference
heere
shortly
declared
,
what
wee
are
to
propound
for
our
chiefest
end
in
this
present
discourse
:
and
then
shew
me
therewithall
,
wherein
the
full
and
whole
dutie
of
euery
true
Christian
doth
summarily
consist
.
Ans.
The
maine
and
chiefe
end
should
be
,
our
better
learning
how
to
feare
God
,
and
keepe
his
commandements
:
Eccles.
12.
13.
for
this
ought
to
be
the
whole
of
euery
mans
chiefe
endeauours
,
and
best
imployments
;
whose
duties
all
,
if
they
be
summed
vp
together
,
may
well
be
reduced
vnto
these
two
heads
,
of
Knowledge
,
and
of
Practice
.
Q.
May
not
one
of
these
be
thought
sufficient
to
shew
what
a
mans
dutie
is
,
that
you
name
both
?
A.
Both
are
necessary
to
expresse
all
that
is
required
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mark
.
5.
12
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
skilfull
or
knowing
.
for
knowledge
without
practice
makes
men
no
better
then
diuels
;
who
know
more
then
we
doe
,
but
doe
not
as
they
know
:
and
practice
without
knowledge
,
makes
Psal
49
20
&
73
22
&
32.
9.
Iob
35.
11.
Psal.
147.
15.
Isal
48.
13.
Psal.
148.
8.
men
differ
little
from
brute
beasts
,
yea
,
from
the
insensible
creatures
,
who
in
their
kind
are
more
obedient
;
for
the
fier
and
haile
,
the
snow
and
vapour
,
and
stormie
wind
,
they
do
his
will
,
though
they
know
not
what
they
doe
.
Q.
What
things
are
necessary
for
vs
to
know
?
A.
God
and
our selues
,
his
workes
and
our
duties
.
All
the
tongues
of
Men
and
Angels
are
not
able
to
vtter
so
significant
a
word
,
as
should
fully
expresse
what
God
is
.
Q.
What
are
we
to
know
concerning
God
?
A.
Wee
are
to
know
what
God
is
in
himselfe
,
and
what
he
is
to
vs
.
Q.
What
are
we
to
know
,
as
touching
what
God
is
in
himselfe
?
A.
We
are
taught
out
of
the
Scriptures
,
that
he
is
a
Exod.
3.
14.
&
11.
7.
1.
Tim.
6.
16.
Iob
37.
23.
Acts
17.
28.
1.
Cor.
86.
diuine
essence
of
vnspeakable
maiestie
and
glorie
;
who
hath
his
being
of
himself
,
and
doth
giue
life
and
being
to
all
things
else
that
are
;
who
is
so
high
and
excellent
,
omnipotent
,
eternal
and
infinit
,
as
to
the
greatest
vnderstanding
of
the
wisest
and
best
of
al
his
creatures
,
he
is
in
glorious
God
good
without
qualitie
,
great
without
quantitie
,
infinite
without
place
,
and
euerlasting
without
time
.
maiestie
most
incomprehensible
;
and
yet
hee
hath
made
himselfe
knowne
to
his
creatures
,
to
be
onely
one
God
ouer
all
,
distinct
in
three
persons
,
the
Father
our
Creatour
,
the
Sonne
our
Redeemer
,
and
the
holy
Ghost
our
Comfortor
,
instructor
and
guider
in
all
our
waies
.
Q.
What
are
we
to
know
that
God
is
to
vs
?
A.
That
God
in
the
second
Person
in
the
Trinitie
,
is
Matth
28.
19.
Mat.
1.
23.
1.
Tim.
3.
16.
Heb.
1.
3.
Col.
1.
15.
Ioh.
14.
7.
&
1.
18.
Exod.
23
21.
Gal.
4.
5
,
6.
&
1.
4.
so
reconciled
vnto
vs
in
him
,
he
is
become
God
with
vs
,
euen
God
manifested
in
the
flesh
,
and
made
knowne
vnto
vs
in
the
face
of
Christ
Iesus
;
who
being
the
brightnes
of
his
glorie
,
and
the
expresse
image
of
his
person
,
he
that
hath
seene
and
knowne
him
,
hath
seene
and
knowne
the
Father
;
yea
,
in
and
by
him
knoweth
God
also
to
bee
his
Father
,
through
the
operation
of
the
holy
Ghost
.
Q.
What
are
we
to
know
touching
the
workes
of
God
?
A.
Generally
that
they
are
perfect
and
holy
,
all
done
Deut.
32.
4.
Eccles.
3.
14.
Psal.
145.
17.
Psal.
33.
4.
&
111.
8.
Psal.
111.
3.
Psal
92.
5.
Psal.
139.
14.
Iob
9.
10.
Psal.
104.
24.
in
truth
and
equitie
,
that
they
are
most
honourable
and
glorious
;
yea
,
that
maruelous
are
his
workes
,
and
that
in
wisedome
he
hath
made
them
all
.
Particularly
,
that
they
are
either
secret
,
and
hidden
from
all
other
creatures
,
and
onely
knowne
to
himselfe
alone
;
or
openly
manifest
and
reuealed
in
the
world
,
and
so
appertaining
to
vs
to
take
knowledge
of
them
.
Q.
What
manner
of
workes
are
those
,
which
you
doe
call
the
secret
and
hidden
workes
of
God
,
knowne
to
himselfe
alone
?
A.
Such
as
was
his
eternall
decree
and
purpose
with
Ephes.
1.
11.
Psal.
33.
11.
&
Rom.
11.
34.
Rom.
9.
11.
22
23.
1.
Pet.
2.
8.
Acts
4.
28.
Acts
17.
31.
Mark
.
13.
32.
Mat.
24.
36.
himselfe
before
all
beginnings
,
of
making
the
whole
world
in
the
beginning
,
and
of
determining
all
that
hee
should
make
,
to
such
seuerall
ends
as
he
had
appointed
.
Such
also
,
as
is
the
appointment
of
time
for
the
ende
of
the
world
,
and
for
the
bringing
all
to
iudgement
,
the
day
and
houre
whereof
is
not
knowne
to
the
Angels
;
no
,
nor
to
the
Sonne
of
man
himselfe
.
Q.
What
are
the
reuealed
workes
of
God
,
manifested
and
made
knowne
in
the
world
,
which
it
behoueth
vs
to
regard
,
and
to
take
knowledge
of
?
A.
The
workes
both
of
the
creation
of
all
things
,
out
Heb.
11.
3.
Isai.
44.
24.
&
42.
5.
Acts
17.
24.
Gen.
1.
31.
Luke
19.
10.
Rom.
3.
23
,
24.
25.
2.
Cor.
5.
19.
Colos.
1.
20.
Ioh.
5.
17.
Eccles.
3.
11.
Prou.
16.
4.
of
nothing
made
good
in
the
beginning
;
as
also
the
works
of
daily
gouerning
,
ordering
and
disposing
al
things
once
made
(
whether
they
keepe
their
goodnesse
they
were
first
made
in
,
or
haue
lost
it
,
and
are
fallen
from
the
same
)
,
so
as
yet
out
of
all
by
his
infinite
wisedome
,
he
neuer
faileth
to
bring
honour
,
and
gaine
glory
to
his
name
.
Q.
What
are
we
to
know
touching
our selues
?
A.
We
are
to
know
what
we
were
,
and
what
we
now
are
.
Q.
What
is
to
be
knowne
touching
what
we
were
?
A.
We
are
to
know
,
that
wee
were
once
happy
creatures
,
Eccles.
7.
29.
o●
.
31.
made
good
in
the
beginning
;
yea
,
excelling
in
goodnesse
many
other
creatures
that
were
also
made
good
;
for
we
were
made
after
the
image
of
God
:
and
so
were
no
other
Gen.
1.
27.
creatures
vpon
earth
beside
.
Q.
What
is
to
be
knowne
of
our selues
,
touching
what
wee
now
are
?
A.
Two
things
in
that
respect
are
to
be
considered
of
vs
,
namely
,
what
we
now
are
by
nature
,
and
what
wee
are
by
grace
.
Q.
What
is
that
we
now
are
by
nature
?
A.
That
hauing
lost
our
happinesse
by
the
fall
of
Adam
,
Rom.
3
23.
Iob.
14.
1.
2.
Ephes.
2.
3.
we
are
become
most
miserable
,
and
are
all
by
nature
the
children
of
wrath
one
as
well
as
another
.
Q.
What
may
we
know
,
that
we
are
now
by
grace
?
A.
That
being
iustified
freely
by
the
grace
of
God
,
Rom.
3.
24.
through
the
redemption
that
is
in
Christ
Iesus
our
Lord
,
power
is
now
giuen
vnto
vs
by
him
,
to
become
the
sonnes
Iohn
,
1.
12.
Rom.
8.
17.
of
God
;
yea
,
heires
and
fellow-heires
with
him
of
life
and
glorie
.
Q.
So
much
of
the
knowledge
of
our selues
;
come
now
to
shew
,
what
we
are
to
know
to
be
our
duties
,
and
wherein
they
do
consist
.
A.
Our
duties
doe
consist
,
in
performing
due
obedience
1.
Sam.
15.
22.
Ier.
7.
23.
to
Gods
holy
will
in
all
things
.
Q.
What
kind
of
obedience
is
it
,
which
God
requireth
as
our
hands
?
A.
Both
actiue
,
in
readily
doing
all
that
he
hath
commanded
Deut.
6.
24.
25.
&
10.
12.
13.
Apoc.
3.
10.
Marke
,
8.
34.
Luke
,
21.
19.
to
be
done
;
and
passiue
,
in
patiently
suffering
and
enduring
all
that
he
hath
appointed
to
be
abidden
.
Q.
What
is
it
that
God
hath
commanded
vs
to
doe
?
A.
He
hath
commanded
vs
to
keepe
his
precepts
diligently
;
and
those
are
either
Legall
precepts
,
commanding
Psal.
119.
4.
Exod.
20.
23.
●●
.
Iohn
,
3.
23.
Marke
,
1.
15.
vs
to
fulfill
the
righteousnesse
of
the
Law
;
or
Euangelicall
,
commanding
vs
to
beleeue
on
the
name
of
his
Sonne
Iesus
Christ
,
and
to
embrace
and
beleeue
the
promises
of
the
Gospell
.
Q.
What
is
it
that
God
hath
appointed
vs
contentedly
and
patiently
to
suffer
?
A.
Whatsoeuer
either
by
his
owne
hand
immediately
shall
be
laid
vpon
vs
,
or
through
his
prouidence
and
sufferance
Psalm.
39.
9.
Leuit.
10.
3.
Iob
2.
10.
1.
King
.
12.
24.
1.
Cor.
11.
32.
Iob
37.
13.
1.
Pet.
4.
12.
Heb.
5.
8.
by
any
other
meanes
shall
befall
vnto
vs
,
either
for
our
chastisement
,
or
our
triall
;
and
that
we
learne
obedience
by
all
that
we
so
doe
suffer
.
CHAP.
II.
Of
the
Christians
practice
,
according
to
his
knowledge
of
God
and
his
workes
.
Question
.
SO
much
touching
the
knowledge
in
generall
,
which
is
required
at
the
hands
of
euery
one
;
come
now
to
the
practice
,
and
declare
what
ought
to
be
the
practice
of
euery
good
Christian
?
A.
The
daily
practice
of
a
Christian
ought
to
bee
(
according
The
mind
being
lightned
in
knowledge
,
is
not
to
rest
in
the
sweetnesse
of
contemplation
alone
,
but
ioyne
practice
therewithall
.
to
his
knowledge
)
so
to
labour
to
glorifie
God
in
all
things
;
not
knowing
alone
what
is
meete
,
but
doing
as
he
knoweth
,
that
he
may
be
blessed
in
his
deed
.
Q.
How
is
such
practice
termed
in
the
Scriptures
?
A.
It
is
called
the
power
of
godlinesse
:
for
all
that
otherwise
is
held
but
in
knowledge
onely
,
as
it
is
floating
and
swimming
in
the
braine
may
end
in
bare
speech
,
and
rest
Iames
1.
5.
2.
Tim.
3.
5.
in
a
naked
shew
or
forme
of
godlinesse
;
which
being
idle
and
weake
for
want
of
strength
of
grace
to
carry
it
further
,
the
life
for
all
that
may
be
left
vnreformed
;
as
in
the
2.
Tim.
3.
2.
3.
4.
examples
instanced
in
by
the
Apostle
,
is
manifest
to
bee
seene
:
but
when
practice
is
ioyned
with
knowledge
,
then
Iames
1.
4.
(
as
Saint
Iames
speakes
of
patience
)
godlinesse
hath
her
perfect
worke
,
and
powerfully
breaketh
out
to
manifest
it selfe
as
well
in
the
life
outwardly
,
as
in
the
heart
within
.
Q.
What
kind
of
practice
doe
you
meant
it
to
be
,
which
you
would
haue
a
Christian
to
ioyne
with
his
knowledge
,
thereby
the
better
to
glorifie
God
?
A.
Both
the
labour
of
the
mind
by
holy
meditation
inwardly
had
of
that
that
he
knoweth
;
and
the
trauell
of
the
body
in
workes
and
actions
outwardly
,
performed
according
to
the
same
.
Q.
How
farre
must
this
practice
be
extended
?
A.
So
farre
as
a
mans
knowledge
doth
reach
vnto
:
for
it
is
but
the
making
vse
of
knowledge
,
which
otherwise
would
be
fruitlesse
and
vnprofitable
.
Q.
Shew
this
more
particularly
in
those
seuerall
points
of
knowledge
,
which
you
haue
set
downe
to
be
needfull
for
euery
Christian
,
to
haue
his
mind
rightly
to
bee
informed
in
:
and
first
,
what
practice
or
vse
you
would
haue
to
be
made
Rom.
1.
21.
Psal.
89.
7.
Psalm.
68.
35.
Psal.
96.
9.
Exod.
15.
11.
Iob
11.
7.
Psalm.
●6
.
8
,
10.
Iob
9.
4
,
5.
Psal.
77.
13.
Ezeck.
43.
2.
Psal.
89.
6.
Isaiah
57.
15.
Psal.
8.
1.
Iob.
37.
23.
&
13.
11.
Iob
26.
14.
Psal.
76.
7.
Psal.
66.
5.
7.
Psal.
18.
31.
Psal.
103.
17.
Psal.
103.
8.
Exod.
34.
6.
Psal.
86.
15.
Psal.
99
9.
Isai
.
41.
●4
.
29.
Deut.
32.
17.
Psal.
97.
7.
&
13.
6.
Isaiah
6.
3.
Tit.
1.
16.
1.
Ti●
.
3.
16.
2.
Cor.
5.
19.
Rom.
9.
5.
of
that
knowledge
we
are
to
haue
of
God
,
that
wee
know
what
he
is
in
himselfe
,
which
is
the
first
point
that
is
mentioned
.
A.
That
when
wee
so
know
God
,
wee
then
doe
glorifie
him
as
God
;
trembling
before
his
fearefull
Maiestie
;
wondring
at
his
great
Omnipotencie
;
astonished
with
his
infinite
Glorie
;
rauished
with
his
incomparable
Excellencie
;
awed
with
his
dreadfull
Power
;
comforted
with
his
endlesse
Loue
;
cheared
with
his
abounding
Mercy
;
and
falling
low
downe
before
the
throne
of
his
glory
(
all
false
gods
,
and
lying
vanities
of
the
Heathen
being
vile
in
our
eyes
)
,
to
say
,
Hee
is
holy
,
hee
is
holy
,
he
is
holy
,
the
Lord
of
Hostes
,
the
earth
is
full
of
his
glory
.
And
as
thus
in
our
minds
to
worship
him
,
and
with
our
words
to
praise
him
;
so
to
take
heed
,
that
in
our
deeds
we
do
not
deny
him
.
Q.
What
vse
are
wee
to
make
of
that
knowledge
wee
ought
to
haue
of
God
,
whereby
wee
may
know
what
hee
is
to
vs
?
A.
Thereby
we
are
occasioned
seriously
to
consider
of
,
and
daily
to
seeke
better
to
vnderstand
that
great
mysterie
of
godlinesse
,
which
concerneth
the
worke
of
our
redemption
,
that
is
by
Christ
Iesus
;
how
God
was
in
Christ
,
reconciling
the
world
to
himselfe
:
not
imputing
their
trespasses
vnto
them
;
and
how
Christ
being
God
ouer
all
blessed
for
euer
,
became
also
man
,
to
suffer
what
was
due
for
mans
transgression
;
that
being
both
God
and
Man
,
hee
might
make
a
perfect
satisfaction
vnto
1.
Tim.
2.
5.
6.
God
for
man
.
And
being
sealed
and
sent
of
the
Father
,
to
bee
the
attonement-maker
betweene
the
two
parties
Ioh.
6.
27.
&
5.
30.
at
variance
,
who
were
God
and
man
,
hee
might
first
get
them
inseparably
ioyned
together
in
himselfe
.
And
these
two
Natures
to
bee
set
at
one
:
and
by
a
happy
vnion
,
to
meete
together
in
his
owne
person
;
and
then
in
the
body
of
his
flesh
through
death
,
and
by
the
Coloss.
1.
20.
21.
22.
blood
of
his
Crosse
,
to
set
all
things
at
peace
in
heauen
and
in
earth
;
so
reconciling
man
to
God
,
as
he
might
bee
presented
holy
and
vnblameable
,
and
vnreproueable
in
his
sight
.
And
thus
was
hee
made
vnto
vs
Iesus
;
that
is
,
a
full
and
perfect
Sauiour
,
to
saue
vs
from
our
sinnes
;
Mat.
1.
21.
Acts
2.
36.
Heb.
5.
5
,
6.
Deut.
18.
18.
Luke
4.
18
,
21.
Matth.
17.
5.
Dan.
7.
14.
27.
Zach.
9.
9.
Luke
1.
32
,
33.
God
hauing
for
the
same
purpose
first
made
him
Christ
,
that
is
,
annointed
him
with
the
holy
Ghost
,
and
with
power
to
be
a
Priest
,
Prophet
,
and
King
,
to
purchase
,
publish
and
apply
saluation
for
,
and
vnto
all
that
should
beleeue
in
his
name
.
Q.
What
practice
or
vse
of
the
knowledge
of
the
works
of
God
in
generall
,
are
we
to
make
?
A.
The
same
or
like
to
that
which
is
contained
in
the
Song
of
Moses
,
the
seruant
of
the
Lord
;
and
in
the
Song
of
the
Lambe
,
sung
by
those
victorious
Conquerors
,
that
had
the
Harpes
of
God
in
their
hands
;
the
ditty
whereof
Apoc.
15.
3.
was
this
,
Great
and
marueilous
are
thy
workes
Lord
God
Almightie
:
iust
and
true
are
thy
waies
,
thou
King
of
Saints
!
Who
is
like
vnto
thee
,
O
Lord
,
among
the
Gods
?
who
is
Exod.
15.
11.
like
thee
?
glorious
in
holinesse
,
fearefull
in
praises
,
doing
wonders
!
And
in
considering
the
great
workes
of
God
in
generall
,
to
say
with
Dauid
,
the
sweete
singer
of
Israel
;
O
Lord
,
how
manifold
are
thy
workes
,
in
wisedome
Psal.
104.
24.
hast
thou
made
them
all
;
the
earth
is
full
of
thy
riches
?
Blessed
be
the
Lord
God
,
the
God
of
Israel
,
who
Psal.
72.
18.
19.
onely
doth
wondrous
things
,
and
blessed
be
his
glorious
name
for
euer
,
and
let
the
whole
earth
bee
filled
with
his
glorie
.
Amen
and
Amen
.
Q.
Goe
on
to
shew
the
like
of
the
workes
of
God
more
particularly
,
according
as
you
haue
distinguished
them
.
And
first
touching
those
works
which
you
call
the
secret
works
of
God
:
what
is
the
practice
or
vse
we
are
to
make
of
our
knowledge
we
haue
,
that
there
be
such
?
A.
First
,
because
they
belong
not
to
vs
,
but
vnto
the
Lord
God
himself
alone
;
that
therfore
in
all
reuerence
we
leaue
Deut.
29.
29.
them
vnto
him
,
and
neuer
dare
presume
to
prie
into
the
Lords
secrets
,
nor
desire
to
vnderstand
aboue
that
which
is
meet
;
but
keepe
our selues
within
the
lists
and
bounds
Rom.
12.
3.
which
God
hath
set
to
ranke
and
raile
vs
in
this
way
,
vnder
as
great
a
penalty
as
euer
hee
set
bounds
to
the
children
of
Israel
at
the
giuing
of
the
Law
;
which
they
were
Exod.
19.
12.
21
not
to
passe
,
in
any
desire
they
had
to
gaze
and
see
that
,
which
the
Lord
would
not
haue
shewed
;
as
in
the
example
of
the
men
of
Bethshemesh
,
prying
into
the
Arke
,
1.
Sam.
6.
19.
which
was
not
lawfull
for
them
to
doe
,
may
appeare
:
accounting
it
a
point
of
our
best
wisedome
,
and
deepest
knowledge
;
yea
a
very
learned
ignorance
,
not
to
know
that
which
the
Lord
seeth
not
good
to
reueale
:
yet
so
,
as
we
alwaies
doe
honour
,
in
the
workes
of
God
,
that
which
we
doe
not
vnderstand
.
And
when
wee
perceiue
the
iudgements
of
God
to
be
as
a
great
deepe
that
cannot
Psal.
36
6.
Eccles.
8.
17.
and
11.
5.
Psal.
77.
19.
be
sounded
,
his
wayes
to
bee
past
finding
out
,
and
that
his
foot-steps
cannot
be
knowne
;
that
we
then
doe
stand
and
wonder
at
that
wee
cannot
comprehend
;
and
with
the
Apostle
cry
out
,
Oh
the
depth
of
the
riches
Rom.
11.
33.
both
of
the
wisedome
and
knowledge
of
God!
how
vnsearchable
are
his
iudgements
,
and
his
wayes
past
finding
out
!
to
the
end
that
God
may
haue
the
greater
honour
thereby
.
Q.
What
is
the
vse
we
are
to
make
,
and
practice
of
the
knowledge
we
haue
,
that
there
be
other
workes
of
God
that
are
openly
manifested
and
reuealed
in
the
world
?
A.
We
are
to
remember
(
as
Elihu
speaketh
to
Iob
)
,
that
wee
doe
magnifie
his
workes
which
men
doe
behold
.
And
seeing
the
reuealed
workes
of
God
are
things
Iob
36.
24.
that
doe
belong
to
vs
,
and
to
our
children
for
euer
;
that
Deut.
29.
29.
Deut.
6.
7.
20.
Psal.
78.
5.
6.
7.
we
therefore
doe
both
labour
and
learne
to
know
them
our selues
;
and
that
wee
likewise
doe
teach
them
to
our
The
Lords
workes
(
like
the
curtaines
of
Salomon
)
haue
their
beautie
within
;
we
had
neede
hold
our
eyes
neare
them
,
and
put
our
heads
(
as
it
were
)
within
them
,
to
consider
them
aright
.
Expos.
in
Psal.
children
,
and
shew
to
the
generation
to
come
,
the
praises
of
the
Lord
;
his
strength
,
and
his
wonderfull
workes
that
he
hath
done
,
that
they
may
make
them
knowne
to
their
children
;
and
the
children
which
yet
are
not
borne
may
arise
and
declare
them
to
their
children
,
that
all
may
set
their
hope
in
God
,
and
not
forget
the
workes
which
he
hath
wrought
.
The
workes
of
God
(
saith
the
Psalmist
)
are
honourable
and
glorious
,
to
be
sought
out
of
all
them
that
haue
pleasure
therein
:
they
are
as
scaling
ladders
,
that
are
set
vp
for
vs
euery
where
to
climbe
vp
by
them
,
the
better
to
see
God
:
and
as
bookes
opened
▪
in
which
we
may
learne
better
to
know
them
;
the
dumb
111.
3.
Psal.
111.
2.
3.
Psal.
28.
5.
Iob
12.
7.
8.
9.
beasts
,
if
they
be
asked
,
will
teach
man
;
the
fowles
of
the
heauen
will
tell
him
;
the
earth
will
shew
him
;
and
the
fishes
of
the
sea
will
declare
vnto
him
,
that
the
mighty
God
hath
made
them
all
.
Q.
Touching
the
worke
of
the
Creation
,
which
is
the
first
worke
of
this
kind
wrought
by
God
in
the
beginning
:
what
vse
and
practice
are
we
to
make
of
the
knowledge
thereof
?
A.
That
seeing
it
is
the
Lord
that
hath
made
vs
,
and
Psal.
100.
3.
Rom.
11.
36.
not
we
our selues
;
and
that
of
him
,
through
him
,
and
for
him
,
both
we
,
and
all
things
else
haue
had
our
being
;
we
therefore
endeauour
by
our selues
,
and
by
all
things
else
,
to
bring
glory
to
his
name
;
that
so
the
Lord
may
Psal.
104.
31.
reioyce
in
his
workes
:
Often
praying
that
prayer
of
Dauid
,
Thy
hands
(
O
God
)
haue
made
mee
and
fashioned
Psal.
119.
73.
me
;
giue
me
vnderstanding
therefore
that
I
may
learne
thy
Commandements
.
Besides
,
when
we
looke
vpon
the
heauens
,
the
worke
of
Gods
fingers
,
the
Moone
and
the
Psal.
8.
3.
starres
which
he
hath
ordained
;
and
know
,
that
by
the
word
of
the
Lord
the
heauens
were
made
,
and
all
the
host
of
them
by
the
breath
of
his
mouth
.
When
wee
behold
how
the
Lord
hath
sowen
and
garnished
the
heauens
Psal
33.
6.
with
starres
aboue
,
and
gloriously
couered
the
earth
with
flowers
,
fruits
,
and
all
liuing
creatures
here
below
;
Iob
26.
13.
we
who
are
set
in
this
world
(
as
vpon
a
stage
)
to
behold
these
things
,
and
admire
the
eternall
power
and
Godhead
,
the
goodnesse
,
and
greatnesse
,
and
wisedome
that
is
infinite
,
of
him
that
did
so
make
them
;
which
Paul
saith
to
be
the
inuisible
things
of
him
,
but
by
the
creation
Rom.
1.
20.
are
cleerely
to
bee
seene
.
And
that
as
those
that
are
astonished
with
this
his
worke
full
of
wonders
,
wee
doe
crie
out
with
the
Psalmist
,
to
the
praise
of
him
that
hath
done
them
:
O
Lord
,
how
excellent
is
thy
name
in
all
the
Psal.
8.
●
.
earth
!
among
the
gods
there
is
none
like
thee
,
O
Lord
,
there
is
none
that
can
doe
like
thy
workes
.
Psal.
86.
8.
Q.
What
vse
may
be
made
of
the
knowledge
of
the
worke
of
the
redemption
of
mankind
,
and
of
the
restoring
of
all
things
by
the
Messias
and
Sauiour
of
the
world
?
A.
Thereby
as
the
manifold
wisedome
of
God
is
manifested
and
made
knowne
to
Angels
,
and
to
men
:
so
the
exceeding
greatnesse
of
the
power
of
Gods
might
,
Ephes.
3.
10.
Luk.
1.
49.
●1.
69.
and
riches
of
his
grace
and
goodnesse
,
especially
to
mankind
,
is
cleerly
reuealed
,
and
ought
freely
to
be
acknowledged
:
Ephes.
1.
19.
Ephes.
2.
7.
that
was
able
and
willing
,
not
onely
to
make
all
things
good
out
of
nothing
in
the
first
Creation
;
but
to
restore
that
which
was
now
become
euill
,
and
therefore
worse
then
nothing
,
to
a
better
perfection
then
it
euer
had
in
the
first
beginning
:
a
worke
of
greater
difficulty
then
was
the
former
.
God
,
to
make
the
first
world
,
spake
the
word
,
and
it
was
made
;
he
commanded
,
and
it
Psal.
33.
9.
stood
fast
:
but
the
same
Lord
,
to
restore
the
second
,
spake
many
things
,
did
maruellous
things
,
and
suffered
vnworthy
things
,
euen
things
most
heauie
and
grieuous
.
In
regard
whereof
(
this
being
done
especially
for
mans
saluation
)
we
may
cry
out
with
the
Psalmist
,
Lord
,
what
Psal.
144.
3.
is
man
that
thou
takest
such
knowledge
of
him
,
and
the
sonne
of
man
that
thou
makest
such
account
of
him
?
and
(
as
Iob
speaketh
)
that
thou
shouldest
thus
magnifie
him
,
Iob
7.
17.
and
thus
set
thine
heart
vpon
him
?
and
in
respect
of
the
Lord
cry
out
,
How
great
is
his
goodnesse
,
and
how
great
is
the
beautie
of
his
workes
towards
vs
!
Oh
happie
the
redeemed
!
who
is
like
vnto
them
?
a
people
that
are
thus
saued
of
the
Lord
▪
The
knowledge
also
of
our
redemption
should
be
as
a
double
bond
vnto
vs
to
bind
vs
in
duty
vnto
him
,
that
1.
Cor.
6.
19.
20
Luk.
1.
74.
75.
Tit.
2.
14.
hath
so
loued
and
saued
vs
by
so
great
a
deliuerance
,
to
serue
him
in
holinesse
and
righteousnesse
all
the
dayes
of
our
liues
:
who
hauing
been
our
Creator
,
is
also
become
hereby
our
Recreator
;
that
hath
twice
giuen
vs
our
liues
,
once
out
of
nothing
,
and
the
second
time
out
of
wofull
destruction
and
most
deadly
damnation
.
Lastly
,
seeing
we
are
bought
with
so
great
a
price
,
we
August
.
are
not
to
make
our selues
so
vile
,
and
so
little
worth
,
as
to
sell
our selues
for
a
morsell
of
bread
,
or
a
piece
of
siluer
,
Ezech.
13.
19.
Heb.
12.
16.
to
become
slaues
vnto
Satan
,
and
seruants
vnto
sinne
.
Q.
There
is
yet
another
worke
of
God
,
his
daily
gouerning
,
ordering
,
and
disposing
all
things
by
his
prouidence
:
what
vse
may
the
knowledge
thereof
be
put
vnto
by
vs
?
A.
This
may
glad
the
hearts
of
all
creatures
in
generall
,
Mat.
28.
18.
Ioh.
5.
17.
22.
Ephes.
1.
20.
21.
22.
but
especially
of
the
redeemed
:
to
know
that
the
Lord
that
saued
them
is
the
ruler
of
the
world
;
who
sitting
in
heauen
doth
whatsoeuer
hee
will
;
that
his
is
the
Psal.
1
15.
3.
Psal.
22.
8.
Ezech.
33.
11.
Iob
7.
20.
Psal.
36.
6.
power
,
and
his
is
the
might
,
and
that
the
kingdome
and
the
dominion
is
his
:
who
as
hee
hath
made
all
things
,
and
giuen
them
life
and
being
;
so
doth
hee
not
delight
in
,
nor
desire
the
death
of
any
;
but
is
said
to
be
the
preseruer
of
men
:
yea
,
vouchsafeth
to
let
it
be
knowne
to
all
,
that
it
is
he
that
saueth
both
man
and
beast
.
For
this
cause
the
Psal.
97.
1.
and
98.
7.
8.
9.
Psalmist
willeth
all
the
earth
to
be
glad
of
it
:
yea
not
so
much
but
the
insensible
creatures
are
called
vpon
to
bee
affected
with
it
:
the
sea
is
willed
to
roare
,
the
flouds
to
clap
their
hands
,
and
the
hilles
to
be
ioyfull
together
.
For
since
the
Lord
is
king
,
all
may
reckon
vpon
it
,
that
hee
will
iudge
the
world
with
righteousnesse
,
and
the
people
with
equity
.
This
also
may
put
courage
and
boldnesse
into
the
hearts
Psal.
27.
1.
of
all
Gods
faithfull
seruants
,
not
to
feare
what
all
their
enemies
together
,
the
greatest
,
mightiest
,
and
proudest
enemies
that
they
haue
are
able
to
doe
against
them
:
no
not
what
Satan
himselfe
,
the
very
prince
of
darknesse
,
nor
all
the
power
of
hell
can
doe
against
them
,
since
all
these
haue
no
power
at
all
,
but
as
it
is
giuen
them
;
and
so
Ioh.
19.
11.
giuen
them
,
as
it
is
limited
according
to
the
good
pleasure
of
his
will
:
at
his
word
they
are
sent
forth
,
at
his
word
they
are
called
in
againe
;
hee
ruleth
ouer
their
greatest
rage
,
and
maketh
their
maddest
furic
to
turne
to
his
owne
Psal.
76.
10.
praise
:
without
him
none
of
them
all
can
lift
vp
hand
or
foot
in
all
the
world
,
but
through
the
greatnesse
of
his
power
they
are
all
made
subiect
vnto
him
,
and
for
the
glory
of
his
Maiesty
they
all
tremble
and
feare
before
him
:
Psal.
66.
3.
if
he
will
giue
quietnesse
,
none
of
them
all
can
make
trouble
;
yea
,
such
is
the
Soueraignty
and
superiour
command
Iob
34.
29.
●e
hath
ouer
them
,
as
that
for
the
safety
of
Gods
people
,
out
of
the
hands
of
them
all
,
euery
faithfull
seruant
of
God
may
come
and
pray
before
him
;
as
doth
the
Church
in
the
Psalme
,
Thou
art
my
king
,
O
God
,
command
deliuerances
Psal.
44.
4.
for
Iacob
.
The
knowledge
also
of
this
may
quiet
our
mindes
in
the
greatest
stirres
that
may
happen
in
the
world
,
and
the
most
disordered
confusions
that
can
be
seene
to
fall
out
among
men
;
and
cause
vs
with
patience
,
and
in
silence
,
to
sit
vs
downe
,
waiting
till
wee
haue
seene
the
issue
of
them
,
and
what
may
be
the
end
which
God
(
who
ruleth
by
his
power
for
euer
,
and
stilleth
the
noise
of
the
seas
,
the
Psal.
66.
7.
and
65.
7.
noyse
of
their
waues
,
and
the
tumult
of
the
people
)
will
bring
vnto
them
:
who
in
his
infinite
wisedome
knoweth
well
how
to
make
all
things
beautifull
in
time
;
yea
out
of
the
fowlest
facts
,
the
vilest
and
shamefullest
deeds
that
are
done
by
men
:
so
doth
the
Lords
worke
appeare
beautifull
to
his
seruants
,
and
the
beautie
of
the
Lord
doth
so
shine
out
vnto
them
,
as
they
are
not
onely
made
glad
in
seeing
his
workes
,
but
to
triumph
in
the
workes
of
his
Psal.
92.
4.
hands
,
which
they
see
him
to
haue
wrought
before
them
.
Lastly
,
the
knowledge
of
this
,
that
the
Lord
who
is
high
aboue
all
nations
,
doth
yet
humble
himselfe
to
behold
,
to
care
for
▪
and
to
order
the
things
that
are
done
in
Psal.
113.
3.
5.
6.
heauen
and
〈…〉
this
should
cause
vs
to
feare
before
the
Lord
,
in
whose
hands
are
our
liues
,
and
in
whose
sight
are
all
our
wayes
;
so
to
rest
in
,
and
be
well
contented
with
whatsoeuer
in
our
whole
life
time
,
in
any
sort
shall
happen
,
as
knowing
that
it
is
his
hand
that
doth
Iob
1.
21.
guide
euery
thing
.
CHAP.
III.
The
Christians
practice
,
according
to
the
knowledge
of
himselfe
and
his
owne
dutie
;
and
herein
first
of
the
legall
Commandements
.
Question
.
SO
much
of
the
practice
and
vse
we
are
to
make
of
the
knowledge
of
God
himselfe
,
and
of
his
workes
:
come
now
to
shew
the
like
vses
that
we
are
to
make
of
the
knowledge
of
ourselues
,
and
of
our
owne
duties
.
And
first
touching
ourselues
:
what
may
this
serue
vs
instead
to
know
,
that
we
were
once
made
so
happy
creatures
,
and
so
excelling
in
goodnesse
?
A.
For
so
much
as
it
is
the
Lord
that
so
made
vs
happie
,
and
not
we
our selues
;
all
the
excellencie
of
that
our
estate
serueth
but
to
declare
him
to
bee
most
excellent
,
that
first
set
vs
in
it
,
and
of
whom
we
had
it
.
For
if
the
heauens
declare
the
glory
of
God
,
and
the
firmament
show
his
Psal.
19.
1.
handy
worke
,
which
yet
are
but
a
part
of
the
great
world
made
by
God
of
nothing
;
man
who
is
a
creature
so
fearfully
Ingens
miraculum
homa
.
and
wonderfully
made
,
and
so
curiously
wrought
in
the
lowest
parts
of
the
earth
,
as
he
is
alone
a
little
world
Psal.
139.
14.
1●
Our
soules
and
bodies
are
shops
of
his
most
notable
works
,
whe
.
in
himselfe
,
and
an
abstract
or
modell
of
the
vniuersall
;
how
cannot
the
glory
of
God
much
more
shine
bright
out
of
him
;
and
the
praise
of
his
workmanship
,
his
wisedome
,
his
goodnesse
,
and
his
greatnesse
be
more
aboundantly
in
are
wrought
wonders
,
and
things
neuer
enough
admired
.
The
Lord
did
mouid
and
fashion
man
,
a
liuing
image
of
his
Deity
.
shewed
forth
by
a
creature
made
so
glorious
,
as
had
the
very
character
and
image
of
God
his
owne
glory
put
vpon
it
,
which
the
other
neuer
had
.
Beside
,
the
glory
of
our
first
creation
being
so
great
(
who
as
touching
our
bodily
substance
,
were
but
creatures
raised
out
of
the
dust
;
and
as
touching
our
soules
,
made
something
out
of
nothing
,
though
a
diuine
substance
indeede
Gen.
1.
7.
of
an
excellent
and
happy
condition
)
puts
vs
in
hope
that
these
vile
bodies
of
ours
,
though
they
must
returne
againe
to
their
dust
,
&
are
to
be
laid
downe
againe
with
dishonour
in
the
graue
▪
yet
shall
be
raised
vp
againe
the
second
time
to
the
fruition
of
a
better
perfection
of
glory
in
Gods
kingdome
,
and
be
made
like
the
glorious
body
of
the
Sonne
of
God
,
by
the
mighty
power
of
him
Phil.
3.
21.
that
once
did
so
make
them
:
and
that
these
sinfull
soules
of
ours
,
though
now
they
be
so
laden
,
pestered
,
and
poysoned
with
aboundant
corruption
,
as
wee
know
not
of
any
goodnesse
at
all
that
can
be
found
in
them
,
shall
by
the
same
power
not
onely
be
freed
from
all
this
load
and
Rom.
7.
18.
burthen
of
corruption
;
but
recouer
againe
the
first
,
if
not
a
fuller
purity
,
and
greater
perfection
then
they
euer
had
,
and
be
clothed
vpon
againe
with
a
more
enduring
glory
,
2.
Cor.
5.
4.
that
will
neuer
fade
.
Lastly
,
the
knowledge
heereof
serueth
to
stoppe
the
mouth
of
euery
man
from
complaining
against
God
that
made
him
,
for
that
he
is
now
so
lamentably
fallen
;
seeing
God
made
him
vpright
,
but
himselfe
hath
sought
out
that
inuention
that
hath
caused
this
wofull
ruine
.
Eccles.
7.
29.
Q.
And
what
vse
are
we
to
make
of
the
knowledge
of
our
miserable
estate
,
into
which
we
that
were
once
so
happie
,
are
now
so
plunged
by
the
fall
of
Adam
,
as
that
we
all
by
nature
are
become
the
children
of
wrath
,
one
as
well
as
another
?
A.
By
this
we
are
taught
to
acknowledge
that
thing
,
which
(
by
our
lamentable
experience
)
wee
haue
now
learned
,
and
found
to
bee
most
true
;
namely
,
that
no
Iob
4.
18.
1.
Sam.
2.
9.
creature
,
how
glorious
soeuer
it
be
,
is
able
to
sustaine
and
vphold
it selfe
,
if
the
hand
of
the
Creator
bee
once
withdrawne
.
This
serueth
also
to
ouerthrow
our
pride
,
to
cast
downe
Rom.
3.
27.
Ioh.
3.
3.
6.
all
our
glory
and
confidence
in
our selues
,
all
boasting
of
our
stocke
and
blood
in
nature
,
how
nobly
soeuer
wee
bee
borne
;
since
all
are
shut
vp
vnder
this
condemnation
,
to
stand
vnder
the
wrath
of
God
by
nature
;
and
are
become
Ephes.
2.
3.
by
sinne
the
basest
and
vilest
of
all
other
creatures
,
excepting
the
diuels
.
Lastly
,
the
knowledge
hereof
thus
humbling
and
ouerwhelming
vs
with
shame
,
should
stirre
vp
in
vs
such
a
misliking
of
our selues
,
as
should
cause
vs
neuer
to
bee
Rom.
7.
24.
●5
quiet
,
till
we
might
heare
of
some
remedie
;
and
set
vs
a
worke
,
to
seeke
out
by
all
meanes
,
and
with
all
diligence
,
for
our
full
recouerie
.
Q.
What
vse
may
the
knowledge
of
this
bee
put
vnto
by
vs
,
that
after
the
losse
of
so
great
a
happinesse
bestowed
vpon
vs
in
the
first
creation
,
and
the
throwing
vs
downe
vnder
so
great
a
degree
of
miserie
through
Adams
transgression
;
as
to
be
made
by
nature
the
very
children
of
wrath
,
that
can
looke
to
inherit
nothing
but
eternall
destruction
:
we
should
yet
so
be
restored
by
grace
,
through
the
redemption
that
is
in
Christ
Iesus
,
as
power
should
be
giuen
vnto
vs
to
become
the
sonnes
of
God
;
yea
heires
,
and
fellow-heires
with
him
of
life
and
glory
?
A.
All
this
may
worth●ly
hold
our
minds
in
the
continual
admiration
of
this
wonderful
worke
of
him
,
whose
name
is
called
wonderfull
,
euen
God
our
Sauiour
;
that
Isa.
9.
6.
hath
made
this
happie
change
for
vs
:
who
in
his
infinite
wisedome
hath
found
out
the
way
,
to
bring
vs
the
greatest
gaine
,
out
of
that
most
beauie
losse
;
and
to
improue
that
our
falling
,
to
a
better
rising
,
and
more
sure
standing
for
vs
then
before
;
and
out
of
the
bottome
and
depth
of
that
greatest
and
most
wofull
misery
into
which
wee
were
throwne
,
to
raise
vs
vp
to
a
higher
height
and
degree
of
glory
,
and
of
aduancement
in
royall
dignity
,
then
Ephes.
2.
6.
euer
man
had
bestowed
vpon
him
in
the
time
of
his
first
innocency
:
for
by
meanes
thereof
,
he
hath
taken
occasion
to
vnite
vs
more
nearely
to
himselfe
,
then
we
were
before
;
our
Nature
in
Christ
being
taken
into
the
fellowship
of
the
God-head
,
and
personally
ioyned
to
the
diuine
Nature
1.
Iohn
1.
3.
Mat●h.
1.
23.
1.
Tim.
3.
16.
of
the
Sonne
of
God
himselfe
:
a
degree
of
dignitie
aboue
that
euer
any
of
the
Angels
were
lifted
vp
vnto
,
or
(
for
ought
that
can
be
knowne
)
euer
shall
be
.
Besides
,
we
beholding
,
and
with
reuerence
wondring
1.
Iohn
.
3.
1.
at
,
what
loue
of
God
this
should
bee
,
that
wee
who
are
children
of
wrath
by
nature
,
should
now
be
thus
called
the
sonnes
of
God
:
this
great
alteration
and
happy
change
of
our
estate
,
should
cause
vs
to
be
affected
,
like
as
were
the
people
at
their
deliuerance
out
of
their
captiuitie
,
when
their
mouth
was
filled
with
laughter
,
and
their
tongue
with
Psal.
126.
1.
2.
3.
&
16.
9.
Isa●
.
49.
13.
ioy
:
this
should
cause
our
hearts
to
be
glad
,
and
our
tongues
to
reioyce
,
the
very
heauens
to
sing
for
this
,
the
earth
to
be
ioyfull
,
the
mountaines
also
to
breake
forth
into
singing
;
yea
,
all
people
in
consideration
hereof
,
may
bee
called
to
clap
their
hands
for
ioy
of
this
so
great
saluation
,
and
to
sing
aloud
vnto
God
with
a
ioyfull
voyce
;
to
sing
praises
to
God
,
to
sing
praises
;
yea
,
to
call
forth
to
the
singing
Psal.
47.
1.
6.
7.
praises
of
euery
one
that
hath
vnderstanding
;
seeing
the
Angels
themselues
,
who
had
not
the
like
cause
that
wee
haue
,
welcommed
the
birth
and
comming
of
the
Sauiour
into
the
world
,
with
their
heauenly
sweete
melody
,
and
Luke
2.
13.
songs
of
great
reioycing
.
Lastly
,
the
consideration
of
this
loue
of
God
passing
all
knowledge
,
and
of
this
bountie
and
goodnesse
of
Christ
in
our
redemption
,
which
is
so
great
,
as
the
Angels
themselues
cannot
cease
wondering
,
and
marueiling
at
the
1.
Pet.
1.
12.
same
,
ought
to
moue
and
constraine
vs
to
dutie
;
and
cause
vs
to
offer
vp
our selues
,
our
soules
and
bodies
,
as
liuing
sacrifices
Rom.
12.
1.
vnto
him
by
our
daily
seruing
of
him
;
that
our
whole
life
may
be
a
reciprocall
louing
of
him
.
And
that
as
wee
are
called
the
sonnes
of
God
,
who
looke
to
inherit
with
Christ
in
glory
,
wee
shew
the
naturalnesse
of
that
our
sonne-ship
to
God
our
Father
(
after
the
manner
that
the
onely
begotten
Son
of
God
himself
did
,
in
whom
the
Father
Mal.
1.
6.
was
alwaies
well
pleased
)
,
by
our
constant
louing
,
fearing
,
and
honouring
of
him
;
and
for
yeelding
obedience
vnto
him
,
that
the
same
mind
may
be
found
to
bee
in
vs
,
which
was
in
Christ
Iesus
,
who
humbled
himselfe
,
and
Phil.
2.
5
6
8.
became
obedient
to
his
Father
vnto
the
death
,
euen
to
the
death
of
the
Crosse
.
Q.
Proceede
now
to
sh●w
,
what
vse
we
are
to
make
,
as
well
of
the
knowledge
of
our
duties
which
we
are
to
performe
,
as
you
haue
done
of
the
knowledge
of
our selues
in
the
seuerall
estat●s
,
where
in
we
now
either
are
,
or
formerly
haue
been
:
and
for
so
much
as
you
haue
shewed
,
that
our
duties
in
generall
do
consist
,
in
p●rforming
due
obedience
to
God
his
holy
will
in
all
things
,
declare
what
vse
is
to
be
made
by
vs
of
the
knowledge
hereof
?
A.
This
should
set
vs
aworke
,
first
,
with
all
earnestnes
Rom.
12
2.
and
diligence
,
to
inquire
,
proue
,
and
find
out
,
what
that
good
,
that
acceptable
,
and
perfect
will
of
God
is
in
all
things
,
1.
Thes.
4.
1.
that
so
we
may
know
how
to
walk
and
please
him
.
Secondly
,
to
the
end
this
knowne
will
of
God
may
be
the
better
For
a
man
to
obey
God
,
the
way
is
to
command
his
vnruly
appe●i●es
;
and
to
command
them
,
is
for
a
man
to
be
master
of
him●●lfe
;
and
for
●●e
to
be
master
of
himselfe
,
is
●he
most
soue●●ig●e
princi●alitie
.
obeyed
by
vs
,
and
fulfilled
in
all
things
;
that
wee
learne
and
labour
daily
to
denie
our selues
,
breaking
our selues
of
our
owne
willes
,
that
Gods
will
may
the
better
bee
done
;
and
taking
our selues
from
our selues
,
giue
vp
and
present
our selues
,
our
soules
and
our
bodies
,
a
liuing
sacrifice
,
holy
and
acceptable
vnto
God
;
which
is
our
reasonable
seruing
of
God
;
no
more
remaining
our
owne
,
much
lesse
abiding
to
become
the
seruants
of
men
.
Q.
Seeing
the
will
of
God
(
which
we
are
to
obey
vnto
)
is
either
in
requiring
vs
to
doe
that
he
hath
commanded
,
or
to
endure
and
suffer
that
which
he
hath
appointed
;
shew
first
1.
Cor.
6.
19.
20.
what
ought
to
be
the
vse
we
are
to
make
of
our
knowing
it
to
be
our
duti●
,
to
observe
all
that
God
doth
command
vs
,
both
in
the
affirmati●e
and
negatiue
commandements
which
he
hath
giuen
?
A.
This
should
cause
vs
with
all
readinesse
and
forwardnesse
Psal
▪
119.
60.
&
40.
8.
simply
to
obey
,
and
fully
and
wholly
to
do
,
whatsoeuer
we
can
learne
God
commands
vs
to
do
;
and
to
forbeare
to
do
,
whatsoeuer
we
can
learne
he
hath
forbidden
,
without
any
further
demurring
vpon
the
point
,
or
consulting
with
flesh
and
blood
;
without
asking
any
Gal.
1.
16.
question
either
of
our
owne
hearts
,
or
of
any
others
else
concerning
the
same
.
And
that
whether
we
can
see
into
the
reason
of
that
which
is
commanded
,
or
cannot
sound
to
the
depth
or
bottome
of
the
same
,
euen
when
such
a
thing
is
commanded
,
as
is
both
against
nature
of
man
,
and
promise
of
God
,
as
was
that
giuen
to
Abraham
;
as
knowing
,
Gen.
22.
3.
10.
1.
Kin.
20.
35.
36
Leuit.
15.
37.
that
the
commandement
of
the
Lord
requiring
it
at
our
hands
,
is
reason
great
enough
to
cause
vs
to
obey
(
his
will
being
the
rule
of
all
righteousnesse
)
,
and
that
commandement
of
God
shall
euermore
be
our
sufficient
warrant
,
for
whatsoeuer
after
that
manner
wee
shall
attempt
.
Q.
Come
more
particularly
to
the
consideration
of
such
duties
as
God
hath
commanded
vnto
vs
in
his
Word
.
And
first
,
seeing
God
doth
command
vs
to
fulfill
all
the
righteousnesse
which
is
set
donne
in
his
Law
,
annexing
both
promises
and
threatnings
,
the
better
to
haue
it
performed
by
vs
;
shew
what
is
the
vse
that
may
bee
made
of
the
knowledge
hereof
.
A.
The
knowledge
of
this
serueth
most
pregnantly
,
first
,
to
vrge
vs
,
and
call
vpon
vs
,
not
to
content
our selues
with
seruing
God
by
halues
,
doing
something
,
and
leauing
the
rest
vndone
;
or
doing
many
things
with
Herod
,
Mark
.
6.
20.
though
not
all
things
,
not
yet
many
times
the
chiefest
things
that
should
be
done
:
but
that
we
knowing
how
it
is
written
concerning
vs
,
in
the
volume
of
Gods
book
,
that
we
are
to
doe
all
his
will
:
we
answere
out
of
the
willingnesse
Psal.
40.
7.
●
.
and
ready
obedience
of
our
harts
with
him
,
that
was
a
man
after
Gods
owne
heart
,
My
God
I
am
contented
to
doe
it
;
or
,
I
delight
to
doe
thy
will
,
Oh
my
God
.
For
which
cause
,
we
are
with
him
to
get
the
Law
of
God
into
Psal.
119.
6.
our
hearts
,
hauing
respect
not
to
some
onely
,
but
to
all
the
commandements
of
the
Law
,
and
to
all
the
contents
of
those
commandements
;
so
striuing
hard
after
perfection
,
and
indeauouring
with
all
our
might
,
to
fulfill
the
whole
righteousnes
which
God
doth
require
at
our
hands
;
whilest
we
make
conscience
of
al
our
waies
,
and
of
doing
one
dutie
as
well
as
another
,
and
shunning
all
sinne
alike
;
auoyding
one
euil
as
wel
as
another
,
as
those
that
desire
to
walke
worthy
of
the
Lord
vnto
all
pleasing
,
being
fruitfull
in
Coloss.
1.
10.
euery
good
worke
.
Secondly
,
the
knowledge
of
this
,
that
God
requireth
at
our
hands
such
absolute
and
perfect
obedience
,
to
be
performed
by
vs
vnto
the
whole
Law
,
which
he
hath
giuen
vs
as
a
most
perfect
rule
of
fulfilling
all
righteousnesse
,
it
being
the
very
staple
of
all
iustice
and
Legall
worship
required
;
calleth
to
our
remembrance
,
what
was
the
happinesse
of
that
first
estate
of
ours
,
wherein
we
were
set
before
Adams
fall
;
and
what
was
the
measure
of
holinesse
and
righteousnesse
,
wherewith
we
then
were
indued
,
and
according
whereunto
we
were
made
after
Gods
image
;
euen
such
,
as
answereth
to
the
greatest
perfection
of
holinesse
and
righteousnesse
,
which
this
perfect
Law
of
libertie
can
exact
,
and
require
at
our
hands
in
the
greatest
rigour
that
it
hath
.
It
calleth
well
to
our
remembrance
,
what
was
the
strength
and
power
of
grace
that
wee
then
had
in
vs
;
whereby
wee
were
perfectly
able
to
doe
the
whole
will
of
God
,
and
keepe
all
this
Law
,
without
feeling
any
of
the
commandements
grieuous
or
burdensome
to
vs
.
For
doubtlesse
God
would
neuer
require
the
performance
and
fulfilling
of
all
the
righteousnesse
of
this
Law
at
the
hands
of
man
,
as
he
now
doth
(
especially
vnder
so
great
a
penaltie
of
the
transgression
thereof
)
;
vnlesse
he
had
first
giuen
power
and
abilitie
vnto
man
,
sufficiently
and
well
to
performe
and
fulfill
the
same
.
3.
Further
,
the
knowledge
of
so
great
a
degree
of
righteousnesse
,
and
perfection
of
obedience
to
be
required
at
our
hands
,
as
is
contained
in
this
Law
,
and
therein
commanded
vnto
vs
(
we
knowing
by
all
experience
our
great
inability
to
be
any
way
answering
thereunto
,
it
being
now
become
vnto
vs
a
thing
wholly
impossible
in
regard
of
the
weakenesse
that
is
in
our
flesh
)
:
this
may
Rom.
8.
3.
serue
much
to
humble
vs
,
and
cast
vs
downe
with
sorrow
and
griefe
,
to
bewaile
the
miserie
of
our
present
estate
,
into
which
we
are
now
fallen
;
as
vpon
whom
most
heauily
doth
lye
the
guilt
of
the
breaking
of
the
whole
Law
,
wee
being
found
transgressors
of
all
the
Commandements
;
and
for
whom
all
the
punishment
,
that
is
threatned
for
such
transgression
,
doth
daily
abide
;
and
at
all
times
iustly
may
bee
feared
,
lest
it
should
be
executed
to
our
vtter
destruction
,
and
euerlasting
confusion
,
if
pardon
and
forgiuenesse
be
not
had
.
4.
Lastly
,
the
knowledge
of
all
that
is
thus
required
at
our
hands
,
ioyned
with
our
owne
knowledge
by
daily
experience
,
how
little
,
yea
,
how
nothing
at
all
is
performed
by
vs
,
as
ought
to
bee
done
of
vs
(
wee
knowing
withall
,
what
is
the
danger
of
euery
transgression
)
should
make
vs
restlesse
,
vntill
wee
might
know
how
to
bee
discharged
;
and
how
,
and
by
whom
to
haue
all
this
righteousnes
fulfilled
for
vs
,
and
all
our
sinnes
and
transgressions
clearely
remitted
,
and
for
euer
pardoned
and
forgiuen
vnto
vs
;
the
Law
so
being
our
Schoolemaster
to
bring
vs
vnto
Gal.
3.
24.
Christ
.
CHAP.
IIII.
The
Euangelicall
Commandement
,
with
the
Christians
practice
and
vse
made
thereof
;
wherein
there
is
the
definition
of
faith
,
with
the
proper
obiect
and
speciall
operations
thereof
.
Question
.
YOu
mentioned
other
commandements
which
are
enioyned
by
God
vnto
vs
to
obserue
,
beside
these
Legall
precepts
,
which
doe
respect
the
fulfilling
of
the
righteousnesse
of
the
law
:
namely
euangelicall
,
whereby
we
are
commanded
to
beleeue
on
the
name
of
Iesus
Christ
the
sonne
of
God
(
promise
being
made
to
all
that
beleeue
in
him
that
they
shall
haue
life
euerlasting
)
;
shew
what
may
be
the
good
vse
and
practice
that
wee
are
to
make
of
the
knowledge
hereof
.
A.
Before
we
come
to
that
,
it
will
not
be
amisse
,
first
briefly
to
consider
,
what
faith
in
Christ
is
,
and
what
properly
is
the
obiect
of
it
;
what
is
the
speciall
operation
of
faith
by
which
it
may
be
discerned
,
and
the
worke
about
which
it
is
principally
imployed
,
and
the
subject
wherein
it
is
placed
.
What
things
are
needfull
to
the
making
it
vp
,
what
to
the
being
,
and
what
to
the
well
being
and
perfecting
of
it
.
Then
will
we
consider
what
vses
may
be
made
of
the
knowledge
of
this
,
that
God
hath
thus
commanded
vs
to
beleeue
.
Q.
Shew
then
first
of
all
,
what
is
true
faith
in
Christ
?
A.
Faith
is
a
true
and
sauing
knowledge
of
Christ
,
Faith
.
which
causeth
vs
to
lay
hold
and
relie
vpon
him
alone
for
saluation
,
with
a
comfortable
perswasion
of
the
fauour
and
loue
of
God
towards
vs
in
and
through
him
.
Q.
What
is
the
proper
obiect
of
true
faith
,
and
what
is
the
operation
of
it
,
and
worke
about
which
this
faith
is
specially
imployed
?
A.
Faith
hath
for
her
obiect
the
most
pure
and
alwaies
1.
Pet.
1.
21.
being
truth
,
which
is
God
himselfe
and
Christ
our
Sauiour
,
who
is
the
way
,
the
truth
,
and
the
life
:
the
holie
Ioh.
14.
1.
16.
Scriptures
also
and
promises
of
the
Gospell
,
which
is
the
word
of
truth
,
are
the
proper
obiects
which
faith
hath
Act.
24.
14.
Mark
1.
15.
respect
to
,
and
is
the
ground
it
setleth
vpon
.
Therefore
is
the
word
called
the
word
of
faith
:
the
speciall
operation
Rom.
10
8.
and
working
of
it
is
to
let
the
soules
and
hearts
of
those
men
,
in
whom
it
is
placed
,
to
know
and
to
feele
that
they
are
now
brought
neere
vnto
God
,
and
haue
fellowship
Eph.
2.
12.
13.
with
him
,
who
were
but
strangers
before
and
farre
off
by
reason
of
their
sinne
;
that
is
,
to
settle
and
stablish
our
mindes
in
a
comfortable
perswasion
of
Gods
fauour
and
towards
vs
in
and
through
Christ
Iesus
:
and
that
by
him
,
Gods
heart
for
euer
is
so
wonne
vnto
vs
,
as
nothing
shall
be
able
more
to
separate
vs
from
his
loue
.
It
quieteth
Rom.
8.
38.
and
cheareth
the
heart
with
vndoubted
assurance
,
that
whatsoeuer
was
the
oddes
and
enmitie
that
was
betweene
God
and
vs
before
,
by
meanes
of
our
sinnes
;
yet
Coloss.
1.
21.
so
are
wee
now
receiued
into
fauour
,
and
so
is
all
agreed
and
set
thorough
betweene
God
and
vs
,
that
we
are
at
Rom.
5.
1.
Luke
2.
14.
peace
with
God
,
and
God
with
vs
.
They
that
haue
great
ventures
abroad
are
alwaies
thinking
of
them
,
how
they
may
be
got
safely
home
,
they
giue
much
for
assurance
,
they
cannot
sleepe
till
that
be
done
,
their
mindes
are
euer
so
running
vpon
them
.
Of
all
aduentures
there
are
none
like
to
the
aduenture
that
wee
beare
of
our selues
,
our
soules
and
our
bodies
,
while
we
liue
in
this
most
perilous
and
dangerous
world
,
that
they
be
got
well
home
,
and
be
brought
to
eternall
safetie
in
the
end
.
Now
faith
secureth
our
hearts
herein
,
and
giueth
vs
good
assurance
that
we
shall
neuer
perish
,
but
haue
in
the
end
euerlasting
Iohn
3.
16.
life
with
God
in
Christ
Iesus
.
Faith
setteth
the
heart
at
peace
,
and
secureth
the
conscience
:
it
giueth
better
and
more
strong
assurance
then
any
bond
of
the
best
Merchant
,
though
made
in
Statute-merchant
:
nay
,
then
can
doe
the
bond
or
assurance
of
any
Prince
,
though
they
should
lay
their
Crownes
in
pawne
,
or
be
bound
in
the
forfeiture
of
their
kingdomes
.
For
faith
hath
Gods
truth
laid
in
pawne
for
the
making
good
the
assurance
:
and
God
hath
bound
himselfe
in
the
forfeiture
of
his
truth
(
which
he
will
not
lose
for
the
whole
world
,
and
is
vnto
Gods
maiestie
of
greater
weight
and
regard
,
then
is
the
state
of
a
kingdome
to
any
Prince
)
,
that
he
will
be
accounted
no
more
a
God
of
truth
if
hee
faile
in
his
promise
.
This
giueth
vs
boldnesse
for
the
present
to
enter
in
before
God
,
euen
into
the
holiest
of
holy
places
;
and
to
Heb.
10.
19.
Heb.
4.
16.
come
boldly
to
the
throne
of
grace
,
that
wee
may
obtaine
mercie
,
and
finde
grace
to
helpe
in
time
of
need
.
But
for
so
much
as
all
this
could
neuer
haue
been
effected
or
brought
to
passe
for
vs
,
otherwise
then
that
by
the
hand
of
some
meete
Mediatour
this
attonement
might
bee
made
,
and
peace
might
be
wrought
for
vs
thus
to
reconcile
vs
vnto
God
.
And
seeing
that
neither
in
heauen
nor
in
earth
there
could
any
other
be
heard
of
or
found
,
that
euer
could
be
fit
and
able
to
vndertake
,
and
thoroughly
and
perfectly
to
goe
through
with
this
so
great
a
worke
of
reconciling
the
world
vnto
God
;
but
he
alone
whom
the
Father
had
sealed
,
who
is
Christ
the
Lord
,
who
is
our
Eph.
2.
14.
Isai
9.
6.
peace
,
euen
the
Prince
of
peace
.
Therefore
the
worke
of
faith
is
,
before
it
can
thus
iustifie
vs
and
set
vs
at
peace
with
God
,
to
seeke
and
finde
out
Christ
for
vs
,
and
to
get
the
true
and
sauing
knowledge
of
him
:
yea
to
seaze
and
lay
such
hold
vpon
him
,
as
wee
may
apprehend
him
,
and
embrance
him
for
our
owne
;
appropriating
and
after
a
sort
ingrossing
him
for
our selues
,
that
so
causing
vs
to
reioyce
with
the
ioy
of
Gods
people
in
his
fruition
,
and
to
Psal.
106.
5.
glorie
with
Gods
inheritance
.
And
with
the
Spouse
in
the
Canticles
(
wee
once
truly
beleeuing
with
the
heart
)
imboldening
vs
in
most
ioyfull
and
gladsome
manner
to
professe
with
the
mouth
,
as
doth
she
in
that
place
,
My
Cantic.
2.
16.
&
7.
10.
beloued
is
mine
,
and
I
am
his
,
and
his
desire
is
vnto
me
.
That
thus
hauing
found
and
apprehended
Christ
,
embracing
and
holding
him
in
the
armes
of
our
faith
,
as
our
blessed
Aduocate
and
attonement-maker
vnto
God
;
we
may
so
come
before
the
Lord
and
treate
with
him
for
our
peace
,
as
did
old
Simeon
(
when
he
had
Christ
in
his
armes
,
and
Luk.
2.
28.
29.
30.
his
eyes
did
see
his
saluation
)
desire
the
Lord
then
to
let
him
depart
in
peace
.
Yea
we
may
then
with
lesse
feare
and
much
more
comfortable
boldnesse
shew
our selues
in
Gods
presence
,
and
appeare
in
his
sight
;
then
could
Hester
(
though
neuer
so
well
beloued
of
the
King
)
aduenture
Hest.
5.
2.
to
goe
in
before
Ahashuerosh
,
who
did
kindly
accept
of
her
,
when
hee
held
out
the
golden
scepter
vnto
her
.
Yea
farre
more
warrantably
and
safely
may
we
(
bearing
Christ
with
vs
in
the
armes
of
our
faith
)
approch
and
come
neere
to
the
throne
of
the
greatest
maiestie
of
him
that
is
the
highest
Lord
and
Soueraigne
ruler
of
the
world
(
who
hath
prepared
his
throne
for
iudgement
,
and
shall
iudge
the
world
in
righteousnesse
)
,
reckoning
vpon
Psal.
97.
8.
9.
a
more
kinde
welcome
and
gratious
acceptation
at
his
hands
,
then
euer
durst
the
Patriarchs
Iacobs
sonnes
,
shew
themselues
before
Ioseph
then
Lord
of
Egypt
,
though
they
did
carrie
their
younger
brother
Beniamin
in
their
Gen
43.
15.
16.
30.
hands
;
at
the
sight
of
whom
the
heart
of
Ioseph
yearned
within
him
,
and
his
eyes
burst
out
a
weeping
,
that
hee
could
not
forbeare
any
longer
,
but
manifest
himselfe
and
shew
his
brotherly
affection
vnto
them
,
and
falling
vpon
their
neckes
,
kissed
and
embraced
them
,
forgetting
and
Gen.
45.
2.
3.
14
15.
forgiuing
all
the
iniu●ie
and
wrong
that
euer
before
they
had
done
vnto
him
.
Thus
,
yea
farre
more
then
thus
,
yea
farre
aboue
all
that
can
be
vttered
,
conceiued
or
comprehended
,
is
that
loue
of
God
in
Christ
,
which
he
beareth
to
Eph.
3.
19.
all
the
faithfull
;
and
wherewith
he
standeth
most
kindly
and
fatherly
affected
to
his
redeemed
,
in
and
through
Christ
Iesus
:
as
to
accept
of
their
persons
,
and
be
delighted
Eph.
1.
6.
Cantic.
2.
14.
Isai.
63.
7.
9.
Ierem.
31.
20.
Hosea
11.
8.
9.
Iohn
16.
23.
with
their
presence
;
so
to
be
most
affectionatly
moued
towards
them
in
all
fatherly
kindnesse
and
compassion
that
he
hath
of
them
;
as
also
to
heare
al
their
prayers
;
and
to
deny
them
nothing
which
they
shall
aske
,
when
they
come
to
the
Father
in
the
name
of
his
Sonne
.
Yea
so
is
the
heart
of
God
the
Father
wonne
to
al
,
that
truly
do
beleeue
in
Iesus
Christ
his
Sonne
,
as
though
Christ
Iesus
Ioh
16.
26.
27.
himselfe
should
seeme
not
to
pray
for
them
,
yet
would
he
deny
them
nothing
.
Nay
so
doth
it
please
him
to
vnbowel
himselfe
,
and
to
open
and
manifest
the
loue
of
his
heart
which
he
beareth
to
his
children
,
that
as
touching
their
good
and
concerning
them
,
he
saith
after
a
sort
,
they
may
Isai.
45
,
10.
command
him
.
By
all
which
it
may
appeare
,
before
wee
can
warrantably
beleeue
in
God
,
as
reckoning
vpon
his
fauour
and
loue
to
finde
mercie
at
his
hands
,
for
the
pardon
of
our
sinnes
,
and
our
owne
gratious
acceptation
with
him
:
or
for
the
receiuing
any
blessing
from
him
,
or
any
righteousnesse
as
from
the
God
of
our
saluation
;
wee
Psal.
24
▪
5.
must
first
get
the
knowledge
of
Christ
Iesus
,
and
by
faith
seeke
to
apprehend
him
:
that
being
first
ingrafted
into
Christ
Iesus
by
faith
,
and
admitted
to
a
holy
vnion
and
communion
●ith
the
Sonne
,
wee
may
haue
fellowship
with
the
Father
,
and
so
be
brought
to
God
by
him
:
according
Ioh.
14
▪
6.
as
he
is
said
to
be
perfectly
able
to
saue
all
that
doe
Heb.
7.
25.
come
to
God
by
him
.
And
this
is
that
which
Peter
speaketh
of
,
when
hee
saith
,
that
the
faithfull
doe
by
Christ
beleeue
in
God
;
who
raised
him
vp
from
the
dead
,
and
1.
Pet.
1.
21.
gaue
him
glorie
,
that
their
faith
and
hope
might
be
in
God
.
CHAP.
V.
The
manner
of
knowledge
of
Christ
,
with
the
perswasion
that
is
necessary
to
faith
.
Question
.
WHat
manner
of
knowledge
is
that
,
which
is
necessary
for
vs
to
haue
of
Christ
Iesus
,
that
so
we
may
the
better
beleeue
in
him
?
A.
Not
a
confused
or
a
generall
knowledge
Knowledge
of
Christ
.
of
Christ
alone
;
not
a
bare
speculatiue
knowledge
of
him
,
and
of
the
mysterie
of
saluation
by
him
,
which
is
the
best
knowledge
that
the
most
haue
of
Christ
;
which
is
yet
but
idle
and
vnfruitfull
,
and
auaileth
Mat.
7.
21.
Luk.
6.
46.
nothing
to
saluation
.
But
a
cleare
and
distinct
knowledge
of
the
mysterie
of
saluation
in
Christ
Iesus
,
as
the
same
is
reuealed
in
the
Gospell
;
whereby
we
may
know
assuredly
that
it
is
he
,
and
hee
onely
,
whom
the
Father
hath
sealed
&
sent
into
the
world
,
that
the
world
by
him
might
be
saued
:
who
(
being
fore-ordained
to
this
great
1.
Pet.
1.
20.
and
blessed
worke
of
mans
redemption
and
sauing
the
world
,
before
the
very
foundation
of
the
world
it selfe
was
laid
,
and
promised
to
the
Fathers
,
as
God
spake
by
the
mouth
of
his
holy
Prophets
,
which
haue
been
since
Luk.
1.
70.
the
world
began
)
was
sent
of
God
;
when
the
fulnesse
of
time
was
come
;
though
being
his
owne
Sonne
,
to
become
Galath.
4.
4.
also
the
Sonne
of
man
,
and
to
be
made
of
a
woman
.
And
as
concerning
the
flesh
,
to
descend
of
the
Fathers
;
though
from
all
eternity
in
himselfe
,
he
is
God
ouer
all
,
blessed
Rom.
9.
5.
for
euer
.
A
person
truly
that
hath
no
peere
;
most
admirable
and
wonderfull
,
who
is
the
only
Phoenix
in
the
world
,
that
hath
no
fellow
:
euen
as
the
worke
was
great
and
difficult
;
yea
very
admirable
,
and
wholly
impossible
by
any
other
euer
to
haue
been
effected
,
about
which
hee
was
to
bee
employed
:
which
was
,
the
redeeming
of
the
world
,
and
reconciling
of
man
to
God
.
This
will
better
appeare
,
if
we
consider
,
first
,
that
God
himselfe
was
the
partie
that
was
wronged
;
man
was
the
partie
that
had
offended
:
God
was
to
be
satisfied
;
man
stood
in
need
to
be
saued
:
necessary
it
was
that
there
should
come
satisfaction
to
God
for
man
;
that
man
being
saued
,
Gods
iustice
might
not
be
lost
.
Now
the
infinite
Maiesty
of
God
being
wronged
,
there
could
bee
no
satisfaction
made
sufficient
,
by
any
that
were
but
finite
:
none
therefore
could
thus
satisfie
but
God
,
as
none
ought
to
satisfie
but
man
.
For
which
cause
our
Sauiour
Christ
Iesus
was
the
onely
meete
person
,
that
was
to
be
imployed
about
this
worke
,
which
vnto
all
others
was
wholly
impossible
:
who
being
God
,
became
also
man
,
and
tooke
our
nature
vpon
him
;
that
as
he
was
man
he
might
offer
the
sacrifice
;
and
as
he
was
God
he
might
make
it
precious
,
and
conferre
worthinesse
and
dignitie
vnto
it
,
that
it
might
euery
way
be
sufficient
:
that
so
by
that
one
sacrifice
Heb.
9.
26.
28.
of
himselfe
once
offered
(
that
being
a
sacrifice
of
a
sweet
smelling
sauour
vnto
God
)
,
he
might
satisfie
God
Ephes.
5.
2.
Heb.
5.
9.
for
man
,
and
become
the
authour
of
eternall
saluation
to
all
them
that
will
obey
him
.
Secondly
,
and
as
wee
are
to
know
,
that
in
person
hee
was
right
wonderfull
,
and
in
worke
no
lesse
powerfull
;
yea
most
singular
,
most
glorious
and
excellent
:
so
are
we
to
know
that
the
offices
were
most
high
and
honourable
,
vnto
which
he
was
assigned
;
and
which
he
bare
vpon
him
for
the
accomplishment
of
the
same
:
as
being
annointed
of
God
to
those
offices
of
greatest
dignitie
and
respect
,
both
before
God
and
man
,
of
being
our
high
Priest
,
King
,
and
Prophet
;
by
whom
we
might
be
reconciled
vnto
God
,
deliuered
from
the
hands
of
our
enemies
,
ruled
by
his
lawes
,
guided
by
his
teaching
,
and
shewed
the
path
and
way
of
life
,
that
so
in
the
end
we
might
bee
saued
by
Psal.
16.
11.
him
.
A
high
Priest
indeed
,
but
made
,
not
after
the
law
of
a
carnall
commandement
,
in
a
policy
that
was
perishable
,
Heb.
7.
16.
but
after
the
power
of
an
endlesse
life
,
in
the
promise
of
a
dignity
that
should
bee
euerlasting
.
A
King
of
greatest
Apoc.
1.
5.
and
17.
14.
Heb.
12.
27.
28.
1.
Tim.
1.
17.
Luk.
1.
33.
Maiesty
and
glory
,
but
not
such
a
one
as
euer
may
bee
deposed
or
put
out
of
his
throne
;
not
such
a
one
whose
kingdome
can
euer
bee
shaken
;
but
who
is
a
King
euerlasting
and
immortall
,
and
of
whose
kingdome
and
gouernment
there
shall
neuer
bee
end
.
A
Prophet
mighty
indeed
,
and
in
word
;
doing
such
workes
as
no
other
Luk.
24.
19.
Ioh.
15.
24.
Ioh.
7.
46.
man
did
;
and
speaking
such
words
as
neuer
man
spake
:
who
was
annointed
to
that
holy
function
,
as
well
as
others
;
but
yet
with
the
oyle
of
gladnesse
aboue
all
his
fellowes
.
Who
receiued
not
the
Spirit
by
measure
as
Psal.
45.
7.
doe
others
;
for
it
pleased
the
Father
,
that
in
him
all
fulnesse
should
dwell
,
of
whose
fulnesse
we
haue
all
receiued
,
Ioh.
3.
34.
Colos.
1.
19.
Ioh.
1.
16.
Mat.
17.
5.
Isa.
42.
4.
euen
grace
for
grace
:
him
are
we
willed
to
heare
,
and
the
Isles
are
to
wait
for
his
law
.
Now
we
are
to
pray
without
ceasing
,
that
the
God
of
our
Lord
Iesus
Christ
,
the
Father
of
glory
,
would
giue
vnto
vs
the
Spirit
of
wisedome
and
reuelation
in
the
true
knowledge
of
him
,
making
daily
more
and
more
manifest
this
great
mysterie
of
Christ
,
Ephes.
1.
17.
which
in
other
ages
was
not
made
knowne
to
the
sonnes
Ephes.
3.
5.
of
men
,
as
it
is
now
reuealed
by
the
Spirit
,
that
wee
may
after
this
manner
both
know
and
acknowledge
him
.
Q.
Beside
the
true
knowledge
of
Christ
,
in
the
description
you
made
of
faith
,
you
said
there
must
be
a
laying
hold
of
Christ
,
with
a
perswasion
that
God
will
be
fauourable
to
vs
,
in
and
through
him
?
A.
Indeed
that
laying
hold
of
Christ
is
most
necessary
To
lay
held
on
Christ
.
to
be
ioyned
with
our
knowledge
,
and
in
no
case
may
be
wanting
:
for
therein
is
the
maine
difference
found
to
be
,
consisting
betweene
true
iustifying
and
sauing
faith
,
2.
Pet.
1.
1.
Tit.
1.
1.
which
is
called
precious
faith
,
or
the
faith
of
Gods
elect
;
from
such
a
faith
as
men
may
haue
,
and
yet
perish
with
it
:
which
is
very
vnsound
,
and
but
temporary
,
when
it
is
at
the
best
,
either
false
or
faigned
,
or
but
the
faith
of
the
history
,
to
beleeue
that
which
the
Gospell
setteth
downe
touching
Christ
Iesus
the
Sauiour
of
mankind
:
which
is
the
common
faith
,
and
(
as
I
may
say
)
euery
bodies
faith
:
yea
no
better
then
the
diuels
faith
;
for
they
beleeue
all
this
,
and
yet
shall
neuer
bee
saued
;
they
get
no
comfort
Iam.
2.
19.
by
it
,
but
are
made
to
tremble
,
and
to
be
more
tormented
for
it
.
This
laying
hold
of
Christ
,
that
we
may
rest
vpon
him
to
make
him
our
owne
,
and
to
get
our
part
of
saluation
out
of
him
,
is
the
chiefest
worke
about
which
true
iustifying
and
sauing
faith
is
to
be
occupied
,
and
most
busily
to
be
employed
:
which
is
no
other
then
a
placing
of
our
affiance
,
and
reposing
our
whole
trust
and
confidence
in
Christ
for
saluation
.
We
first
knowing
and
apprehending
him
to
be
giuen
vs
of
God
,
to
the
end
that
we
Ioh.
3.
16.
so
beleeuing
in
him
,
should
neuer
perish
but
be
saued
by
him
.
These
two
we
must
haue
to
be
ioyned
together
,
for
the
making
vp
of
that
faith
that
must
saue
vs
,
to
know
Christ
,
and
to
beleeue
,
that
is
,
to
lay
hold
of
,
and
apply
to
our
comfort
,
that
which
we
know
of
Christ
,
as
relying
and
resting
vpon
the
same
.
Wee
beleeue
and
know
(
saith
Ioh.
6.
69.
Peter
to
our
Sauiour
,
that
thou
art
Christ
the
Sonne
of
the
liuing
God
:
we
are
with
the
Spouse
in
the
Canticles
,
first
to
seeke
the
knowledge
of
Christ
,
to
seeke
his
acquaintance
,
Cant.
1.
27.
and
more
familiarly
to
know
him
daily
:
and
therefore
to
entreate
him
,
as
doth
shee
,
that
hee
will
shew
himselfe
vnto
vs
,
According
as
elsewhere
hee
doth
promise
himselfe
,
that
he
will
so
doe
to
all
that
doe
loue
Ioh.
14.
21.
him
.
And
when
wee
haue
once
found
him
,
wee
are
,
with
her
,
to
lay
sure
hold
of
him
,
and
not
to
let
him
goe
,
till
wee
Canti●
.
3.
1.
4.
haue
brought
him
to
the
best
roomes
and
chambers
of
our
hearts
,
there
to
haue
him
resident
,
and
euermore
dwelling
in
our
hearts
by
faith
.
Christ
by
his
death
and
Ephes.
3.
17.
suffering
hath
prepared
medecine
to
cure
our
deadly
disease
:
he
hath
giuen
his
flesh
to
be
broken
,
and
his
blood
to
be
shead
,
to
make
a
plaister
and
a
bath
to
heale
and
to
supple
the
stiffe
and
starke
wounds
of
our
soules
,
which
haue
been
made
by
our
sinnes
.
Medicines
will
doe
no
good
if
they
bee
not
applied
:
plaisters
will
heale
no
wounds
,
if
they
be
not
taken
hold
on
by
the
hand
,
and
laid
vpon
the
sores
.
So
is
it
with
all
that
Christ
hath
done
for
vs
,
if
it
be
not
laid
hold
vpon
and
applied
by
vs
for
our
owne
benefit
.
There
is
indeed
a
different
laying
hold
of
Christ
,
according
to
the
differing
degrees
of
faith
,
that
are
found
to
be
among
them
that
doe
beleeue
:
according
to
the
free
dispensation
of
this
grace
giuen
out
vnto
euery
one
by
him
that
is
the
authour
and
finisher
of
the
faith
of
all
the
Heb.
12.
1.
elect
of
God
;
who
best
knoweth
what
is
the
meetest
and
fittest
portion
for
euery
one
to
receiue
.
To
some
is
giuen
a
greater
,
to
some
a
lesser
measure
of
it
:
some
there
bee
that
are
strong
,
others
that
are
but
weake
in
faith
:
as
some
1.
Cor.
3.
1.
are
but
babes
in
Christ
,
when
others
are
come
nearer
to
the
measure
of
the
fulnesse
of
Christ
:
and
yet
all
true
beleeuers
;
Ephes
4.
13.
Faith
,
though
it
be
not
perfect
,
so
it
be
true
:
though
it
bee
feeble
like
a
young
borne
babe
,
and
that
sore
diseased
too
,
is
sufficient
for
saluation
.
Faith
doth
not
saue
because
it
is
a
perfect
vertue
,
but
because
it
apprehends
a
perfect
obiect
.
hauing
faith
in
the
truth
of
it
alike
,
though
not
in
the
measure
and
degree
of
the
strength
of
it
alike
;
and
therefore
all
shall
vndoubtedly
,
and
most
assuredly
in
the
end
be
saued
alike
;
for
the
least
measure
of
sauing
faith
doth
giue
title
to
men
to
all
the
mercifull
promises
of
God
:
the
weakest
shall
as
certainly
and
as
soone
bee
saued
as
the
strongest
;
because
it
is
not
by
the
measure
,
but
by
the
manner
and
kind
of
faith
(
it
being
precious
faith
,
and
faith
not
fained
)
whereby
men
are
saued
.
Yea
more
,
because
men
are
not
saued
by
faith
at
all
(
otherwise
then
after
a
figuratiue
manner
of
speaking
)
,
but
by
the
obiect
of
faith
,
and
that
which
faith
layeth
hold
vpon
,
which
is
Christ
Iesus
alone
,
in
whom
our
life
and
saluation
1.
Ioh.
5.
11.
Colos.
3.
4.
is
wholly
abiding
.
Now
Christ
(
who
is
our
life
)
may
be
laid
hold
vpon
,
according
to
the
differing
strength
that
is
in
the
hands
of
them
that
doe
apprehend
him
.
Those
that
are
younglings
and
babes
in
Christ
,
cannot
lay
so
strong
hold
of
Christ
,
as
those
that
are
ancient
,
and
men
growne
in
Christ
;
but
though
they
hold
him
not
so
strongly
,
yet
may
they
hold
him
as
truly
as
doe
the
other
.
A
child
that
eateth
the
meate
which
is
put
into
the
hand
that
holdeth
that
meate
,
holdeth
it
as
truly
,
and
is
nourished
by
it
as
soundly
,
and
as
certainly
,
as
a
strong
man
or
a
Gyant
that
doth
the
like
:
though
there
is
great
difference
for
the
strong
manner
of
holding
of
that
which
both
doe
eate
,
and
are
in
like
manner
nourished
by
.
Q.
But
what
is
to
be
done
of
them
,
who
as
touching
their
owne
feeling
seeme
to
haue
no
manner
of
strength
to
lay
any
hold
of
Christ
,
yet
indeed
doe
:
onely
they
know
that
hee
is
the
alone
Sauiour
of
mankind
,
and
doe
desire
that
they
(
with
others
)
might
haue
part
in
that
saluation
which
he
hath
purchased
?
A.
If
they
cannot
with
Simeon
,
take
Christ
in
their
armes
,
and
as
Mary
did
in
her
wombe
;
yet
they
conceiue
How
feeling
of
faith
may
be
attained
.
him
in
their
hearts
,
vntill
Christ
be
formed
in
them
(
as
the
Apostle
speaketh
)
;
there
to
hold
him
,
as
dwelling
in
their
Luk.
2.
28.
Luk.
1.
31.
Galath.
4.
19.
Ephes.
3.
17.
Mat.
11.
12.
hearts
by
faith
.
Secondly
,
if
they
cannot
as
violent
persons
presse
strongly
vpon
him
;
and
as
those
that
will
haue
no
nay
,
but
be
saued
in
spight
of
the
diuels
teeth
,
offer
violence
vnto
Christ
,
by
plucking
him
vnto
them
,
and
pulling
life
and
saluation
with
a
strong
hand
out
of
him
.
If
they
cannot
as
strong
men
,
set
fast
hand
vpon
him
,
and
take
a
full
gripe
of
him
:
as
did
Paul
by
his
full
perswasion
:
and
Abraham
,
Rom.
8.
38.
the
father
of
the
faithfull
,
a
growne
man
in
the
strength
of
his
faith
:
who
staggered
not
at
the
promise
of
Rom.
4.
20.
21.
God
through
vnbeleefe
;
but
was
strong
in
faith
,
and
so
gaue
glory
to
God
.
Yet
let
them
,
with
the
poore
bashful
woman
in
the
Gospell
,
that
was
sicke
of
the
disease
of
a
Mat.
9.
20.
bloody
issue
,
who
durst
not
for
shame
come
before
him
;
come
yet
creeping
behind
him
,
and
see
if
by
any
meanes
possible
they
may
get
vnto
him
,
stretching
out
their
hand
,
though
it
be
a
weake
and
shaking
hand
;
and
(
as
I
may
say
)
a
short
hand
,
so
as
they
haue
much
adoe
to
reach
vnto
Christ
.
Thirdly
,
and
though
they
cannot
take
hold
of
Christ
,
yet
if
in
any
sort
they
can
ioyne
themselues
vnto
him
,
so
as
they
can
but
truly
touch
him
:
such
is
his
vertue
,
and
so
full
of
grace
is
he
,
that
the
least
touch
of
him
will
draw
life
and
vertue
out
of
him
to
saue
their
soules
.
If
they
Luk.
8.
46.
feare
to
presse
to
him
,
and
cannot
come
to
touch
him
;
yet
let
them
see
if
they
can
at
the
least
touch
priuily
the
hem
of
his
garment
:
let
them
goe
to
his
ordinances
,
his
Word
,
and
his
Sacraments
;
they
are
his
couering
,
and
(
as
I
may
say
)
a
kind
of
garment
,
vnder
which
he
is
hidden
,
and
in
which
he
may
be
found
;
that
by
those
ordinances
of
his
,
and
out
of
them
they
may
draw
vertue
from
him
;
and
feele
the
powerfull
operation
of
his
Spirit
therby
working
such
grace
in
their
hearts
,
as
may
cause
them
more
stedfastly
to
beleeue
,
and
to
haue
(
at
the
length
)
much
ioy
and
peace
in
their
so
beleeuing
.
Let
them
take
hold
of
the
skirt
of
some
Iew
,
going
to
some
worthy
seruant
Zach.
8.
23.
of
Christ
,
and
holy
man
,
in
whom
Christ
his
vertue
doth
shine
out
;
that
hee
may
carrie
them
,
and
by
his
prayers
commend
them
to
a
mercifull
Lord
:
for
by
such
(
many
times
)
the
Lord
putteth
forth
his
power
,
and
giueth
helpe
to
others
.
The
seruant
was
made
to
liue
for
the
faith
of
the
master
,
who
was
the
Centurion
;
and
the
Luk.
7.
9.
10.
Matth.
9.
2.
poore
palsie-man
holpen
,
when
Christ
saw
the
faith
of
them
that
brought
him
.
If
they
cannot
for
weaknesse
come
to
touch
Christ
,
yet
as
the
young
children
were
brought
vnto
Christ
;
so
Mark
.
10.
13.
16
let
them
as
babes
in
Christ
Iesus
,
bee
brought
vnto
him
,
that
he
may
touch
them
:
if
he
doe
but
put
his
hands
vpon
them
,
he
wil
vndoubtedly
blesse
them
:
if
they
cannot
feele
in
their
hearts
with
comfort
,
that
they
apprehend
him
,
yet
let
them
desire
to
bee
comprehended
of
him
:
thence
shall
they
be
sure
to
fetch
comfort
for
their
sure
stay
:
for
therein
especially
standeth
all
their
safety
.
If
they
can
neither
vse
their
hands
to
touch
him
and
lay
hold
vpon
him
themselues
,
nor
their
feet
to
come
vnto
him
,
though
creeping
as
vpon
hands
and
feet
together
;
but
are
forced
to
he
still
as
poore
creeples
,
so
maimed
and
broken
euen
from
the
wombe
,
by
the
fall
they
tooke
in
Adams
first
transgression
,
as
all
the
ioynts
of
their
soules
are
vtterly
loosened
;
and
all
the
powers
and
parts
of
mind
and
of
members
are
strucken
so
quite
out
of
frame
,
as
they
can
neither
stirre
hand
nor
foot
to
helpe
themselues
any
way
herein
,
nor
can
be
holpen
by
any
other
to
bee
thus
brought
vnto
him
:
yet
as
Peter
and
Iohn
willed
the
poore
creeple
(
lying
at
the
beautifull
gate
of
the
Temple
)
to
looke
vpon
them
(
when
he
desired
to
receiue
some
Act.
3.
4.
comfort
from
them
)
;
so
let
them
looke
vnto
Christ
,
and
fixe
their
eyes
wholly
and
onely
vpon
him
(
in
whose
name
,
and
by
whose
onely
power
,
that
poore
creeple
was
made
strong
,
and
had
perfect
soundnesse
giuen
vnto
him
in
the
sight
of
all
men
)
;
let
them
so
cast
their
eye
vpon
Christ
,
and
looke
vnto
him
,
and
to
none
but
to
him
,
to
bee
holpen
and
saued
by
him
(
though
it
were
but
with
a
squint
eye
,
that
hath
much
weakenesse
and
lamenesse
in
it
,
as
well
as
the
other
parts
that
are
all
out
of
frame
)
,
and
this
shall
fetch
helpe
and
procure
healing
and
safety
to
be
bestowed
vpon
them
.
We
know
,
that
but
the
looking
vpon
the
brasen
serpent
in
the
wildernesse
by
the
wounded
Israelite
,
Numb.
21.
9.
though
he
could
not
come
at
him
to
touch
him
,
was
enough
for
his
curing
.
And
wee
may
perceiue
how
much
such
a
casting
of
an
eye
and
looking
after
Christ
,
doth
affect
that
our
blessed
Sauiour
,
and
wo●●e
vpon
him
,
by
that
which
hee
speaketh
to
the
Spouse
in
the
Canticles
:
Thou
hast
rauished
my
hart
,
my
sister
,
my
Spouse
;
Cantic.
4.
9.
thou
hast
rauished
my
heart
with
one
of
thine
eyes
.
We
know
Enery
true
beleeuer
hath
two
eyes
;
one
,
the
Eagle-eye
of
faith
,
whereby
he
seeth
him
that
is
inuisible
,
and
maketh
present
that
which
is
not
scene
:
another
,
the
eye
of
hope
,
whereby
he
wishly
looketh
for
what
saith
beleeueth
.
there
is
nothing
that
will
more
,
or
sooner
moue
a
tender-hearted
mother
to
bestirre
her selfe
to
helpe
her
child
in
the
weakenesse
thereof
;
then
when
it
is
so
much
decaied
in
strength
,
as
it
can
neither
stiree
hand
to
reach
vnto
her
,
nor
vtter
voyce
to
speake
to
be
holpen
by
her
,
but
alwaies
looketh
wishfully
vpon
her
,
and
followes
her
with
the
eye
which
way
soeuer
she
goeth
.
This
was
the
course
that
Iehoshaphat
tooke
,
when
he
was
ouer-matched
of
his
enemies
,
hauing
no
power
to
with-stand
them
,
neither
knowing
what
to
doe
,
hee
cried
vnto
the
Lord
,
and
said
,
there
is
no
might
in
vs
to
stand
against
this
great
multitude
,
neither
know
we
what
to
doe
,
onely
our
eyes
2.
Chron.
20.
12
Psal.
121.
1.
&
123.
1.
2.
are
vnto
thee
,
O
Lord
!
Thus
did
the
seruants
of
God
lift
vp
their
eyes
vnto
the
hilles
,
from
whence
their
helpe
did
come
;
professing
that
their
eyes
should
waite
vpon
the
Lord
,
till
he
had
mercy
vpon
them
,
euen
as
the
eyes
of
the
seruants
did
looke
to
the
hands
of
their
masters
.
And
no
more
then
this
doth
the
Lord
himselfe
require
from
all
the
ends
of
the
earth
,
that
they
might
be
saued
by
him
,
Isai.
45.
22.
then
that
they
doe
looke
vnto
him
.
This
looking
vpon
Christ
,
is
a
kind
of
laying
hold
vpon
him
,
and
of
vniting
our selues
vnto
him
.
We
know
the
eye
can
as
well
apprehend
and
fasten
hold
vpon
the
obiect
that
it
seeth
,
as
the
eare
can
doe
vpon
the
Word
that
it
heareth
,
or
the
hand
lay
hold
vpon
the
thing
that
it
toucheth
.
When
a
word
is
spoken
to
the
eare
,
the
eare
catcheth
hold
vpon
the
sound
that
is
vttered
;
and
at
the
same
time
the
mind
apprehendeth
that
which
is
meant
thereby
,
and
so
both
the
eare
and
the
mind
doe
lay
hold
of
one
and
the
same
speech
at
one
instant
together
.
In
like
manner
,
when
any
thing
is
looked
vpon
by
the
eye
,
the
obiect
that
is
looked
vpon
,
is
in
the
eye
that
doth
see
it
;
and
at
the
same
time
in
the
mind
and
vnderstanding
,
that
doth
discerne
that
which
is
seene
;
and
so
the
same
obiect
is
both
in
the
eye
,
and
in
the
mind
at
one
and
the
same
instant
apprehended
together
;
the
eye
by
looking
on
a
thing
,
becommeth
one
with
it
after
a
manner
:
to
looke
then
to
Christ
,
is
after
a
fort
to
lay
hold
of
him
;
and
such
a
kind
of
looking
to
him
,
as
causeth
a
distressed
soule
in
greatest
extremities
to
looke
for
helpe
from
him
alone
,
doth
so
affect
him
,
as
it
doth
rauish
his
heart
,
and
in
a
manner
ouercome
him
(
faith
being
the
beautiful
eye
of
the
Church
,
that
woundeth
the
heart
of
Christ
with
loue
to
the
same
)
.
Therefore
doth
Christ
himselfe
will
the
Spouse
to
turne
her
eyes
vpon
him
(
as
Tremelius
doth
reade
it
)
;
which
if
she
shall
Cantic.
6.
2.
doe
,
she
shall
euen
lift
him
vp
with
great
ioy
and
gladnesse
after
Tremelius
reading
.
to
see
her
,
so
to
beleeue
in
him
,
and
to
depend
vpon
him
.
Now
who
would
not
bee
glad
to
cast
vp
such
an
eye
to
the
Lord
,
as
he
might
be
thus
delighted
withall
?
If
this
also
seemeth
to
be
more
,
then
well
can
be
performed
by
them
,
they
being
in
their
owne
conceiuing
,
as
those
that
are
past
all
hope
of
recouerie
,
and
as
men
that
are
alreadie
dead
;
yet
seeing
there
is
no
name
vnder
heauen
Acts
4.
12.
that
is
giuen
,
nor
any
other
meanes
in
the
whole
World
beside
to
be
vsed
,
by
which
any
can
be
saued
,
but
only
by
the
name
of
the
Lord
Iesus
Christ
our
Sauiour
.
Let
them
(
as
knowing
there
is
no
other
for
them
to
rest
vpon
for
saluation
,
but
vpon
him
,
&
him
alone
)
by
some
meanes
or
other
,
get
themselues
to
be
rowled
&
cast
vpon
him
;
and
let
them
not
feare
,
but
that
as
the
dead
man
that
was
cast
into
the
Sepulcher
of
Elisha
,
so
soone
as
hee
touched
the
2.
King
.
13.
21.
bones
of
the
Prophet
,
he
was
made
to
stand
vpon
his
feet
,
and
to
liue
againe
;
so
such
being
cast
vpon
Christ
,
though
they
were
dead
,
yet
should
they
surely
liue
(
there
being
Iohn
11.
25.
infinitely
more
vertue
in
Christ
that
was
crucified
,
then
euer
was
in
the
bones
of
the
Prophet
that
was
dead
,
to
reuiue
and
cause
to
liue
againe
all
that
are
cast
vpon
him
,
as
seeking
so
to
haue
life
from
him
)
.
Lastly
,
if
they
bee
able
no
manner
of
way
to
doe
any
thing
to
helpe
themselues
,
and
further
their
owne
saluation
,
but
onely
desire
to
bee
holpen
,
and
desire
that
they
might
be
saued
by
Christ
Iesus
;
let
them
make
of
that
desire
,
keeping
it
,
and
nourishing
it
,
and
comforting
themselues
yet
in
this
,
that
God
hath
giuen
them
a
desiring
heart
,
to
hunger
,
thirst
,
and
long
after
the
saluation
that
is
in
Christ
Iesus
.
He
that
giueth
them
so
to
desire
,
will
also
in
due
time
giue
them
to
haue
the
thing
so
desired
;
onely
let
them
waite
for
Christ
his
helping
hand
,
vsing
the
best
meanes
that
possibly
they
can
,
and
let
them
keepe
themselues
within
the
compasse
of
Christ
his
walk
where
he
vseth
to
come
;
louing
and
resorting
to
the
habitation
Psal.
26.
8.
of
his
house
,
and
the
place
where
his
honour
dwelleth
,
that
he
may
see
them
there
.
And
they
shall
find
by
good
experience
in
the
end
,
that
as
our
Sauiour
going
by
the
Poole
of
Bethesda
,
saw
that
impotent
man
,
who
had
an
infirmitie
38
yeeres
,
and
hearing
him
complaine
of
his
vnablenesse
Ioh.
5.
5.
6.
7.
8.
to
helpe
himselfe
,
and
that
there
was
no
other
that
would
helpe
to
put
him
into
the
Poole
,
but
while
he
was
a
comming
,
some
other
was
more
ready
to
step
in
before
him
;
our
Sauiour
hauing
compassion
,
put
no
other
taske
vpon
him
,
but
onely
to
desire
to
be
made
whole
,
asking
him
if
hee
would
bee
made
whole
;
and
so
presently
restored
him
to
his
desired
strength
againe
,
willing
him
to
take
vp
his
bed
and
walke
:
So
doubtlesse
these
weaklings
in
faith
,
that
can
do
no
more
for
themselues
through
their
great
infirmitie
,
then
desire
to
bee
holpen
,
and
to
haue
saluation
from
him
;
our
blessed
,
louing
,
and
most
mercifull
Sauiour
(
who
will
not
breake
a
bruised
reede
,
nor
Matth.
12.
20.
quench
the
flaxe
that
smoaketh
)
beholding
their
great
distresse
,
and
lamentable
plight
that
they
are
in
,
will
be
moued
in
pitie
to
relieue
them
.
And
knowing
,
that
they
are
able
to
doe
no
more
in
the
matter
of
beleeuing
in
him
for
their
saluation
,
then
to
desire
they
could
beleeue
better
,
and
depend
more
vpon
him
,
that
they
might
be
saued
,
wil
accept
of
such
a
desire
,
in
stead
of
the
deed
it selfe
;
and
as
vndoubtedly
saue
them
with
such
an
earnest
and
true
desire
of
beleeuing
better
,
as
they
shal
euer
be
saued
that
beleeue
best
of
all
.
Q.
In
the
description
of
faith
which
you
made
at
the
first
,
beside
the
true
knowledge
of
Christ
,
and
laying
hold
of
him
,
you
ioyned
therewith
a
comfortable
perswasion
also
of
the
fauour
and
loue
of
God
towards
vs
,
in
and
through
him
.
Doe
you
take
it
,
that
this
comfortable
perswasion
of
Gods
fauour
towards
vs
,
as
it
is
felt
and
perceiued
by
vs
,
doth
alwaies
accompany
true
and
sauing
faith
in
Christ
,
and
that
it
is
so
necessary
to
the
essence
and
being
of
faith
,
as
without
it
true
faith
cannot
at
all
consist
?
A.
Not
so
;
but
I
take
such
a
setled
perswasion
of
Perswasion
of
Gods
fauour
.
Gods
vnalterable
loue
towards
vs
in
and
through
Christ
Iesus
,
to
be
necessary
rather
to
the
well-being
of
faith
,
and
euen
to
the
finishing
and
perfecting
of
it
,
when
it
is
growne
to
the
greatest
strength
and
perfection
,
that
it
can
come
vnto
in
this
life
,
then
to
the
being
of
faith
at
all
:
for
to
a
higher
pitch
or
degree
of
greater
perfection
,
faith
cannot
grow
nor
rise
vp
vnto
,
so
long
as
wee
haue
any
being
in
this
life
(
euen
then
when
it
hath
made
the
best
proceedings
,
and
prospered
most
happily
,
increasing
with
the
increasings
of
God
,
and
hath
runne
through
all
the
degrees
that
are
set
vnto
faith
in
this
life
,
till
the
best
and
highest
be
attained
vnto
)
,
then
for
faith
to
settle
the
heart
in
a
cleare
,
full
,
and
vndoubted
perswasion
of
Gods
loue
and
fauour
towards
vs
in
Christ
Iesus
;
to
bee
so
sure
and
vnchangeable
,
as
nothing
shall
euer
be
able
to
separate
vs
Rom.
8.
38.
from
the
same
againe
;
like
to
that
of
the
Apostles
:
but
that
true
faith
may
haue
existence
,
and
being
in
the
heart
of
a
good
Christian
,
where
such
an
vndoubted
and
comfortable
perswasion
,
is
either
very
seldome
,
or
peraduenture
neuer
at
all
felt
by
the
true
beleeuer
(
especially
in
such
a
degree
of
clearenesse
and
vndoubtednesse
of
assurance
,
as
had
the
Apostle
)
may
appeare
;
first
,
if
we
consider
the
first
beginnings
of
faith
,
with
what
great
feeblenesse
and
imbecillitie
it
hath
his
being
in
vs
,
when
it
is
new
begotten
,
and
(
as
I
may
say
)
first
bred
and
borne
,
lying
in
the
swathing
cloutes
vnder
as
great
weakenesse
,
and
with
as
little
feeling
and
apprehending
of
the
operation
of
God
Co●oss
2.
12.
in
giuing
it selfe
being
,
as
doth
the
infant
that
is
new
borne
,
either
know
or
apprehend
the
time
or
the
meanes
,
in
and
by
which
it
came
to
be
first
brought
forth
into
the
world
;
though
being
once
borne
,
and
endued
with
all
the
powers
and
faculties
of
the
mind
,
and
made
in
euerie
part
proportionable
with
all
the
members
of
the
body
(
howsoeuer
it
cannot
well
vse
either
)
,
it
is
euen
at
the
very
first
as
absolutely
and
perfectly
a
true
man
,
as
euer
it
shal
be
afterward
,
when
it
can
put
the
vnderstanding
that
is
in
the
mind
to
the
greatest
vse
and
worke
,
with
the
members
of
the
body
to
the
best
purpose
that
it
euer
shall
be
able
.
So
is
it
with
the
faith
of
Gods
elect
,
that
is
once
Iude
3.
giuen
to
the
Saints
,
it
is
as
true
faith
at
the
first
,
and
as
truly
existing
and
being
,
after
it
is
once
begotten
by
the
working
of
Gods
Spirit
,
and
thereby
planted
and
put
into
the
hart
of
a
Christian
(
though
in
neuer
so
great
weaknesse
)
,
as
euer
it
is
,
or
shall
bee
,
when
it
is
growne
to
the
greatest
strength
it
euer
can
attaine
vnto
;
or
bee
of
the
most
effectual
and
mightiest
operation
and
working
that
it
possibly
can
be
of
.
Again
,
if
we
consider
faith
how
it
may
be
assailed
(
euen
after
it
hath
bin
once
soundly
wrought
in
vs
,
and
planted
in
our
hearts
)
by
the
strength
of
tentation
,
and
the
forcible
Luke
22.
31.
working
of
Satan
,
who
desireth
to
haue
vs
,
that
he
may
winnow
and
sift
vs
as
wheat
;
daily
experience
maketh
manifest
the
truth
of
this
,
that
so
may
a
mans
faith
be
shaken
,
and
al
feeling
of
comfort
be
made
wholly
to
faile
him
;
that
he
who
once
with
great
ioy
did
apprehend
the
loue
and
fauour
of
God
towards
him
in
Christ
Iesus
,
may
be
as
far
from
such
feeling
and
comfortable
perswasion
(
either
so
farre
as
others
can
iudge
,
or
himselfe
can
any
way
apprehend
)
as
euer
was
Peter
from
that
worthie
confession
of
Christ
,
and
of
the
faith
hee
had
in
him
,
which
hee
once
made
profession
of
,
and
which
was
so
greatly
approoued
Matth.
16.
16.
17.
18.
and
applauded
by
our
Sauiour
himselfe
;
when
afterwards
he
did
most
vnfaithfully
,
cowardly
,
and
dastardly
denie
him
,
and
falsely
forsweare
him
;
yea
,
curse
and
banne
himselfe
Matth.
26.
70.
72.
74.
if
euer
he
knew
him
.
And
yet
(
through
the
vnchangeablenesse
of
Gods
purpose
and
grace
,
whose
waies
are
euer
mercy
and
truth
to
such
as
feare
him
,
and
his
workes
without
repentance
,
neuer
to
be
called
backe
againe
;
who
neuer
can
denie
himselfe
,
though
we
may
be
vnfaithfull
,
2.
Tim.
2.
13.
and
hardly
can
beleeue
)
the
faith
of
such
a
Christian
,
howsoeuer
soarely
it
may
bee
shaken
,
by
the
force
and
strength
of
tentation
;
so
as
vnbeliefe
may
seeme
to
haue
gotten
the
vpper
hand
,
and
feeling
to
be
quite
lost
,
that
hauing
wholly
let
goe
the
hold
thereof
:
yet
is
it
no
more
destroyed
from
hauing
any
further
being
,
nor
can
bee
more
made
finally
to
faile
him
,
in
whom
it
was
euer
soundly
wrought
at
all
,
then
did
the
faith
of
Peter
vtterly
faile
;
which
was
so
vpheld
by
the
promise
and
prayer
of
Luke
22.
32.
Christ
our
Sauiour
,
as
it
was
not
possible
for
all
the
gates
of
hell
to
preuaile
against
the
same
,
though
they
sifted
it
Matth.
16.
18.
neuer
so
,
&
winnowed
it
to
the
ful
.
This
comfortable
perswasion
then
in
the
heart
of
a
beleeuing
Christian
,
which
accompanieth
the
true
knowledge
and
laying
hold
of
Christ
,
and
riseth
and
floweth
from
them
both
,
it
is
not
so
much
felt
and
perceiued
at
the
first
being
and
beginning
of
faith
,
as
after
some
time
of
continuance
;
when
faith
by
daily
growing
,
hath
attained
to
some
good
measure
of
strength
,
it
then
is
found
to
manifest
it selfe
,
to
the
much
quieting
of
the
heart
,
in
the
which
it
is
so
felt
.
This
is
but
the
comfortable
progresse
and
growing
of
faith
,
the
proceeding
of
it
on
(
as
I
may
say
)
from
faith
to
faith
(
as
the
Apostle
speaketh
.
)
And
as
in
a
word
was
noted
before
Rom.
1.
17.
1.
Pet.
1.
21.
out
of
that
which
is
set
downe
by
Peter
,
from
the
faith
that
we
haue
by
beleeuing
in
Christ
,
to
come
to
beleeue
in
God
,
and
to
haue
faith
and
hope
in
him
,
reckoning
vpon
all
fauour
and
mercy
from
him
.
CHAP.
VI.
The
vse
that
is
to
be
made
of
this
,
that
God
hath
giuen
the
Commandements
both
of
the
Law
and
Gospell
,
for
the
attaining
of
eternall
life
.
Question
.
COme
now
to
shew
,
what
vse
we
are
to
make
of
the
knowledge
of
this
,
that
beside
the
commandements
set
downe
in
the
Law
,
for
the
fulfilling
the
righteousnesse
thereof
(
promise
being
made
,
that
if
we
shall
so
doe
,
we
shall
liue
thereby
)
,
we
haue
another
commandement
inioyned
vnto
vs
in
the
Gospell
,
for
our
belieuing
in
the
name
of
the
onely
begotten
Sonne
of
God
,
with
promise
likewise
made
in
the
same
Gospell
,
that
all
that
belieue
in
him
shall
neuer
perish
,
but
haue
life
euerlasting
?
A.
We
are
occasioned
hereby
,
to
obserue
the
inestimable
goodnesse
of
God
towards
mankind
for
his
saluation
,
so
many
waies
being
vsed
by
the
Lord
,
for
the
recouering
of
this
most
wofull
creature
so
lamentably
fallen
,
that
yet
he
might
not
perish
for
euer
,
but
liue
and
bee
saued
in
the
end
.
First
,
for
that
in
giuing
forth
his
Law
,
he
would
euer
treate
about
life
with
so
rebellious
a
traitour
,
as
man
had
shewed
himselfe
to
be
against
his
Creator
;
and
would
offer
any
conditions
of
peace
,
or
make
any
couenant
at
all
for
life
and
safety
with
such
a
rebell
,
deseruing
so
often
to
die
,
yea
,
and
that
euerlastingly
:
but
such
was
the
first
couenant
of
the
Law
,
giuen
by
the
Lord
vnto
Deut.
4.
13.
8.
all
mankind
to
be
obserued
by
them
;
wherein
it
pleased
the
Lord
to
enter
into
this
couenant
with
man
,
that
(
howsoeuer
by
his
transgression
,
he
had
deserued
to
die
without
any
mercy
;
yet
)
if
he
would
now
obserue
these
his
Statutes
,
and
keepe
the
commandements
which
he
had
set
downe
in
his
Law
,
hee
should
for
all
that
liue
and
be
saued
thereby
:
Doe
this
(
saith
the
Lord
)
and
thou
shalt
Leuit.
18.
5.
Rom.
10.
5.
liue
:
which
was
done
,
to
let
man
see
his
vnabilitie
to
keepe
this
Law
,
and
thereby
to
driue
him
to
seeke
for
life
by
the
new
Couenant
made
in
Christ
.
Secondly
,
whereas
the
conditions
of
this
first
couenant
Rom
8.
3.
Gal.
3.
21.
22.
Heb
7.
18.
19.
Gal.
2.
16.
Rom.
7.
10.
of
the
Law
,
were
found
much
too
hard
to
bee
stood
vnto
,
and
to
bee
kept
by
any
man
,
that
so
he
might
liue
,
and
be
saued
by
so
doing
(
for
by
the
deeds
of
the
Law
no
flesh
can
euer
be
saued
)
:
for
by
reason
of
sinne
,
that
commandement
which
was
ordained
to
life
,
is
found
to
be
vnto
vs
to
death
.
Herein
the
goodnesse
of
God
did
yet
super-abound
,
that
it
would
please
him
to
couenant
with
man
the
second
time
for
life
and
saluation
,
making
a
new
couenant
;
which
is
said
to
bee
a
better
couenant
then
the
Ier.
31.
31.
32.
former
,
because
it
is
stablished
vpon
better
promises
(
our
Sauiour
Christ
Iesus
himselfe
being
the
Mediatour
thereof
)
,
Heb.
8.
6.
7.
8.
9.
euen
the
Couenant
of
grace
,
for
the
obtaining
of
life
and
saluation
freely
by
his
grace
,
through
the
redemption
Rom.
3
24.
25.
that
is
in
Christ
Iesus
,
and
through
faith
in
his
name
:
whom
God
hath
set
forth
to
be
a
propitiation
,
and
price
of
redemption
for
al
that
beleeue
,
with
this
promise
made
to
euery
such
a
one
,
that
whosoeuer
doe
beleeue
in
him
,
they
shall
neuer
perish
,
but
haue
life
euerlasting
.
And
Iohn
3.
16.
that
by
Christ
all
that
doe
beleeue
,
shall
be
iustified
for
euer
from
all
things
,
from
which
by
the
workes
of
the
Law
,
Acts
13.
39.
none
could
be
iustified
.
Now
this
being
the
second
couenant
for
life
,
the
promises
whereupon
this
is
stablished
,
are
said
to
be
better
promises
then
the
former
,
because
it
is
not
said
,
doe
this
,
and
thou
shalt
liue
;
but
beleeue
this
,
and
thou
shalt
liue
(
there
being
a
possibilitie
of
obtaining
power
at
the
hands
of
God
to
beleeue
,
if
we
be
not
wanting
to
our selues
)
.
Thirdly
,
though
this
second
couenant
for
life
and
saluation
,
be
a
better
and
more
fauourable
couenant
,
then
was
the
first
;
and
the
condition
thereof
more
easie
to
be
performed
through
the
aide
of
Gods
grace
,
which
is
ordinarily
giuen
to
such
as
shal
be
saued
:
yet
(
lest
any
should
faile
to
doe
that
,
which
otherwise
he
hath
meanes
to
bee
made
able
to
doe
,
and
so
might
doe
,
namely
,
beleeue
)
herein
Gods
exceeding
goodnesse
vnto
man
seemeth
more
abundantly
to
be
set
forth
,
in
that
he
leaueth
it
not
as
a
thing
indifferent
to
the
choice
of
euery
man
whither
they
will
beleeue
or
not
,
but
as
that
which
is
most
needefull
for
all
,
he
chargeth
all
that
they
doe
beleeue
;
that
is
,
that
they
be
not
wanting
to
themselues
in
vsing
all
possible
meanes
,
whereby
they
may
come
truly
to
beleeue
.
So
that
if
any
shall
now
perish
vnder
the
Gospell
,
wherein
saluation
is
offered
vnto
vs
,
vnder
the
condition
of
our
beleeuing
,
such
shall
perish
;
not
so
much
for
their
other
sins
,
as
for
their
vnbeliefe
,
because
they
beleeued
not
in
the
Iohn
3.
18.
name
of
the
onely
begotten
Sonne
of
God
;
and
they
shall
die
twice
damned
as
double
transgressors
of
all
the
commandements
,
both
of
the
Law
commanding
them
to
do
,
and
of
the
commandements
of
the
Gospell
commanding
Heb.
2.
23.
&
4.
1.
6.
them
to
beleeue
;
and
as
violaters
of
both
couenants
of
workes
and
of
faith
,
not
keeping
the
conditions
of
either
;
neither
doing
that
which
the
Law
commandeth
,
nor
beleeuing
that
which
the
Gospell
promiseth
.
Vnutterable
therefore
is
this
goodnesse
of
God
,
that
commands
vs
to
beleeue
,
that
wee
might
bee
saued
;
who
thus
thought
it
not
enough
to
prepare
saluation
for
vs
,
and
to
proffer
it
vnto
vs
,
but
presseth
it
vpon
vs
,
and
vrgeth
vs
to
take
it
,
charging
and
commanding
vs
to
beleeue
:
which
is
the
onely
hand
,
by
which
saluation
is
to
bee
laid
hold
vpon
.
Fourthly
,
the
knowledge
of
this
,
that
God
commandeth
vs
to
beleeue
,
may
bee
our
warrant
for
our
making
sure
to
our selues
our
owne
saluation
,
and
for
our
stedfastly
2.
Pet.
1.
10.
beleeuing
,
without
all
manner
of
doubting
to
be
saued
by
Christ
Iesus
,
and
to
haue
redemption
in
his
blood
,
euen
the
forgiuenesse
of
all
our
sinnes
:
as
also
to
free
vs
from
that
false
imputation
charged
vpon
vs
by
our
aduersaries
,
of
being
too
presumptuous
thus
boldly
and
confidently
to
beleeue
(
and
not
to
remaine
as
they
doe
euer
in
some
doubt
)
,
since
it
is
obedience
,
and
not
presumption
,
to
doe
that
we
are
commanded
,
God
thus
commanding
vs
to
beleeue
.
Lastly
,
the
practice
of
this
knowledge
that
it
is
our
dutie
to
beleeue
,
ought
to
be
seene
in
our
carefull
endeuouring
by
taking
all
possible
paines
,
and
vsing
with
all
diligence
the
good
meanes
of
reading
the
Scriptures
,
of
hearing
of
Sermons
,
of
often
partaking
at
the
holy
Sacraments
,
of
priuate
conference
,
of
holy
meditation
,
of
feruent
and
continuall
prayers
;
so
to
get
the
sauing
knowledge
of
Christ
,
as
wee
may
bring
our
hearts
to
rest
,
and
relie
vpon
him
and
vpon
him
alone
for
our
saluation
;
apprehending
him
to
be
our
Sauiour
,
and
laying
hold
vpon
all
that
he
hath
done
and
suffered
for
vs
,
as
that
whereby
a
full
satisfaction
hath
been
made
for
our
sinnes
,
and
a
price
hath
been
paid
of
value
sufficient
for
our
perfect
redemption
:
that
so
we
hauing
Christ
with
his
merits
by
faith
to
be
ours
,
in
hauing
him
we
may
haue
life
by
him
:
for
God
hath
giuen
vs
eternall
life
,
and
that
life
is
in
his
1.
Ioh.
5.
11.
Sonne
.
We
are
euery
where
counselled
and
called
vpon
to
get
faith
and
to
labour
to
beleeue
.
It
is
the
speciall
worke
that
our
Sauiour
set
the
people
about
,
which
hee
said
to
be
the
worke
of
God
,
to
labour
to
beleeue
.
We
are
Mark
.
11.
22.
Iohn
6.
29.
willed
to
haue
faith
in
our selues
,
whatsoeuer
else
wee
should
want
beside
.
And
no
marueile
,
for
of
all
other
graces
it
is
that
which
is
most
needfull
,
without
which
euen
Christ
himselfe
should
profit
vs
nothing
.
It
is
the
mother
grace
of
all
the
rest
,
and
roote
from
whence
all
vertues
beside
doe
spring
and
flourish
out
:
it
is
a
iewell
of
vnualuable
worth
,
and
pearle
of
an
vnspeakable
price
.
Among
pretious
stones
,
the
fairest
tincture
is
giuen
to
Excellencie
of
faith
.
the
Ruby
,
and
the
quickest
light
vnto
the
Diamond
:
but
there
is
no
Ruby
,
no
Diamond
nor
Saphire
,
how
costly
and
pretious
soeuer
they
be
,
that
may
be
compared
with
it
for
brightnesse
and
beautie
;
or
that
can
in
like
manner
inrich
,
deck
and
set
foorth
the
outward
man
,
as
this
doth
in
rich
the
heart
,
beautifie
,
decke
and
adorne
the
hid
man
therof
.
There
is
not
the
like
pretious
stone
euer
to
be
heard
of
,
hauing
such
vertue
to
be
found
in
it
,
as
hath
pretious
faith
,
which
is
the
faith
of
Gods
elect
.
No
not
that
stone
(
if
euer
such
there
were
)
which
being
cast
into
the
sea
when
the
storme
is
at
the
highest
,
and
the
waues
thereof
most
troublesome
and
horribly
raging
,
(
as
some
haue
conceited
and
stick
not
to
report
)
to
quiet
and
to
calme
all
the
boisterousnes
thereof
:
yet
were
not
that
worke
so
wonderfull
and
change
so
great
and
marueilous
,
that
thus
should
be
seene
done
in
the
foaming
wilde
sea
,
as
is
that
which
is
most
certainly
and
that
vsually
and
daily
found
to
be
wrought
and
done
by
this
pretious
faith
in
the
afflicted
conscience
,
in
the
perplexed
soules
and
trembling
hearts
of
the
distressed
seruants
of
God
.
Who
encountring
with
the
tentations
of
the
diuell
,
and
wrestling
in
conscience
with
the
wrath
and
displeasure
of
God
,
as
for
life
and
death
,
are
sorely
shaken
with
the
terrors
of
God
,
and
blasted
with
the
whirlewinde
of
his
displeasure
;
which
is
able
to
driue
the
whole
frame
of
our
nature
into
extreame
miserie
and
vtter
confusion
:
especially
when
Satan
with
all
(
taking
the
aduantage
of
such
opportunitie
)
most
furiously
doth
breake
in
vpon
those
distressed
hearts
with
such
force
and
violent
rage
of
his
dreadfull
tentations
,
as
is
able
to
lift
the
minde
off
the
hindges
,
and
to
teare
vp
the
very
foundations
of
comfort
from
the
bottome
;
the
storme
of
tentations
being
so
at
the
highest
,
the
poore
distracted
and
distressed
soule
is
then
as
the
raging
sea
that
cannot
be
quiet
;
but
is
like
to
Psal.
88.
6.
7.
15.
16.
17.
18.
Psal.
69.
14.
15.
be
ouerwhelmed
and
swallowed
vp
in
those
tempestuous
waues
which
threaten
to
drowne
all
in
the
gulfe
of
despaire
,
when
neither
banke
nor
bottome
can
bee
seene
,
nor
any
thing
before
them
but
present
death
and
vtter
perishing
:
yet
if
in
all
this
extremitie
faith
can
finde
but
any
intertainment
,
and
if
any
way
can
bee
made
in
the
heart
for
the
same
to
haue
footing
,
and
that
place
may
be
giuen
vnto
it
there
to
worke
in
;
so
will
it
keepe
the
heart
,
the
hands
,
the
voyce
and
the
eyes
vpward
,
as
it
wil
keepe
all
safe
from
drowning
,
or
finall
miscarrying
in
the
end
;
and
will
neuer
giue
ouer
working
in
the
effectualnes
of
the
operation
thereof
,
till
it
hath
obtained
helpe
from
God
,
and
till
safetie
and
deliuerance
be
fully
come
;
till
by
his
helpe
who
stilleth
the
rage
of
the
sea
,
the
noise
of
the
waters
Psal.
65.
7.
and
tumults
of
the
people
,
these
heauie
tempests
and
stormes
of
tentations
may
be
made
wholly
to
cease
,
and
all
be
made
peaceable
and
comfortable
,
yea
ioyfull
again
:
asswaging
all
sorrowes
,
expelling
all
feares
,
bringing
quietnes
to
the
conscience
,
refreshings
to
the
soule
,
setting
the
heart
at
peace
with
God
,
and
causing
that
the
peace
of
conscience
as
a
sweete
sleepe
,
may
fall
vpon
such
Rom.
5.
1.
tired
and
wearied
soules
,
that
were
well
neere
worne
vp
and
wasted
with
distresfull
griefes
and
sorrowes
before
,
that
so
they
may
now
returne
to
their
owne
rest
againe
.
Psal.
116.
3.
6.
7.
These
be
indeed
worthie
of
the
name
to
be
called
the
faire
Hauens
,
into
which
faith
(
where
it
may
be
allowed
Act.
27.
8.
to
be
Pilot
)
will
bring
out
of
the
greatest
flawes
and
fearefullest
stormes
(
that
can
happen
)
the
poore
distressed
soule
ready
to
wracke
;
that
so
in
all
safetie
at
the
length
,
the
same
may
be
thrust
in
here
,
and
most
quietly
and
ioyfully
againe
rest
therein
,
as
in
a
most
sure
hauen
.
These
with
the
like
being
the
effects
,
which
are
wrought
in
the
hearts
of
true
beleeuers
by
this
pretious
faith
(
euen
in
the
hearts
of
so
many
,
as
it
can
finde
way
and
place
giuen
vnto
it
to
shew
the
operation
thereof
)
,
they
are
such
as
are
most
worthie
both
to
be
marked
and
to
be
marueiled
at
:
when
as
in
the
stead
of
the
horrors
of
conscience
,
and
the
sound
of
feares
which
affrighted
them
before
in
the
times
of
their
troubles
,
Gods
seruants
are
yet
againe
so
cheared
and
comforted
in
the
end
,
as
their
change
seemeth
worthie
to
be
celebrated
with
the
songs
of
Angels
and
the
reioycings
of
men
.
Wee
wonder
at
the
vertue
of
the
Load-stone
that
it
should
euer
be
pointing
at
the
North-pole
,
Called
Magnes
of
the
great
vertue
that
is
in
it
.
and
that
it
should
draw
so
forcibly
the
heauy
yron
vp
to
it selfe
,
contrary
to
the
naturall
motion
thereof
.
God
hath
put
this
admirable
vertue
into
faith
,
that
it
is
euer
looking
vnto
Christ
alone
,
and
pointing
vs
only
vnto
him
;
it
faileth
not
to
draw
home
most
effectually
Christ
Iesus
our
Sauiour
into
euery
soule
in
the
which
it
is
placed
,
and
lifteth
vp
againe
vnto
him
the
heart
of
euery
true
beleeuer
(
how
heauie
soeuer
)
,
coupling
them
together
by
an
vnion
,
though
true
and
vnseparable
,
yet
euery
way
strange
and
most
vnutterable
.
Faith
followeth
Christ
as
doth
the
flower
follow
the
Sunne
,
which
hath
the
name
giuen
it
vpon
the
same
to
be
called
the
flower
of
the
Sunne
:
because
it
is
euer
seene
turning
it selfe
to
the
Sunne
,
when
it
doth
arise
and
when
it
doth
decline
.
Thus
doth
faith
euer
turne
it selfe
vnto
Christ
,
it
looketh
Gal.
2.
16.
after
him
alone
,
and
after
none
but
him
;
which
worthily
is
therefore
called
the
faith
of
Christ
,
and
the
faith
of
his
name
.
This
sauing
grace
which
commeth
from
aboue
,
Acts
3.
16.
and
hath
his
beginning
from
on
high
,
as
it
commeth
from
God
,
so
doth
it
leade
vs
to
God
againe
;
it
mounteth
vs
aboue
the
world
,
and
setteth
vs
vpon
the
power
and
prouidence
of
God
,
assuredly
to
looke
for
and
stedfastly
to
beleeue
to
haue
(
without
failing
)
all
that
he
hath
promised
,
who
speaketh
in
righteousnesse
and
is
mightie
Isai.
63.
1.
to
saue
:
it
staieth
and
setleth
the
heart
from
vnconstantly
wauering
and
doubtfully
staggering
or
reeling
in
vncertaintie
to
this
side
or
to
that
:
it
is
a
sure
arch-pillar
of
strength
to
leane
vnto
,
wee
may
bee
bold
with
all
our
weight
to
stay
our selues
by
it
.
Mightie
is
the
working
of
that
faith
that
is
not
fained
,
to
get
helpe
and
sauing
from
Christ
for
euery
soule
that
hath
it
:
yea
so
powerfull
and
effectuall
is
the
working
of
it
in
this
behalfe
,
as
nothing
can
stand
in
the
way
to
hinder
it
from
Christ
which
it
will
not
remoue
,
nothing
can
be
able
to
keepe
it
from
Christ
.
It
bursteth
through
all
things
,
not
onely
that
wee
haue
in
our selues
,
but
whatsoeuer
else
is
in
earth
,
heauen
or
hell
,
vntill
it
come
to
Christ
crucified
,
and
to
the
eternall
sweete
mercies
of
God
in
Christ
Iesus
.
Here
here
is
the
only
resting
place
thereof
,
and
no
where
but
here
.
By
how
much
the
greater
be
the
vnlikelihoods
and
impediments
that
lay
before
faith
,
by
so
much
the
more
glorious
and
excellent
doth
faith
shew
it selfe
to
be
in
the
working
thereof
,
and
wrestling
to
ouercome
all
that
stands
against
;
still
rising
vp
from
vnder
all
her
burthens
,
and
running
on
with
greater
force
when
it
meeteth
with
lets
in
the
way
to
stop
her
course
,
taking
strength
euer
from
resistance
.
If
way
be
not
made
for
it
to
get
vnto
Christ
,
it
will
make
way
for
it selfe
,
whosoeuer
or
whatsoeuer
it
is
that
may
seeme
to
resist
.
It
is
not
a
poore
silly
garment
,
that
can
stand
in
the
way
of
it
to
hinder
it
from
touching
Christ
to
draw
vertue
out
of
him
,
but
it
will
Mark
.
5.
27.
28.
30.
34.
Luk.
6.
19.
Mark
.
6.
56.
reach
through
all
coates
and
couerings
that
Christ
can
put
vpon
him
:
he
cannot
so
hide
himselfe
vnder
any
couering
or
garment
,
how
strange
soeuer
it
may
seeme
to
be
that
he
may
put
vpon
him
,
but
faith
will
finde
him
out
:
though
he
should
kill
me
,
yet
would
I
trust
in
him
,
Iob.
13.
15.
saith
the
constant
beleeuer
.
Christ
cannot
so
conuey
Mark
.
7.
24.
25.
himselfe
away
into
any
place
,
or
go
into
other
company
,
Whether
shall
I
goe
from
thy
presence
,
saith
Dauid
?
so
of
God
it
may
be
said
,
whether
shall
he
goe
and
not
be
followed
and
found
,
of
hungring
and
thirsting
soules
?
and
get
among
the
throng
and
thicke
of
the
multitude
,
but
faith
will
striue
and
wrestle
to
come
neere
vnto
him
.
He
cannot
so
shut
himselfe
within
the
walles
of
any
house
,
but
faith
will
breake
in
vpon
him
:
if
other
entrie
will
not
be
allowed
vnto
it
,
it
will
vncouer
the
house
and
plucke
downe
the
tiles
,
but
it
will
haue
passage
vnto
him
.
If
Christ
be
any
where
vpon
earth
,
it
will
be
with
him
:
yea
though
he
hath
left
the
earth
,
yet
faith
hath
not
forsaken
him
;
but
it
followeth
him
through
the
cloudes
,
as
Mark
.
2.
4.
5.
Mark
.
6.
31.
32.
33.
1.
Pet.
1.
8.
it
were
with
the
wings
of
an
Eagle
,
entring
the
heauens
after
him
.
Where
Christ
giueth
it
leaue
to
haue
accesse
vnto
him
,
there
is
no
keeping
it
from
him
,
no
force
nor
violence
this
way
can
serue
the
turne
:
not
armies
of
men
nor
troupes
of
souldiers
,
not
closing
vp
in
prisons
,
not
castles
and
holds
,
be
they
neuer
so
strong
,
though
the
walles
and
the
gates
were
all
of
brasse
;
not
all
the
force
of
the
world
,
if
it
were
all
ioyned
together
against
one
poore
man
,
were
able
to
keepe
backe
from
out
of
the
sight
of
Christ
Iesus
that
partie
,
whom
and
whose
case
faith
hath
once
vndertaken
to
present
and
bring
before
him
.
The
whole
world
is
too
weake
to
striue
against
faith
:
for
this
is
our
victorie
whereby
we
ouercome
the
world
,
1.
Ioh.
5.
4.
5.
euen
our
faith
;
yea
,
all
the
gates
of
hell
shall
neuer
bee
able
Matth.
16.
18.
to
resist
faith
,
or
to
preuaile
against
the
same
:
so
wondrous
is
the
force
thereof
in
our
soules
,
as
by
it
all
things
Mark
.
9.
23.
are
made
possible
vnto
vs
,
whither
to
suffer
or
ouercome
.
O
most
incomparable
and
victorious
grace
of
faith
!
that
is
thus
impregnable
and
vnconquerable
,
which
cannot
bee
resisted
of
any
thing
,
but
ouercommeth
all
things
that
it
striueth
withall
.
How
safe
is
it
with
that
soule
,
that
this
grace
doth
once
inhabite
in
?
How
well
is
it
with
that
man
,
to
whom
is
euer
giuen
the
power
of
beleeuing
?
for
who
so
findeth
this
precious
faith
,
findeth
life
,
and
hath
2.
Cor.
5.
7.
Rom.
11.
20.
Gal
2.
20.
Iohn
3.
36.
Iohn
5
24.
obtained
mercy
and
fauour
from
God
for
euer
to
be
saued
:
by
it
we
walke
,
by
it
we
stand
,
by
it
wee
liue
;
yea
,
hee
that
truly
beleeueth
,
doth
so
liue
as
he
hath
now
eternal
life
,
&
shall
neuer
see
death
;
where
euery
one
that
beleeueth
not
,
is
condemned
already
.
How
then
is
the
merchandize
of
this
better
,
then
the
merchandize
of
siluer
?
and
the
gaine
of
this
grace
better
,
then
the
gaine
of
the
finest
gold
?
It
is
Laeta
mercatura
fides
.
Cyrill
.
a
gladsome
and
merry
merchandise
to
bee
traffiqued
about
,
and
a
gainefull
commoditie
to
bee
got
:
for
hee
that
hath
it
,
hath
all
things
to
bee
his
:
God
for
his
Father
,
Christ
Iesus
for
his
Sauiour
,
the
holy
Ghost
for
his
Comforter
,
the
Angels
in
heauen
,
the
Ministers
in
earth
,
the
world
it selfe
,
things
present
and
to
come
;
all
is
his
,
he
is
1.
Cor.
3.
21.
22.
23.
Christs
,
and
Christ
is
Gods
.
What
cause
is
there
then
,
that
all
should
be
set
aworke
,
to
labour
about
the
obtaining
and
getting
of
this
grace
,
that
is
so
precious
,
and
euen
to
be
rich
in
this
?
and
that
euery
one
doe
make
prouision
for
beleeuing
,
that
true
faith
doe
not
faile
vs
;
that
should
be
all
our
care
.
How
well
may
that
be
spoken
of
getting
faith
in
particular
,
which
is
spoken
of
wisdome
in
generall
Prou.
4.
5.
7.
by
Salomon
in
his
Prouerbs
;
Get
wisdome
,
get
vnderstanding
,
forget
it
not
:
wisedome
is
the
principall
thing
;
therefore
get
wisdome
with
all
thy
gettings
,
get
vnderstanding
:
So
may
it
be
truly
said
,
get
faith
,
get
the
power
of
beleeuing
,
forget
it
not
;
faith
is
the
principall
thing
,
Heb.
12.
2.
Phil.
1.
29.
Ephes.
2
8.
therefore
get
faith
,
and
with
al
thy
gettings
,
get
the
grace
of
true
beleeuing
.
Faith
we
know
is
the
gift
of
God
,
a
Faith
,
Gods
gift
by
word
.
commoditie
ingrossed
into
his
owne
hand
alone
,
it
is
not
to
be
had
elsewhere
at
the
hand
of
any
other
,
then
onely
at
his
hand
,
whose
prerogatiue
royall
it
is
to
be
the
Father
of
light
,
from
whom
euery
good
and
perfect
gift
doth
come
;
Iames
1.
17.
particularly
touching
this
gift
of
faith
,
he
is
knowne
to
be
the
onely
author
,
and
the
onely
finisher
of
it
.
The
Ministers
of
the
Gospel
,
they
indeed
may
be
said
(
as
Paul
speaketh
of
himselfe
and
of
Apollos
)
to
be
Ministers
,
by
whom
1.
Cor.
3.
5.
the
people
doe
belieue
(
God
vsing
the
ministerie
of
the
Gospell
,
as
a
powerfull
meanes
and
ordinance
of
his
owne
,
to
work
faith
in
the
harts
of
them
that
shall
beleeue
)
;
but
they
are
not
the
Ministers
of
whom
,
as
of
the
authors
of
it
,
the
people
receiue
their
faith
,
as
though
they
were
Masters
&
Lords
of
their
faith
:
which
the
Apostle
elsewhere
doth
vtterly
disclaime
;
but
only
helpers
(
as
he
there
speaketh
)
2.
Cor.
1.
24.
of
the
peoples
ioy
.
The
Ministers
in
this
worke
,
they
are
indeed
labourers
and
workers
together
with
God
:
but
yet
2.
Cor.
6.
1.
in
an
inferiour
degree
,
and
in
such
a
low
place
,
as
the
same
Apostle
saith
,
they
neither
are
any
thing
,
nor
can
doe
any
1.
Cor.
3.
7.
thing
without
the
Lord
,
who
alone
doth
all
;
their
labour
is
but
as
the
labour
of
them
that
doe
plant
,
and
that
doe
water
,
it
is
the
Lord
alone
that
is
the
blesser
,
and
hee
that
giueth
the
increase
to
come
:
in
saying
therefore
they
are
the
Ministers
by
whom
the
people
doe
beleeue
,
hee
presently
sheweth
how
;
notwithstanding
they
came
to
haue
their
faith
,
euen
(
saith
he
)
as
the
Lord
gaue
to
euery
man
.
1.
Cor.
3.
5.
To
come
then
to
haue
faith
,
we
must
first
attend
vpon
Gods
ordinance
in
the
ministerie
of
his
Word
,
watching
daily
at
wisdoms
gates
,
&
giuing
attendance
at
the
postes
Prou.
8.
33.
Isai.
55.
3.
of
her
doores
:
we
must
incline
our
eares
and
come
;
wee
must
heare
,
that
our
soules
may
liue
;
faith
is
said
to
come
by
hearing
;
they
that
haue
lost
and
left
hearing
,
how
should
they
looke
to
finde
faith
,
or
euer
come
to
beleeuing
?
Yet
this
is
not
all
:
for
haue
not
men
heard
,
and
doe
not
men
daily
heare
?
Yes
verily
:
for
the
sound
of
the
Gospell
is
gone
abroad
in
all
the
earth
,
and
the
Rom.
10.
18.
1.
Thes.
3.
2.
word
of
this
preaching
vnto
the
ends
of
the
world
:
yet
all
men
haue
not
faith
.
And
the
Ministers
of
the
Gospell
may
take
vp
Isaiahs
complaint
againe
,
and
say
,
Lord
Isa.
53.
1.
Mat.
3.
11.
who
hath
beleeued
our
report
?
Ministers
may
offer
grace
to
all
,
but
they
cannot
conferre
or
giue
grace
to
any
.
Paul
may
speak
to
the
women
that
resorted
to
prayer
and
to
preaching
;
but
if
God
had
not
opened
Lydia's
Act.
16.
13.
14.
hart
to
beleeue
what
was
spoken
,
they
should
haue
gone
away
as
they
first
came
.
We
must
then
,
beside
our
hearing
,
send
vp
to
heauen
for
helpe
in
this
thing
,
that
wee
may
beleeue
.
We
must
plucke
downe
that
power
of
God
by
earnest
begging
,
that
may
strengthen
vs
vnto
this
thing
:
for
it
is
no
easie
matter
to
haue
faith
wrought
soundly
in
any
mans
heart
:
it
is
such
a
worke
,
as
standeth
in
need
of
no
lesse
then
the
mighty
power
of
God
to
bee
set
a
worke
about
the
effecting
of
it
.
Which
the
Apostle
knew
full
well
;
which
made
him
speake
as
hee
doth
,
when
he
prayed
for
the
Thessalonians
,
that
God
would
fulfill
all
the
good
pleasure
of
his
goodnesse
towards
them
,
2.
Thes.
1.
11.
and
the
worke
of
faith
with
power
.
Like
vnto
this
,
is
the
manner
of
his
praying
for
the
Ephesians
,
that
God
would
open
the
eyes
of
their
vnderstanding
,
that
they
might
know
Ephes.
1.
18.
19.
what
is
the
exceeding
greatnesse
of
the
power
of
God
to
them
that
doe
beleeue
,
according
to
the
working
of
his
mighty
power
.
In
both
which
places
,
for
the
worke
of
faith
in
the
hearts
of
beleeuers
,
he
maketh
mention
of
the
power
of
God
,
the
mighty
power
of
God
,
and
exceeding
greatnesse
of
the
power
of
God
,
and
all
but
needfull
:
for
there
is
so
great
an
opposition
against
our
beleeuing
,
and
so
many
lets
lying
in
the
way
to
hinder
the
working
of
faith
in
our
hearts
,
as
lesse
then
all
this
would
not
be
sufficient
throughly
to
effect
it
.
The
heart
is
bound
vp
so
in
vnbeleefe
;
in
bonds
as
strong
as
bonds
of
brasse
,
that
no
power
Rom.
11.
32.
can
possibly
loosen
them
,
but
the
Almighty
power
of
God
.
The
diuell
holdeth
men
in
so
strait
a
bondage
,
Heb.
2.
14.
15.
and
3.
12.
13.
Isa.
61.
1.
and
doth
shut
vp
mens
hearts
so
in
vnbeleefe
,
as
none
can
breake
in
vpon
the
heart
to
worke
any
faith
there
,
but
he
,
whose
power
is
such
as
cannot
bee
withstood
,
and
who
onely
can
loosen
the
workes
of
the
diuell
:
if
the
Lord
1.
Ioh.
3.
8.
himselfe
doe
not
open
the
doore
of
our
hearts
for
faith
to
be
got
in
;
euen
he
who
onely
hath
the
key
of
the
house
of
Dauid
,
who
openeth
and
no
man
shutteth
.
&
shutteth
when
Apoe
.
3.
7.
no
man
can
open
:
all
the
gates
and
doores
of
our
hearts
are
so
barred
vp
,
that
there
is
no
passage
for
faith
to
haue
entrance
.
The
heart
is
fast
locked
vp
in
the
diuels
gaile
of
blindnesse
and
ignorance
,
he
hath
rampired
vp
euery
Mat.
13.
15.
gate
there
,
to
keep
grace
out
;
he
dealeth
as
enemies
that
labour
the
destruction
of
a
place
,
who
take
all
passages
that
no
victuall
may
bee
brought
,
nor
helpe
to
giue
them
succour
.
The
diuell
doth
thus
;
he
takes
the
passages
of
the
soule
,
by
which
,
comfort
,
knowledge
,
and
grace
might
bee
deriued
vnto
it
,
and
faith
might
bee
there
wrought
,
that
would
put
him
to
flight
.
As
hee
blindes
2.
Cor.
44.
vp
mens
eyes
,
that
the
light
of
the
glorious
Gospell
of
Christ
Iesus
should
not
shine
vnto
them
;
so
hee
stoppes
their
eares
,
as
with
clay
,
and
with
earth
,
that
they
can
listen
after
nothing
but
earthly
matters
,
and
things
belonging
vnto
this
life
:
they
heare
not
Gods
word
;
or
if
they
doe
,
they
doe
not
regard
;
they
are
as
the
deafe
adder
that
heareth
not
the
voice
of
the
charmer
.
The
diuell
fitteth
Psal.
58.
4.
5.
in
mens
hearts
;
he
hath
so
erected
his
throne
there
,
as
no
grace
will
be
suffered
to
come
in
.
The
onely
remedie
in
this
case
,
is
to
flie
to
God
for
succour
,
to
lift
vp
our
voices
,
and
cry
loud
vnto
him
;
to
importune
him
by
earnest
prayer
night
and
day
,
till
helpe
doe
come
.
We
are
to
set
out
our
throats
and
cry
;
yea
with
a
holy
kind
of
impudencie
;
as
did
blind
Bartimeus
,
cry
out
to
the
sonne
of
Dauid
,
and
not
hold
our
peace
,
that
he
would
haue
mercy
Mar.
10.
47.
48.
vpon
vs
,
and
open
our
eyes
that
wee
may
receiue
our
sight
;
not
withstanding
the
diuell
would
keepe
vs
still
in
blindnesse
,
we
are
to
bring
our
deafe
eares
vnto
him
,
that
Mark
.
7.
32.
33.
34.
35.
he
may
boare
them
open
,
that
we
may
heare
Gods
blessed
word
;
and
in
hearing
,
may
come
to
beleeue
,
that
faith
may
be
begotten
in
vs
,
by
that
immortall
seed
of
Gods
euerlasting
word
,
and
that
God
himselfe
will
become
the
worker
,
and
the
authour
of
this
true
sauing
grace
of
precious
faith
in
vs
.
Neither
are
we
to
rest
in
the
first
beginnings
of
this
grace
,
but
follow
on
with
our
best
endeauours
,
vsing
all
good
meanes
for
the
daily
encreases
therof
;
plying
God
still
with
vncessant
prayers
,
that
he
who
hath
been
the
authour
,
will
now
also
bee
the
finisher
of
Prayer
is
the
exercise
of
faith
,
her
recreation
,
and
meanes
to
keepe
it
alone
.
faith
in
vs
;
that
hee
will
blesse
vs
with
happie
growth
and
encreases
in
this
grace
,
carrying
vs
on
from
faith
to
faith
.
This
is
that
which
our
Sauiour
himselfe
hath
taught
vs
to
doe
,
euer
to
pray
,
O
Lord
encrease
our
faith
.
Wee
Rom.
1.
17.
are
to
follow
herein
the
example
of
the
poore
man
in
the
Gospell
,
that
came
to
Christ
to
haue
his
sonne
healed
;
who
shewed
great
faith
in
his
vnbeleefe
,
in
that
though
he
doubted
whether
Christ
could
heale
his
child
,
yet
hee
Mark
.
9.
24.
beleeued
he
could
heale
his
faith
;
crying
with
him
,
Lord
,
I
beleeue
,
helpe
my
vnbeleefe
.
Neither
are
we
to
rest
in
so
doing
alone
,
but
to
do
what
we
can
our selues
,
that
the
small
How
to
nourish
faith
.
measure
of
this
grace
being
once
thus
begun
,
may
euer
be
encreased
,
by
our
more
diligent
vsing
the
meanes
of
the
Word
,
Sacraments
,
&
Prayer
;
stirring
it
vp
by
meditating
,
endeauouring
,
striuing
,
asking
,
seeking
,
knocking
;
when
we
feele
any
sparkles
of
true
and
liuely
faith
lye
glowing
in
our
hearts
within
,
they
must
be
cherished
,
succoured
,
and
much
made
of
:
that
holy
fire
must
not
be
quenched
,
nor
let
to
goe
out
for
want
of
tending
,
and
blowing
vp
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2.
Tim.
1.
6.
coale
,
as
Paul
speaketh
to
Timothie
.
When
we
perceiue
any
light
of
faith
to
breake
forth
and
shine
out
,
wee
must
looke
well
to
our
lampes
,
that
oyle
be
poured
in
and
bee
neuer
lacking
.
When
the
fier
of
this
burning
is
once
kindled
vpon
the
altar
of
our
hearts
,
euery
one
must
doe
,
the
office
of
the
Priest
to
himselfe
,
to
keepe
this
fier
still
a
burning
;
and
to
trimme
these
lights
that
they
may
neuer
Exod.
2●
.
20.
21
leaue
shining
:
yea
,
this
fier
is
not
onely
to
bee
kept
in
,
but
to
be
blowne
vp
and
made
to
flame
:
prayer
is
in
stead
of
bellowes
to
the
fier
;
the
Word
and
Sacraments
rightly
and
reuerently
vsed
,
are
as
oyle
to
make
this
holy
fier
to
flame
;
conference
with
others
,
and
holy
meetings
with
Gods
seruants
,
for
the
comforting
of
themselues
together
,
by
the
mutuall
faith
both
of
one
and
of
another
(
as
the
Apostle
speaketh
)
,
are
as
the
bringing
together
Rom.
1.
12.
of
firebrands
that
doe
set
one
another
a
burning
;
as
the
two
disciples
that
went
to
Emmaus
said
one
to
another
,
did
not
our
hearts
burne
within
vs
,
while
hee
was
talking
to
Luk.
24.
32.
vs
?
heauenly
meditations
,
as
we
are
alone
by
our selues
,
when
the
heart
is
rapt
vp
to
heauen
,
flaming
vp
in
the
desires
thereof
,
to
receiue
grace
from
aboue
;
they
are
as
a
fiery
chariot
,
which
carrieth
vs
vp
with
Eliah
,
from
this
earth
,
vnto
heauen
.
If
after
this
manner
we
shall
bee
diligent
in
vsing
all
good
meanes
,
both
for
the
beginning
and
encreasing
of
precious
and
true
sauing
faith
in
our
hearts
,
and
shall
be
found
no
way
to
bee
wanting
to
our selues
;
God
will
not
be
wanting
to
giue
his
blessing
,
but
doe
that
for
vs
in
this
behalfe
,
which
Paul
craued
of
him
in
the
behalfe
of
the
Thessalonians
;
namely
,
Fulfill
2.
Thes.
1.
11.
all
the
good
pleasure
of
his
goodnesse
,
and
perfect
the
whole
worke
of
faith
in
our
hearts
,
with
power
to
our
eternall
saluation
in
this
life
;
and
in
that
which
is
to
come
.
CHAP.
VII
.
How
men
may
be
mistaken
in
this
point
,
of
their
beleeuing
,
with
the
vse
thereof
.
Question
.
BVt
may
not
men
be
mistaken
about
this
point
of
their
beleeuing
,
and
thinke
they
haue
obtained
like
precious
faith
with
Gods
Elect
,
looking
to
be
saued
as
soone
,
and
as
well
as
the
best
(
as
many
may
be
heard
so
to
speake
)
;
and
yet
misse
of
all
in
the
end
,
and
fall
short
of
their
reckoning
,
both
deceiuing
others
by
their
so
confident
boasting
,
and
to
their
euerlasting
woe
,
prouing
by
lamentable
experience
,
that
they
are
worst
and
most
of
all
deceiued
themselues
?
A.
Yes
vndoubtedly
;
and
in
nothing
sooner
then
in
Many
deceiued
.
this
,
according
as
there
is
no
one
sauing
grace
(
though
Satan
be
an
enemie
to
all
)
,
against
which
that
vowed
enemie
of
our
saluation
,
doth
more
bend
all
his
force
Satan
beguiles
with
false
faith
.
to
the
ouerthrowing
of
it
,
where
hee
findeth
it
to
be
in
truth
:
or
about
which
that
deceiuer
of
the
world
doth
more
beare
his
braine
,
or
set
a
worke
his
seuen
heads
,
to
vse
greater
cousonage
,
or
more
sleighty
working
,
and
cunning
craftinesse
to
deceiue
,
then
about
this
one
grace
of
faith
:
either
for
the
keeping
of
men
from
hauing
faith
,
or
caring
to
haue
it
(
if
he
seeth
they
bee
without
it
)
;
or
else
in
making
them
beleeue
(
when
hee
perceiueth
they
are
of
mind
that
faith
is
needful
to
bee
had
)
,
that
they
haue
faith
without
all
doubt
,
and
that
euen
of
the
best
and
strongest
faith
that
is
in
the
world
beside
,
then
the
which
no
better
can
bee
had
;
when
their
faith
scarce
hath
so
much
to
be
seene
in
it
as
the
very
shadow
or
shew
of
a
true
faith
;
or
when
it
is
at
the
best
,
it
is
but
a
counterfait
mocke-faith
,
euen
a
false
fained
faith
;
which
he
well
knoweth
can
doe
them
at
all
no
good
,
nor
stand
them
in
any
manner
of
stead
.
This
is
his
subtilty
and
diuellish
policy
,
with
the
shewes
of
nothing
,
to
make
men
beleeue
they
haue
all
things
;
and
when
they
are
emptie
,
to
thinke
they
are
full
.
This
is
truly
said
to
bee
one
of
the
chaine-shot
,
wherwith
he
slayeth
thousands
vpon
thousands
:
and
with
which
(
as
it
were
)
with
the
Iaw
bone
of
an
Asse
(
Sampson-like
)
he
daily
doth
make
heapes
vpon
heapes
.
Men
are
fowly
and
fondly
deceiued
,
and
most
childishly
cousened
by
the
diuell
in
this
point
of
their
beleeuing
:
which
yet
is
a
case
of
so
great
waight
,
and
a
matter
of
such
importance
and
consequence
,
as
to
bee
mistaken
about
it
,
proueth
to
be
the
vtter
vndoing
of
men
,
and
their
finall
ruine
.
For
altogether
lamentable
it
is
to
see
,
that
men
should
trust
so
much
to
their
broken
&
bankerupt
estate
in
their
soules
affaires
;
and
should
so
hazard
their
soules
,
and
beare
so
great
an
aduenture
of
their
liues
for
euer
,
vpon
the
hope
of
being
saued
by
such
a
faith
as
can
no
way
helpe
them
,
but
will
vtterly
faile
them
in
the
end
.
They
are
like
foolish
and
desperate
persons
,
that
dare
goe
to
sea
in
a
rotten
or
riuen
shippe
:
or
like
the
foolish
man
,
of
whom
our
Sauiour
speaketh
in
the
Gospell
,
that
buildeth
his
house
vpon
the
sand
,
looking
to
bee
sheltered
there
,
and
saued
from
all
harme
against
euery
storme
;
but
when
the
storm
commeth
&
beateth
vpon
his
building
,
all
falleth
about
his
eares
;
and
the
fall
therof
is
the
greater
,
by
how
much
the
more
he
hoped
,
and
was
conceited
in
himselfe
that
he
had
built
it
so
strong
,
as
it
could
neuer
faile
him
in
any
need
.
True
and
pretious
sauing
faith
is
not
so
common
True
faith
rare
.
a
grace
,
nor
so
easie
to
come
by
,
as
many
doe
thinke
for
.
There
bee
that
doe
trauell
as
painfully
to
bring
it
forth
,
and
doe
with
as
great
difficulty
and
hardnesse
come
to
finde
and
to
feele
that
they
haue
it
;
as
any
weake
woman
by
her
forest
labour
when
shee
endureth
the
sharpest
brunts
,
and
strongest
paines
of
trauell
in
child-birth
,
commeth
at
the
length
to
bring
forth
her
fruit
.
So
that
in
respect
of
their
hard
comming
by
it
,
and
the
paines
they
endure
for
it
,
and
charge
that
it
cost
them
at
the
length
to
obtaine
it
,
&
become
owners
of
it
,
it
may
well
be
called
and
reckoned
in
their
account
to
be
indeed
pretious
faith
(
according
as
it
is
in
it selfe
,
in
regard
of
the
inestimable
worth
that
is
found
to
be
in
it
,
and
of
the
admirable
effects
that
it
causeth
,
and
of
the
precious
fruites
that
it
doth
bring
forth
,
it
most
worthily
and
deseruedly
hath
that
honourable
stile
and
title
put
vpon
it
,
to
be
called
precious
faith
)
,
for
it
is
vnto
some
the
price
(
in
a
manner
)
2.
Pet.
1.
1.
of
their
dearest
life
.
And
I
doubt
not
but
as
Rachel
hauing
hard
labour
,
died
herselfe
when
Beniamin
was
Gen.
35
16.
18.
borne
:
so
some
may
as
well
die
in
the
throwes
of
the
new
birth
,
and
pangs
and
paines
of
their
trauell
about
hauing
faith
to
be
borne
,
and
getting
that
fruit
to
bee
brought
forth
(
which
yet
being
once
borne
,
and
so
brought
forth
,
will
neuer
faile
to
saue
them
that
beare
it
,
though
they
die
themselues
in
the
birth
thereof
)
.
And
therefore
in
regard
of
their
owne
feeling
,
they
may
seeme
to
haue
cause
with
Rachel
,
to
call
it
their
Ben-oni
,
euen
the
sonne
of
their
sorrow
:
though
as
Iacob
changed
the
name
of
that
son
whom
Rachel
called
Ben-oni
,
for
the
sorrowfull
trauell
she
brought
him
forth
with
,
and
called
him
Beniamin
:
so
in
regard
of
the
powerfull
and
blessed
effects
that
faith
worketh
,
for
the
vndoubted
sauing
and
bringing
to
eternall
life
such
as
truly
doe
beleeue
,
he
that
is
the
author
of
this
precious
faith
,
and
the
onely
true
father
that
hath
begot
it
in
them
,
may
iustly
haue
it
named
,
not
Ben-oni
,
but
Beniamin
,
that
is
,
the
●●n
of
strength
,
against
which
no
power
of
the
enemic
can
preuaile
;
or
the
sonne
of
the
right
hand
,
euen
such
a
hand
as
layeth
hold
of
life
,
and
such
life
as
neuer
will
haue
an
end
.
I
know
there
be
a
companie
,
who
resting
vpon
a
vaine
and
false
fained
faith
;
that
may
be
truly
said
of
them
,
in
regard
of
their
speedy
and
easie
comming
by
such
faith
(
which
they
yet
conceit
to
be
as
good
as
any
bodies
faith
is
beside
)
,
which
the
Egyptian
midwiues
said
of
the
women
of
Exod.
1.
19.
the
Hebrewes
,
that
they
were
not
like
other
women
of
Egypt
,
but
were
so
liuely
,
so
lustie
and
strong
,
as
they
needed
not
their
helpe
,
but
were
deliuered
before
euer
they
could
come
at
them
.
So
this
sort
of
people
they
are
deliuered
of
this
kind
of
faith
,
without
any
aide
of
Gods
Ministers
;
they
are
so
healthie
,
so
lustie
,
and
so
strong
,
as
themselues
doe
deeme
,
that
they
neede
none
of
their
helpe
:
for
they
are
not
acquainted
with
the
pangs
of
conscience
in
the
new
birth
,
whereby
others
are
hazarded
:
there
being
many
a
poore
weake
Christian
that
is
seene
to
lye
trauelling
,
to
bring
out
true
sauing
faith
in
such
weaknesse
,
as
they
are
ready
to
faint
and
giue
ouer
before
euer
that
can
bee
brought
forth
and
seeme
to
bee
borne
.
But
these
of
a
sudden
,
growing
great
,
and
swelling
bigge
with
a
windie
conceit
that
puffeth
them
vp
,
make
their
reckoning
that
faith
is
formed
in
them
:
they
trauell
indeed
about
it
,
but
(
as
the
Prophet
speaketh
)
they
trauell
with
the
wind
,
and
bring
out
nothing
but
the
Hos.
8.
7.
Isa.
33.
11.
Psal.
7.
14.
whirle-wind
:
they
conceiue
chaffe
,
and
shall
bring
forth
stubble
;
they
trauell
with
falshood
,
and
bring
forth
a
lie
;
their
surest
faith
being
nothing
else
but
most
dangerous
presuming
.
There
is
then
great
mistaking
about
this
question
of
faith
.
Some
thinking
their
faith
to
bee
lesse
then
it
is
;
and
though
it
be
in
them
in
truth
,
yet
that
it
is
not
in
them
at
all
.
Others
thinking
their
faith
to
bee
greater
then
it
is
,
and
that
they
are
richly
stored
therewith
,
when
they
are
wholly
emptie
of
it
,
and
haue
not
of
it
in
quantitie
so
much
as
is
the
least
graine
of
mustard-seed
.
Who
therefore
haue
no
cause
to
be
so
secure
as
they
are
,
and
to
reckon
vpon
such
safety
as
they
doe
:
for
vndoubtedly
their
faith
so
failing
them
,
&
they
from
mistaken
grounds
deceiuing
themselues
,
they
cannot
but
perish
in
the
end
,
and
wofully
at
the
length
miscarry
for
altogether
.
Q.
This
then
being
a
matter
of
so
great
importance
and
case
,
which
many
times
on
both
sides
is
so
much
mistaken
(
as
you
haue
already
spoken
)
,
me
thinkes
it
were
worth
the
labour
to
haue
this
thing
somewhat
better
scanned
vpon
,
for
the
clearing
of
the
doubts
that
may
arise
about
the
same
,
And
first
,
where
you
made
mention
of
some
,
who
thinke
worse
of
themselues
then
there
is
cause
;
in
whom
though
there
is
true
faith
indeed
,
they
yet
feele
it
not
to
bee
so
,
but
are
as
much
dismayed
,
as
though
they
had
no
faith
at
all
.
I
desire
to
heare
what
you
conceiue
of
the
estate
of
such
,
and
what
you
thinke
may
be
the
reason
why
faith
being
giuen
vnto
them
,
they
yet
should
not
haue
giuen
vnto
them
the
feeling
of
the
same
?
A.
When
God
the
onely
author
and
finisher
of
pretious
Faith
without
feeling
.
and
sauing
faith
in
all
his
elect
,
hath
begun
to
put
his
hand
to
this
blessed
worke
of
giuing
life
and
being
to
this
indeleble
and
neuer-failing
grace
,
till
the
last
end
thereof
be
attained
vnto
,
which
is
the
eternall
saluation
of
euery
soule
that
hath
it
:
when
(
I
say
)
God
hath
once
infused
this
grace
into
vs
,
and
planted
it
in
our
hearts
,
that
it
hath
a
true
being
there
,
though
wee
be
not
aware
thereof
(
for
God
who
can
worke
without
vs
,
without
our
merit
and
desart
,
without
all
manner
of
helpe
and
aide
from
vs
;
can
also
worke
within
vs
,
without
our
discerning
of
his
worke
,
or
his
making
vs
priuie
to
that
hee
is
in
hand
with
,
or
any
way
acquainting
vs
with
what
he
is
a
doing
,
and
a
working
for
vs
,
till
in
his
wisedome
hee
seeth
it
fit
and
meet
to
haue
this
made
knowne
vnto
vs
,
for
our
greater
comfort
)
,
then
and
from
thenceforth
for
euer
,
may
it
be
said
of
that
soule
which
was
said
of
Zacheus
Luk.
19.
9.
house
,
after
Christ
Iesus
once
set
his
foot
within
the
doores
thereof
,
this
day
is
saluation
come
into
this
house
:
so
that
day
and
houre
,
that
instant
time
wherein
faith
had
any
entrance
&
way
made
for
it
to
be
planted
,
&
to
haue
being
in
the
soule
that
once
hath
it
wrought
therin
;
it
may
bee
said
of
that
soule
,
this
day
is
saluation
come
to
this
soule
,
and
that
saluation
that
will
be
euerlasting
:
so
as
it
is
thenceforth
safe
for
euer
,
from
finally
perishing
,
or
euer
miscarrying
.
And
the
safety
of
such
a
soule
is
as
sure
by
the
true
being
of
it
,
without
the
sensible
seeling
and
discerning
of
such
a
being
,
as
euer
it
shall
be
safe
either
by
the
most
liuely
and
comfortable
feeling
of
the
being
of
faith
.
Yea
or
of
the
hauing
of
that
for
which
faith
euer
had
such
being
,
namely
,
saluation
it selfe
,
when
wee
shall
be
most
surely
and
fully
possessed
of
it
in
Gods
kingdome
.
We
are
(
I
say
)
from
that
very
instant
of
time
as
sure
to
be
saued
,
as
if
wee
were
saued
alreadie
and
were
euen
now
in
heauen
.
It
is
therefore
no
small
fauour
from
God
vnto
vs
,
when
our
estate
is
thus
most
certainly
in
it selfe
become
an
estate
of
saluation
;
and
most
euidently
many
times
discernable
so
to
bee
by
others
to
whom
a
spirit
of
discerning
is
giuen
:
though
in
like
manner
,
not
so
beleeued
,
so
felt
or
perceiued
to
be
by
our selues
.
And
though
the
Lord
for
good
respects
and
causes
best
knowne
to
himselfe
,
doth
see
it
meete
not
to
exempt
vs
from
staggering
and
doubting
,
and
still
calling
into
question
the
state
of
our
owne
saluation
:
yea
letting
vs
abide
vnder
great
feare
and
much
trembling
,
lest
that
wee
should
not
at
all
belong
vnto
him
:
that
so
wee
may
giue
the
better
diligence
to
make
our
election
,
which
is
euer
sure
2.
Pet.
1.
10.
in
it selfe
,
to
be
also
sure
to
vs
;
yet
ought
wee
herein
to
submit
our selues
.
And
if
it
shall
please
him
(
lest
wee
should
become
lasie
and
idle
and
carnally
secure
,
by
knowing
too
soone
,
before
we
are
fitted
to
vse
well
that
which
in
this
behalfe
we
so
should
know
,
euen
the
certaintie
of
our
saluation
)
to
keepe
vs
from
knowing
for
a
time
,
that
which
is
and
hath
been
knowne
to
himselfe
before
2.
Tim.
2.
19.
all
beginnings
;
to
the
end
hee
may
set
vs
a
worke
about
the
more
diligent
vsing
of
all
such
meanes
,
and
carefull
endeuouring
to
doe
all
such
things
as
are
needfull
to
be
vsed
,
and
done
by
euery
one
for
the
attainment
of
saluation
:
and
that
not
without
great
feare
and
trembling
also
,
lest
(
especially
if
we
should
in
any
respect
herein
be
found
wanting
)
we
should
misse
of
our
desired
saluation
in
the
end
.
And
if
he
will
that
,
by
such
our
painfull
endeuours
in
the
discharge
of
all
Christian
duties
,
we
shall
so
worke
out
our
owne
saluation
as
with
our
owne
hands
;
Phil.
2.
12.
that
is
to
say
,
labour
that
our
owne
selues
may
at
the
length
come
to
know
that
which
alwaies
was
knowne
to
God
before
;
which
is
that
wee
with
the
rest
of
Gods
elect
shall
vndoubtedly
also
be
saued
,
that
so
that
saluation
may
(
after
a
sort
)
by
such
our
endeuours
be
wrought
out
by
vs
:
which
yet
was
fully
accomplished
&
wrought
out
before
for
vs
by
him
,
which
was
thereunto
appointed
before
the
world
had
a
beginning
;
and
who
therefore
came
into
the
world
in
the
fulnes
of
time
,
that
hee
might
become
the
author
of
saluation
to
all
that
should
beleeue
Heb.
5.
9.
in
him
:
who
is
Iesus
▪
our
Lord
.
Who
are
we
,
that
we
should
controll
the
wisedome
of
our
heauenly
Father
,
in
thus
dispensing
out
his
owne
gifts
,
which
are
alwaies
most
freely
bestowed
,
and
can
neuer
by
any
be
deserued
?
especially
seeing
the
Lord
is
God
onely
wise
,
who
alone
knoweth
both
what
is
meetest
for
the
measure
;
and
when
1.
Tim.
1.
17.
is
fittest
for
the
time
for
any
to
receiue
grace
from
his
hands
,
vpon
whom
it
shall
be
his
good
pleasure
to
bestow
Why
faith
is
not
seene
.
any
grace
at
all
.
It
is
not
vnknowne
to
the
Lord
how
depraued
our
nature
is
,
how
deeply
infected
and
enuenomed
wee
are
with
most
poisonfull
and
deadly
corruption
;
so
as
it
is
hard
for
any
grace
to
bee
put
into
vs
,
which
we
shall
not
be
found
to
spot
and
defile
:
wee
are
apt
to
abuse
not
only
the
gifts
of
nature
which
God
hath
giuen
vs
;
but
the
supernaturall
graces
also
,
and
gifts
of
his
spirit
bestowed
vpon
vs
:
yea
euen
this
gift
and
grace
of
faith
it selfe
,
which
is
a
gift
of
gifts
and
grace
most
gratious
that
God
doth
bestow
vpon
those
,
whom
hee
loueth
best
;
then
the
which
none
is
either
more
pretious
or
excellent
in
selfe
,
nor
none
is
more
soueraigne
or
sauing
vnto
vs
.
Which
howsoeuer
it
hath
vertue
in
it
,
according
to
the
naturall
working
thereof
,
to
purifie
our
hearts
;
yet
Acts
15.
9.
being
once
placed
and
planted
in
our
hearts
(
such
is
the
strength
of
corruption
that
it
meeteth
with
there
)
,
as
it
becommeth
polluted
it selfe
,
and
that
with
all
other
graces
put
into
vs
:
as
our
best
workes
that
doe
goe
from
vs
,
and
are
done
by
vs
,
they
all
by
being
once
in
vs
,
and
by
comming
so
from
vs
,
are
but
as
spotted
and
polluted
Isai.
64.
6.
cloathes
are
.
Let
the
Lord
bestow
this
most
pretious
faith
vpon
vs
,
which
is
called
the
faith
of
Gods
elect
(
which
Tit.
1.
1.
is
so
pretious
,
as
whosoeuer
hath
once
receiued
it
,
can
neuer
perish
afterward
)
,
if
alwaies
vpon
the
first
bestowing
of
it
vpon
vs
,
and
at
the
very
first
being
of
faith
in
vs
,
we
should
vndoubtedly
know
that
we
had
true
sauing
faith
,
which
is
auaileable
euen
in
the
least
measure
and
degree
thereof
to
saue
euery
soule
that
truly
is
possessed
with
it
;
it
were
possible
,
yea
and
that
very
likely
too
(
vnlesse
wee
were
better
aided
with
a
second
grace
giuen
)
,
that
we
might
abuse
this
first
,
so
as
the
knowledge
thereof
might
cause
vs
become
negligent
in
further
vsing
good
meanes
to
attaine
to
greater
degrees
of
faith
and
increases
thereof
,
because
we
would
thinke
a
little
would
be
sufficient
and
serue
our
turne
well
enough
.
Contrary
to
that
which
he
that
is
the
author
of
our
faith
would
haue
to
be
done
of
vs
,
who
setteth
vs
a
worke
euer
to
desire
and
daily
to
pray
to
God
for
the
more
encreasing
of
our
faith
.
Euen
as
we
are
also
willed
not
to
be
wanting
to
our selues
in
building
vp
and
edifying
our selues
in
our
most
holy
faith
.
Iude
20.
Not
without
iust
cause
then
is
it
,
that
the
Lord
is
found
to
take
this
vsuall
course
with
many
of
his
children
,
whom
he
full
dearely
doth
loue
;
that
in
this
point
of
hauing
the
assurance
of
their
saluation
by
the
liuely
feeling
of
sauing
faith
to
be
in
them
,
hee
holdeth
them
off
for
a
long
time
before
he
granteth
them
herein
their
desire
;
though
they
desire
nothing
more
earnestly
,
and
long
for
the
finding
and
feeling
thereof
,
euen
to
the
very
fainting
of
their
hearts
;
giuing
to
them
that
which
is
most
needfull
for
them
to
haue
(
which
is
faith
to
be
saued
)
,
though
withholding
from
them
that
which
might
be
thought
most
comfortable
for
them
to
haue
in
regard
of
their
owne
feeling
,
namely
the
assurance
of
faith
for
saluation
.
And
though
the
Lord
knoweth
that
such
his
children
desire
to
know
nothing
sooner
,
nor
nothing
more
,
then
to
know
themselues
to
bee
of
that
number
that
are
appointed
to
life
and
saluation
for
euer
;
yet
doth
he
see
it
fit
not
to
acquaint
them
too
soone
with
what
hee
either
hath
done
for
them
,
in
the
free
electing
of
them
Eph.
1.
4.
before
euer
the
world
had
any
beginning
,
or
what
hee
hath
now
wrought
in
them
,
by
putting
faith
into
them
,
for
the
making
their
estate
safe
for
euer
,
in
the
matter
of
their
so
much
desired
and
longed-for
saluation
;
because
he
well
fore-seeth
(
such
is
our
pronenes
and
readinesse
to
abuse
,
euen
Gods
best
fauours
and
mercies
bestowed
vpon
vs
)
,
that
if
we
should
know
too
soone
,
that
all
were
wrought
and
made
sure
by
God
himselfe
for
our
euerlasting
saluation
,
we
our selues
would
take
little
paines
to
make
sure
our
owne
saluation
to
our selues
:
whereas
the
Lord
would
haue
this
to
be
the
worke
of
euery
man
,
that
we
our selues
should
worke
out
our
owne
saluation
,
as
with
our
owne
hands
,
and
that
not
without
feare
and
trembling
too
.
This
is
a
worke
inioyned
vnto
all
,
and
a
dutie
that
is
to
be
done
and
practised
by
all
,
not
onely
of
them
that
are
the
weakest
younglings
,
that
are
but
as
infants
in
the
faith
,
and
babes
in
Christ
;
but
of
those
also
that
1.
Cor.
3.
1.
Eph.
4.
13.
14.
are
the
strongest
and
of
ripest
age
,
that
are
growne
men
in
the
faith
,
and
haue
attained
to
the
greatest
degrees
therein
.
For
though
the
Lord
(
as
seemeth
best
to
his
wisdome
)
doth
in
a
differing
manner
dispence
of
this
grace
of
sauing
faith
to
such
,
as
shall
be
heires
of
eternall
saluation
:
to
some
he
giueth
to
haue
a
lesser
,
and
to
some
to
haue
a
greater
measure
therein
;
some
to
haue
great
doubting
remaining
with
their
true
beleeuing
;
others
to
bee
more
comfortably
perswaded
,
and
at
times
also
most
vndoubtedly
Rom.
8.
38.
39.
assured
of
their
obtaining
saluation
with
God
for
euer
;
and
that
with
so
great
a
certaintie
and
clearenes
,
as
nothing
can
make
them
at
all
to
doubt
,
or
call
the
matter
once
into
question
;
yet
who
so
hath
the
greatest
assurance
of
all
,
hath
no
such
assurance
,
as
will
allow
him
to
be
carnally
secure
,
or
exempt
him
from
passing
the
time
of
his
1.
Pet.
1.
17.
dwelling
here
infeare
,
or
free
him
from
an
awfull
kind
of
trembling
also
,
euen
then
when
he
hath
his
greatest
comfort
,
and
is
in
the
midst
of
his
chiefest
reioycing
;
seeing
these
are
both
coupled
and
commended
vnto
vs
to
bee
vsed
together
,
to
serue
the
Lord
with
feare
,
and
to
reioyce
Psal.
2.
11.
with
trembling
:
which
may
occasion
the
very
best
neuer
to
be
idle
nor
vnfruitfull
in
the
Christian
conuersation
,
neuer
to
slacke
their
diligence
;
by
adding
vertue
to
vertue
,
stil
to
make
sure
to
themselues
their
eternall
election
,
and
neuer
to
withdraw
their
hand
from
the
labour
of
this
blessed
worke
,
of
euer
working
out
their
owne
saluation
,
and
that
not
without
some
feare
and
trembling
also
.
Which
if
they
should
be
wanting
in
,
and
faile
to
doe
,
and
by
abusing
the
assurance
they
haue
at
one
time
become
secure
at
another
,
growing
to
presume
by
an
ouer-weening
that
should
be
within
them
;
there
is
no
such
promise
to
be
found
in
the
whole
book
of
God
made
to
any
,
that
are
most
preferred
in
Gods
fauour
,
and
that
haue
allowed
them
the
best
assurance
that
may
be
,
of
their
saluation
The
strong
faith
may
haue
feares
and
doubts
.
for
euer
:
but
through
such
default
,
that
assurance
may
be
ouertaken
with
feare
and
trembling
againe
;
yea
,
with
a
horrible
feare
comming
vpon
them
,
and
they
shaken
with
another
manner
of
trembling
,
then
before
would
haue
been
sufficient
,
and
haue
serued
the
turne
.
Wee
reade
of
no
mans
faith
better
graced
,
or
more
secured
,
or
vnto
which
greater
promises
were
made
,
euen
by
our
Sauiour
himselfe
,
then
was
the
faith
of
Peter
,
and
profession
that
he
made
thereof
;
which
was
not
onely
approued
of
by
him
,
but
Peter
was
pronounced
blessed
for
the
same
out
of
Christ
his
owne
mouth
,
and
the
same
secured
by
a
most
gracious
promise
made
thereunto
;
that
Mat.
16.
16.
17.
18.
the
gates
of
hell
should
neuer
preuaile
against
it
.
Howbeit
,
when
Peter
began
to
presume
,
and
to
haue
an
ouerweening
Mark
.
14.
31.
37.
38.
68.
70.
71.
of
himselfe
,
when
hee
became
carelesse
and
secure
,
neglecting
by
prayer
and
watching
to
safegard
his
faith
,
he
entred
into
tentation
,
his
faith
was
dangerously
winnowed
,
and
most
soarely
shaken
.
Dauid
,
who
was
a
man
of
an
inuincible
courage
,
and
of
a
most
noble
and
heroicall
spirit
,
a
man
of
that
resolution
,
and
so
strongly
holding
fast
the
confidence
of
the
hope
he
had
in
God
,
as
he
cared
not
for
thousands
,
nor
ten
thousands
of
them
Psal
3.
6.
that
should
set
themselues
against
him
;
who
feared
not
,
though
he
should
walke
through
the
valley
of
the
shaddow
Psal.
23.
4.
6.
dow
of
death
;
but
reckoned
,
that
goodnesse
and
mercie
should
follow
him
all
his
daies
,
and
that
he
should
dwell
vnder
Gods
protection
in
his
house
for
euer
.
All
this
was
during
such
time
as
he
kept
his
integritie
,
and
continued
his
diligence
and
paines
taking
in
such
religious
exercises
and
holy
endeauours
,
whereunto
he
had
been
wont
to
inure
himselfe
;
which
made
grace
so
happily
to
grow
in
him
,
and
his
comfort
so
greatly
to
abound
:
But
when
he
once
came
to
giue
ouert
is
so
blessed
a
course
,
and
began
to
grow
carelesse
and
negligent
in
the
best
things
,
setting
himselfe
to
seeke
after
his
sinfull
pleasures
,
and
the
satisfying
of
his
lusts
;
when
in
his
prosperitie
his
heart
began
to
be
lifted
vp
,
&
by
an
ouerweening
of
his
estate
promised
vnto
himselfe
,
and
presumed
that
he
should
neuer
be
remoued
:
then
God
hid
his
face
,
and
with-drew
his
Psal.
30.
6.
7.
comforts
from
him
,
and
how
then
became
he
troubled
?
then
were
the
ioyes
that
he
was
wont
to
haue
in
God
vtterly
Psal.
51.
8.
11.
12
to
seeke
;
then
in
stead
of
all
that
confident
and
comfortable
boldnesse
hee
was
wont
to
haue
in
his
heart
,
fearefulnesse
and
trembling
began
to
come
vpon
him
,
and
an
horrible
feare
to
ouerwhelme
him
;
then
began
the
Psal.
55.
5.
arrowes
of
the
Almightie
to
be
shot
at
him
,
which
stooke
so
fast
in
his
sides
,
that
hee
was
made
to
roare
out
for
the
Psal.
38.
28.
very
disquietnesse
of
his
soule
;
then
he
that
was
wont
to
call
others
to
praise
God
for
his
mercies
,
began
to
doubt
of
Gods
mercies
for
himselfe
,
whether
they
were
not
come
wholly
to
an
end
;
whether
he
were
not
cast
off
for
euer
,
Psal.
31.
22
,
which
in
his
haste
hee
did
not
sticke
both
to
thinke
,
and
also
to
speake
.
Yea
,
that
great
Apostle
Paul
himself
,
that
elect
and
chosen
vessell
of
the
Lord
,
who
so
gloriously
did
triumph
and
insult
ouer
all
the
greatest
enemies
of
Rom
8.
33.
34.
35.
37.
our
saluation
that
wee
haue
;
challenging
them
all
to
doe
their
best
and
their
worst
,
for
doing
vs
any
harme
;
and
shutting
vp
that
whole
matter
with
that
great
assurance
of
faith
,
that
constant
resolution
,
that
full
and
vndoubted
perswasion
,
that
there
was
nothing
present
,
nor
to
come
,
that
euer
should
be
able
to
separate
vs
from
the
loue
of
God
in
Christ
Iesus
;
hee
was
not
voyd
of
all
manner
of
weakenesse
,
he
was
not
freed
from
all
kind
of
fearing
and
trembling
;
but
as
haue
other
the
seruants
of
God
,
hee
had
also
his
weakenesse
which
hee
could
not
be
freed
from
:
when
Satans
messenger
was
sent
to
buffet
him
,
though
he
2.
Cor.
12.
7.
8.
prayed
earnestly
vnto
God
for
the
remouing
of
the
same
:
he
felt
that
strength
of
naturall
corruption
at
sometimes
Rom.
7.
24.
ouer-mastering
him
,
that
made
him
crie
out
of
himself
,
as
of
a
most
miserable
man
:
He
serued
the
Lord
in
all
humilitie
Acts
20.
19.
at
Ephesus
(
as
himselfe
saith
)
with
many
teares
and
tentations
:
he
professeth
,
he
was
among
the
Corinthians
in
1.
Cor.
2.
3.
weakenesse
,
in
feare
,
and
in
much
trembling
:
he
saith
,
when
he
was
come
into
Macedonia
,
hee
had
no
rest
in
his
flesh
,
but
was
troubled
on
euery
side
:
he
met
with
fightings
without
,
2.
Cor.
7.
5.
and
felt
terrors
and
feares
within
:
he
had
care
,
and
took
paines
as
well
as
doe
other
the
seruants
of
God
,
to
looke
to
the
maine
point
of
the
safetie
of
his
owne
saluation
,
by
taming
and
keeping
vnder
his
own
body
,
and
bringing
it
into
1.
Cor.
9.
27.
subiection
;
left
by
any
meanes
when
he
had
preached
vnto
others
,
he
himselfe
should
become
a
cast-away
.
It
is
not
for
None
must
be
secure
.
any
then
(
let
their
assurance
be
what
it
will
be
)
to
cast
off
all
manner
of
feare
or
care
,
but
let
euery
one
that
thinketh
he
standeth
,
take
heed
that
he
fall
not
:
nay
,
he
that
standeth
indeed
,
and
standeth
by
faith
,
yet
let
him
listen
to
the
counsell
giuen
by
the
Apostle
,
thou
standest
(
saith
he
)
by
Rom.
11.
20.
faith
,
be
not
high-minded
,
but
feare
.
Though
such
cannot
fal
finally
away
,
and
their
faith
faile
for
altogether
;
yet
may
they
fall
so
fearefully
,
and
into
such
a
decay
of
their
faith
,
as
in
regard
of
their
owne
feeling
,
the
comfort
of
their
faith
may
be
wholly
gone
and
lost
for
a
time
:
yea
,
and
it
is
possible
(
so
lamentable
may
their
fall
be
)
,
that
for
so
great
a
degree
of
assurance
of
faith
and
measure
of
comfortable
feeling
,
as
they
had
before
,
they
shall
neuer
haue
againe
;
nor
during
their
whole
life-time
fully
recouer
all
their
losses
,
which
they
haue
sustained
by
so
wofully
falling
.
And
who
would
not
feare
and
tremble
,
if
it
were
but
at
the
thoughts
of
this
thing
,
that
through
a
mans
owne
carelesse
negligence
,
such
a
case
as
this
may
too
truly
befall
him
?
This
then
is
the
work
which
euery
one
,
bee
hee
weaker
or
stronger
in
the
faith
,
must
be
ready
to
put
his
hand
vnto
,
and
must
neuer
be
willing
to
pull
his
hand
from
it
againe
,
after
hee
hath
once
begun
to
fall
a
working
,
n●mely
,
to
worke
out
with
feare
and
trembling
Phil.
2.
12.
his
owne
saluation
.
Not
that
the
saluation
of
any
doth
depend
vpon
the
worke
and
labour
of
his
owne
hand
;
for
it
is
a
thing
put
out
of
all
question
,
that
no
man
can
redeeme
his
owne
soule
,
or
make
agreement
with
God
for
his
sinne
:
it
cost
more
to
redeeme
a
soule
,
then
the
whole
world
●ither
hath
,
or
is
worth
beside
;
so
that
he
must
l●t
it
alone
for
ouer
.
God
in
his
infinite
loue
hath
prouided
Psal.
49
7.
8.
vs
a
redeemer
,
and
sent
vs
into
the
world
a
mightie
Sauiour
,
Heb.
7.
25.
that
hath
been
perfectly
able
by
himselfe
alone
to
saue
all
that
will
come
to
God
by
him
;
and
this
worke
he
hath
fully
finished
,
and
so
hath
perfected
and
accomplished
this
worke
of
our
saluation
,
as
in
it selfe
it
is
most
safe
and
sure
.
But
he
that
hath
thus
purchased
and
prepared
saluation
for
vs
,
howsoeuer
hee
keepeth
in
his
owne
hand
Coloss.
3.
3.
that
,
which
he
so
dearely
hath
bought
and
paid
for
;
yet
hath
he
prescribed
and
appointed
a
way
,
which
must
bee
taken
of
vs
for
the
comming
by
it
,
if
euer
we
desire
to
haue
the
comfort
of
the
fruition
of
it
;
he
hath
set
vs
a
race
2.
Tim.
47.
8.
Phil.
3.
13.
14.
to
runne
,
and
a
course
for
vs
to
finish
,
at
the
end
where
of
he
hath
laid
the
crowne
of
righteousnesse
,
and
this
eternall
saluation
,
as
a
rich
recompence
of
reward
for
the
trauel
that
shall
be
taken
therein
:
but
so
,
as
except
that
race
be
run
all
out
,
and
that
course
be
fully
finished
▪
there
is
no
looking
Heb.
12.
1.
for
any
to
be
saued
.
Euery
one
therefore
must
fit
himself
with
the
Apostle
,
so
to
runne
as
he
may
obtaine
,
endeauouring
1.
Cor.
9.
24.
with
him
to
sight
a
good
sight
,
to
finish
his
course
,
and
to
keepe
the
faith
;
and
so
he
may
make
reckoning
to
weare
the
crowne
,
when
thus
hee
hath
won
it
by
such
a
2.
Tim.
2.
5.
lawfull
kind
of
striuing
.
Q.
Seeing
you
haue
rendred
this
as
a
probable
reason
,
why
the
Lord
doth
many
times
withhold
from
some
of
his
children
the
comfortable
feeling
of
that
sauing
grace
of
pretious
faith
,
which
by
the
worke
of
his
spirit
he
hath
once
wrought
in
them
,
and
shall
neuer
more
(
till
saluation
it selfe
be
obtained
)
be
taken
from
them
,
though
they
cannot
so
feele
and
apprehend
the
same
:
namely
that
they
might
hereunto
giue
all
diligence
to
make
their
election
sure
,
and
by
their
painfull
endeuours
worke
out
their
saluation
,
euen
with
feare
and
trembling
.
And
seeing
vpon
this
occasion
you
haue
begun
to
shew
how
needfull
a
worke
this
is
for
euery
one
(
without
exception
of
any
,
be
they
stronger
or
weaker
)
to
put
his
hand
vnto
,
and
diligently
to
be
imployed
about
.
I
pray
you
before
you
goe
from
this
point
,
shew
somewhat
more
particularly
,
what
is
to
be
done
by
euery
man
that
would
worke
out
his
owne
saluation
,
thereby
the
better
to
get
comfort
to
his
heart
,
and
to
succour
and
sustaine
the
faith
that
is
in
him
whereby
he
beleeueth
,
or
desireth
to
beleeue
better
,
to
be
saued
in
the
end
?
A.
This
is
the
worke
and
trauaile
that
euery
such
a
one
must
principally
set
himselfe
about
,
and
neuer
giue
What
is
to
be
done
for
getting
more
feeling
of
faith
.
ouer
to
be
laborious
and
painfull
therein
.
First
and
aboue
all
things
he
must
take
paines
and
bestow
labour
about
his
faith
.
If
he
thinkes
he
hath
it
not
,
he
is
by
all
possible
meanes
to
seeke
to
get
the
feeling
of
it
,
and
to
get
daily
increases
in
it
:
and
when
hee
hath
once
obtained
it
,
his
labour
must
be
no
lesse
to
keepe
and
maintaine
the
same
Iude
3.
,
that
it
may
not
faile
him
in
his
greatest
neede
.
This
is
said
to
be
the
worke
of
God
,
and
the
chiefest
worke
that
he
Iohn
6.
29.
would
set
vs
about
,
if
wee
would
haue
the
question
answered
from
out
of
Christs
owne
mouth
.
When
faith
is
thus
gotten
and
well
prouided
for
,
then
is
he
foorth
with
to
ioyne
vertue
with
his
faith
,
and
to
learne
the
course
and
2.
Pet.
1.
5.
way
of
a
godly
life
;
standing
and
enquiring
after
the
old
Iere.
6.
16.
way
,
which
is
the
good
way
that
hee
may
walke
forward
in
it
;
doing
wisely
in
that
perfect
way
,
by
setting
straight
steps
to
his
feete
;
still
walking
before
God
in
the
vprightnes
Psal.
101.
2.
Prou.
4.
26.
of
his
heart
;
and
euer
pondring
the
path
of
his
feete
,
seeing
that
all
his
waies
be
ordered
aright
.
And
hauing
Matth.
24.
13.
thus
well
begun
,
he
is
to
hold
out
to
the
end
without
any
letting
,
still
labouring
to
encrease
more
and
more
,
as
hee
hath
receiued
how
to
walke
and
please
God
:
that
his
way
1.
Thes.
4.
1.
in
well
doing
may
be
as
the
way
of
the
light
,
which
shineth
cleerer
and
cleerer
till
the
perfect
day
come
.
He
is
to
Prou.
4.
18.
labour
lustily
in
putting
forward
himselfe
,
euermore
gathering
strength
as
hee
goeth
on
in
his
way
,
till
hee
hath
finished
the
whole
taske
that
is
put
vpon
him
,
and
till
all
may
be
done
that
is
required
of
him
.
For
which
purpose
let
him
looke
vpon
that
worthie
leader
that
hath
so
well
led
the
way
before
him
,
and
so
follow
on
,
doing
herein
as
hee
hath
him
for
an
example
:
(
I
meane
the
Apostle
Paul
)
let
him
euer
forget
the
things
that
are
behinde
,
Phil.
3.
13.
14.
and
reach
foorth
and
straine
on
to
the
things
which
are
before
,
pressing
hard
towards
the
marke
,
and
contending
with
all
his
might
for
the
price
of
the
high
calling
of
God
:
neuer
turning
head
for
any
opposition
of
enemies
,
that
will
(
like
as
did
the
Amalekites
)
come
out
to
make
resistance
,
and
seeke
to
let
and
stop
him
in
the
way
from
going
on
in
such
a
course
:
but
arming
himselfe
with
the
armour
of
righteousnesse
(
on
the
right
hand
and
on
the
2.
Cor.
6.
7.
1.
Tim.
6.
12.
2.
Tim.
1.
8.
left
)
be
alwaies
prouided
to
fight
that
good
fight
of
faith
,
and
make
readie
to
partake
in
the
afflictions
of
the
Gospell
,
since
none
can
make
reckoning
without
suffering
persecutions
to
hold
out
in
well
doing
.
And
thus
hauing
2.
Tim.
3.
12.
finished
all
things
,
and
ouercome
the
whole
labour
of
this
worthie
worke
in
working
out
his
owne
saluation
,
let
him
be
assured
that
when
his
worke
is
well
brought
to
an
end
;
then
shall
his
full
felicitie
most
happily
begin
,
then
shall
the
wages
of
his
worke
be
fully
paid
him
,
and
that
recompence
of
reward
be
giuen
that
will
fully
answere
all
the
expectation
of
his
hope
,
and
farre
goe
beyond
all
that
euer
he
could
looke
for
too
;
then
shall
he
receiue
the
full
end
of
his
faith
,
euen
the
fruition
of
that
saluation
whereof
before
he
had
the
promise
.
And
faith
being
thus
come
to
an
end
,
from
beleeuing
he
shall
come
to
hauing
,
and
to
enioying
of
that
which
he
beleeued
,
euen
his
promised
saluation
,
and
that
eternally
in
Gods
kingdome
.
Q.
This
is
indeed
a
happie
end
of
a
hard
labour
,
and
a
royall
amends
for
all
paines
that
haue
bin
taken
in
the
Christian
course
,
all
the
daies
of
a
mans
life
time
:
but
what
is
this
to
the
strengthening
of
a
mans
faith
,
or
to
the
furthering
of
his
comfort
while
he
doth
line
?
or
how
doth
it
helpe
a
man
to
better
assurance
of
his
saluation
against
feare
and
doubting
?
A.
Yes
doubtlesse
;
this
worke
yeeldeth
sweete
comfort
,
it
will
quit
well
all
the
cost
of
whatsoeuer
paines
shall
be
taken
about
the
same
;
a
man
may
very
comfortably
reape
and
eate
the
fruite
of
these
his
holy
labours
,
euen
all
the
while
he
is
in
the
trauaile
of
them
;
who
working
the
worke
of
God
,
by
labouring
to
beleeue
for
the
obtaining
of
saluation
,
and
ioyning
vertuous
liuing
with
his
true
beleeuing
,
the
more
laborious
hee
is
in
taking
paines
about
this
worke
,
and
the
better
it
is
wrought
,
the
more
doth
his
comfort
increase
:
(
the
confidence
of
his
hope
euer
growing
stronger
,
as
his
life
is
found
to
be
made
better
)
,
if
to
faith
be
added
vertue
,
and
to
vertue
knowledge
,
and
to
knowledge
temperance
,
and
to
temperance
patience
,
and
to
patience
godlinesse
,
and
to
godlinesse
brotherly
kindnesse
,
and
to
brotherly
kindnesse
loue
(
seuerall
labours
to
be
bestowed
about
the
ending
and
finishing
vp
of
the
whole
and
great
worke
of
our
saluation
)
:
if
2.
Pet.
1.
5.
6
7.
8.
10.
these
things
be
in
you
(
saith
the
Apostle
Peter
)
and
abound
,
as
you
shall
not
be
idle
and
vnfruitfull
,
so
shall
you
be
sure
neuer
to
fall
.
There
is
a
common
and
most
dangerous
disease
that
taketh
hold
of
the
whole
stocke
and
race
of
all
mankinde
,
wherewith
all
are
tainted
and
infected
without
exception
of
any
(
he
only
being
excepted
,
that
is
higher
then
the
heauens
,
and
euer
separated
from
sinners
)
;
which
is
the
harder
to
be
holpen
,
because
it
is
an
hereditarie
euill
,
and
wee
haue
taken
it
from
our
parents
.
We
all
are
sicke
of
that
sore
disease
of
the
falling
Falling
sicknes
.
sicknesse
;
we
are
in
danger
of
falling
in
euery
place
;
we
know
not
where
,
we
know
not
when
,
nor
wee
know
not
how
wee
may
fall
.
How
would
men
troubled
with
that
kinde
of
disease
make
of
a
receipt
,
that
were
good
against
the
falling
sicknesse
to
keepe
them
from
falling
?
Peter
hath
here
giuen
vs
such
an
excellent
receipt
,
as
will
make
a
preseruatiue
remedie
most
soueraigne
to
keep
vs
from
falling
:
we
may
be
bold
vpon
it
the
better
,
and
the
more
comfortably
receiue
it
from
his
hands
,
because
hee
that
prescribeth
it
was
one
that
was
sicke
of
the
disease
himselfe
,
and
that
fell
grieuously
,
and
yet
was
cured
of
it
.
The
remedie
is
made
of
these
simples
that
are
here
set
downe
.
How
then
are
these
graces
worthie
the
looking
after
,
that
wee
may
gather
them
and
get
them
(
the
greater
quantitie
is
euer
the
better
)
,
and
put
them
all
together
,
that
they
may
haue
their
kindly
working
in
vs
,
and
wee
by
them
may
so
worke
in
our
owne
saluation
?
How
comfortable
is
the
labour
wee
take
about
them
in
daily
practising
of
them
,
since
Peter
doth
warrant
vs
that
so
long
as
we
are
found
so
doing
,
wee
shall
be
sure
neuer
to
fall
?
If
after
this
manner
then
we
shall
keepe
a
working
,
we
see
that
good
assurance
may
be
gotten
by
our
so
doing
,
and
we
shall
be
sure
comfortably
to
worke
out
our
owne
saluation
,
till
that
which
is
most
sure
in
it selfe
be
also
fully
assured
vnto
vs
.
The
further
a
man
goeth
holding
on
this
course
,
and
keeping
still
his
hand
at
this
blessed
labour
,
as
his
saluation
doth
still
gather
vpon
him
,
and
is
much
neerer
vnto
him
then
when
he
first
beleeued
;
Rom.
13.
11.
so
doth
hee
by
thus
proceeding
gather
also
vpon
his
owne
saluation
,
and
fasteneth
euery
day
better
hold
vpon
the
same
:
for
to
be
more
vndoubtedly
assured
of
obtaining
it
in
the
end
,
so
that
the
longer
hee
thus
liueth
,
the
more
comfort
he
still
reapeth
,
and
the
more
groweth
hee
to
bee
setledly
confirmed
in
that
that
he
first
beleeued
.
Q.
But
if
the
working
out
of
our
owne
saluation
,
after
the
manner
as
you
haue
spoken
,
would
bring
vs
any
comfort
,
or
further
increase
our
assurance
of
saluation
:
why
doth
the
Apostle
adde
,
that
we
must
doe
it
in
feare
and
trembling
?
A.
That
feare
and
trembling
which
the
Apostle
there
Feare
and
trembling
needfull
.
speaketh
of
,
is
not
contrary
to
the
boldnesse
of
faith
,
or
to
the
assurance
of
saluation
,
and
of
God
his
vnchangeable
election
:
whereby
those
that
are
once
knowne
to
be
the
Lords
,
are
sure
for
euer
to
remaine
his
:
but
dependeth
rather
vpon
these
,
and
is
to
be
ioyned
with
the
same
.
For
as
the
saluation
of
the
faithfull
is
safe
and
sure
in
it selfe
:
so
hath
the
Lord
appointed
,
that
in
such
as
shall
be
saued
by
meanes
of
this
awfull
fearing
and
trembling
,
which
as
a
double
bridle
holdeth
them
hard
in
,
and
keepeth
them
from
sinning
,
and
by
this
carefull
endeauouring
and
working
the
things
that
are
good
and
meet
to
be
done
;
both
that
same
assurance
of
saluation
shall
be
euer
maintained
in
it selfe
,
and
likewise
be
made
the
more
sure
vnro
them
that
are
most
strict
to
hold
on
in
this
course
,
and
keepe
themselues
close
within
the
compasse
of
these
lysts
and
limits
thus
set
them
,
without
daring
once
wilfully
to
aduenture
any
way
to
breake
out
of
them
.
This
feare
and
trembling
may
well
haue
(
and
indeede
ought
to
haue
)
this
good
and
holy
vse
to
humble
vs
,
and
to
breede
a
watchfull
circumspection
and
care
ouer
our selues
in
all
our
waies
,
and
cause
vs
by
a
holy
iealousie
of
the
hidden
corruption
that
is
within
vs
,
and
of
the
many
infirmities
that
hang
about
vs
,
to
preuent
the
danger
of
those
sinnes
that
otherwise
we
might
fall
into
:
but
not
wholly
to
dismay
vs
,
or
put
vs
out
of
heart
,
which
might
enfeeble
our
hands
to
goe
on
with
this
worke
.
This
should
worke
a
care
that
may
driue
away
securitie
,
not
a
feare
to
take
away
the
boldnesse
of
faith
;
but
a
feare
of
falling
into
sin
,
lest
thereby
we
should
offend
our
mercifull
father
,
and
he
hiding
his
countenance
,
we
should
then
become
troubled
,
and
loose
our
former
comfort
:
not
a
feare
of
falling
from
grace
,
and
from
out
of
Gods
fauour
for
euer
,
that
so
he
should
take
his
mercy
from
vs
for
altogether
.
Feare
and
trembling
in
the
working
out
of
our
owne
saluation
may
stand
vs
in
this
stead
,
the
better
to
looke
about
vs
,
that
nothing
be
wanting
which
is
necessary
in
this
respect
to
be
done
,
lest
we
should
faile
in
the
end
,
and
fall
short
of
our
reckoning
.
When
wee
haue
once
begun
to
take
vp
this
course
,
and
are
entred
vpon
that
way
that
should
bring
vs
to
life
and
happinesse
;
or
passing
on
with
feare
and
trembling
as
wee
are
a
going
,
may
become
a
good
meanes
to
cause
vs
to
set
straight
steps
,
and
make
euen
Heb.
12.
13.
paths
to
our
feet
,
lest
that
which
is
halting
should
be
turned
out
of
the
way
.
They
may
well
serue
as
two
sharpe
spurres
to
both
our
sides
to
pricke
vs
forward
,
and
cause
vs
to
trauell
the
harder
,
&
ply
vs
the
faster
,
making
speed
in
our
way
,
lest
we
should
be
cast
too
much
behind
;
or
so
runne
,
that
we
should
not
obtaine
.
Our
case
by
our
sinning
,
and
by
Gods
mercy
prouiding
a
remedie
to
saue
vs
from
perishing
(
if
we
will
looke
out
for
it
in
time
)
is
not
vnlike
the
case
of
one
among
the
Iewes
,
that
had
vnwillingly
slaine
a
man
,
and
Gods
mercifull
indulgence
vnto
such
a
one
for
the
sauing
of
him
,
by
appointing
Cities
of
Deut.
4.
41.
42.
refuge
for
him
to
flie
vnto
,
that
there
he
might
be
rescued
and
saued
out
of
the
hands
of
the
reuenger
of
blood
:
now
we
may
well
thinke
there
was
no
need
to
bid
such
a
man
runne
to
that
Citie
;
for
if
he
were
taken
before
hee
came
thither
,
he
was
in
danger
to
be
slaine
:
and
though
he
ran
toward
that
Citie
neuer
so
fast
,
yet
wee
may
easily
conceiue
he
ran
not
without
feare
and
trembling
all
the
way
as
he
ran
,
lest
the
reuenger
of
blood
should
haue
ouer
taken
him
before
he
should
haue
gotten
thither
.
So
is
it
with
vs
;
Christ
is
our
onely
refuge
and
propitiation
1.
Ioh.
2.
1.
2.
for
our
sinnes
:
if
we
be
taken
out
of
Christ
,
we
are
lost
for
euer
.
Should
we
not
plie
vs
then
with
all
possible
hast
to
get
vs
vnto
Christ
;
and
labour
with
the
Apostle
,
aboue
all
things
in
the
world
to
take
such
a
course
as
we
may
be
found
in
him
,
not
hauing
our
owne
righteousnesse
,
but
Phil.
3.
9.
the
righteousnesse
which
is
by
faith
in
his
name
?
Now
who
shall
be
found
to
be
in
Christ
,
but
those
that
shall
be
found
walking
in
this
good
way
;
not
walking
after
the
Rom.
8.
1.
flesh
,
but
after
the
spirit
?
haue
we
not
cause
then
by
faith
to
get
vs
into
this
way
with
all
the
speed
that
may
be
,
and
to
ply
vs
as
fast
on
in
it
after
wee
be
once
entred
,
as
possibly
we
can
?
and
will
any
blame
vs
if
we
doe
not
all
this
without
feare
and
trembling
,
seeing
there
is
so
much
danger
on
euery
hand
?
For
if
either
wee
should
mistake
the
way
at
our
first
entring
,
or
goe
out
of
the
way
againe
after
we
had
once
well
begunne
,
or
slacke
our
pace
as
we
are
a
going
,
that
heauen
gate
should
be
shut
before
wee
come
,
all
were
lost
with
vs
,
and
wee
were
vtterly
gone
;
if
we
had
a
thousand
liues
they
would
perish
all
without
any
redemption
.
Is
not
feare
and
trembling
then
worthily
remembred
by
the
Apostle
in
this
case
;
and
not
without
great
neede
commended
vnto
vs
,
which
are
so
good
helpes
for
vs
,
and
fit
meanes
to
remedie
all
this
,
that
will
not
suffer
vs
to
abide
secure
,
but
stirre
vs
vp
with
all
carefulnesse
to
looke
well
about
vs
in
euery
respect
?
And
where
it
is
conceiued
that
such
fearing
and
trembling
would
hinder
our
Christian
reioycing
,
and
dash
all
our
comfort
;
let
mee
adde
this
for
a
conclusion
about
this
point
;
that
as
the
sweetest
ioyes
doe
many
times
spring
out
of
the
bitterest
griefes
,
and
out
of
the
lowest
bottomes
of
the
deepest
sorrowes
,
the
highest
springs
of
the
liueliest
and
most
lasting
comforts
doe
oftentimes
fall
out
to
be
found
and
fetched
forth
:
so
out
of
this
feare
and
trembling
,
lest
in
any
thing
wee
should
be
wanting
that
were
needfull
to
be
done
for
our
attaining
to
saluation
,
a
most
comfortable
boldnesse
and
most
solide
assurance
of
our
firme
standing
in
the
state
of
grace
and
saluation
,
will
at
the
length
bee
fetched
and
wrought
out
as
by
a
strong
hand
.
For
what
should
make
vs
to
doubt
or
cause
vs
to
feare
any
more
,
if
Gods
spirit
hath
pronounced
peace
to
all
such
as
walke
according
Gal.
6.
16.
to
the
rule
that
himselfe
hath
set
downe
for
their
direction
,
giuing
his
word
and
promise
that
there
shall
bee
no
condemnation
to
such
,
as
walke
not
after
the
flesh
but
after
the
spirit
.
And
our
owne
consciences
which
haue
been
witnesses
with
vs
in
all
our
waies
,
are
ready
to
comfort
vs
in
this
behalfe
,
and
to
say
for
vs
,
that
such
hath
been
our
most
vsuall
and
most
ordinary
course
:
who
shall
then
stand
vp
to
make
vs
afraid
;
or
what
should
hinder
the
stablenesse
of
our
comfort
,
and
the
assurance
of
our
peace
?
Nay
,
hauing
warrant
from
God
to
goe
with
this
message
,
and
to
say
to
him
that
walketh
in
his
righteousnesse
,
it
shall
be
well
with
him
:
I
would
meeting
Isa.
3.
10.
with
such
,
greet
and
salute
them
:
as
did
the
children
of
Beniamin
greet
and
encourage
Dauid
,
saying
,
Thine
are
we
O
Dauid
,
and
with
thee
thou
sonne
of
Ishai
,
Peace
,
1.
Chro.
12.
18.
peace
be
vnto
thee
,
and
peace
to
all
thy
helpers
,
for
thy
God
helpeth
thee
.
CHAP.
VIII
.
How
faith
is
discerned
,
and
the
true
being
thereof
made
manifest
,
both
to
the
beleeuer
himselfe
,
and
to
others
.
Question
.
NOw
if
it
please
you
to
returne
againe
to
your
former
speech
you
were
in
hand
with
,
I
would
be
glad
to
heare
somwhat
more
of
that
point
:
how
faith
(
which
you
haue
said
)
may
haue
a
being
in
a
mans
heart
,
when
yet
it
is
not
felt
,
commeth
at
all
to
be
discerned
;
and
how
at
length
the
true
being
thereof
may
be
made
manifest
?
A.
When
the
seed
of
God
his
Word
,
which
is
immortall
How
faith
is
discerned
,
and
abideth
euer
,
whereof
this
precious
faith
is
begotten
,
is
once
sowne
in
our
hearts
,
and
becommeth
so
blessed
there
,
and
prospered
from
aboue
,
as
it
shooteth
out
this
blessed
bud
,
and
causeth
this
pleasant
plant
of
sauing
faith
(
how
tender
soeuer
it
may
appeare
to
be
at
the
first
)
,
to
spring
vp
as
from
a
most
sure
lasting
and
liuely
roote
,
full
of
sappe
and
good
nouriture
,
so
to
feede
and
cherish
it
alwaies
,
as
it
can
neuer
die
afterward
,
till
wee
be
saued
.
In
whom
it
is
so
planted
,
that
this
sauing
faith
hath
once
giuen
vnto
it
a
sound
beginning
of
the
true
being
therof
,
that
it
is
now
habituated
and
incorporated
into
the
minde
of
the
true
beleeuer
(
which
is
called
the
first
act
of
faith
)
;
when
(
I
say
)
we
once
become
to
haue
the
habite
of
this
grace
put
into
vs
,
and
soundly
planted
and
seated
in
our
hearts
:
the
knowledge
of
this
(
if
it
can
be
truly
discerned
,
and
vndoubtedly
fastened
vpon
)
,
is
questionlesse
the
surest
and
safest
to
trust
vnto
,
for
them
that
are
able
to
find
out
such
a
work
thus
to
be
wrought
in
them
:
for
this
worke
being
once
done
,
is
neuer
to
doe
againe
,
because
it
cannot
be
vndone
for
euer
any
more
;
for
such
grace
once
truly
had
,
neuer
faileth
the
hauer
afterward
,
it
being
a
part
of
the
regeneration
and
new-birth
of
a
Christian
,
whereby
power
is
giuen
vnto
him
to
become
the
Sonne
of
God
;
now
once
borne
the
child
of
God
he
remaineth
so
euer
,
he
is
no
more
to
bee
borne
againe
the
second
time
:
euen
as
Baptisme
(
the
outward
Sacrament
of
the
new-birth
)
is
once
onely
administred
,
and
so
is
sufficient
for
all
our
whole
life
time
,
and
is
no
more
reiterated
at
any
time
againe
.
But
though
this
bee
the
surest
,
yet
because
it
is
the
hardest
to
finde
out
,
otherwise
then
by
the
second
act
,
which
is
the
more
liuely
and
effectuall
working
of
this
grace
,
the
same
is
most
euidently
and
manifestly
discerned
and
made
knowne
,
to
haue
a
true
and
liuely
being
in
that
subiect
,
wherein
so
effectually
it
is
seene
to
haue
that
manner
of
working
.
Euen
as
it
is
a
farre
readier
and
easier
way
for
one
to
know
in
himselfe
,
or
make
manifest
to
another
that
hee
hath
life
in
him
,
and
is
indeed
a
liuing
man
;
by
speaking
,
by
walking
,
by
working
,
and
doing
the
actions
of
one
that
is
liuing
:
then
by
the
apprehending
the
time
of
his
first
conceiuing
or
quickening
in
the
wombe
;
or
of
his
first
entring
into
the
world
when
hee
was
new
borne
.
Therefore
it
is
vsuall
in
the
Scripture
for
men
to
bee
directed
in
this
case
,
to
find
out
and
manifest
their
faith
by
the
fruits
and
workes
that
it
doth
bring
forth
:
to
discerne
the
surenesse
of
their
graces
,
by
the
effectualnesse
of
their
operation
,
and
by
the
soundnesse
of
all
that
which
is
seene
to
come
from
them
:
euery
man
being
willed
to
consider
his
owne
wayes
in
his
heart
,
and
to
looke
vpon
the
workes
of
his
hands
,
and
thereby
to
giue
iudgement
how
the
case
doth
stand
with
him
as
touching
his
saluation
.
Which
is
an
easie
way
of
triall
,
and
ready
course
taken
to
finde
out
this
matter
by
:
for
euen
a
blind
man
will
truly
iudge
by
the
effects
which
hee
can
sensibly
feele
,
the
certaine
and
vndoubted
being
of
such
a
thing
as
necessarily
doth
cause
such
effects
as
he
so
doth
feele
,
though
in
regard
of
his
blindnesse
he
cannot
see
the
same
thing
,
nor
discerne
where
it
should
bee
.
As
bring
him
to
the
fier
,
and
let
him
feele
the
heate
thereof
,
he
will
as
certainly
apprehend
,
and
as
vndoubtedly
conclude
that
there
is
fier
,
as
those
that
by
seeing
it
,
are
able
by
their
sight
best
of
all
to
discerne
it
.
And
otherwise
without
a
feeling
of
some
manner
of
the
working
of
faith
,
I
thinke
it
to
be
most
rare
and
difficult
for
any
to
finde
that
he
hath
faith
in
himself
at
all
.
I
denie
not
but
faith
may
haue
a
being
,
where
the
working
of
it
is
not
felt
;
but
so
long
as
the
working
of
it
is
not
felt
,
I
hold
that
the
being
of
it
is
not
found
;
and
doubtlesse
true
and
sauing
faith
Faith
may
be
without
feeling
.
hath
no
sooner
giuen
vnto
it
a
true
being
at
all
,
then
it
hath
also
giuen
vnto
it
some
kind
of
acting
and
working
together
with
the
being
at
the
very
same
time
,
though
not
alwayes
seene
.
For
it
is
a
liuing
and
a
liuely
faith
,
and
not
a
dead
faith
,
which
must
be
a
sauing
faith
:
now
in
euery
thing
that
hath
the
being
of
it
in
life
,
there
is
an
act
of
liuing
in
that
thing
that
hath
such
a
being
:
and
as
the
Apostle
saith
,
that
workes
are
to
faith
,
as
is
the
spirit
and
Iam.
2.
26.
breath
of
life
to
the
body
:
and
concludeth
thereupon
,
that
as
the
body
without
the
spirit
is
dead
;
so
faith
,
without
some
kind
of
working
and
operation
,
is
dead
also
.
It
is
true
a
body
may
haue
life
remaining
in
it
,
though
the
spirit
and
breath
of
life
cannot
be
seene
nor
perceiued
to
haue
any
stirring
or
motion
at
all
in
the
same
;
but
then
that
remaining
of
life
,
and
being
in
this
world
in
such
a
body
,
is
neither
found
nor
felt
by
it selfe
,
but
in
such
an
exstasie
seemeth
to
it selfe
to
be
as
in
another
world
;
neither
is
iudged
by
others
that
looke
vpon
it
,
to
bee
otherwise
then
if
it
were
truly
dead
,
and
had
no
life
at
all
in
it
:
and
yet
for
all
this
such
a
partie
hauing
his
life
still
remaining
in
him
,
may
recouer
and
get
strength
againe
.
Thus
may
it
fare
with
sauing
faith
in
the
heart
of
a
true
beleeuer
,
it
may
haue
such
weaknesse
come
vpon
it
,
such
faintnes
and
feeblenes
may
ouertake
it
,
it
may
fall
into
such
an
exstacie
,
and
into
such
qualmes
and
swoundings
away
,
that
shall
so
stint
the
sensible
working
thereof
,
as
no
remainder
of
the
life
of
it
,
by
any
working
that
can
be
perceiued
to
come
from
it
,
may
either
be
felt
by
the
hauer
,
or
any
way
discerned
by
the
beholder
that
standeth
&
looketh
vpon
such
a
weak
Christian
so
fallen
&
fainted
away
;
and
yet
for
al
that
,
true
faith
is
alwaies
liuing
faith
,
hauing
euer
the
truth
of
life
,
and
being
remaining
in
it
,
though
many
times
with
much
fainting
,
yet
neuer
wholly
failing
for
altogether
.
Q.
But
if
I
may
be
so
bold
as
to
leade
you
on
a
little
further
in
this
digression
from
your
former
speech
,
before
you
returne
to
it
againe
;
I
demand
(
if
it
be
possible
,
that
it
may
fare
thus
with
sauing
faith
in
the
heart
of
a
true
beleeuer
,
that
it
may
remaine
in
life
and
being
,
when
there
can
be
perceiued
no
manner
of
operation
and
working
to
come
from
the
same
)
,
how
that
will
stand
true
which
you
affirmed
before
,
that
faith
hath
no
sooner
giuen
vnto
it
to
haue
life
and
being
,
then
it
is
also
in
hand
with
some
kind
of
action
and
working
,
which
doe
neuer
cease
so
long
as
that
remaines
to
be
:
for
what
kind
of
working
can
you
shew
faith
to
be
in
hand
withall
then
,
when
it
is
in
such
a
case
,
as
lastly
was
mentioned
and
set
downe
?
A.
Euen
the
worke
of
liuing
,
as
I
said
before
,
it
is
in
hand
with
the
continuing
of
the
act
of
life
,
till
life
it selfe
shall
cease
to
be
(
for
life
so
long
as
it
lasteth
,
is
a
continued
act
of
that
that
so
hath
life
in
it
)
,
and
besides
by
this
meanes
of
the
liuing
of
it
that
is
in
hand
,
with
another
most
blessed
and
happie
worke
of
the
preseruation
Weakest
faith
saueth
.
of
the
soule
in
which
it
liueth
,
that
it
may
keepe
that
safe
from
perishing
for
euer
,
so
long
as
that
may
haue
any
abiding
and
remaining
in
the
same
.
The
liuing
and
being
of
pretious
faith
,
how
weakly
so
euer
,
it
doth
liue
in
the
heart
of
a
true
beleeuer
,
standeth
that
soule
in
as
great
stead
(
so
long
as
it
abideth
in
it
)
as
doth
the
spirit
of
life
,
or
the
liuely
spirit
stand
the
body
in
stead
so
long
as
it
remaineth
and
abideth
in
the
same
:
which
being
that
golden
claspe
which
handfasteth
the
soule
with
the
body
,
keepeth
the
body
from
being
a
dead
carkase
;
and
is
as
salt
to
keepe
the
body
sweete
(
so
long
as
it
abideth
in
it
)
from
stinking
,
rotting
and
corrupting
,
which
quickly
otherwise
it
would
doe
,
if
it
were
once
dissolued
and
gone
from
out
of
the
same
.
So
doth
true
and
sauing
faith
,
which
is
the
golden
button
and
claspe
of
our
soules
,
that
claspeth
and
handfasteth
vs
vnto
Christ
,
and
will
neuer
let
goe
the
hold
that
it
hath
of
him
,
till
he
hath
taken
vs
to
himselfe
,
and
set
vs
safe
in
his
kingdome
,
past
all
peraduenture
of
more
miscarrying
.
So
long
as
this
faith
liueth
and
hath
any
being
,
it
assuredly
preserueth
that
soule
,
in
which
it
so
liueth
,
from
all
possibilitie
of
euer
perishing
;
yea
though
it
should
abide
in
the
heart
of
a
true
beleeuer
in
all
such
weaknesse
,
as
before
was
spoken
of
,
vntill
the
very
time
of
the
dissolution
of
the
soule
and
the
body
;
and
that
a
true
beleeuer
should
dye
in
all
that
weaknesse
and
feeblenes
of
his
faith
:
yet
were
it
not
possible
that
such
a
beleeuer
could
miscarrie
,
because
he
dieth
in
Christ
his
faith
,
holding
him
fast
in
Christ
,
and
holding
Christ
fast
to
him
;
faith
being
of
that
nature
that
hauing
once
taken
hold
of
Christ
,
in
the
greatest
weaknesse
that
can
come
vpon
it
,
it
neuer
letteth
goe
the
hold
it
hath
taken
(
though
being
benummed
for
a
time
by
some
disease
of
tentation
,
it
may
not
feele
the
hold
it
truly
hath
)
,
till
that
soule
be
saued
that
once
hath
entertained
it
,
and
had
it
abiding
and
dwelling
therein
;
it
dieth
not
in
death
,
till
it
seeth
that
soule
that
so
hath
it
to
be
put
into
life
.
And
to
shew
yet
further
,
how
mightie
and
powerfull
this
grace
is
to
saue
euery
one
that
doth
truly
beleeue
,
it
dealeth
with
vs
and
for
vs
towards
Christ
in
the
office
that
it
hath
to
saue
vs
by
Christ
,
as
Christ
himselfe
dealeth
for
vs
towards
God
his
Father
,
in
being
our
Mediatour
,
that
wee
might
be
brought
to
God
by
him
.
Now
we
know
he
neuer
will
giue
ouer
the
office
of
his
Mediatourship
for
vs
,
till
hauing
finished
all
things
for
the
perfecting
of
the
worke
of
our
full
saluation
,
putting
downe
and
subduing
all
the
enemies
that
wee
haue
vnto
the
very
last
of
them
all
which
is
death
;
drawing
vp
all
his
members
euen
to
the
last
and
to
the
least
that
belong
to
his
body
,
himselfe
being
the
head
,
that
all
together
may
be
glorified
with
him
;
and
then
shall
be
the
end
of
this
his
office
of
Mediatourship
in
the
manner
as
now
he
doth
execute
the
same
,
and
neuer
till
then
:
when
the
kingdome
shall
be
deliuered
vp
euen
to
God
the
Father
,
and
he
himselfe
as
Mediatour
become
subiect
vnto
1.
Cor.
15.
24.
28.
him
that
put
all
things
vnder
him
,
that
God
may
be
all
in
all
:
we
being
inseparably
ioyned
to
him
,
and
vnto
God
by
him
,
that
so
we
may
raigne
for
euer
in
his
kingdome
.
After
some
such
manner
doth
pretious
faith
,
which
is
the
faith
of
Gods
elect
,
discharge
the
office
assigned
vnto
it
.
Christ
is
the
only
Sauiour
of
mankinde
,
there
is
no
name
giuen
vnder
heauen
whereby
wee
can
be
saued
,
Acts
4.
12.
but
only
by
him
;
he
alone
by
himselfe
hath
fully
perfected
and
finished
that
worke
of
our
saluation
,
and
by
the
price
of
his
bloud
hath
purchased
eternall
redemption
for
vs
at
the
hands
of
God
his
Father
.
The
benefit
of
this
purchased
redemption
is
effectually
communicated
only
to
such
as
doe
truly
beleeue
:
whom
hee
mindeth
to
bestow
saluation
vpon
,
hee
neuer
faileth
to
giue
faith
vnto
,
that
they
may
haue
a
hand
to
receiue
that
which
he
hath
a
heart
most
freely
and
willingly
to
bestow
:
the
office
of
faith
is
to
apprehend
Christ
,
and
neuer
more
to
let
him
goe
:
to
lay
hold
of
saluation
which
Christ
bringeth
with
him
,
and
neuer
to
see
it
lost
till
the
soule
be
set
safe
for
euer
,
into
which
for
this
purpose
it
is
once
put
,
and
wherein
it
was
wrought
at
the
first
.
Faith
is
most
faithful
in
discharging
al
the
trust
that
is
thus
committed
vnto
it
;
and
performeth
to
the
full
,
the
office
that
it
is
appointed
vnto
:
for
which
cause
it
setteth
vpon
our
enemies
that
would
let
our
saluation
,
and
neuer
giueth
them
ouer
,
till
it
hath
subdued
them
:
it
repelleth
what
would
hurt
vs
;
it
remoueth
out
of
our
way
what
would
hinder
our
good
;
it
feareth
not
our
arch
enemy
,
the
diuell
himselfe
,
but
couragiously
Power
of
faith
.
and
stoutly
it
dareth
set
vpon
him
,
and
encounter
him
,
and
buckle
with
him
,
and
faileth
not
to
foile
him
,
and
in
the
end
most
valiantly
and
victoriously
to
triumph
ouer
him
,
conquering
him
in
the
combate
,
and
forcing
Iames
4.
7.
1.
Pet.
5.
9.
him
to
flight
:
it
dareth
take
the
whole
world
to
task
,
&
ouercome
it
too
in
the
end
;
for
this
is
the
victory
whereby
Eph.
5.
4.
we
ouercome
the
world
,
euen
our
beleeuing
:
it
stoppeth
so
the
mouth
of
the
Law
,
and
putteth
sinne
so
to
silence
,
that
they
can
haue
nothing
to
say
against
vs
:
it
iustifieth
the
soule
in
which
it
is
,
and
setteth
it
at
peace
with
God
:
it
bringeth
vs
vnto
Christ
,
and
so
ingrafteth
vs
into
him
,
as
it
suffereth
vs
not
euermore
to
be
separated
from
him
by
any
kind
of
dis-union
that
can
happen
:
it
purifieth
and
purgeth
the
heart
while
we
liue
:
it
comforteth
and
cheareth
the
heart
,
when
we
come
to
die
:
it
once
being
entertained
of
vs
,
abideth
with
vs
for
our
safetie
and
comfort
,
euen
to
the
end
:
it
neuer
giueth
vs
ouer
,
so
long
as
wee
haue
a
day
to
liue
;
and
when
death
that
must
part
vs
doth
appeare
,
it
yeeldeth
not
to
death
,
till
we
bee
bee
put
into
life
;
and
lets
vs
not
goe
,
till
it
hath
resigned
vs
vp
vnto
Christ
,
who
then
taketh
vs
to
himselfe
for
euer
out
of
the
hand
of
faith
,
Thus
faith
hauing
finished
the
whole
worke
of
our
saluation
,
that
was
to
be
done
by
it
,
and
brought
it
to
so
happie
an
end
,
it
then
taketh
a
most
sweete
and
happie
farewell
of
vs
for
euer
after
,
as
not
being
able
any
more
to
stand
vs
in
any
further
stead
.
Oh
happie
and
blessed
work
of
faith
,
that
it
thus
doth
worke
for
vs
!
Oh
grace
most
gracious
and
precious
indeed
of
sauing
faith
,
which
being
once
giuen
to
the
Saints
,
they
can
neuer
valew
the
worthinesse
of
the
gift
that
is
so
giuen
,
nor
the
good
will
of
the
giuer
,
that
most
freely
hath
bestowed
it
,
who
can
neuer
be
enough
loued
of
vs
,
nor
his
name
sufficiently
magnified
by
vs
,
and
praised
for
the
same
!
Q.
I
will
with-hold
you
no
longer
,
by
mouing
any
further
questions
hereabout
;
nor
draw
you
any
further
away
from
going
on
to
speake
your
iudgement
about
that
matter
you
were
in
hand
with
;
namely
,
how
faith
which
is
a
spirituall
grace
,
that
is
inwardly
seated
and
ro●ted
in
the
heart
,
commeth
yet
at
the
length
to
be
plainely
discerned
,
and
made
manifest
.
But
I
desire
to
know
further
your
mind
in
this
,
what
you
thinke
to
be
the
readiest
and
best
course
for
a
man
to
take
,
that
is
desirous
to
worke
out
his
owne
saluation
,
and
m●k●
his
election
sure
,
whereby
to
find
out
that
he
hath
sauin●●aith
,
euen
that
pretious
faith
,
which
is
the
faith
of
Gods
elect
?
A.
I
find
,
that
the
most
generall
course
in
the
Scriptures
throughout
,
taken
by
the
Spirit
of
God
himselfe
(
who
is
onely
wise
,
and
searcheth
the
heart
and
the
reynes
,
and
knoweth
all
men
throughly
both
behind
and
before
,
within
them
and
without
them
,
what
they
are
in
most
exact
manner
,
so
as
nothing
can
escape
his
knowledge
)
,
when
he
would
make
the
hid
things
of
mans
heart
manifest
,
Vsuall
triall
of
faith
is
by
life
,
not
heart
.
and
would
make
men
either
knowne
to
themselues
,
or
manifest
them
what
they
are
vnto
others
,
or
would
ouercome
them
himselfe
,
and
conuince
them
to
be
such
,
as
he
doth
challenge
them
for
,
and
charge
them
to
be
,
what
time
he
doth
enter
into
plea
with
them
,
or
hold
and
maintaine
any
controuersie
against
them
;
that
then
his
course
is
to
put
this
more
vpon
the
triall
of
such
mens
liues
,
then
vpon
the
disposition
of
their
hearts
;
more
to
stand
vpon
what
is
seene
to
come
from
them
,
then
to
stand
arguing
the
case
,
whether
it
bee
true
that
they
say
they
haue
,
or
haue
not
this
or
that
vertue
or
vice
within
them
.
Like
as
it
will
also
be
the
course
,
that
the
righteous
Iudge
of
the
whole
world
will
take
in
that
great
assize
(
according
as
himselfe
in
part
hath
made
it
knowne
afore-hand
vnto
vs
)
;
when
all
men
shall
be
made
to
appeare
,
and
shall
bee
put
vpon
their
last
triall
,
euen
the
triall
of
life
and
of
death
,
the
triall
will
passe
,
and
the
iudgement
will
bee
giuen
vpon
them
,
either
for
guilty
or
guiltlesse
,
not
so
expressely
according
to
what
hath
been
in
their
hearts
,
as
according
to
what
hath
appeared
in
their
liues
,
and
what
hath
been
found
to
haue
been
the
deed
and
workes
of
their
hands
,
as
namely
,
he
telleth
vs
,
they
that
haue
done
Iohn
5.
29.
good
,
shall
goe
into
life
euerlasting
,
and
they
that
haue
done
euill
vnto
euerlasting
fier
;
and
it
will
be
said
,
go
you
cursed
,
Mat.
25.
34.
41.
you
gaue
me
no
meat
,
you
did
not
visite
me
:
come
you
blessed
,
you
fed
mee
,
and
you
clothed
mee
.
And
this
is
that
which
the
Apostle
also
saith
,
wee
must
giue
an
account
,
2.
Cor.
5.
10.
according
to
that
we
haue
done
in
our
bodies
.
Hee
saith
not
,
according
to
that
we
haue
had
dwelling
,
and
abiding
in
our
hearts
:
for
the
plaine
manifesting
of
the
one
will
be
sufficient
and
enough
,
to
make
the
other
well
enough
knowne
:
So
that
though
we
are
not
iustified
by
our
workes
,
yet
shall
we
be
iudged
by
them
,
they
being
the
infallible
testimonies
of
our
vnfained
faith
in
Christ
Iesus
;
and
though
workes
doe
not
iustifie
vs
,
yet
workes
doe
iustifie
that
,
that
must
iustifie
vs
,
euen
our
faith
by
which
we
beleeue
to
be
saued
;
that
it
is
a
liuely
faith
,
and
a
faith
that
is
not
fained
:
therefore
doth
Iames
bring
forth
his
workes
to
manifest
his
faith
by
,
as
the
directest
course
that
can
be
taken
,
and
the
most
ready
to
haue
faith
made
knowne
by
.
Now
if
any
thinke
he
can
doe
otherwise
,
and
without
workes
get
his
faith
,
to
which
he
trusteth
to
be
manifested
and
made
knowne
to
bee
God
;
hee
calles
him
forth
to
doe
his
best
,
in
shewing
how
that
can
bee
performed
:
shew
me
(
saith
hee
)
thy
faith
without
Iames
2.
18.
works
,
and
I
will
shew
thee
my
faith
by
my
workes
.
Which
he
so
speaketh
,
not
that
any
can
possibly
do
it
,
but
that
their
folly
may
the
rather
be
laid
open
,
and
the
more
discouered
that
so
doe
thinke
it
.
They
bee
the
workes
which
come
from
faith
,
that
must
both
shew
faith
,
and
iustifie
it
to
be
true
.
Faith
is
operatiue
,
and
worketh
by
loue
:
if
any
will
find
out
faith
,
let
him
seeke
after
the
measures
Gal.
5.
6.
of
his
loue
to
God
,
and
to
his
Saints
.
If
any
would
know
whether
hee
bee
elect
or
no
to
eternall
life
,
let
him
gather
the
knowledge
thereof
from
the
effectualnesse
of
his
calling
and
sanctification
of
his
life
:
for
by
these
Pcter
leadeth
the
Christians
as
by
the
hand
to
the
finding
it
1.
Pet.
12.
out
.
We
must
not
soare
aloft
,
to
know
whether
or
no
we
be
elected
.
If
any
man
would
know
whether
the
Sunne
shineth
or
no
,
let
him
looke
vpon
the
ground
,
to
see
the
reflexion
of
the
Sunne-beames
from
thence
,
and
not
vpon
the
body
of
the
Sunne
,
which
will
but
dazle
the
more
his
sight
.
As
then
we
gather
the
cause
by
the
effect
,
the
paterne
by
the
picture
,
and
by
the
forme
of
a
seale
printed
in
waxe
,
we
easily
vnderstand
what
is
the
very
forme
and
fashion
of
the
seale
it selfe
:
so
by
the
true
and
proper
effects
of
liuely
faith
,
we
conclude
the
existence
and
being
of
true
faith
it selfe
;
and
the
same
effects
like
seales
,
doe
imprint
and
stampe
the
image
of
Gods
election
in
vs
.
Q.
But
may
not
faith
as
well
bee
found
out
by
the
causes
which
causeth
faith
,
as
by
the
effects
which
faith
worketh
and
bringeth
forth
.
As
for
example
,
the
publication
of
the
promises
of
the
Gospell
made
to
poore
sinners
,
calling
all
that
are
wearie
and
heavie
laden
with
the
burden
of
their
sinnes
to
come
to
Christ
,
promising
they
shall
bee
eased
,
and
promising
that
all
that
doo
beleeue
in
Christ
,
they
shall
never
perish
,
but
haue
euerlasting
life
;
and
withall
commanding
vs
,
that
wee
doe
beleeue
in
the
name
of
Iesus
Christ
,
the
Sonne
of
God
.
1.
Iohn
3.
23.
Now
if
with
the
publishing
of
such
promises
out
of
the
Gospell
preached
and
declaration
of
such
acommandement
giuen
,
the
Spirit
of
God
(
who
is
the
onely
efficient
cause
and
worker
of
this
grace
)
,
shall
be
pleased
to
ioyne
his
owne
working
with
the
word
of
that
preaching
and
so
open
a
doore
of
faith
to
the
poore
sinn●r
that
heareth
such
promises
,
as
he
shall
not
onely
assent
vnto
them
,
but
lay
hold
of
them
also
,
and
assume
them
to
himselfe
,
and
taking
God
at
his
wora
,
beleeue
indeed
that
hee
shall
haue
his
sinnes
pardoned
,
and
his
soule
for
euer
saued
.
May
not
a
poore
sinner
so
beleeuing
find
out
this
way
,
that
he
hath
true
faith
indeed
,
without
any
further
inquiring
,
or
making
any
more
question
about
the
same
?
A
Yes
doubtles
,
and
no
way
better
then
thus
,
if
so
be
he
Faith
knowne
by
causes
.
can
after
this
manner
,
apprehend
and
feele
that
so
he
doth
beleeue
,
for
now
he
hath
set
his
foot
vpon
that
rocke
,
that
will
neuer
faile
vnder
him
,
but
beare
vp
his
whole
building
,
and
giue
him
a
sure
standing
for
his
faith
to
rest
vpon
,
now
hath
hee
come
to
the
very
ground
worke
of
his
beleeuing
,
and
hath
laid
open
to
himselfe
the
foundation
to
the
bottome
,
whereupon
his
faith
is
set
so
firme
&
sure
,
that
it
is
not
possible
it
shall
bee
moued
to
the
ouerwhelming
thereof
for
euermore
.
And
therefore
he
may
comfortably
cheare
vp
his
heart
(
as
did
the
Apostle
)
against
euery
obiect
of
feare
or
discomfort
,
that
might
stand
before
him
at
any
time
to
dismay
him
,
and
say
with
him
,
I
am
not
ashamed
,
neither
doe
I
passe
at
all
for
this
,
for
I
2.
Tim.
1.
12.
know
whom
I
have
beleeued
▪
and
vpon
what
I
haue
grounded
my
so
beleeuing
;
and
I
am
perswaded
,
that
hee
that
hath
thus
promised
,
is
both
able
and
faithfull
to
doe
that
he
hath
promised
,
and
that
hee
will
also
performe
it
.
But
if
it
be
well
marked
,
this
faith
euen
by
this
search
,
is
not
found
out
by
the
causes
alone
,
but
by
that
which
is
caused
by
it
,
and
by
that
which
it
is
in
hand
with
to
effect
,
and
worke
in
the
heart
of
that
beleeuer
in
whom
it
is
so
wrought
;
for
it
is
in
hand
with
this
worke
,
to
bring
the
sinner
to
his
Sauiour
,
to
ioyne
the
soule
that
hath
sinned
to
Christ
that
hath
saued
it
,
by
an
vnseparable
vnion
,
that
shall
neuer
more
bee
parted
:
yea
,
to
take
such
hold
of
Christ
,
as
hee
may
dwell
in
that
heart
for
euer
.
And
can
there
be
a
greater
,
a
more
powerfull
,
or
more
comforta●le
worke
wrought
by
faith
in
a
mans
whole
life-time
,
then
this
hand-fasting
of
Christ
,
and
the
beleeuer
once
for
euer
together
?
and
can
there
a
more
blessed
effect
euer
flow
from
faith
,
then
so
to
apprehend
Christ
by
our
beleeuing
in
him
,
that
now
with
Peter
we
doe
so
beleeue
and
know
him
to
be
our
Sauiour
,
as
we
can
goe
away
reioycing
,
and
chaunt
it
out
with
the
Spouse
,
in
that
Song
of
Songs
,
My
beloued
is
mine
,
and
I
am
his
,
and
his
desire
is
vnto
me
.
Howbeit
,
Cantic.
2
16.
&
7.
10.
it
is
not
euery
bodies
case
for
faith
thus
to
manifest
it selfe
in
them
at
the
first
,
so
soone
as
euer
it
hath
any
manner
of
being
at
all
in
the
heart
into
which
it
is
put
,
euery
body
that
haue
faith
,
cannot
thus
clearely
and
readily
find
out
the
faith
,
that
they
haue
so
soone
as
they
haue
it
at
the
first
,
neither
yet
at
all
times
after
they
haue
once
truly
receiued
it
,
when
they
would
be
glad
to
haue
the
comfort
of
it
.
The
faith
of
euery
one
commeth
not
to
grow
vp
so
speedily
,
and
to
attaine
to
that
ripenesse
of
the
sudden
,
as
they
that
haue
it
can
haue
such
present
refreshing
by
it
,
and
the
like
benefit
to
shelter
and
shaddow
themselues
vnder
the
comfortable
couering
and
shaddow
thereof
,
in
the
feruent
aking
and
fainting
of
their
hearts
,
as
had
Ionah
Ionah
4.
6.
10.
vnder
the
shaddow
of
the
Gourd
,
which
God
made
to
grow
vp
in
a
night
,
and
prepared
ready
against
the
morning
to
come
ouer
his
head
,
to
deliuer
him
from
the
feruent
scorching
of
the
Sunne
,
and
vehement
East-wind
that
did
beate
vpon
him
(
which
yet
was
the
case
of
some
in
the
beginnings
of
the
Gospell
,
vnto
whom
both
faith
and
the
comfort
of
faith
was
giuen
to
be
felt
together
,
as
the
Eunuch
,
the
Iailor
,
Lydian
,
and
some
other
.
)
But
though
some
may
haue
comfort
of
their
faith
at
the
first
,
and
for
some
good
time
together
,
yet
is
it
as
possible
for
that
course
to
be
interrupted
againe
,
and
they
as
much
depriued
of
that
comfortable
working
of
their
faith
,
for
the
cheering
and
refreshing
of
their
hearts
afterwards
for
a
time
,
through
the
strength
of
some
sore
tentation
assailing
the
same
;
as
Ionah
was
depriued
of
the
benefit
of
his
Gourd
for
altogether
,
that
refreshed
him
so
well
with
the
shadow
thereof
,
when
once
God
had
prepared
a
worme
to
smite
that
gourd
,
so
as
it
perished
in
one
night
againe
,
and
became
then
more
distressed
then
at
the
first
;
in
so
much
that
his
heart
fainted
in
him
,
which
made
him
wish
in
himselfe
now
to
die
,
and
no
longer
to
liue
.
So
fareth
it
with
many
who
haue
once
been
swetly
refreshed
with
the
consolations
of
Gods
,
and
haue
felt
much
comfort
and
gladnesse
of
heart
in
their
new
Feeling
lost
.
conuersion
;
and
haue
been
filled
with
ioy
and
peace
in
their
first
beleeuing
:
who
yet
haue
afterwards
had
all
the
light
of
their
comforts
so
greatly
eclypsed
,
their
faith
so
sorely
shaken
,
their
hearts
so
troubled
and
deepely
distressed
,
and
they
cast
into
such
labyrinths
of
spirituall
sorrowes
:
as
out
of
which
they
no
way
haue
been
able
to
dispatch
themselues
;
but
haue
been
forced
to
yeeld
ouer
,
and
fall
downe
flat
,
oppressed
with
their
burthens
,
&
ouerwhelmed
with
their
griefes
;
the
waight
of
their
sorrowes
,
and
burthen
of
their
feares
,
exceeding
for
a
time
the
strength
of
their
faith
;
and
so
breaking
it
downe
,
that
all
comfort
faileth
them
for
the
present
;
and
their
faith
can
be
no
more
felt
,
then
if
at
all
it
neuer
had
been
.
Then
are
they
more
troubled
,
then
if
they
had
neuer
before
knowne
what
comfort
had
meant
:
like
Rebeckah
,
Gen.
25.
22.
who
was
more
troubled
that
she
had
euer
conceiued
,
when
she
felt
those
struglings
in
her
wombe
.
Such
comforts
once
had
,
but
lost
againe
,
which
(
the
sorrowes
so
comming
vpon
them
,
haue
eaten
vp
and
deuoured
,
as
Pharaohs
leane
kine
did
the
fat
)
serue
but
to
strengthen
their
present
griefes
,
and
to
make
them
twice
more
grieuous
then
otherwise
they
would
haue
beene
felt
,
if
they
had
not
tasted
how
ioyous
and
how
comfortable
the
former
consolations
and
refreshings
of
their
hearts
had
beene
.
Then
begin
they
to
call
all
things
into
question
,
which
before
they
found
so
great
comfort
in
,
their
conuersion
is
doubted
of
,
either
neuer
to
haue
been
soundly
wrought
,
or
else
that
that
which
was
once
happily
begun
,
now
to
be
vntimely
brought
to
an
end
,
and
wholly
to
be
vndone
againe
.
Their
faith
is
suspected
,
either
to
haue
bin
but
a
meere
fancie
,
&
they
all
the
while
deluded
,
when
they
thought
they
had
true
faith
wrought
in
them
,
and
did
best
of
all
beleeue
;
or
else
that
which
was
once
true
,
for
want
of
strength
to
be
now
perished
from
them
,
&
to
faile
them
for
altogether
,
&
wholly
to
be
lost
&
gone
.
Then
as
Rachels
voice
was
heard
in
Rama
,
when
she
wept
for
her
children
,
and
would
not
be
comforted
because
they
were
not
:
so
are
their
lamentable
voices
heard
in
the
Churches
,
of
weeping
and
mourning
and
great
lamentation
;
they
weeping
for
the
want
of
these
graces
,
and
will
not
be
comforted
,
because
(
to
their
sense
and
feeling
as
themselues
so
doe
thinke
)
they
now
are
not
,
but
are
quite
lost
and
gone
.
CHAP.
IX
.
What
remedie
there
is
for
the
weake
in
faith
,
and
withall
the
excellency
of
faith
is
declared
,
with
the
practice
or
vse
to
be
made
thereon
.
Question
.
WHat
course
is
then
to
be
taken
for
help
and
remedy
in
this
case
,
that
such
may
be
succoured
and
supported
in
this
their
great
weaknes
,
&
not
seene
to
faint
&
giue
ouer
for
altogether
?
A.
They
to
whom
God
hath
giuen
Isa.
50.
4.
tongue
of
the
learned
,
so
as
they
know
how
to
speake
a
Comforts
to
weake
faith
.
word
in
season
to
them
that
are
wearie
:
had
need
to
strengthen
such
with
their
mouth
,
and
tempering
their
words
with
a
certaine
sweetnesse
of
speaking
;
by
the
comfort
of
their
lippes
,
to
asswage
their
griefes
.
These
,
Iob
16.
5.
whose
hearts
are
thus
dismayed
and
discomforted
;
languishing
and
fearing
,
and
ready
to
faint
within
them
,
had
Cant.
2.
4.
5.
need
to
be
carried
into
the
Lords
wine
cellers
of
the
holy
Scriptures
,
that
they
may
bee
refreshed
and
stayed
with
Isa.
66.
11.
his
flagons
,
and
comforted
with
his
apples
;
that
thence
they
may
sucke
,
and
be
satisfied
with
the
consolations
of
God
,
to
get
strength
in
the
inner
man
againe
:
that
so
they
faint
not
in
these
their
fearings
,
through
the
enemies
tentations
.
Such
are
to
bee
directed
to
got
and
listen
how
graciously
the
Lord
himselfe
(
who
is
the
father
of
mercies
,
and
God
of
all
consolation
)
vouchsafeth
euen
in
that
place
to
speake
comfortably
to
the
heart
of
her
that
Iere.
31.
13.
15.
16.
17.
would
not
bee
comforted
(
in
a
case
not
much
vnlike
to
that
which
theirs
now
is
)
:
promising
that
hee
would
turne
their
mourning
into
ioy
,
that
hee
would
comfort
them
,
and
make
them
reioyce
from
their
sorrow
;
willing
Rachel
to
refraine
her
voyce
from
weeping
,
and
her
eyes
from
teares
,
for
her
children
(
which
shee
thought
were
not
)
should
come
againe
from
the
land
of
the
enemy
,
and
there
was
hope
left
for
her
that
in
the
end
the
same
her
children
(
whom
she
so
mourned
for
)
should
come
again
to
their
own
border
.
Thus
did
the
Lord
create
the
fruite
of
the
lips
to
be
peace
to
sorrowfull
Rachel
in
her
vncomfortable
mourning
,
speaking
such
words
as
were
the
best
and
most
easing
lenitiues
that
could
possibly
be
desired
or
wished
for
,
to
be
applied
for
the
easing
the
smart
of
her
grieued
heart
,
in
the
case
about
which
she
was
so
much
disquieted
and
perplexed
.
They
were
words
spoken
to
Rachel
no
better
fitting
her
turne
,
to
lift
vp
her
heart
in
comfort
againe
that
was
before
so
much
cast
down
;
then
being
applied
as
a
most
soueraigne
medicine
(
then
the
which
there
cannot
be
a
more
fitter
prepared
for
the
cure
of
such
a
wound
)
vnto
these
mournfull
and
sorrowfull
soules
,
whose
hearts
are
so
much
cast
downe
within
them
,
as
they
are
ready
to
faint
and
giue
ouer
their
hope
,
for
feare
that
all
sauing
grace
in
them
is
quite
extinct
and
gone
:
they
being
(
I
say
)
applied
and
fitted
to
the
case
and
state
they
now
are
in
;
they
wil
be
able
so
to
reuiue
them
in
comfort
againe
,
as
their
hearts
shall
be
made
to
reioyce
,
and
their
very
bones
to
flourish
like
an
hearbe
(
as
the
Prophet
speaketh
)
,
and
they
themselues
Isai.
66.
14.
to
laugh
and
sing
:
yea
they
will
bring
them
beautie
for
ashes
,
the
oyle
of
ioy
for
mourning
,
and
the
garment
Isai.
61.
3.
of
gladnesse
for
the
spirit
of
heauinesse
:
that
they
may
crie
out
with
that
ioyfull
acclamation
,
how
good
is
a
word
spoken
in
due
season
?
they
are
euen
like
apples
of
gold
in
pictures
of
siluer
:
for
doubtlesse
if
these
sauing
Prou.
25.
11.
graces
of
faith
vnfained
,
of
true
conuersion
,
and
beginning
of
the
worke
of
regeneration
;
could
euer
be
found
to
haue
been
wrought
in
their
hearts
by
the
finger
of
Gods
spirit
,
and
manifested
in
their
liues
by
any
kindly
and
naturall
working
,
any
way
discernable
to
a
spirituall
eye
;
that
it
may
be
knowne
they
had
once
a
sound
beginning
and
a
true
being
in
them
;
howsoeuer
by
meanes
of
the
weakenesse
of
such
graces
,
and
strength
of
some
grieuous
tentation
,
the
course
of
their
effectuall
working
may
seeme
to
be
interrupted
too
soone
:
yet
may
they
be
willed
(
and
that
warrantably
too
)
with
Rachel
,
to
refraine
their
voyce
from
weeping
,
and
their
eyes
from
teares
;
for
these
graces
which
they
thinke
are
not
,
but
to
be
quite
perished
and
gone
,
are
surely
liuing
and
remaine
fast
rooted
within
them
;
and
in
due
time
will
spring
forth
and
shew
out
their
effectuall
working
.
Againe
,
grace
in
time
of
some
grieuous
tentation
,
may
be
driuen
into
some
narrow
corner
of
the
heart
;
as
they
that
are
in
a
Castle
besieged
,
may
for
sauing
their
liues
flie
into
some
corner
,
some
inward
and
secret
place
,
and
yet
after
come
foorth
and
shew
themselues
againe
.
There
is
hope
therefore
for
such
in
the
end
(
whatsoeuer
they
either
feare
or
feele
to
be
for
the
present
)
that
these
gifts
of
God
which
Fidem
nemo
vnquam
perdidit
,
nisi
qui
non
babuit
.
are
without
repentance
,
and
graces
which
are
indeleble
,
and
neuer
faile
the
hauers
of
them
,
since
they
are
begotten
of
seede
that
is
immortall
,
and
neuer
can
dye
;
howsoeuer
by
the
force
of
tentation
they
now
are
so
nipped
,
and
bitten
,
as
hearbes
and
plants
are
with
the
ycie
teeth
of
the
winter
,
so
as
they
are
faine
to
keepe
their
sappe
close
in
the
roote
,
out
of
which
they
doe
grow
;
yet
when
the
winter
shall
be
past
,
the
storme
of
tentations
be
ouer
and
gone
;
and
the
ioyfull
spring
time
of
consolation
be
once
come
,
that
it
is
as
when
the
singing
of
the
birds
be
come
,
Cant.
2.
11.
12.
and
when
the
voyce
of
the
Turtle
be
heard
in
the
land
;
(
as
Christ
speaketh
to
the
Spouse
)
then
shall
these
sauing
graces
with
fresh
vigour
reuiue
and
get
strength
againe
;
then
shall
they
sprout
and
flourish
goodly
,
and
shooting
out
their
buds
,
and
bearing
out
their
blossomes
,
and
yeelding
foorth
their
fruite
in
all
abundance
;
euen
the
fruit
of
sure
and
lasting
ioy
,
which
shall
satiate
the
soules
of
those
heauie
mourners
as
with
fatnes
,
and
make
them
become
Iere.
31.
14.
satisfied
with
goodnesse
;
then
shall
the
light
of
comfort
breake
foorth
vpon
these
cloudy
and
darke
hearts
,
euen
as
the
morning
;
and
the
health
of
these
languishing
and
fainting
soules
shall
grow
speedily
:
light
shall
arise
vnto
them
out
of
all
their
obscuritie
,
and
their
darknesse
shall
be
as
the
noone
day
,
their
soules
shall
be
satisfied
in
all
this
drought
of
theirs
;
and
their
bones
be
made
fat
;
their
hearts
Isai.
58.
8.
10.
11
shall
be
like
gardens
that
are
watered
,
and
their
comforts
like
springs
of
water
,
whose
waters
faile
not
.
Q.
But
if
these
graces
may
haue
but
their
working
only
interrupted
and
letted
for
a
time
,
and
their
being
not
wholly
destroyed
,
nor
they
at
any
time
so
extinguished
,
as
to
be
made
to
faile
for
altogether
(
as
you
seeme
to
affirme
)
:
why
is
it
that
many
of
Gods
worthie
seruants
,
whom
God
hath
giuen
great
measure
of
such
sauing
grace
vnto
;
haue
yet
at
times
complained
of
the
want
of
such
grace
,
as
if
they
had
wholly
lost
them
;
and
al
were
so
quenched
,
as
if
there
were
no
one
sparkle
of
them
remaining
any
more
.
As
looke
vpon
Dauids
faith
,
who
for
a
while
beleeued
,
and
then
he
spake
confidently
;
but
within
a
little
time
after
that
,
that
faith
of
his
seemed
so
to
faile
him
;
as
if
Gods
promises
had
had
little
certaintie
in
him
,
and
the
Prophets
themselues
that
brought
them
,
and
published
them
vnto
him
,
were
no
better
then
lyars
:
I
said
in
my
haste
(
saith
he
)
that
all
men
are
lyars
.
Againe
,
see
the
Psal.
116.
10.
11.
failing
of
his
comfort
,
and
the
hope
hee
had
in
God
when
hee
said
in
his
haste
;
I
am
cut
off
,
or
cast
out
of
the
sight
of
thine
Psal.
31.
22.
eyes
:
and
how
doth
he
pray
to
God
elsewhere
that
hee
would
not
cast
him
away
from
out
of
his
presence
,
nor
take
his
holie
Psal.
51.
11.
spirit
from
him
.
As
though
these
were
but
looseable
graces
,
gifts
and
fauours
;
which
God
for
some
time
had
bestowed
vpon
him
,
so
as
they
might
when
he
pleased
be
yet
taken
from
him
againe
.
A.
I
would
instance
in
no
other
example
to
make
good
my
former
assertion
,
then
in
that
,
and
the
like
vnto
Faith
neuer
lost
.
it
which
you
haue
now
produced
,
to
make
it
be
doubted
of
and
called
into
question
whether
it
should
be
so
or
not
.
For
that
those
in
whom
pretious
faith
and
repentance
vnto
life
haue
been
euer
soundly
wrought
,
and
the
worke
of
regeneration
in
any
measure
hath
once
been
truly
begun
:
that
such
(
I
say
)
being
so
in
the
state
of
grace
,
are
sure
neuer
quite
to
fall
from
God
,
for
any
thing
that
afterwards
can
happen
;
and
that
such
sauing
graces
can
neither
totally
nor
finally
be
lost
of
them
that
haue
once
receiued
them
.
Wee
may
see
it
true
by
the
examples
of
those
against
whom
Satan
hath
bent
all
his
force
,
and
laid
as
it
were
his
cannon
shot
;
endeuouring
(
if
it
had
bin
possible
)
to
haue
ouerthrowne
them
:
as
of
Dauid
,
Salomon
,
Peter
,
and
such
other
men
,
who
haue
been
in
the
greatest
danger
that
way
,
in
whom
their
faith
and
life
of
grace
haue
seemed
in
a
manner
to
haue
been
quite
extinguished
:
partly
by
securitie
,
partly
by
the
strength
of
tentation
,
wherewith
they
were
sorely
assailed
:
and
yet
wee
know
these
were
the
Lords
Worthies
,
whom
no
power
of
the
enemie
was
euer
able
to
preuaile
against
,
or
finally
to
ouercome
,
and
their
graces
,
though
much
eclipsed
for
a
time
,
yet
gloriously
recouering
themselues
againe
,
and
shining
out
with
a
more
perfect
brightnesse
in
some
of
them
,
then
euer
before
was
seene
.
The
reason
of
it
is
,
for
Certaintie
.
that
God
is
the
Lord
and
changeth
not
,
his
gifts
and
calling
Mal.
3.
6.
Rom.
11.
29.
to
his
children
are
without
repentance
,
he
will
not
take
his
sauing
mercies
and
graces
from
them
for
euermore
,
but
whom
he
loueth
he
loueth
to
the
end
.
And
because
Gods
seruants
Iohn
13.
1.
stand
not
by
their
owne
strength
,
but
by
the
power
of
God
(
as
the
Apostle
speaketh
)
:
they
are
kept
by
the
1.
Pet.
1.
5.
power
of
God
,
as
in
a
castle
strongly
fenced
:
this
second
being
a
benefit
equall
to
the
first
,
to
keepe
vs
in
a
happie
state
after
we
once
are
brought
into
it
.
For
what
benefit
were
it
to
a
man
to
haue
possession
giuen
him
of
a
rich
Citie
,
or
strong
Tower
or
Hold
,
and
the
enemie
to
beate
him
him
out
againe
the
next
day
?
Touching
those
instances
you
brought
in
of
the
failing
of
Dauids
graces
,
there
was
neuer
any
totall
abolition
of
such
graces
in
Dauid
when
hee
was
so
fallen
,
but
a
soporation
onely
,
and
a
spirituall
slumber
that
came
vpon
them
(
as
one
of
the
Fathers
Bernard
.
speaketh
)
:
his
faith
indeed
seemed
to
faile
him
for
a
time
,
and
the
comfort
of
his
hope
for
a
while
to
haue
bin
gone
:
but
this
was
neither
conceiued
nor
vttered
of
him
out
of
any
mature
deliberation
,
or
staied
and
setled
iudgment
,
when
hee
was
well
aduised
with
himselfe
what
to
determine
;
but
out
of
a
hastie
infirmitie
,
when
strength
of
tentation
had
ouerset
him
;
for
hee
professed
,
hee
speaking
Psal.
31.
22.
and
116.
11.
thus
,
did
but
speake
it
in
his
haste
.
And
that
Dauid
being
a
worthy
Prophet
,
and
a
man
of
great
and
heauenly
knowledge
,
and
of
a
sound
iudgement
in
the
truth
;
yet
in
his
heauinesse
did
pray
that
God
would
not
cast
him
out
of
his
presence
,
nor
take
his
holy
spirit
from
him
:
this
shewed
a
diseased
minde
to
be
then
in
him
,
and
a
heart
much
distempered
through
his
great
distresse
.
So
hard
a
thing
is
it
for
a
man
to
keep
himselfe
sound
,
no
not
in
the
chiefe
points
and
principles
of
religion
,
in
times
of
sore
affliction
and
strong
tentation
.
For
trouble
and
griefe
will
sorely
shatter
a
man
:
when
a
mans
eyes
are
full
of
teares
,
it
is
no
marueile
if
hee
be
found
to
misse
euen
in
reading
his
owne
pardon
.
Wee
know
the
Lord
had
sworne
by
his
holinesse
,
that
hee
would
neuer
faile
Dauid
;
and
his
mercies
bestowed
vpon
him
were
called
the
sure
mercies
of
Dauid
:
and
though
Dauid
might
feare
in
his
weaknesse
,
yet
God
had
made
a
faithfull
promise
that
he
would
not
take
his
spirit
from
Dauid
,
as
hee
had
taken
him
away
from
him
that
was
before
him
.
To
conclude
then
this
point
,
as
wine
failed
euen
in
that
banquet
Iohn
2.
3.
at
which
Christ
himselfe
was
present
;
so
comfort
is
sometimes
interrupted
in
that
heart
in
which
Christ
himselfe
dwelleth
:
and
as
in
the
one
he
turned
water
into
wine
in
the
end
;
so
in
the
other
he
will
turne
all
sorrow
into
endlesse
ioy
and
peace
at
the
last
.
The
comforts
then
of
the
godly
are
euerlasting
,
the
state
of
grace
they
stand
in
is
sure
and
wil
neuer
faile
them
.
Faith
is
an
euer-abiding
and
vnconquerable
grace
;
which
al
the
force
of
the
enemy
can
neuer
destroy
,
nor
cause
to
miscarrie
;
which
once
being
planted
in
the
hart
,
can
neuer
be
quite
plucked
vp
againe
,
till
that
soule
be
saued
,
in
which
it
euer
did
first
take
root
.
Q.
If
all
this
be
so
which
you
haue
spoken
and
set
downe
touching
true
faith
,
which
is
the
faith
of
Gods
Elect
(
according
as
for
mine
owne
part
I
see
no
great
reason
to
make
any
further
doubt
therein
)
:
namely
,
that
true
faith
,
whensoeuer
it
is
wrought
and
planted
in
a
mans
heart
,
it
neuer
faileth
to
saue
euery
soule
that
hath
it
:
and
that
the
least
measure
of
sauing
faith
,
is
as
true
faith
as
is
the
greatest
.
And
that
true
faith
being
once
had
,
howsoeuer
it
may
be
winnowed
and
assailed
,
yet
can
it
neuer
be
afterward
lost
;
till
that
soule
be
saued
that
euer
truly
had
it
,
and
was
possessed
thereof
.
I
see
that
Excellency
of
faith
.
this
grace
of
faith
is
most
excellent
,
that
thus
bringeth
saluation
to
euery
soule
that
so
hath
it
;
and
that
worthily
it
is
called
precious
for
it
?
how
well
may
all
that
bee
said
of
it
which
Iob
speaketh
of
wisedome
,
in
the
praising
and
extolling
Iob
28.
13.
15.
16.
17.
18.
19.
of
the
same
,
that
man
knoweth
not
the
price
therof
:
Gold
shall
not
be
giuen
for
it
,
neither
shall
siluer
be
waighed
for
the
price
therof
.
It
shall
not
be
valued
with
the
wedge
of
the
gold
of
Ophir
;
nor
with
the
precious
Onix
,
nor
the
Saphire
:
no
mention
is
to
be
made
of
Corrall
,
nor
of
the
Gabish
;
for
faith
is
more
precious
then
all
these
:
the
Topaze
of
Ethiopia
shall
not
be
equall
vnto
it
;
neither
shall
it
bee
valued
with
the
wedge
of
the
most
puregold
.
And
(
to
conclude
with
that
which
you
made
the
beginning
,
for
exhorting
all
to
labour
about
getting
faith
)
,
I
see
the
speech
may
well
be
applied
and
spoken
in
particular
for
Prou.
4.
5.
7.
the
getting
of
faith
,
which
you
so
remembred
Salomon
in
his
Prouerbs
spake
in
generall
of
wisedome
for
getting
of
vnderstanding
,
viz.
fully
,
iustly
,
and
truly
may
it
be
said
to
all
;
get
faith
,
get
the
power
of
beleeuing
,
forget
it
not
;
faith
is
the
principall
thing
,
therefore
get
faith
,
and
with
all
thy
gettings
get
the
grace
of
true
beleeuing
.
According
as
the
Apostle
himselfe
putteth
also
this
taske
vpon
euery
Christian
diligently
2.
Cor.
13.
5.
to
examine
himselfe
;
to
sift
,
trie
,
and
prooue
himselfe
whether
he
be
in
the
faith
or
no
:
setting
euery
one
a
worke
about
searching
and
finding
out
the
true
being
of
faith
in
them
,
vnder
no
lesse
penalty
and
damage
,
then
is
the
losse
of
all
their
comfort
of
their
being
in
Christ
,
and
of
the
whole
claime
they
doe
make
vnto
saluation
by
him
;
and
of
their
abiding
otherwise
in
no
better
estate
then
in
the
state
of
plaine
reprobates
,
that
are
sure
to
be
damned
.
A.
It
is
most
true
that
you
say
this
grace
of
faith
is
of
an
inualuable
worth
;
it
is
the
very
hindge
,
vpon
which
the
gate
of
heauen
turnes
,
which
openeth
it selfe
to
giue
entrance
to
euery
one
that
hath
it
;
but
alwayes
stands
shut
,
keeping
them
out
that
come
without
it
.
Worthily
therefore
did
the
Apostle
enioyne
this
vnto
vs
,
to
giue
all
diligence
to
make
sure
worke
about
our
faith
,
proouing
and
examining
our selues
how
the
case
standeth
with
vs
,
touching
the
matter
of
our
faith
and
true
beleeuing
;
for
he
knew
full
well
,
that
faith
(
of
all
other
the
graces
of
Gods
spirit
)
is
a
grace
most
necessary
to
bee
had
of
euery
one
that
desireth
to
be
saued
,
and
that
it
is
well
worth
the
looking
after
,
and
labouring
for
,
if
happily
with
all
our
labour
,
our
looking
,
and
our
seeking
,
it
may
be
found
and
light
vpon
:
for
it
is
a
pearle
of
that
price
that
who
so
is
a
wise
Merchant
,
will
sell
all
that
euer
he
hath
to
purchase
and
to
get
it
.
It
is
a
find-all
,
and
a
Iewell
of
that
worth
and
value
,
as
who
so
knoweth
it
,
will
neuer
giue
ouer
seeking
till
he
hath
found
it
;
for
he
that
findeth
it
,
is
made
for
euer
by
it
:
in
finding
it
,
he
findeth
life
,
and
is
sure
for
euer
to
be
saued
by
it
.
Such
may
reioyce
indeede
with
the
ioy
of
Gods
people
,
and
glory
with
Gods
inheritance
;
yea
,
they
may
reioyce
and
triumph
for
euermore
:
and
not
onely
themfelues
,
but
call
in
others
of
Gods
seruants
to
reioyce
together
with
them
,
and
praise
God
hartily
for
his
mercy
this
way
shewed
vnto
them
,
vpon
more
waighty
and
iust
occasion
,
then
did
that
woman
mentioned
in
the
parable
in
the
Gospell
;
who
lighting
a
Luk.
15.
8.
9.
candle
,
and
sweeping
her
house
,
and
finding
her
Groat
,
called
in
her
neighbours
to
reioyce
▪
with
her
,
because
that
her
Groat
that
was
lost
before
,
was
now
found
againe
.
Neither
is
it
more
comfortable
then
it
is
possible
to
haue
this
effected
;
that
by
prouing
we
may
finde
that
we
haue
true
faith
,
and
so
by
consequent
come
to
haue
assurance
of
being
saued
;
otherwise
should
we
neuer
be
Faith
may
be
knowne
.
commanded
thus
to
endeauour
to
goe
about
to
doe
it
;
for
howsoeuer
vnder
the
law
precepts
were
giuen
of
things
that
were
impossible
,
that
wee
might
know
our
owne
weaknesse
:
yet
vnder
the
Gospell
precepts
are
giuen
of
things
though
hard
to
be
done
,
yet
of
things
that
possibly
may
be
done
,
and
well
may
bee
attained
vnto
,
that
the
power
of
Christ
his
grace
may
thereby
be
made
the
more
manifest
,
and
the
better
to
appeare
:
as
when
we
are
commanded
to
beleue
and
to
prooue
and
to
try
our selues
whither
wee
truly
doe
beleeue
.
But
though
it
be
true
that
faith
by
searching
may
be
felt
,
and
found
out
;
being
once
vndoubtedly
had
,
that
it
cannot
finally
and
for
euer
be
lost
againe
:
yet
it
is
as
true
that
through
the
default
of
the
hauer
,
neglecting
to
vse
the
meanes
to
haue
it
goe
well
with
his
faith
,
whereby
the
vigour
of
it
,
and
liuely
operation
and
working
of
the
same
may
be
shewed
forth
:
the
comfortable
feeling
of
the
presence
of
faith
may
be
so
lost
to
such
a
man
:
and
through
his
no
better
Feeling
may
be
lost
.
looking
to
it
,
nor
looking
after
it
;
so
may
faith
it selfe
be
to
seeke
,
as
if
neither
were
at
all
,
nor
neuer
had
been
before
in
such
a
heart
;
neither
will
the
comfort
of
it
be
had
againe
,
nor
faith
it selfe
be
euer
light
vpon
and
discerned
to
haue
any
residence
or
certaine
being
there
,
tillby
a
long
labour
of
seeking
,
looking
,
ransacking
,
and
searching
all
the
roomes
and
corners
of
the
heart
,
all
the
courses
and
carriages
of
the
life
,
hauing
also
the
light
of
best
direction
out
of
the
word
of
God
lighted
vp
vnto
vs
for
our
furtherance
herein
;
the
same
may
happily
at
length
be
discerned
where
it
is
remaining
,
and
to
haue
(
though
in
weake
manner
)
yet
still
a
true
being
;
which
may
seeme
in
some
sort
to
be
exemplified
by
this
phrase
and
manner
of
speaking
thus
vsed
by
the
Apostle
,
willing
vs
to
proue
our selues
whether
we
be
in
the
faith
;
and
againe
,
to
examine
our selues
,
and
to
know
our selues
;
doubling
and
re-doubling
the
charge
vpon
vs
.
Which
may
giue
vs
to
vnderstand
,
that
as
false
faith
may
easily
,
without
good
examination
and
triall
,
be
taken
for
true
faith
;
so
that
true
faith
it selfe
is
not
so
readily
to
be
discerned
,
vnlesse
there
bee
some
narrow
search
and
triall
made
about
it
,
and
proofe
to
finde
it
out
:
for
otherwise
,
what
need
should
there
be
of
all
this
prouing
,
examining
,
and
trying
whether
we
be
in
the
faith
or
not
;
which
the
Apostle
heere
so
earnestly
doth
enioyne
,
if
it
were
obuious
,
and
a
thing
alwaies
ready
to
be
found
out
and
receiued
by
vs
?
CHAP.
X.
Two
things
propounded
:
first
the
differences
betweene
sauing
and
sauelesse
faith
,
and
how
farre
a
reprobate
may
goe
in
faith
:
secondly
,
the
notes
and
properties
of
true
and
precious
faith
:
and
here
the
maine
difference
is
entreated
of
.
Question
.
IF
you
would
then
but
resolue
me
of
these
two
points
:
first
,
what
bee
the
chiefest
and
plainest
differences
betweene
sauing
and
sauelesse
faith
,
which
is
a
faith
of
no
worth
nor
validitie
to
doe
them
any
good
that
haue
it
,
and
trust
most
vnto
it
,
but
with
which
they
may
,
and
vndoubtedly
shall
,
certainly
perish
,
if
they
labour
not
and
seeke
not
after
the
hauing
of
a
better
.
Secondly
,
for
the
better
discerning
of
that
which
is
precious
faith
indeed
,
euen
the
faith
of
Gods
elect
,
to
shew
what
be
the
vndoubted
notes
and
markes
whereby
a
man
may
know
assuredly
that
he
hath
it
.
I
will
trouble
you
no
further
to
make
any
longer
discourse
about
this
point
of
faith
,
but
rest
in
that
which
already
hath
been
said
and
set
downe
concerning
the
same
:
this
onely
being
more
added
,
which
I
thus
doe
entreate
and
request
to
be
done
?
A.
I
will
not
be
vnwilling
to
do
the
best
I
can
herein
,
and
plainly
to
shew
what
I
thinke
concerning
either
of
them
.
And
to
begin
with
the
first
:
Among
all
other
the
True
and
false
faith
differ
.
differences
betweene
good
and
bad
faith
,
there
is
none
that
is
a
mainer
or
a
greater
difference
,
none
that
from
the
first
to
the
last
keepeth
them
further
asunder
,
or
causeth
a
more
generall
or
vniuersall
disagreement
,
a
more
stronger
opposition
,
or
a
more
direct
and
plaine
contrariety
betweene
them
;
then
is
the
truth
of
the
one
,
and
the
falshood
of
the
other
:
the
one
being
sound
and
vnfained
,
the
other
hauing
guile
in
it
,
and
coloured
with
much
counterfait
dissembling
that
may
be
found
to
bee
in
it
.
And
these
two
differences
and
contrary
qualities
,
doe
alwaies
keepe
the
fences
seuerall
betweene
them
,
as
howsoeuer
there
may
be
a
very
neere
neighbour-hood
betweene
them
,
a
bordering
and
an
abutting
of
the
one
hard
by
the
other
,
yet
can
they
neuer
commune
together
,
nor
the
one
be
suffered
to
come
within
the
other
,
by
meanes
of
this
strong
fence
and
partition
wall
,
that
from
the
first
to
the
last
runneth
throughout
betweene
them
,
euermore
to
keepe
them
asunder
.
For
as
soone
will
God
and
the
diuell
agree
in
one
;
light
and
darknesse
be
made
to
accord
,
as
truth
and
falshood
can
euer
meet
together
.
it
is
true
that
as
the
diuell
is
said
to
be
Gods
Ape
,
who
after
an
Apish
fashion
being
the
God
of
the
world
,
can
,
and
Ephes.
2.
2.
doth
forge
in
the
shop
wherein
he
worketh
(
that
is
,
the
hearts
of
the
children
of
disobedience
)
the
counterfait
of
all
such
graces
as
Gods
Spirit
doth
frame
and
worke
in
the
hearts
of
the
Elect
;
so
this
false
faith
may
well
be
the
counterfait
of
true
faith
,
and
may
haue
an
Apish
imitation
of
it
in
euery
respect
;
but
it
commeth
no
more
neare
to
be
like
it
,
then
is
a
dead
carcase
to
a
liuing
body
;
or
a
fier
that
is
painted
,
to
a
true
fier
that
doth
burne
indeede
:
and
therefore
it
is
but
a
mocke-faith
that
will
beguile
them
sorest
and
soonest
,
who
do
trust
vnto
it
most
.
Q.
But
how
may
this
difference
bee
discerned
,
and
the
●auth
of
the
one
,
and
falshood
of
the
other
bee
best
found
out
?
A.
To
finde
out
which
is
the
true
faith
,
and
which
is
the
false
(
besides
other
manifest
signes
whereby
the
same
may
be
discerned
)
,
there
is
none
more
pregnant
to
make
that
cleere
and
euident
,
then
that
true
faith
is
sure
and
firme
,
constant
and
abiding
to
the
end
;
which
neuer
faileth
1.
Differenco
is
continuance
.
till
it
hath
attained
that
end
for
which
it
had
first
a
beginning
and
a
being
giuen
vnto
it
,
which
is
the
sauing
of
euery
soule
that
once
hath
had
it
.
Whereas
false
faith
is
vncertaine
,
not
to
trust
vnto
,
vnconstant
and
but
temporary
,
when
it
is
at
the
best
,
which
will
last
but
a
season
,
and
will
then
faile
a
man
most
,
when
hee
should
haue
the
greatest
vse
of
it
:
as
in
the
day
of
battell
,
when
he
should
stand
in
the
face
of
his
enemie
;
then
it
will
start
aside
like
a
broken
bow
,
that
he
can
make
no
shot
;
and
like
a
broken
staffe
,
that
will
leaue
a
man
in
the
ditch
,
when
hee
aduentureth
to
leape
ouer
with
it
.
Now
this
being
worthily
held
for
a
maine
difference
betweene
sauing
and
sauelesse
faith
,
whereby
they
are
cleerly
distinguished
,
and
plainly
may
be
discerned
,
the
one
of
them
from
the
other
:
that
this
difference
may
the
better
bee
discerned
and
made
manifest
,
Time
is
herein
to
lend
her
helpe
;
for
all
things
are
made
manifest
by
time
:
as
the
Apostle
speaking
1.
Cor.
3.
13.
of
the
diuers
manner
of
working
and
labouring
by
the
builders
that
build
in
the
Church
of
God
vpon
the
foundation
;
some
building
gold
,
siluer
,
pretious
stones
;
others
timber
,
hay
,
and
stubble
;
hee
saith
,
euery
mans
worke
shall
be
made
manifest
,
for
the
day
(
saith
he
)
shall
declare
it
.
Truth
is
said
to
be
the
daughter
of
Time
,
and
so
is
falshood
also
:
Time
trauelling
with
them
both
,
bringeth
them
both
forth
at
the
last
,
and
sheweth
them
as
they
are
,
to
the
view
of
euery
man
.
Truth
may
be
blamed
Laborare
potest
vinci
non
potest
.
,
but
shamed
it
will
neuer
be
.
True
faith
may
bee
hazarded
and
sorely
shaken
for
a
time
,
but
vanquished
can
Luk.
22.
32.
it
neuer
be
,
nor
faile
finally
,
or
be
ouercome
:
for
it
is
of
nature
inuincible
,
and
the
triall
of
true
faith
sheweth
it
1.
Pet.
1.
7.
selfe
in
the
end
to
be
more
precious
then
gold
that
perisheth
;
and
redoundeth
to
the
greater
praise
,
honour
and
glory
of
the
true
beleeuer
.
On
the
contrary
,
falshood
may
for
a
time
be
couered
and
masked
vnder
the
visour
and
vaile
of
truth
;
but
at
the
length
time
will
cause
it
to
be
discerned
,
for
it
is
full
of
crackes
and
rents
on
euery
side
,
which
can
neuer
be
so
made
vp
;
but
the
dissimulation
thereof
will
thereby
breake
out
at
the
last
,
and
easily
be
discried
.
For
truth
pierceth
through
falshood
on
euery
part
,
which
opposing
it selfe
to
sound
sincerity
,
and
innocent
simplicity
;
is
found
to
melt
away
as
snow
doth
against
the
Sunne
.
False
and
fained
faith
may
indeed
shew
goodly
and
flourishing
faire
for
a
time
;
it
may
shine
out
with
such
a
lustre
and
glistering
brightnes
,
as
may
seeme
to
dazle
the
eyes
of
all
that
are
the
beholders
of
it
,
as
though
it
were
among
other
vertues
,
as
Lucifer
is
among
other
starres
;
which
comming
next
before
the
Sunne
,
is
filled
full
of
light
,
and
brighteth
the
day
before
him
;
when
in
the
end
,
for
all
such
shining
,
time
will
make
it
appeare
to
be
no
better
then
the
light
that
commeth
but
from
rotten
wood
,
which
when
it
is
once
discerned
,
euery
one
doth
contemne
as
a
thing
of
no
worth
,
but
to
be
spurned
away
,
and
to
be
troden
vnder
his
feet
.
In
like
manner
all
the
light
of
ioy
and
comfort
which
seemed
to
be
giuen
out
from
that
faith
which
is
not
sound
,
will
at
the
length
be
put
in
obscure
darknesse
,
the
heart
being
left
destitute
of
all
manner
of
cheere
and
comfort
,
both
hopelesse
and
ioy
lesse
,
when
times
of
triall
and
of
sore
affliction
Mat.
13.
21.
doe
happen
to
to
come
:
as
our
Sauiour
sheweth
manifestly
in
the
parable
,
and
daily
experience
also
witnesseth
to
be
most
true
.
Neither
doth
the
vnsoundnesse
and
and
falsenesse
of
faith
onely
appeare
at
the
end
,
when
once
the
end
of
it
is
come
,
shewing
it
to
haue
beene
but
temporarie
which
did
not
long
endure
:
but
before
the
end
be
come
,
euen
when
it
is
in
the
prime
of
the
chiefest
working
,
if
it
be
wel
obserued
,
there
is
a
cleere
difference
euidently
discerneable
betweene
the
sinceritie
and
entire
working
of
true
faith
that
abideth
,
&
the
much
hollownes
&
hypocrisie
of
this
temporary
&
truthlesse
faith
that
is
not
to
be
trusted
vnto
,
though
it
be
taken
euen
then
when
it
is
at
the
best
,
and
when
all
things
may
bee
found
to
be
in
it
as
gloriously
appearing
in
outward
shew
,
as
can
be
found
to
be
in
that
faith
which
is
most
true
indeed
.
And
this
difference
may
readily
be
discerned
,
if
men
rightly
considering
their
owne
waies
in
their
hearts
,
will
be
vnpartiall
Iudges
to
giue
a
right
sentence
according
to
such
euidence
as
they
may
well
gather
from
that
which
they
can
finde
to
be
done
and
wrought
in
themselues
.
For
true
faith
dealeth
truly
in
all
that
it
doth
,
how
weake
and
imperfect
Secondly
,
if
true
faith
deales
truly
.
soeuer
it
bee
that
it
doth
;
yet
it
is
true
,
and
euer
purgeth
the
heart
,
as
from
other
drosse
and
filth
of
sinne
,
so
from
that
pernicious
plague
and
pestilent
poyson
,
which
is
the
venome
of
all
vertue
,
and
as
a
fretting
canker
that
eateth
out
the
very
heart
of
all
grace
,
and
extinguisheth
the
life
of
all
sinceritie
that
is
therein
;
I
meane
close
and
priuie
hypocrisie
and
guile
of
heart
:
for
where
guile
and
falsehood
is
found
to
beare
rule
,
there
plaine
truth
of
beleeuing
and
of
faith
that
is
vnfained
can
abide
no
longer
.
On
the
other
side
,
false
and
fained
faith
,
though
in
shew
that
seemeth
to
be
very
good
which
it
worketh
;
yet
may
there
much
guile
and
deceit
be
found
to
be
in
it
,
and
the
worke
will
appeare
to
bee
vnsound
and
falsely
wrought
,
if
good
triall
thereof
be
made
,
that
only
hauing
guile
for
the
refuge
,
and
vnder
falsehood
and
vanitie
it
Isai.
28.
15.
delighting
euer
to
lie
hid
,
for
there
it
resteth
and
setleth
it
selse
,
there
it
findeth
best
cherishing
and
kindliest
being
,
as
the
dorres
doe
in
the
dung
.
But
this
may
better
beé
considered
in
some
particulars
.
Temporarie
faith
(
which
yet
is
as
good
as
no
faith
(
if
it
be
not
worse
)
for
if
any
withdraw
himselfe
,
the
Lord
will
haue
no
pleasure
in
Heb.
10.
38.
39.
2.
Pet.
2.
21.
him
.
And
Peter
saith
,
it
had
been
better
not
to
haue
knowne
,
then
to
turne
away
againe
)
seemeth
to
haue
all
the
complements
that
can
bee
found
in
true
faith
,
and
that
in
as
goodly
a
shew
,
and
in
as
glorious
a
manner
,
as
the
most
pretious
and
sauing
faith
hath
or
can
haue
(
if
goodly
shewes
and
appearances
might
bee
sufficient
to
serue
the
turne
)
:
for
if
wee
consider
the
nature
of
true
faith
,
and
what
be
the
parts
whereof
it
doth
consist
;
if
wee
marke
well
what
be
the
graces
which
principally
doe
concurre
in
true
beleeuers
,
for
the
making
vp
of
that
faith
in
them
How
true
saith
is
wrought
.
which
is
true
and
vnfained
,
and
by
which
they
assuredly
shall
be
saued
,
it
will
be
found
that
,
first
their
minds
come
to
be
illuminated
and
lightened
from
aboue
with
diuine
Acts
26.
18.
Eph.
1.
17.
18.
Col
1.
9.
26.
27.
and
●
.
2
2.
Cor
4.
6.
Iohn
17.
3.
Acts
28.
24.
Ioh
6.
68
69.
Acts
15.
11.
Iohn
1.
12.
Phil.
3.
12.
1.
Tim.
6.
12.
2.
Tim.
2.
14.
Rom.
4.
20.
21.
Rom.
8.
38.
Iohn
3.
16.
Rom.
15.
13.
Acts
8.
39.
1.
Pet.
1.
7.
T
it
3.
8.
14.
Coloss.
1.
10.
Gal
5.
16.
22.
2.
Pet.
1.
8.
Phil.
1.
11.
Rom.
12
2.
1.
Cor.
6.
11.
Eph
4.
22.
24.
Eph
▪
4.
20.
21.
knowledge
of
Gods
truth
,
especially
with
the
sauing
knowledge
of
Christ
Iesus
,
whom
to
know
is
eternall
life
.
Secondly
,
then
their
hearts
are
strengthened
,
as
to
assent
to
that
they
know
,
so
to
relie
vpon
Christ
whom
they
know
,
apprehending
him
,
and
laying
hold
of
the
promises
of
life
and
saluation
which
are
made
in
him
.
Fourthly
,
from
thence
they
proceed
further
,
and
doe
grow
at
the
length
to
be
assured
in
the
truth
,
and
setledly
perswaded
of
God
his
vnchangeable
loue
towards
them
in
and
through
Christ
Iesus
,
so
as
they
beleeue
comfortably
they
shall
neuer
perish
,
but
haue
eternall
life
by
him
.
Whereupon
next
followeth
,
fifthly
,
Ioy
and
gladnesse
to
be
bred
in
their
hearts
,
euen
such
as
is
said
to
be
vnspeakable
and
glorious
.
All
which
former
graces
haue
following
and
accompanying
them
the
fruites
of
the
Spirit
.
Sixthly
,
in
good
workes
,
breaking
out
in
their
liues
:
which
may
plainly
be
discerned
by
the
generall
change
of
their
whole
course
of
life
from
euill
to
good
,
casting
off
the
old
man
,
which
is
corrupt
through
the
deceiueable
lusts
,
and
putting
on
the
new
,
which
is
created
after
God
in
holinesse
and
righteousnesse
.
And
thus
haue
true
beleeuers
learned
Christ
,
heard
him
and
been
taught
by
him
,
as
the
truth
is
in
Iesus
,
as
the
Apostle
saith
.
Now
a
temporarie
beleeuer
,
who
is
but
a
cunning
reprobate
and
a
true
beleeuers
counterfeit
,
may
haue
the
shadow
and
resemblance
of
all
these
graces
,
and
that
with
so
liuely
colours
,
so
workmanly
set
out
,
and
painted
forth
,
as
shall
cause
them
to
carrie
a
goodly
glosse
,
and
to
shine
out
with
such
a
glistering
brightnesse
,
as
if
they
were
comparable
with
the
best
,
when
there
is
nothing
at
all
sound
,
but
How
farre
areprobate
may
go
.
all
is
bastardized
,
adulterated
,
and
no
better
then
plaine
counterfeit
stuffe
;
such
a
man
may
haue
common
graces
in
so
good
a
degree
,
as
a
naturall
man
may
in
the
possibilitie
of
his
nature
be
capable
of
,
euen
so
much
as
his
nature
not
renewed
may
permit
him
to
haue
.
As
(
to
instance
in
the
former
particulars
)
he
may
haue
great
measure
Heb.
6.
4.
1.
Cor.
13.
2.
Isai.
42.
20.
1.
Cor.
1.
19.
20.
&
8.
2.
Rom.
2.
13.
19.
20.
Acts
26.
27.
Iames
2.
19.
Iohn
12.
42.
43.
Luke
8.
13.
Mat.
23.
2.
3.
Rom.
2.
20.
21.
Rom.
1.
31.
&
3.
19.
20.
Phil
1.
16.
Mat.
7.
21.
22.
of
illumination
,
and
may
attaine
to
much
knowledge
not
alone
humane
,
but
diuine
also
;
to
know
the
truth
of
God
,
to
vnderstand
the
Scriptures
,
to
beleeue
the
Word
of
God
to
bee
true
,
crediting
it
in
his
iudgement
,
and
approuing
of
it
in
his
affection
,
hee
may
not
alone
become
expert
in
the
vnderstanding
and
opening
of
the
Law
,
thereby
to
know
himselfe
and
all
others
to
be
guiltie
of
sinne
,
but
he
may
grow
also
acquainted
with
the
mysteries
of
the
Gospell
thereout
,
to
know
Christ
and
him
crucified
for
the
sinnes
of
the
world
,
and
to
know
him
to
bee
the
one
and
onely
Sauiour
of
all
mankind
,
he
may
haue
a
confused
perswasion
and
conceit
in
his
mind
(
though
vnwarrantably
)
that
Christ
and
all
his
benefits
doe
belong
to
him
;
and
laying
claime
to
them
,
(
as
the
woman
that
was
not
the
mother
,
did
to
the
child
that
was
not
hers
)
apprehend
1.
King
3.
22.
and
lay
hold
of
them
all
as
his
owne
.
He
may
out
of
this
conceit
,
that
he
is
now
in
the
state
of
grace
,
and
in
the
Luke
8.
13.
way
of
life
,
haue
his
heart
rapt
and
lift
vp
with
much
ioy
;
he
may
take
delight
,
and
after
a
manner
grow
proud
of
the
good
estate
,
which
(
as
hee
doth
thinke
)
he
now
standeth
Luke
18.
11.
in
:
as
in
regard
of
the
outward
reformation
of
his
life
,
the
vncleane
spirit
may
be
said
to
be
gone
out
of
him
,
Mat.
12.
43.
and
another
spirit
to
be
giuen
vnto
him
,
as
was
giuen
to
Saul
,
when
another
heart
was
giuen
vnto
him
,
after
Samuel
1.
Sam.
10.
6.
9.
10.
had
once
annointed
him
,
after
which
it
is
also
said
,
that
the
Spirit
of
the
Lord
came
vpon
him
.
He
may
bee
found
much
humbled
before
the
Lord
with
Ahab
,
for
many
1.
Kin.
21.
27.
29.
euils
hee
hath
done
;
and
much
commended
before
men
with
Herod
,
for
many
good
things
hee
hath
done
,
of
Marke
6.
20.
whom
it
is
said
,
that
he
heard
Iohn
gladly
,
and
that
hee
did
many
things
after
that
he
had
heard
him
.
These
also
many
seuerall
gifts
and
graces
,
which
are
very
glorious
to
look
vpon
,
and
faire
in
shew
,
may
concurre
and
meete
together
in
one
man
,
and
yet
neuer
a
one
of
them
right
,
nor
the
man
himselfe
sound
at
the
heart
.
All
these
thus
coupled
,
thus
compact
and
ioined
together
,
meeting
in
one
person
,
may
seeme
to
carrie
before
them
a
faire
resemblance
of
the
comely
feature
of
true
sauing
faith
;
when
yet
it
is
but
as
a
dead
image
,
which
hauing
all
parts
and
lineaments
of
a
well
proportioned
body
,
wanteth
the
spirit
and
breath
of
life
to
animate
the
whole
,
and
agitate
all
the
parts
with
liuely
motion
and
vigour
of
effectuall
operation
,
to
bee
seene
working
and
comming
from
the
same
.
So
this
goodly
and
glorious
imaginarie
dead
ceremoniall
and
seeming
faith
,
which
thus
may
be
seene
to
haue
all
the
parts
and
lineaments
of
the
well
proportioned
body
of
true
and
liuely
faith
,
it
may
well
be
said
to
haue
indeed
the
shape
and
image
of
sauing
faith
,
but
yet
all
this
while
it
is
no
better
then
a
dead
image
,
wanting
the
soule
of
faith
,
and
spirit
of
life
that
should
breath
in
it
,
euen
the
spirit
of
sanctification
and
holinesse
to
inspire
these
common
graces
,
as
parts
and
lineaments
of
this
image
and
body
with
holie
motion
,
and
life
of
sanctifying
grace
,
which
might
deriue
holinesse
and
puritie
so
into
euery
part
,
for
the
seasoning
and
sanctifying
of
all
,
that
all
might
be
made
pleasing
and
acceptable
vnto
God
by
the
same
.
Now
for
the
want
of
this
,
which
is
the
very
soule
and
liuely
life
of
true
and
liuely
faith
it selfe
,
all
the
rest
is
but
as
the
body
without
the
soule
,
which
is
dead
,
and
is
no
more
then
the
image
or
outside
and
rotten
carkasse
of
a
true
faith
,
but
is
not
true
faith
indeed
.
And
therefore
as
one
faith
of
the
knowledge
of
the
Heathen
,
who
did
excell
in
all
literature
and
humaine
learning
,
O
fortunatos
Ethnicos
fides
si
accesserit
:
O
happy
Heathen
,
if
to
other
learning
the
grace
of
faith
and
true
beleeuing
had
also
been
added
.
So
would
I
say
of
these
temporarie
beleeuers
;
O
thrice
happy
Christians
,
if
with
these
common
gifts
and
graces
of
Gods
Spirit
bestowed
vpon
them
,
wherein
many
of
them
so
greatly
doe
excell
,
they
might
haue
also
that
gift
of
sanctifying
grace
giuen
vpto
them
to
sanctifie
the
rest
and
themselues
throughout
,
that
as
for
Grace
sanctified
,
is
grace
refined
.
outward
parts
,
they
seeme
and
appeare
to
be
much
beautified
,
so
they
might
in
like
manner
bee
all
glorious
within
,
soundly
sanctified
in
their
inmost
affections
,
and
renewed
in
the
powers
of
their
soules
,
the
spirit
of
grace
and
holinesse
,
reinuesting
them
with
such
a
measure
of
sanctitie
and
integritie
,
as
they
might
bee
found
intire
and
sincere
before
God
in
all
that
they
doe
:
but
this
being
wanting
,
all
the
rest
is
nothing
.
For
the
want
whereof
,
the
like
may
be
said
of
these
in
particular
,
which
the
Apostle
saith
of
all
other
1.
Cor.
13.
1.
2.
3.
graces
where
loue
is
wanting
;
though
they
had
such
learning
and
knowledge
,
as
they
might
seeme
to
speake
with
the
tongues
not
of
men
,
but
of
Angels
;
and
yet
had
not
their
knowledge
sanctified
,
they
should
be
but
as
sounding
brasse
,
or
as
tinckling
Cymballs
.
And
if
they
had
neuer
so
strong
faith
and
stedfastnesse
of
beleèuing
in
their
owne
opinion
;
if
they
were
neuer
so
much
rapt
vp
with
the
ioy
they
haue
conceiued
,
and
should
become
most
secure
in
their
so
confident
boasting
;
if
they
did
neuer
so
many
things
with
Herod
,
and
should
be
found
so
to
be
changed
and
altered
in
their
liues
,
that
they
might
seeme
to
bee
as
holy
as
Saints
,
and
were
become
most
glorious
in
shew
as
are
the
Angels
of
light
,
into
whose
shape
it
is
no
hard
thing
for
Satan
,
when
he
will
transforme
himselfe
;
yet
for
the
want
of
this
one
grace
of
true
and
sound
holinesse
,
which
alone
should
grace
all
the
rest
,
both
they
themselues
are
nothing
,
and
all
that
they
doe
shall
profit
them
nothing
,
for
the
causing
either
themselues
to
be
had
in
any
reckoning
with
God
,
or
for
any
account
to
be
had
of
whatsoeuer
they
possibly
can
doe
without
it
in
his
gracious
acceptation
.
CHAP.
XI
.
Of
the
speciall
differences
in
the
principall
graces
appertaining
to
faith
;
and
first
,
of
the
first
grace
,
which
is
knowledge
,
with
the
vse
that
is
to
be
made
of
the
difference
herein
.
Question
.
SEeing
you
haue
thus
made
mention
,
that
there
must
be
a
concurrence
of
some
principall
and
particular
graces
in
true
beleeuers
,
to
the
making
vp
of
true
faith
in
them
;
as
namely
,
the
mind
to
be
inlightned
with
knowledge
,
the
heart
strengthened
by
grace
,
to
apprehend
for
their
owne
comfort
that
which
it
so
knoweth
,
with
perswasion
thereupon
of
Gods
fauor
for
it selfe
,
which
causeth
great
ioy
to
be
felt
:
with
all
which
must
be
ioyned
a
sound
and
thorow
reformation
of
life
in
like
manner
to
be
wrought
:
and
haue
likewise
shewed
,
that
temporary
beleeuers
,
who
are
no
better
then
plaine
reprobates
,
may
haue
the
counterfeit
and
a
neare
resemblance
of
all
these
:
I
desire
to
heare
further
declared
,
what
speciall
differences
in
these
particulars
on
both
parts
may
be
obserued
,
that
if
there
be
no
agreement
in
the
parts
nor
like
proportion
held
in
any
of
the
particulars
,
the
difference
may
be
knowne
to
be
the
stronger
in
the
whole
,
and
the
odds
perceiued
to
bee
the
greater
in
the
generall
,
when
they
are
compared
together
.
First
therefore
(
if
it
please
you
)
shew
what
differences
may
be
discerned
betweene
the
knowledge
of
him
that
is
vnsanctified
and
vnsound
,
and
the
knowledge
of
a
true
beleeuer
,
inwhom
may
be
found
the
faith
of
Gods
elect
?
A.
The
knowledge
of
these
two
may
be
found
to
differ
Difference
of
knowledge
.
in
that
which
is
common
betweene
them
both
,
and
in
that
which
is
priuat
and
peculiar
but
to
one
alone
,
which
the
other
can
neuer
at
all
haue
any
part
in
:
euen
very
reprobates
may
obtaine
from
God
very
large
allowance
to
In
Reprobates
.
be
made
vnto
them
in
common
gifts
,
and
of
those
of
the
best
kind
,
as
not
onely
to
speake
with
tongues
,
but
likewise
1.
Cor.
12.
10.
to
prophesie
and
preach
learnedly
,
and
like
great
Clerkes
:
they
may
be
indued
with
most
rare
and
excellent
gifts
this
way
,
and
graces
of
Gods
Spirit
;
they
may
excell
in
them
,
and
peraduenture
go
beyond
some
of
the
elect
,
to
whom
Christ
yet
wili
say
,
he
neuer
knew
them
.
The
secre●s
of
Nature
Matth.
7.
23.
we
know
haue
been
most
found
out
by
them
,
that
haue
had
nothing
but
Nature
in
them
,
and
they
haue
in
a
manner
excelled
this
way
.
God
hath
giuen
them
the
excellency
of
skill
in
their
owne
element
:
but
the
secrets
of
grace
hee
hath
more
abundantly
reuealed
to
such
as
doe
feare
him
,
vpon
whom
he
hath
bestowed
the
riches
of
his
grace
,
making
them
to
excell
therein
.
Though
vnregenerate
men
may
know
much
,
yet
they
are
euer
defectiue
in
the
chiefe
,
they
haue
more
of
such
knowledge
as
is
lesse
necessarie
,
then
haue
many
true
beleeuers
:
but
in
that
which
is
most
necessarie
,
that
maketh
men
not
onely
learneder
,
but
better
,
therein
they
come
farre
behind
;
though
they
may
haue
great
illumination
,
yet
something
in
all
their
knowledge
is
euer
wanting
,
and
kept
from
them
,
which
is
as
the
quintessence
of
all
knowledge
,
The
sanctification
of
grace
is
the
quintessence
of
grace
.
namely
,
to
haue
their
knowledge
sanctified
,
and
to
haue
true
sauing
knowledge
giuen
vnto
them
;
this
the
Lord
doth
neuer
bestow
vpon
them
.
Hee
that
hath
not
sanctifying
grace
in
him
,
as
sheweth
the
Apostle
Peter
,
let
him
bee
neuer
so
learned
,
and
so
great
2.
Pet.
1.
9.
a
Clerke
otherwise
;
yet
he
is
blind
,
and
cannot
see
a
farre
off
;
he
cannot
see
the
happinesse
to
come
,
the
glorie
that
shal
be
reuealed
,
the
honour
that
shal
be
to
the
Saints
,
the
end
of
Gods
seruants
how
happy
it
will
be
,
nor
the
vengeance
prepared
for
the
wicked
,
to
bee
warned
in
time
to
shunne
and
auoide
it
;
nay
,
they
many
times
doe
not
see
things
that
are
present
,
though
so
cleare
and
palpable
,
as
might
be
groped
and
felt
by
blind
men
,
and
not
onely
discerned
Isai.
26.
13.
&
cap.
5.
12.
by
such
as
haue
eyes
to
looke
vpon
them
;
such
as
are
iudgements
that
are
present
,
&
benefits
that
are
present
,
&
cap.
42.
25.
that
they
might
profit
by
them
.
They
haue
therefore
but
an
obscure
knowledge
,
and
there
is
darkenesse
in
their
greatest
light
;
the
Sunne
going
downe
vpon
them
euen
at
Iob
5.
14.
Micha.
3.
6.
Isai.
28.
7.
noone
,
and
the
day
it selfe
being
darke
ouer
them
.
No
maruel
then
though
they
erre
in
vision
,
&
stumble
in
iudgement
;
as
the
Prophet
speaketh
.
Here
then
standeth
the
greatest
preferment
that
men
vnregenerate
,
can
euer
looke
to
be
brought
vnto
,
and
largest
allowance
of
gifts
,
that
they
may
euer
hope
to
receiue
at
the
hands
of
God
,
that
they
may
peraduenture
be
equalled
with
the
most
of
Gods
faithfull
seruants
,
and
often
preferred
too
before
many
of
them
in
the
common
gifts
and
graces
of
Gods
Spirit
:
as
in
the
gift
of
knowledge
,
to
haue
much
humane
learning
giuen
them
,
yea
,
and
a
deepe
insigh●
too
into
much
of
that
knowledge
that
is
diuine
;
yet
all
these
gifts
and
knowledge
not
being
sanctified
,
it
may
be
truly
said
of
them
,
they
are
but
as
offals
cast
to
dogg●
;
the
other
being
childrens
bread
,
and
as
Manchet
made
of
the
finest
of
the
Wheate
.
As
for
true
beleeuers
,
and
such
as
are
sound
in
the
faith
Knowledge
of
true
beleeuers
.
indeed
,
besides
that
they
are
Commoners
with
the
rest
,
and
Commoners
with
the
best
,
in
the
best
gifts
that
they
haue
(
though
in
the
very
things
which
the
godly
haue
in
common
with
the
wicked
,
they
haue
them
in
a
farre
better
kind
,
and
farre
more
sanctifiedly
,
then
any
of
the
wicked
haue
,
there
being
euer
a
tincture
of
holinesse
put
vpon
them
,
when
they
are
giuen
to
them
)
,
they
haue
some
things
peculiarly
bestowed
vpon
them
,
whereunto
the
vnregenerate
shall
neuer
attaine
,
nor
haue
the
like
:
for
as
they
are
the
Lords
peculiar
ones
,
so
will
hee
grace
them
Tit.
2.
14.
Psal.
135.
4.
with
peculiar
fauours
and
gifts
giuen
vnto
them
,
whereby
they
shall
doe
some
singular
thing
(
which
our
Sauiour
Mat.
5
47.
would
haue
his
true
disciples
alwaies
to
endeauour
themselues
to
doe
)
the
like
whereunto
no
reprobate
shall
euer
be
able
to
doe
,
doe
what
he
can
.
He
may
goe
about
to
colour
and
counterfeit
,
and
sample
it
as
neare
as
may
be
;
but
there
will
euer
bee
as
great
a
difference
betweene
them
,
as
betweene
that
which
is
coloured
and
counterfaited
,
and
that
which
is
most
kindly
and
naturall
of
it selfe
.
They
haue
the
grace
of
true
sanctification
giuen
vnto
Ioh.
17.
17.
19.
them
,
sanctifiedly
to
doe
that
which
they
doe
,
which
the
other
want
:
a
grace
that
graceth
all
the
graces
they
haue
.
Beside
,
their
knowledge
they
haue
is
sanctified
,
and
so
it
becommeth
sauing
,
the
like
wherevnto
can
neuer
haue
any
wicked
man
.
But
more
then
this
,
the
Lord
reuealeth
some
things
to
Some
things
reuealed
to
Gods
children
,
not
to
the
wicked
.
them
,
which
the
other
sort
shall
neuer
know
on
(
like
as
he
dealt
with
his
Disciples
whom
he
told
euery
thing
apart
vnto
)
,
euen
the
hid
wisedome
of
God
;
the
vnregenerate
Mark
.
4.
34.
Luk.
10.
23.
1.
Cor.
7.
8.
man
is
not
so
farre
trusted
of
God
,
as
to
haue
his
secrets
made
knowne
vnto
him
:
the
Lord
dealeth
with
them
,
as
we
deale
with
some
whom
wee
doe
not
greatly
trust
:
we
communicate
not
all
that
is
in
our
hearts
vnto
them
,
but
onely
such
things
as
we
care
not
who
heare
vs
,
and
whether
they
tell
it
or
tell
it
not
.
Men
will
know
them
well
whom
they
impart
their
secrets
vnto
.
Kings
will
not
make
euery
subject
to
be
of
their
priuie
Councell
,
they
are
priuiledged
men
that
are
preferred
to
such
a
fauour
.
The
Lord
maketh
not
all
of
his
Counsell
;
hee
will
know
them
well
,
whom
he
will
tell
all
his
mind
vnto
;
hee
telleth
it
to
his
beloued
ones
,
hee
telleth
all
things
to
them
apart
;
yea
,
he
knoweth
how
to
tell
them
apart
,
when
others
are
in
presence
,
giuing
an
vnderstanding
heart
to
one
to
vnderstand
the
teaching
,
when
another
that
heareth
is
neuer
the
wiser
for
that
he
heareth
;
but
all
is
kept
secret
still
and
hidden
from
him
.
The
secret
of
the
Lord
is
said
to
be
reuealed
to
such
as
doe
feare
him
:
and
they
are
Iob
17.
4.
Isa.
29.
14.
Psal.
25.
14.
Ephos
.
1.
9.
Luk.
24.
45.
Ephes.
1.
4.
Mat.
13.
43.
Mat.
25.
34.
promised
that
he
will
shew
them
his
Couenant
.
He
opened
the
mindes
of
his
Disciples
that
they
might
vnderstand
the
Scriptures
.
The
Lord
will
shew
to
such
,
great
secrets
,
what
he
did
for
them
before
the
beginning
of
the
world
in
their
Election
;
what
he
will
doe
for
them
after
the
world
hath
an
end
,
in
their
glorification
:
and
what
hee
will
doe
for
them
in
the
day
of
iudgement
,
for
their
clearing
.
And
Ioh.
5.
29.
Ioh.
16.
13.
this
is
according
to
that
Christ
promised
his
Disciples
,
that
the
Spirit
should
shew
them
things
to
come
.
The
true
beleeuers
then
haue
such
a
peculiar
kind
of
know
ledge
of
God
,
and
from
him
,
as
they
know
of
his
fatherly
,
yea
husbandly
kindnesse
vnto
them
:
they
haue
such
an
inward
acquaintance
with
him
,
as
the
wife
hath
with
her
Hos.
2.
16.
19.
20
husband
that
lieth
in
his
bosome
,
which
knoweth
all
his
secrets
,
from
whom
her
louing
husband
will
conceale
nothing
:
if
his
call
vnto
him
,
hee
promiseth
to
shew
to
them
great
and
mighty
things
,
which
they
know
not
;
the
Ier.
33.
3.
Amos
3.
7.
Lord
will
doe
nothing
but
he
will
reueale
it
to
his
seruants
the
Prophets
.
As
for
the
wicked
they
shall
be
nothing
so
,
it
is
not
so
betweene
God
and
them
:
but
as
they
are
Psal.
1.
4.
Psal.
58.
3.
strangers
from
the
wombe
,
so
shall
they
bee
kept
strangers
from
knowing
of
such
things
to
their
dying
day
.
That
heauie
iudgement
is
sentenced
out
against
them
,
which
Isaiah
speaketh
of
,
and
was
sent
to
pronounce
against
Isa.
6.
9.
10.
them
:
Their
hearts
are
made
fat
,
their
eares
are
made
heauie
,
and
their
eyes
are
shut
vp
;
lest
they
should
see
with
their
eyes
,
and
heare
with
their
eares
,
and
vnderstand
with
their
hearts
,
and
conuert
and
be
healed
.
Such
things
as
the
Lord
in
speciall
fauour
to
his
elect
reuealeth
to
babes
,
and
those
that
are
of
little
regard
and
account
in
the
world
,
he
yet
hideth
from
the
wise
and
prudent
in
the
Isa.
29.
14.
Mat.
11.
25.
and
13.
11.
13.
14.
16.
world
,
euen
because
it
is
the
good
pleasure
of
his
will
,
so
to
priuiledge
and
preferre
such
as
once
he
hath
receiued
into
his
fauour
,
shewing
mercy
to
whom
he
will
shew
mercy
,
and
whom
he
will
he
contrarily
doth
harden
.
Rom.
9.
18.
Now
the
vse
of
the
knowledge
of
such
a
difference
to
be
betweene
the
gifts
and
graces
giuen
to
the
reprobate
,
and
to
the
elect
,
should
moue
Gods
true
faithfull
seruants
not
to
content
themselues
with
hauing
such
graces
and
gifts
of
Gods
spirit
as
cannot
saue
them
that
haue
them
,
but
though
they
be
had
,
yet
the
hauers
of
them
may
bee
lost
themselues
:
not
to
content
themselues
with
such
a
kind
of
knowledge
of
God
and
of
Christ
,
as
though
they
say
in
words
,
and
thinke
in
theirt
hearts
,
that
they
haue
the
knowledge
of
God
;
yet
Christ
in
the
last
day
shall
say
vnto
them
,
Depart
from
me
ye
workers
of
iniquitie
,
I
neuer
knew
you
:
But
to
labour
to
get
such
a
spirituall
,
effectuall
;
particular
,
and
distinct
,
experimentall
,
practicall
,
liuely
and
sauing
knowledge
of
God
and
of
Christ
,
as
may
be
sure
to
bring
them
to
life
:
euer
coucting
after
the
best
gifts
,
if
there
bee
any
better
then
others
,
and
desiring
to
heare
of
that
more
perfect
way
which
the
Apostle
speaketh
of
,
and
promiseth
to
shew
;
which
is
,
not
to
bee
content
to
prophesie
and
speake
with
tongues
,
but
to
follow
loue
1.
Cor.
12.
31.
which
is
the
chiefe
,
and
to
practice
holinesse
:
they
must
labour
to
ioyne
with
all
gifts
and
graces
that
they
haue
,
In
euery
part
of
Gods
seruice
there
is
some
hidden
thing
,
which
if
it
be
wanting
,
the
whole
action
is
nothing
worth
.
and
adde
to
the
performance
of
all
religious
duties
they
doe
;
a
singularity
of
holinesse
,
and
of
purenesse
,
of
sincerity
,
and
intirenesse
;
that
they
may
bee
sound
and
sincere
in
them
;
doing
that
they
doe
with
all
integritie
and
vprightnesse
,
in
a
sanctified
manner
,
in
all
the
powers
,
and
with
all
the
parts
of
soule
and
body
,
that
so
they
may
doe
some
singular
thing
,
so
exceeding
the
righteousnesse
of
all
reprobates
and
hypocrites
.
But
to
giue
you
yet
further
and
more
fuller
satisfaction
,
in
shewing
more
particularly
some
differences
which
may
be
obserued
to
bee
betweene
the
knowledge
of
a
true
beleeuer
,
and
of
one
that
is
but
hollow
and
vnsound
in
his
faith
.
I
thinke
they
may
in
these
particulars
be
well
differenced
one
from
another
.
First
,
in
the
originall
,
whence
their
knowledge
is
fetched
.
Secondly
,
in
the
end
,
to
which
it
tendeth
.
Thirdly
,
in
the
obiect
,
about
which
it
is
occupied
.
Fourthly
,
in
the
subiect
,
in
which
it
abideth
and
is
seated
.
Fifthly
,
in
the
kindes
,
wherein
they
are
much
seuered
.
Sixthly
and
lastly
,
in
the
vses
to
which
they
are
put
.
For
the
first
,
the
one
sort
fetch
their
learning
no
higher
,
then
that
the
reach
of
humane
vnderstanding
may
well
Originall
of
knowledge
.
be
extended
vnto
,
and
is
found
able
to
comprehend
by
the
power
and
strength
that
it
hath
giuen
thereunto
;
Wisd.
9.
15.
16.
and
therefore
in
some
respect
may
be
still
said
to
be
but
naturall
and
humane
,
though
the
things
that
are
knowne
are
aboue
the
course
of
nature
,
and
truth
in
themselues
may
be
said
to
be
diuine
.
The
other
sort
fetch
their
knowledge
farre
higher
,
and
therefore
their
wisedome
is
said
to
be
wisedome
descending
from
aboue
,
which
is
supernaturall
and
spirituall
,
Iam.
3.
17.
transcending
all
that
nature
can
reach
vnto
,
being
the
hid
wisedome
of
God
,
which
is
wisedome
among
them
that
1.
Cor.
2.
6.
7.
are
perfect
;
of
whom
(
as
being
the
true
and
onely
children
Luk.
7.
35.
of
wisedome
,
it
alone
is
iustified
,
the
Lord
reuealing
to
such
by
his
spirit
those
things
which
neither
the
eye
of
1.
Cor.
2.
9.
10.
man
can
see
,
nor
their
eares
heare
,
neither
can
it
enter
into
their
hearts
in
such
manner
to
conceiue
of
them
;
and
therefore
of
all
others
is
the
true
,
solide
,
eternall
,
and
euery
way
most
diuine
wisedome
,
as
being
especially
giuen
Iob.
32.
8.
and
38.
36.
by
diuine
inspiration
.
They
in
comming
by
their
knowledge
,
are
either
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
owne
teachers
(
as
they
are
their
owne
schollers
,
who
loue
to
heare
themselues
speake
,
and
their
owne
admirers
,
who
like
of
nothing
but
what
is
done
by
themselues
,
as
being
wise
in
their
owne
eyes
)
or
else
their
learning
Isa.
5.
21.
Galath.
1.
11.
is
of
man
,
and
after
man
(
as
the
Apostle
speaketh
)
they
being
taught
it
by
man
,
because
they
are
of
the
1.
Ioh.
4.
5.
world
,
they
haue
them
for
their
masters
that
are
of
the
world
,
if
any
come
in
his
owne
name
they
are
ready
to
heare
Ioh.
5.
43.
him
,
as
our
Sauiour
told
the
Iewes
.
These
are
all
taught
of
God
,
because
they
are
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
they
heare
his
word
;
because
they
are
of
Christ
his
stocke
,
Isa.
54.
13.
Ioh.
6.
45.
Ioh.
8.
47.
and
10.
5.
27.
Ioh.
6.
45.
Psal.
119.
102.
they
heare
his
voice
,
but
a
stranger
,
they
will
not
heare
,
they
heare
and
learne
of
the
father
,
and
so
their
knowledge
brings
them
to
Christ
.
They
are
taught
of
God
,
and
therefore
they
liue
well
,
and
decline
not
from
his
iudgements
.
2.
And
as
the
beginnings
are
diuers
from
whence
Diuers
ends
of
knowledge
.
both
these
deriue
their
knowledge
,
so
are
not
the
ends
the
same
for
which
they
labour
to
come
by
knowledge
.
They
,
that
is
,
the
vnsanctified
and
vnsound
in
the
faith
,
seeke
to
know
either
but
that
they
may
know
;
which
(
as
is
said
by
one
)
is
but
mecre
curiosity
:
or
that
they
may
Bernard
.
thereby
come
to
preferment
,
dignities
,
and
greater
liuings
,
which
sauoureth
of
ambition
,
worldly-mindednes
,
and
filthy
auarice
.
These
seeke
to
get
knowledge
to
farre
better
ends
;
as
not
alone
to
know
,
but
to
doe
as
they
know
:
they
desire
knowledge
as
for
it
owne
sake
,
and
for
the
excellency
which
they
see
to
be
therein
,
so
for
the
good
of
others
,
and
of
themselues
also
;
that
thereby
they
may
teach
others
,
which
is
charity
;
and
also
teach
themselues
,
which
Phil.
3.
8.
to
doe
is
piety
.
But
aboue
all
,
they
labour
to
get
the
true
Vtque
alios
alij
de
religione
docerent
.
Contiguas
pietas
iussit
habere
domos
.
knowledge
of
God
,
that
they
may
know
how
to
honour
him
,
to
feare
God
and
keepe
his
Commandements
,
which
is
the
whole
dutie
of
euery
man
.
3.
The
third
difference
is
in
respect
of
the
obiect
of
their
knowledge
.
Eccles.
12.
13.
The
vnsanctified
Christian
,
and
the
men
that
are
vnregenerate
,
In
matters
to
be
knowne
.
they
care
and
study
more
to
know
all
other
things
that
may
be
knowne
in
the
world
beside
,
then
either
truly
to
know
God
or
themselues
as
they
ought
:
they
bestow
more
precious
time
about
hearkening
for
all
manner
of
tidings
that
may
bee
knowne
throughout
all
countries
abroad
;
to
know
the
state
of
all
other
people
of
kingdomes
and
common-wealthes
,
though
neuer
so
farre
remote
,
to
search
what
things
are
done
a
farre
off
,
though
nothing
at
all
appertaining
vnto
them
:
then
to
know
how
things
goe
with
themselues
at
home
in
their
owne
bosome
,
or
to
take
intelligence
,
and
grow
acquainted
with
the
state
and
common-wealth
of
their
owne
soules
,
or
once
to
thinke
of
those
things
that
are
done
in
their
owne
breasts
,
which
appertaine
to
none
but
themselues
alone
.
They
delight
to
tell
and
to
talke
of
the
trouble
and
businesse
of
this
or
that
countrey
,
when
in
the
meane
time
they
care
not
to
take
any
knowledge
what
trouble
is
made
in
their
owne
breasts
,
by
wrath
,
enuie
,
bodily
lust
,
ambition
,
and
the
like
;
in
so
much
as
they
may
be
said
to
be
more
strangers
to
their
owne
nature
,
to
their
owne
soules
,
and
to
the
things
that
doe
concerne
themselues
most
neerely
and
peculiarly
,
then
they
be
to
the
deserts
of
India
,
or
to
the
seas
that
are
furthest
off
,
worst
to
be
sailed
vpon
,
and
hardliest
to
be
knowne
.
Of
whom
in
respect
of
such
kind
of
knowledges
,
that
may
bee
spoken
and
well
applied
vnto
them
,
which
a
learned
man
spake
of
some
,
of
whom
hee
said
,
that
in
Melancthon
.
omnibus
sciunt
aliquid
&
in
toto
nihil
:
In
all
things
they
will
seeme
to
know
something
,
and
yet
in
the
whole
they
know
nothing
;
and
so
they
know
nothing
to
any
purpose
.
The
godly
on
the
other
side
and
true
beleeuers
esteeme
with
the
Apostle
to
know
nothing
,
sauing
Christ
and
him
crucified
,
and
so
to
know
themselues
,
as
they
may
the
better
know
how
to
bee
saued
by
him
:
and
this
is
their
chiefest
and
profoundest
learning
that
they
looke
after
.
Besides
,
the
carnall
men
desire
to
bee
well
read
in
any
booke
,
rather
then
in
the
booke
of
their
owne
conscience
,
preferring
pamphlets
,
and
bookes
of
idle
discourse
written
by
men
of
corrupt
and
vaine
mindes
,
who
haue
more
wit
,
then
wisedome
how
well
to
vse
it
;
(
of
whom
it
may
truly
bee
said
,
that
spider-like
they
draw
out
their
bowels
for
the
ctching
but
of
flies
)
,
before
the
wholesome
and
sauourie
writings
of
men
,
both
godly
and
learned
,
which
affoord
much
good
helpe
to
them
that
are
well
exercised
in
them
,
for
their
better
profiting
and
furtherance
of
their
godly
edification
.
Yea
,
before
the
most
sacred
and
holy
word
of
God
it selfe
,
and
the
diuine
Scriptu●es
,
which
are
the
onely
religious
,
and
most
royall
sanctuaries
of
the
truth
,
there
being
the
wisedome
of
God
reuealed
vnto
vs
in
them
,
and
that
Vrim
and
Thummim
,
wherby
we
are
answered
as
by
Oracle
from
God
in
al
our
controuersies
:
yea
,
God
himselfe
in
them
is
made
knowne
vnto
vs
,
who
drawing
as
it
were
the
curtaines
of
heauen
,
doth
out
of
them
reueale
his
owne
maiestie
vnto
vs
as
with
open
2.
Cor.
3.
18.
face
.
If
they
can
light
vpon
any
thing
that
is
extant
,
published
and
brought
foorth
,
dressed
and
(
as
I
may
say
)
dished
out
and
set
before
them
,
which
being
once
tasted
of
,
both
in
regard
of
the
agreeablenes
of
the
matter
,
which
they
finde
therein
to
be
handled
,
and
pleasantnes
of
the
manner
and
stile
of
writing
in
which
it
is
deliuered
,
the
same
be
found
to
be
meate
(
as
we
vse
to
say
)
for
their
owne
teeth
,
and
as
well
pleasing
the
appetite
of
the
old
man
that
is
vainly
and
carnally
minded
,
as
euer
did
old
Isaac
(
who
desired
to
eate
of
the
flesh
of
venison
)
take
delight
to
eate
of
his
sonnes
venison
,
being
prepared
after
the
manner
of
Rebeckahs
fine
dressing
:
then
,
as
among
the
Iewes
,
if
any
would
prophecie
to
them
of
wine
and
Mich.
2.
11.
strong
drinke
,
he
should
be
a
Prophet
alone
for
that
people
.
Such
bookes
are
the
only
bookes
in
these
times
for
such
sort
of
readers
,
such
writing
they
thinke
most
worthie
their
reading
,
and
are
neuer
wearie
in
so
doing
.
The
man
famished
with
hunger
,
doth
not
more
eagerly
flie
vpon
,
or
more
greedily
deuoure
the
meate
that
is
before
him
,
then
these
doe
the
things
that
are
so
written
,
till
hauing
eaten
thereof
to
the
full
,
and
satiated
themselues
with
that
windie
stuffe
,
they
may
blow
it
out
againe
into
the
eares
of
the
next
companie
they
come
into
,
and
be
able
to
discourse
and
hold
talke
and
babble
with
all
sorts
of
men
of
all
manner
of
businesses
,
saue
of
those
onely
which
of
all
others
it
were
most
fit
for
them
to
busie
themselues
about
.
But
that
which
Seneca
complained
Seneca
ep.
88.
of
in
his
time
touching
things
that
were
vnprofitable
,
written
and
taught
then
,
may
well
be
the
complaint
of
these
times
,
that
many
things
are
written
and
set
foorth
which
were
worthie
to
be
vnlearned
,
if
at
all
they
were
knowne
,
and
to
be
chopt
off
with
hatchets
,
rather
then
not
to
haue
them
gone
.
These
contrarily
neglect
not
to
looke
to
their
conscience
,
and
daily
to
turne
ouer
the
leaues
of
that
booke
to
see
what
is
written
there
,
as
well
as
to
reade
other
writings
for
the
getting
of
other
knowledges
;
yea
they
aboue
all
things
labour
to
keepe
faith
,
and
the
knowledge
they
haue
in
a
good
conscience
both
towards
God
and
men
alwaies
:
and
as
for
their
choice
of
reading
bookes
,
and
things
that
are
written
for
their
getting
of
sound
knowledge
and
better
profiting
in
good
learning
,
they
preferre
the
reading
of
one
line
of
the
sacred
Bible
and
holy
Scriptures
,
and
one
leafe
of
other
good
bookes
found
consonant
to
the
Scriptures
,
sanctifiedly
and
sauourly
written
by
such
as
are
Orthodox
,
containing
in
them
wholesome
doctrine
and
profitable
instruction
that
doe
tend
to
spirituall
edification
,
before
whole
legends
and
vast
volumes
of
idle
and
vnprofitable
discourses
contained
in
bookes
,
though
iudged
neuer
so
wittie
,
and
found
neuer
so
pleasing
and
plausible
to
the
palate
and
liking
of
vnsanctified
men
.
The
misbeleeuing
professors
know
the
Scriptures
and
Acts
13.
10.
2.
Pet.
3.
16.
abuse
them
,
and
so
are
the
worse
for
their
knowledge
,
peruerting
the
Scriptures
to
their
owne
destruction
:
and
2.
Pet.
2.
20.
21.
though
they
know
the
truth
and
the
way
of
righteousnes
,
yet
they
turne
away
from
the
holy
commandement
,
and
therefore
they
had
been
better
neuer
to
haue
knowne
the
same
;
their
knowledge
seruing
but
to
encrease
their
sinnes
,
and
to
further
the
more
their
iust
condemnation
:
and
as
is
said
by
the
Prophet
,
their
wisedom
and
knowledge
Isai.
47.
10.
doth
peruert
them
,
and
cause
them
to
erre
.
The
true
beleeuers
know
the
Scriptures
,
and
are
guided
Psal.
119.
133.
2.
Tim.
3.
25.
by
them
,
ordering
their
steps
in
the
word
of
God
,
and
so
are
made
wise
by
them
to
saluation
,
they
know
Gods
Iam.
1.
25.
word
and
doe
it
,
and
so
become
blessed
in
their
deed
.
They
know
Christ
,
and
so
doe
these
:
but
in
a
differing
manner
.
They
know
Christ
,
and
perish
with
their
knowledge
of
him
,
they
knowing
him
but
as
the
Diuels
know
him
,
who
knew
him
to
confesse
him
,
saying
,
We
know
who
Mark
.
1.
24.
thou
art
,
euen
the
holy
one
of
God
:
but
they
doe
not
willingly
obey
him
,
nor
soundly
beleeue
in
him
:
and
therefore
shall
neuer
be
saued
by
him
.
These
haue
the
sauing
knowledge
of
Christ
,
they
know
him
to
acknowledge
him
,
as
did
Peter
when
hee
did
confesse
Iohn
6.
69.
him
,
We
beleeue
and
know
thou
art
Christ
the
Sonne
of
the
liuing
God
:
so
forsaking
all
to
follow
him
,
and
truly
and
stedfastly
beleeuing
in
him
,
their
faith
is
so
strengthened
,
as
the
gates
of
hell
shall
neuer
preuaile
against
the
Mat.
16.
18.
same
.
Their
knowledge
of
Christ
hath
guile
and
deceit
in
it
,
making
them
more
bold
in
sinning
,
because
they
know
Christ
hath
done
all
away
by
his
suffering
,
abusing
the
knowledge
they
haue
of
him
to
a
more
libertie
of
licentious
liuing
.
These
know
Christ
as
the
truth
is
in
Iesus
to
become
new
creatures
in
him
,
casting
off
the
old
man
,
and
putting
on
Eph.
4.
21.
22
▪
24
the
new
.
4
In
respect
of
the
subiect
,
in
which
the
knowledge
of
these
two
abideth
and
is
seated
,
this
difference
may
be
obserued
.
Their
knowledge
is
swimming
in
the
braine
,
in
an
idle
and
bare
speculation
only
.
These
haue
their
knowledge
descending
and
sinking
lower
downe
into
their
hearts
,
to
worke
vpon
the
affections
,
to
breed
the
hatred
of
sinne
there
,
and
the
loue
of
goodnesse
.
They
keepe
the
word
of
God
in
their
eares
to
heare
it
,
and
in
their
tongues
to
talke
of
it
:
they
get
knowledge
out
of
the
word
of
God
to
tip
their
tongues
with
fine
and
eloquent
speech
,
and
to
dispute
learnedly
about
points
that
are
intricate
.
These
lay
vp
the
word
of
God
in
their
hearts
,
that
it
may
dwell
plentifully
there
in
all
wisedome
;
they
hide
vp
Coloss.
3.
16.
the
word
of
God
in
their
hearts
with
Dauid
,
that
it
may
Psal.
119.
11.
keepe
them
from
sinning
:
they
get
knowledge
not
so
much
to
tip
their
tongues
with
speech
,
as
to
season
their
hearts
with
grace
,
and
to
liquour
their
whole
liues
with
holinesse
,
that
all
their
actions
may
relish
and
sauour
of
some
goodnesse
.
5
There
is
great
difference
betweene
the
knowledge
of
these
two
,
in
respect
of
the
kinds
of
their
knowledge
:
which
are
very
diuers
.
All
the
knowledge
and
wisedome
of
men
vnregenerate
,
that
is
to
say
of
naturall
men
,
it
doth
most
lighten
the
vnderstanding
downward
:
and
let
it
be
of
things
neuer
so
high
and
heauenly
,
yet
being
once
in
them
,
it
becommeth
drossie
and
polluted
with
their
corruption
.
But
the
knowledge
which
is
inspired
and
infused
into
the
hearts
of
men
regenerate
by
the
spirit
of
sanctification
,
is
both
most
holy
and
pure
in
it selfe
,
and
in
like
manner
sanctifieth
them
into
whose
hearts
it
is
put
;
and
Iohn
17.
17.
1.
Pet.
1.
22.
being
farre
more
diuine
,
setteth
before
their
mindes
a
heauenly
great
and
lightsome
Torch
shining
vpwards
,
to
make
their
mindes
more
heauenly
,
and
their
affections
to
Coloss.
3.
2.
be
set
vpon
things
aboue
.
Of
the
greatest
excellencie
of
their
vnsanctified
knowledge
(
in
regard
of
themselues
,
and
of
the
hurt
also
thereby
done
to
others
)
that
may
be
said
of
it
that
was
said
of
the
knowledge
of
Nouatus
,
that
it
was
but
venenata
facundia
,
but
a
poysoned
and
venomous
finesse
and
elegancie
of
their
skill
and
speech
.
These
haue
the
wholesome
knowledge
of
the
truth
,
for
Tit.
2.
8.
the
safety
of
their
owne
soules
,
and
they
speak
the
words
of
truth
and
sobernesse
vnto
others
also
,
whom
they
do
instruct
.
Acts
26.
25.
Their
knowledge
many
times
,
is
an
affecting
to
know
aboue
that
which
is
meet
,
and
so
are
found
exercising
themselues
Rom.
12.
3.
16.
Psal.
131.
1.
in
things
that
are
too
high
.
These
vnderstand
according
to
sobriety
,
keeping
themselues
within
due
compasse
,
not
stretching
themselues
beyond
their
line
.
2.
Cor.
10.
13.
14.
They
haue
much
obscure
,
confused
,
generall
,
and
theoricall
knowledge
,
wherein
many
of
them
doe
excell
:
they
haue
plentie
of
illumination
without
change
of
affection
,
and
so
remaine
but
carnall
still
;
their
heart
and
life
being
left
wholly
vnreformed
.
These
haue
a
much
more
cleare
,
distinct
,
speciall
,
effectuall
,
and
experimentall
knowledge
,
their
minds
being
so
inlightned
by
the
Spirit
of
God
,
with
the
knowledge
of
God
out
of
his
Word
,
as
thereupon
they
are
transformed
2.
Cor.
3.
18.
into
the
image
of
God
from
glory
to
glory
.
They
haue
much
verball
and
litterall
knowledge
in
Tit.
1.
16.
word
,
to
say
they
know
God
,
but
in
their
deedes
to
denie
him
,
so
being
in
the
meane
time
(
as
one
iustly
calleth
them
)
but
beleeuing
Atheists
.
These
haue
powerfull
and
spirituall
knowledge
,
knowing
Phil.
3.
10.
Christ
with
the
power
of
his
resurrection
,
which
causeth
the
power
of
godlinesse
to
be
seene
in
their
liues
.
6
And
lastly
,
in
respect
of
the
vse
that
these
put
their
knowledge
vnto
,
much
is
the
difference
betweene
the
knowledge
that
is
had
on
both
sides
.
The
vnregenerate
and
vnsanctified
men
haue
knowledge
,
Ier.
10.
14.
Amos
3.
10.
Ier.
4.
22
but
(
as
the
Prophet
speaketh
)
they
are
brutish
in
their
knowledge
,
they
know
not
how
to
doe
right
:
they
haue
knowledge
and
they
are
wise
for
the
doing
of
euill
,
but
to
doe
well
they
haue
no
knowledge
at
all
.
The
true
beleeuer
and
sanctified
Christian
hath
knowledge
and
his
vnderstanding
is
vnto
him
as
a
well-spring
Prou.
16.
22.
and
fountaine
of
life
,
to
cause
him
to
depart
from
the
snares
of
death
.
The
wisedome
of
the
prudent
(
saith
Salomon
)
Prou.
14.
8.
Psal.
101.
2.
Prou.
11.
9.
Psal.
47.
10.
is
to
vnderstand
his
way
,
that
with
Dauid
,
hee
may
know
how
to
behaue
himselfe
wisely
in
a
perfect
way
.
The
iust
by
his
knowledge
is
deliuered
from
the
errour
and
deceit
of
the
hypocrite
,
who
with
his
mouth
destroyeth
his
neighbour
.
They
hauing
knowledge
,
many
times
their
wisedome
and
knowledge
doth
peruert
them
,
that
being
wise
in
their
owne
eyes
,
they
fal
into
heresie
,
maintaine
errors
,
and
they
hauing
knowledge
and
vtterance
of
speech
,
as
they
are
of
the
world
themselues
;
so
(
saith
the
Apostle
)
they
1.
Iohn
4.
5.
speake
of
the
world
,
and
the
world
through
them
.
These
hauing
light
of
knowledge
,
doe
ponder
the
path
of
their
feete
,
to
order
their
waies
aright
,
and
thereby
are
Prou.
4.
26.
better
stablished
in
the
truth
.
These
put
their
knowledge
to
a
better
vse
,
they
hauing
the
tongue
of
the
learned
,
Isai.
50.
4.
know
how
to
speake
a
word
in
season
to
him
that
is
wearie
:
when
they
speake
,
their
lipps
doe
spread
abroad
knowledge
,
and
their
tongue
talketh
of
wisedome
;
for
the
Law
of
Prou.
15.
7.
Psal.
37.
30.
31.
God
is
in
their
heart
.
The
tongue
of
the
wise
(
saith
Salomon
)
Prou.
15.
2.
vseth
knowledge
aright
,
where
the
mouth
of
fooles
doth
nothing
but
poure
out
foolishnesse
.
They
hauing
knowledge
of
things
that
are
in
their
nature
2.
Cor.
2.
17.
diuine
,
doe
yet
handle
diuine
things
in
a
diuelish
manner
,
and
handle
the
word
of
God
deceitfully
.
2.
Cor.
4.
2.
These
handle
the
Word
of
God
purely
,
as
with
washed
hands
;
they
doe
with
David
,
wash
their
hands
in
innocencie
,
Psal.
26.
6.
and
so
compasse
the
Altar
:
they
speaking
Gods
Word
,
speake
it
as
the
word
of
God
;
yea
,
their
speech
is
1.
Pet.
4.
11.
Colo●●
.
4.
6.
ordinarily
gracious
,
and
powdred
with
salt
.
They
by
their
knowledge
may
preach
:
but
either
they
preach
themselues
,
and
not
Christ
;
or
preaching
Christ
,
Phil.
1.
15.
16.
preach
him
of
contention
,
and
not
sincerely
,
but
of
strife
and
enuie
.
These
hauing
knowledge
to
preach
,
preach
not
themselues
,
but
Christ
Iesus
the
Lord
,
and
themselues
seruants
2.
Cor.
4.
5.
to
the
people
for
Christ
his
sake
:
they
preach
Christ
,
not
as
the
other
doe
of
enuie
,
but
of
good
will
.
Their
knowledge
puffeth
them
vp
,
and
maketh
their
1.
Cor.
8.
2.
minds
to
swell
,
they
being
wise
in
their
owne
eyes
,
thinke
Iob
12.
2.
themselues
the
onely
,
and
that
wisedome
must
needes
die
with
them
.
The
knowledge
of
these
pulleth
them
downe
,
and
maketh
Prou.
30.
23.
Gen.
18.
27.
Iob
9.
20
30.
31
1.
Cor.
8.
2.
Iob
89.
1.
Cor.
3.
18.
men
more
vile
in
their
owne
eyes
,
as
they
haue
more
knowledge
of
themselues
:
their
knowledge
teacheth
them
to
know
,
that
they
know
nothing
as
they
ought
to
know
;
and
to
say
with
Bildad
,
We
are
but
of
yesterday
,
and
Nihilignotum
in
coelo
nihil
no
tum
in
terrâ
.
know
nothing
?
learning
from
the
Apostle
to
become
fooles
in
their
owne
eyes
,
that
they
may
be
wise
.
Their
knowledge
is
idle
knowledge
,
they
know
and
doe
not
with
the
Pharisies
,
and
as
euill
and
naughty
seruants
,
Matth.
23.
3.
knowing
their
masters
wil
refuse
to
doe
it
,
and
therfore
Luke
12.
47.
are
like
to
be
beaten
with
many
stripes
.
The
knowledge
of
these
is
fruitfull
,
causing
them
to
ioyne
with
their
knowledge
,
temperance
,
patience
,
godlines
,
2.
Pet.
1.
6.
7.
8.
&c.
and
so
they
are
neither
idle
nor
vnfruitfull
:
it
teacheth
them
to
denie
vngodlinesse
and
worldly
lusts
,
and
to
liue
soberly
,
Tit.
2.
11.
12.
righteously
,
and
godlily
in
this
present
world
,
that
they
may
walke
worthy
of
the
Lord
vnto
all
pleasing
,
being
fruitfull
in
euery
good
worke
,
as
they
doe
increase
in
the
Coloss.
1.
10.
knowledge
of
God
.
And
this
doth
the
Apostle
Iohn
make
to
be
the
triall
of
the
knowledge
of
Christ
to
be
good
,
and
that
we
may
know
,
we
doe
know
him
aright
,
if
wee
1.
Iohn
2.
3.
keepe
his
commandements
.
Their
knowledge
serueth
but
to
make
them
wiser
and
learneder
,
teaching
them
how
to
discourse
well
,
and
how
to
dispute
well
.
The
knowledge
of
these
serueth
not
onely
to
make
them
learneder
,
but
to
make
them
better
,
teaching
them
how
to
liue
well
.
Their
knowledge
is
often
abused
to
wrong
the
truth
,
Nihil
inimicum
magis
veritati
acumine
nimio
.
they
by
learning
being
as
enemies
that
are
armed
;
many
that
haue
had
great
learning
,
and
great
wits
,
often
proouing
great
enemies
vnto
goodnesse
.
These
can
doe
nothing
against
the
truth
at
all
,
but
all
the
2.
Cor.
13.
8.
learning
and
knowledge
they
haue
,
is
imployed
and
set
aworke
to
defend
the
truth
:
but
they
haue
no
knowledge
to
doe
any
thing
against
the
truth
.
These
and
the
like
are
found
to
be
the
sundrie
and
diuers
vses
,
whereunto
both
the
one
and
the
other
do
make
their
knowledge
to
serue
,
by
which
it
may
euidently
enough
be
discerned
how
greatly
,
as
in
other
respects
;
so
in
respect
of
the
vse
of
knowledge
,
the
knowledge
of
either
doth
differ
from
the
knowledge
of
the
other
.
And
so
to
conclude
this
point
,
concerning
the
differing
knowledge
in
them
that
are
vnsound
and
vnsanctified
,
and
in
them
that
shall
be
saued
,
by
that
which
hath
been
said
(
I
think
)
it
may
plainely
enough
appeare
,
that
in
Gods
matters
the
greatest
Clerkes
(
according
to
that
which
is
said
in
the
prouerbe
)
are
not
alwaies
found
to
be
the
wisest
men
:
neither
Nil
prosunt
lecta
nisi
teipsum
legas
.
will
much
learning
alone
be
sufficient
to
bring
men
to
eternall
saluation
,
vnlesse
their
learning
be
good
learning
,
that
may
make
them
not
onely
wiser
,
but
better
men
,
and
their
knowledge
be
sanctified
and
sauing
,
causing
them
as
to
know
Christ
with
his
sufferings
that
he
died
for
their
sinnes
,
so
to
know
by
their
owne
experience
,
and
feeling
in
themselues
,
what
is
the
power
of
his
resurrection
,
for
the
quickning
and
reuiuing
of
them
to
all
righteousnesse
and
holinesse
of
liuing
.
If
men
had
all
other
knowledges
,
if
they
had
skill
in
all
Arts
and
Sciences
that
could
be
attained
vnto
;
and
were
so
great
Doctors
,
and
deepe
Diuines
,
as
they
could
discusse
the
hardest
points
in
Diuinitie
,
and
answere
all
questions
,
and
resolue
clearely
all
doubts
that
might
be
moued
;
if
they
were
neuer
so
cunning
disputers
,
yet
if
they
haue
not
learned
to
know
Christ
,
1.
Cor.
1.
20.
as
the
truth
is
in
Iesus
;
which
is
,
that
all
that
say
they
are
in
him
must
be
new
creatures
,
that
is
,
be
renewed
in
mind
,
2.
Cor.
5.
17.
thoughts
,
purposes
,
desires
,
affections
,
speeches
,
actions
and
whole
behauiour
,
and
this
be
so
knowne
,
as
it
rest
not
alone
in
idle
speculation
,
but
in
like
manner
be
brought
into
action
,
and
knowne
by
practice
in
life
and
conuersation
;
for
want
of
the
knowledge
of
this
one
truth
al
such
knowledges
(
be
they
neuer
so
absolute
and
exact
(
of
all
manner
of
truths
that
are
to
be
knowne
beside
,
which
by
their
earnest
studies
,
their
vncessant
paines
of
their
daies
labours
,
their
nights
watchings
,
their
vnknowne
trauells
all
their
life-time
taken
,
they
haue
now
at
the
length
so
hardly
come
by
,
shall
yet
profit
them
nothing
.
In
so
much
Isai
29.
14.
as
(
which
were
a
strange
saying
,
euen
a
maruellous
worke
and
a
wonder
to
see
it
done
,
and
who
will
beleeue
the
report
of
it
,
if
it
should
bee
spoken
)
,
yet
I
dare
bee
bold
to
say
,
let
men
bee
failing
but
in
that
one
point
alone
,
and
though
they
were
the
greatest
learned
men
that
were
in
the
whole
world
beside
,
whom
all
did
admire
for
their
most
absolute
and
most
excellent
skill
and
knowledge
in
all
good
literature
,
wherein
beside
they
were
seene
neuer
so
to
excell
;
yet
should
they
vndoubtedly
with
all
their
knowledge
perish
,
for
the
want
of
knowledge
:
the
wisedome
of
such
wise
men
should
perish
,
and
the
vnderstanding
Hosea
4.
6.
Isai.
29.
14.
1.
Cor.
1.
14.
Vers.
27.
28.
of
such
prudent
men
be
hid
;
and
the
poorest
ideot
,
being
a
sound
Christian
,
wanting
other
knowledges
,
but
knowing
this
may
worthily
be
said
,
to
go
beyond
the
profoundest
Clerke
of
them
all
,
that
is
not
sanctified
.
It
were
good
therefore
,
that
learned
men
vpon
this
consideration
would
doe
,
as
it
is
said
Augustine
did
,
hearing
of
Anthonie
the
Heremite
his
holy
life
,
who
speaking
to
his
companion
Alipius
,
cried
out
to
him
,
saying
,
Quid
hoc
est
?
quid
patimur
?
Lib.
confess
.
8.
cap.
1.
surgunt
indocti
&
coelum
rapiunt
&
nos
cum
doctrinis
nostris
sine
corde
ecce
vbi
volutamur
in
carne
&
in
sanguine
?
What
meaneth
all
this
?
what
is
it
that
we
suffer
?
thus
tyrannized
ouer
by
our
lusts
,
the
vnlearned
getting
vp
,
are
before
vs
in
getting
of
heauen
,
while
we
with
all
our
learning
,
as
without
hart
,
lye
stil
groueling
and
wallowing
in
flesh
&
blood
.
It
were
good
that
they
would
think
of
ioyning
with
their
2.
Pet.
1.
6.
7.
10.
knowledge
,
vertue
,
temperance
,
patience
,
brotherly
kindnes
,
&
the
like
,
as
Peter
counselleth
;
that
so
as
they
might
neither
be
idle
nor
vnfruitful
,
so
these
things
being
in
them
,
and
abounding
,
they
may
become
sure
they
shall
neuer
fall
.
Their
danger
of
perishing
for
want
of
knowledge
,
is
not
for
want
of
literall
,
theoricall
,
and
speculatiue
knowledge
,
but
for
want
of
liuely
,
effectuall
&
practicall
knowledge
;
their
Rom.
6.
23.
Psal.
125.
5.
Psal.
9.
17.
Heb.
12.
14.
minds
are
inlightned
sufficiently
in
generall
to
know
,
that
the
reward
of
all
sin
is
death
;
that
all
workers
of
iniquity
must
perish
,
that
the
wicked
shal
be
turned
into
hel
,
and
all
the
people
that
forget
God
;
and
that
without
holinesse
no
man
shall
see
God
:
but
I
feare
many
are
deceiued
in
this
point
(
who
know
much
otherwise
)
to
thinke
that
there
may
be
virtutis
ni●ium
,
men
may
be
too
precise
,
and
too
strict
in
their
holines
;
and
in
that
they
dreame
of
a
greater
libertie
,
and
make
larger
grants
&
licenses
to
themselues
to
continue
in
their
sinnes
,
then
they
can
find
warrant
for
out
of
Gods
Word
,
and
yet
hope
for
all
that
to
come
well
enough
to
heauen
.
And
others
,
when
they
see
them
that
are
learned
so
to
take
liberty
,
and
so
to
liue
,
they
follow
after
without
either
feare
or
wit
(
as
we
vse
to
speake
)
,
holding
it
for
a
principle
,
that
tutum
est
errare
authoribus
illis
:
these
men
(
say
they
)
know
as
much
as
the
best
;
if
they
knew
they
might
not
doe
it
,
they
would
not
doe
as
they
doe
;
if
such
men
erre
,
we
dare
at
a
venture
erre
with
them
for
company
.
If
there
bee
any
thing
hidden
&
kept
secret
from
men
in
these
knowing
and
vnderstanding
times
,
wherein
the
world
and
age
we
liue
in
,
may
be
said
after
a
sort
to
bee
as
full
of
knowledge
,
as
the
sea
is
of
water
;
it
is
in
things
not
so
much
appertaining
to
the
information
of
mens
minds
,
as
to
the
reformation
2.
Cor.
4.
4.
of
mens
manners
,
the
god
of
the
world
so
blinding
the
eyes
of
the
most
,
euen
among
them
that
are
professors
of
the
faith
,
that
the
light
of
the
glorious
Gospell
(
though
it
shine
clearely
enough
to
make
known
this
whole
matter
)
yet
it
should
not
shine
vnto
them
,
to
let
them
see
how
absolutely
necessary
it
is
to
the
attainement
of
saluation
,
for
al
that
nameth
the
name
of
Christ
,
to
depart
from
al
maner
of
2.
Tim.
2
19.
iniquity
,
and
so
to
be
changed
and
throughout
sanctified
,
as
not
to
rest
with
Agrippa
,
in
being
almost
or
halfe
perswaded
Acts
26.
28.
29.
to
leaue
their
sinnes
,
and
reforme
their
liues
,
but
wholly
to
be
like
Paul
,
and
altogether
of
his
practice
,
who
bestowed
labour
vpon
himselfe
,
for
the
taming
of
his
body
,
1.
Cor.
9.
27.
and
bringing
it
vnder
,
lest
by
any
meanes
when
he
had
preached
to
others
,
he
himselfe
should
be
a
cast-away
.
That
which
was
a
secret
in
Dauids
time
,
or
whosoeuer
else
it
was
that
made
the
Psalme
for
the
Sabbath
,
is
still
a
secret
to
this
day
vnto
men
of
the
like
fashion
,
that
is
,
an
vnwise
or
brutish
Psal.
92.
6.
7.
man
knoweth
not
,
neither
doth
a
foole
vnderstand
this
,
that
all
the
workers
of
iniquitie
,
euen
when
they
flourish
most
,
shall
be
destroyed
for
euer
;
and
that
many
who
know
Christ
to
professe
him
,
and
know
Christ
to
preach
him
,
yet
shall
not
be
knowne
of
Christ
in
that
day
of
his
appearing
,
Matth.
7.
22.
but
be
sent
away
with
this
answere
giuen
them
,
Depart
from
me
I
know
you
not
,
and
all
because
they
haue
been
workers
of
iniquitie
:
and
then
they
shall
(
though
too
late
)
see
their
owne
folly
in
the
end
,
and
how
much
(
for
all
their
good
knowledge
that
in
other
things
they
haue
had
)
,
they
yet
haue
been
deceiued
in
this
;
when
they
shal
haue
cause
(
too
iustly
)
to
complaine
,
that
destruction
and
Rom.
3.
16.
17.
vnhappinesse
haue
been
in
their
wayes
,
and
the
wayes
of
truth
they
haue
not
knowne
.
Let
men
haue
what
knowledge
they
may
,
if
they
faile
in
obedience
to
Gods
commandements
,
there
is
not
a
dramme
of
sound
wisdome
,
and
sauing
knowledge
in
them
at
all
,
as
the
Lord
speaketh
by
his
Prophet
,
How
doe
you
say
,
we
are
wise
,
and
the
Law
of
the
I●r.
8.
8.
9.
Lord
is
with
vs
;
they
haue
reiected
the
word
of
God
,
and
then
what
wisedome
is
there
in
them
?
That
was
good
learning
Seneca
ep.
95.
which
a
Heathen
Philosopher
could
say
,
was
the
learning
and
wisdome
of
old
time
,
which
taught
nothing
more
Iob
28.
28.
then
what
was
fit
to
be
done
,
and
what
to
be
left
vndone
.
Now
we
are
taught
more
how
to
dispute
well
,
how
men
were
much
better
,
though
not
so
learned
:
now
men
,
since
they
are
growne
more
learned
,
haue
left
of
to
be
so
good
.
Of
all
learning
it
is
the
best
learning
,
truly
to
know
God
,
and
feare
him
,
the
feare
of
the
Lord
being
true
wisedome
,
and
the
departing
from
euill
being
the
best
vnderstanding
:
according
to
that
which
the
Psalmist
speaketh
,
that
a
good
vnderstanding
Psal.
111.
10.
haue
they
that
doe
there-after
,
and
the
praise
thereof
will
endure
for
euer
.
If
any
desire
to
know
,
how
with
all
their
other
knowledges
they
might
come
to
know
this
last
,
and
of
all
the
rest
,
the
best
,
and
most
needefull
point
of
knowledge
,
namely
,
so
to
know
Christ
,
as
there
withall
to
know
also
,
that
all
that
are
in
Christ
,
and
looke
to
bee
saued
by
him
,
of
necessitie
must
bee
new
creatures
,
and
purge
themselues
as
he
is
pure
,
let
them
with
prayer
and
Psal.
25.
9.
holy
meditation
,
learne
in
humility
the
way
of
liuing
wel
:
in
learning
it
,
let
them
obey
it
;
and
in
obeying
,
they
shall
still
learne
it
better
,
as
our
Sauiour
himselfe
hath
promised
to
them
,
that
will
doe
the
will
of
his
Father
.
And
so
much
Iohn
7.
17.
&
8.
31.
32.
let
be
said
concerning
this
point
of
the
difference
of
the
knowledges
that
may
be
discerned
,
and
found
to
bee
among
men
.
CHAP.
XII
.
The
second
difference
,
which
is
in
their
laying
hold
of
Christ
for
saluation
.
Question
.
BEside
knowledge
you
haue
shewed
,
there
must
be
also
a
laying
hold
of
Christ
,
with
a
perswasion
that
God
will
be
fauourable
to
vs
in
and
through
him
:
and
for
as
much
as
in
hypocrites
,
these
also
may
seeme
to
be
found
as
well
as
the
knowledge
of
Christ
;
I
pray
you
shew
what
difference
may
be
put
betweene
the
apprehension
of
Christ
for
saluation
by
a
true
beleeuer
,
and
the
perswasion
he
hath
of
obtaining
saluation
by
him
,
and
that
which
can
bee
found
in
one
that
is
not
currant
nor
sound
in
his
beleeuing
.
A.
The
one
layeth
hold
of
Christ
in
imagination
and
Diuers
apprehension
of
Christ
.
conceit
onely
;
and
therefore
is
neuer
the
better
:
the
other
in
truth
and
certaintie
,
and
so
vndoubtedly
becommeth
saued
thereby
.
The
apprehension
of
Christ
by
an
hypocrite
in
his
owne
imagination
,
is
but
as
the
holding
of
an
Angell
of
gold
in
the
hand
of
one
,
that
is
deceiued
by
a
Iuggler
,
that
hath
his
senses
prestigiated
by
the
cunning
working
of
the
diuell
:
such
a
one
is
made
to
beleeue
he
hath
that
he
hath
not
;
the
Iuggler
in
shew
,
and
to
his
seeming
,
puts
an
Angell
into
his
hand
,
bids
him
shut
his
hand
,
and
hold
it
fast
;
the
man
now
thinks
hee
hath
it
sure
,
but
when
hee
openeth
his
hand
to
take
out
his
piece
of
gold
,
hee
either
findes
nothing
there
;
or
if
any
thing
at
all
,
nothing
better
then
a
slippe
,
a
piece
of
copper
,
or
a
counter
that
will
goe
for
no
payment
,
and
so
finds
himselfe
to
be
neuer
the
better
for
it
,
nor
neuer
the
richer
,
but
meerely
cousoned
and
deluded
by
a
false
conceit
.
There
is
a
history
related
(
if
the
matter
be
not
mistaken
)
of
an
Apostatate
professor
,
who
comming
to
the
table
of
the
Lord
to
receiue
the
Sacrament
,
when
hee
had
receiued
the
bread
into
his
hand
,
it
became
turned
into
ashes
by
and
by
.
Which
(
if
it
were
so
)
did
plainly
enough
shew
that
Christ
would
feede
no
such
;
but
as
hee
had
withdrawne
his
heart
from
Christ
,
so
Christ
could
well
enough
withdraw
himselfe
from
him
,
that
he
should
neuer
apprehend
him
,
and
haue
no
part
in
him
:
the
diuell
made
such
a
one
beleeue
,
and
his
owne
false
heart
beguiled
him
as
well
as
did
the
diuell
,
causing
him
to
thinke
,
that
if
he
could
come
to
the
Lords
table
and
partake
in
the
Sacrament
,
he
should
receiue
Christ
well
enough
:
as
it
is
the
conceit
of
the
most
to
this
day
,
who
neuer
do
goe
further
;
but
he
found
by
lamentable
experience
,
that
the
deceiuer
had
beguiled
him
:
for
,
opening
his
hand
for
bread
to
put
into
his
mouth
,
there
was
nothing
but
ashes
found
,
and
so
nothing
to
eate
;
hee
might
starue
well
enough
for
any
nourishment
that
was
there
to
be
had
.
Though
all
hypocrites
in
comming
to
the
Sacrament
,
there
to
apprehend
Christ
,
and
to
receiue
(
as
they
vse
to
speake
)
their
Maker
,
haue
not
alwaies
such
a
visible
signe
put
into
their
hands
of
receiuing
nothing
,
as
had
this
back-slider
;
yet
let
them
looke
into
their
hearts
,
and
there
they
shall
find
(
if
they
be
wel
ransacked
and
searched
)
as
true
nothing
to
be
there
;
no
presence
of
Christ
,
of
his
flesh
,
and
his
blood
,
for
their
spirituall
nourishment
;
as
that
man
had
no
bread
remaining
but
ashes
in
stead
of
bread
for
him
to
feede
vpon
:
a
lye
being
in
their
right
Isa.
44.
20.
hand
through
a
seduced
heart
beguiling
them
,
as
speaketh
the
Prophet
.
And
so
their
case
paralelleth
the
case
of
that
man
,
whose
senses
the
cousoning
Iugler
by
Satans
so
powerfull
working
had
so
prestigiated
,
as
he
was
made
to
beleeue
he
had
a
piece
of
gold
put
into
his
hands
,
but
when
he
looked
to
take
it
out
,
there
hee
found
nothing
,
but
all
was
gonne
.
In
like
manner
these
,
with
those
of
Laodicea
,
who
were
professors
as
well
as
the
best
,
and
Apoc.
3.
17.
thought
they
had
their
part
in
Christ
as
plentifully
as
who
had
most
:
that
thought
they
were
rich
enough
and
wanted
nothing
;
when
in
the
meane
time
they
knew
not
that
they
were
wretched
,
miserable
,
poore
,
blind
,
and
naked
,
wanting
all
things
;
till
the
matter
at
length
came
to
be
tried
,
and
then
it
was
proued
to
be
so
indeed
:
so
these
thinke
they
haue
laid
good
hold
of
Christ
,
and
are
so
surely
possessed
of
him
,
as
there
is
no
feare
at
all
of
their
euer
perishing
for
their
being
out
of
him
.
But
when
triall
shall
bee
made
thereof
at
the
day
of
iudgement
,
or
at
the
houre
of
death
,
when
they
shall
begin
to
cry
,
Lord
,
Lord
,
vnto
Christ
,
Master
,
master
,
now
helpe
and
saue
vs
!
he
will
then
stand
aloofe
off
,
and
make
the
matter
very
strange
vnto
them
,
as
though
hee
had
neuer
knowne
them
.
Then
shall
it
appeare
that
there
was
neuer
any
sound
nor
true
acquaintance
betweene
Christ
and
them
;
they
neuer
in
Christ
,
because
they
were
not
new
creatures
:
Christ
neuer
in
them
;
and
therefore
they
will
be
found
to
be
no
better
then
plaine
reprobates
.
Q.
But
of
such
professors
comming
to
the
Sacrament
there
to
receiue
Christ
,
and
to
be
partakers
of
him
,
you
cannot
say
they
receiue
nothing
,
for
they
receiue
the
holy
signes
and
seales
of
Christ
his
body
and
blood
,
stamped
with
the
true
and
vncounterfait
impression
of
Gods
owne
Ordinance
and
institution
,
to
make
them
more
reuerend
in
our
eyes
and
estimation
:
yea
they
are
stiled
and
named
by
the
institutor
and
ordainer
of
himselfe
:
not
the
signes
and
seales
of
his
body
and
blood
,
but
they
are
called
his
body
and
blood
,
that
wee
Mat.
26.
26.
28.
might
know
to
our
comfort
,
the
Lord
his
plaine
and
full
meaning
is
not
to
present
onely
the
signes
to
be
receiued
by
vs
,
but
the
thing
that
is
signified
,
as
wel
as
the
signes
in
like
manner
to
be
offered
vnto
vs
,
to
become
ours
?
A.
True
,
and
so
it
proueth
to
be
to
the
worthy
receiuer
,
who
bringeth
with
him
as
well
a
spirituall
hand
of
faith
,
to
receiue
and
lay
hold
of
the
thing
that
is
signified
,
as
a
bodily
hand
of
flesh
to
receiue
the
outward
signe
thereof
,
and
bringeth
as
well
the
vessell
of
his
heart
purged
and
made
cleane
for
the
flesh
and
blood
of
Christ
to
bee
put
into
,
for
the
spirituall
nourishing
of
him
to
eternall
life
,
as
his
mouth
is
prepared
,
and
readily
opened
to
receiue
the
bread
and
wine
for
the
bodily
nourishing
of
this
temporarie
life
.
And
for
all
that
hypocrites
and
misbeleeuers
in
receiuing
the
Sacrament
,
either
receiue
nothing
,
or
that
which
to
them
is
as
good
as
nothing
,
if
it
bee
not
worse
,
making
themselues
thereby
guilty
of
the
body
and
blood
of
Christ
,
and
so
receiuing
their
owne
damnation
,
but
Christ
to
saluation
I
am
sure
they
doe
not
receiue
,
neither
at
all
apprehend
to
haue
him
to
be
theirs
.
They
may
receiue
,
as
Iudas
is
said
to
receiue
panem
domini
,
but
not
panem
dominum
;
the
bread
of
the
Lord
,
but
not
the
bread
which
is
the
Lord
.
The
Word
and
Sacraments
by
Gods
ordinance
are
as
Christs
vestments
and
garments
wherewith
he
is
couered
,
vnto
which
the
true
beleeuers
comming
,
taking
them
,
and
touching
them
with
the
hand
of
faith
,
they
reach
further
then
to
the
outward
garment
and
couering
,
touching
Christ
himselfe
,
and
taking
hold
of
him
;
and
so
with
the
woman
in
the
Gospell
,
they
draw
Mark
.
5.
27.
28.
30.
vertue
out
of
him
for
their
healing
.
But
vnbeleeuers
that
want
this
true
faith
,
they
can
catch
hold
of
nothing
but
the
bare
garments
,
and
outward
couerings
alone
,
they
comming
to
seeke
Christ
there
,
find
him
no
more
there
present
vnto
them
,
then
Peter
and
Iohn
found
Christ
in
the
sepulchre
when
they
went
to
seeke
him
after
hee
was
Ioh.
20.
5.
6.
7.
risen
;
they
found
indeed
the
linnen
clothes
in
which
hee
was
wrapped
,
but
him
they
found
not
,
for
hee
was
risen
and
gone
from
thence
.
They
find
in
the
Sacraments
the
outward
elements
of
Christs
outward
vestments
and
garments
he
vseth
to
be
clothed
withall
;
but
him
they
shall
be
sure
neuer
to
find
comming
in
that
fashion
to
seeke
him
;
no
,
though
they
should
goe
after
him
with
their
bullockes
,
goates
and
offerings
,
so
seeking
his
acquaintance
Hos.
5.
6.
,
and
to
get
a
countenance
at
his
hands
,
the
Lord
so
iustly
requiting
them
,
that
as
they
like
hypocrites
draw
neare
to
them
with
their
lippes
onely
,
their
hearts
in
the
meane
time
being
remoued
farre
from
him
:
Isa.
29.
13.
so
he
will
be
seene
to
take
no
pleasure
in
them
,
not
to
be
found
of
them
,
when
they
doe
seeke
him
,
or
to
shew
at
all
any
countenance
vnto
them
:
according
to
that
,
If
any
man
withdraw
himselfe
,
my
soule
shall
haue
no
pleasure
in
Heb.
10.
38.
him
.
Indeed
I
cannot
denie
they
haue
receiued
the
Lords
holy
Sacraments
,
of
God
his
owne
institution
,
and
that
they
are
not
a
little
proud
on
;
they
thinke
they
are
well
enough
for
that
day
,
and
it
may
be
for
that
yeere
,
till
that
day
twelue-moneth
come
againe
:
they
thinke
,
hauing
admittance
from
the
Minister
,
and
gotten
the
Sacrament
once
into
their
hands
;
they
haue
wealth
enough
,
and
are
rich
enough
to
defray
all
charges
,
and
to
pay
all
debts
,
that
either
God
their
Creditor
,
or
the
diuell
their
accuser
can
burthen
them
withall
;
for
Christ
(
they
make
reckoning
)
shall
now
answere
for
all
;
they
make
no
doubt
they
haue
receiued
him
when
they
receiued
the
Sacrament
,
and
so
hauing
had
him
,
they
still
hold
him
fast
.
Indeed
if
this
were
so
,
that
opening
their
hands
of
faith
,
they
might
see
him
there
held
fast
,
and
opening
the
doore
of
their
hearts
,
they
could
find
him
truly
present
,
and
there
dwelling
in
their
hearts
by
that
faith
,
then
were
they
rich
indeed
,
both
to
pay
all
that
were
owing
,
and
to
liue
of
that
which
remained
beside
.
But
in
stead
of
this
Angell
of
gold
,
that
which
they
haue
,
proueth
to
be
no
better
then
a
very
slip
or
counter
,
which
they
tooke
in
stead
of
good
gold
or
siluer
,
which
will
goe
for
no
payment
,
that
will
buy
them
no
bread
,
nor
pay
any
pennie
debt
;
they
may
starue
for
hunger
for
any
thing
that
with
that
they
can
buy
at
Gods
hands
:
they
may
be
cast
into
prison
,
and
there
lie
till
they
rot
,
for
any
shortening
of
their
debt
they
owe
vnto
God
with
making
such
paiment
:
for
these
to
pleade
before
God
,
the
receiuing
of
his
Sacraments
,
will
be
so
farre
from
cleering
of
the
debt-booke
,
as
it
will
runne
them
further
into
arerages
with
him
,
and
bring
them
deeper
into
his
danger
:
nothing
is
for
them
to
bee
hoped
for
,
that
this
way
can
bee
gotten
.
But
now
on
the
other
side
,
a
true
Christian
that
is
sound
in
the
faith
,
doth
by
his
faith
so
truly
apprehend
Christ
,
that
hee
hath
reall
and
true
vnion
and
communion
1.
Cor.
6.
17.
with
him
to
become
one
with
him
,
and
is
so
neerely
and
inseparably
ioyned
vnto
him
,
so
ingrafted
by
faith
,
and
thereby
so
incorporated
into
him
,
as
he
is
in
Christ
,
and
Ioh.
14.
20.
Rom.
8.
1.
10.
Christ
in
him
.
The
meate
that
●●
feed
vpon
is
not
more
truly
made
one
with
our
substance
,
after
once
we
haue
eaten
Iohn
6.
56.
it
,
and
God
hath
blessed
it
for
our
nourishing
.
The
plant
that
is
well
grafted
and
set
into
a
stocke
,
becommeth
Iohn
15.
5.
not
more
one
with
the
stock
,
after
once
it
hath
flourished
and
growne
vp
with
the
tree
.
The
husband
and
the
wife
Ephes.
5.
30.
31.
of
two
are
not
more
truly
become
one
flesh
,
after
mariage
be
consummate
.
The
body
and
the
head
are
not
more
Ephes.
1.
22.
23.
neerely
vnited
and
conioyned
together
in
a
man
that
is
liuing
,
then
is
Christ
with
a
true
Christian
,
after
that
by
faith
hee
hath
once
laid
hold
on
him
.
Yea
,
so
is
a
true
Christian
really
and
vndoubtedly
possessed
of
Christ
by
his
stedfast
beleeuing
,
as
that
he
hath
him
dwelling
in
his
Ephes.
3.
17.
heart
by
faith
,
and
that
in
so
liuely
a
sort
,
and
after
so
effectuall
a
manner
of
working
in
him
,
as
that
thencefoorth
,
not
so
much
the
Christian
doth
liue
,
as
Christ
himselfe
Gal.
2
20.
doth
liue
in
him
,
and
the
life
which
a
true
beleeuer
doth
afterward
liue
in
the
flesh
,
he
doth
liue
by
the
faith
of
the
Sonne
of
God
,
from
whom
as
from
his
head
he
draweth
and
deriueth
by
his
faith
such
influence
of
grace
,
as
doth
strengthen
and
sustaine
him
in
his
spirituall
life
.
Their
conceits
of
apprehending
Christ
and
of
eating
his
flesh
and
his
bloud
in
the
Sacrament
,
to
bee
nourished
thereby
to
life
eternall
,
is
but
as
when
a
hungrie
man
dreameth
and
behold
he
eateth
,
but
when
hee
awaketh
,
his
Isai.
29
8.
soule
is
still
emptie
:
or
as
when
a
thirstie
man
dreameth
and
behold
he
drink●th
,
but
when
he
awaketh
behold
he
is
faint
,
and
his
soule
hath
still
appetite
,
and
hee
is
yet
a
thirst
.
So
these
men
they
are
but
in
a
dreame
when
they
haue
such
contentment
,
and
seeme
to
haue
such
satisfying
in
their
manner
of
hauing
Christ
,
which
is
but
in
phantasie
and
conceit
alone
:
for
when
they
shall
awake
out
of
their
dreame
in
the
morning
of
the
resurrection
,
they
shall
not
finde
according
to
that
Dauid
reckoned
Psal.
17.
5.
vpon
,
that
when
he
should
awake
vp
,
he
should
be
satisfied
with
Gods
image
:
and
finde
fulnesse
of
ioy
in
Gods
presence
,
Psal.
16.
11.
and
pleasures
at
his
right
hand
for
euermore
:
But
rather
as
vagrant
and
needie
rogues
that
haue
nothing
and
can
get
no
entertainment
,
and
as
hungrie
dogs
runne
about
Psal.
59.
14.
15.
the
streetes
snarling
and
grinning
,
and
grudging
because
they
are
not
satisfied
:
and
as
it
is
said
in
Isaiah
,
They
shall
then
be
hungrie
and
thirstie
,
ashamed
and
confounded
,
crying
Isai.
65.
13.
14.
&
8.
21.
22.
out
for
sorrow
of
heart
,
and
howling
for
vexation
of
spirit
,
leauing
their
name
for
a
curse
to
Gods
chosen
in
the
day
that
the
Lord
shall
slay
them
.
Contrarily
,
sound-hearted
Christians
and
true
beleeuers
indeed
,
whose
soules
with
Dauid
doe
thirst
for
God
,
euen
for
the
liuing
God
:
who
hunger
and
thirst
after
righteousnesse
,
Psal.
42.
1.
2.
Matth.
5.
6.
and
the
saluation
that
is
to
bee
had
in
Christ
Iesus
:
wheresoeuer
that
dead
carkase
may
be
light
vpon
of
Christ
crucified
,
of
his
flesh
and
bloud
broken
and
powred
out
and
prepared
for
their
spirituall
nourishment
;
whether
in
the
word
preached
or
Sacraments
administred
,
thither
as
the
Eagles
of
heauen
doe
they
swiftly
flie
Matth.
24.
28.
and
resort
,
that
prey
doe
they
light
vpon
,
there
doe
they
seaze
and
lay
hold
vpon
Christ
,
euen
vpon
him
crucified
,
seeking
their
repast
in
him
;
there
doe
they
feede
vpon
him
with
fresh
appetite
,
and
take
their
fill
of
such
dainties
,
as
in
him
they
finde
to
be
prepared
for
them
.
Neither
doe
they
this
in
a
phantasie
alone
,
and
meere
imagination
,
as
doe
those
that
dreame
,
but
with
as
ioyfull
a
feeling
and
as
great
a
reioycing
,
as
those
that
are
made
most
merrie
at
a
banquet
of
wine
:
for
there
finde
they
a
most
sumptuous
banquet
and
princely
feast
prepared
for
them
vpon
the
Lords
mountaine
,
euen
a
feast
of
fat
things
and
of
wines
on
the
lees
,
of
fat
things
full
of
marrow
,
of
wines
on
Isai.
25.
6.
the
lees
well
refined
.
The
Lord
his
table
being
furnished
as
the
royall
table
of
a
King
at
the
mariage
of
his
Sonne
,
Matth.
22.
2.
with
the
sweete
bread
of
the
finest
of
the
wheate
,
euen
the
bread
and
manne
of
God
that
came
down
from
heauen
,
Iohn
6.
58.
and
with
wine
of
the
grape
of
a
most
noble
kinde
:
that
is
,
with
the
pretious
body
and
bloud
of
our
Sauiour
Christ
Iesus
.
There
are
they
so
abundantly
satisfied
with
the
fatnes
of
Gods
house
,
and
the
Lord
doth
make
them
Psal.
36.
8.
Psal.
65.
13.
14.
so
to
drink
their
fill
out
of
the
riuers
of
his
pleasures
there
,
that
they
cannot
but
bee
merrie
and
much
reioyce
,
yea
sing
for
very
ioy
of
heart
.
And
the
effect
of
their
true
feeding
vpon
this
spirituall
nourishment
,
and
of
the
comfortable
refreshing
they
feele
themselues
to
be
cheared
withall
,
after
they
haue
sucked
and
been
satisfied
with
such
hony
combes
of
all
Gods
mercies
,
as
they
haue
found
and
plucked
out
of
the
carkase
of
that
dead
Lion
of
the
tribe
of
Iudah
,
doth
as
manifestly
appeare
in
the
carriage
of
their
liues
following
(
which
is
sufficient
to
shew
they
haue
fed
in
deed
,
and
not
in
phantasie
)
,
while
their
spirits
are
found
to
be
reuiued
in
them
,
they
waxing
lusty
and
strong
thereby
,
fat
and
well
liking
,
and
fresh
in
doing
dutie
,
and
in
bearing
out
their
labour
as
strong
men
in
Christ
Iesus
,
and
the
eyes
of
their
vnderstanding
so
cleered
and
made
lightsome
to
see
their
way
,
and
to
vnderstand
Gods
will
▪
that
they
may
know
how
to
walke
and
please
him
:
as
euer
the
effect
of
Samsons
drinking
of
waters
after
his
great
thirst
,
and
of
Ionathans
tasting
of
hony
after
his
great
wearinesse
,
was
seene
and
perceiued
in
the
refreshing
of
either
of
them
thereby
.
Of
Samson
it
is
said
that
his
spirit
came
againe
,
and
he
reuiued
after
his
great
thirst
,
when
once
he
had
drunke
of
that
water
which
the
Lord
caused
to
flow
out
of
the
hollow
place
of
the
iaw
,
Iudg.
15.
19.
with
which
he
slew
so
many
of
the
Philistims
.
And
of
Ionathan
it
is
said
,
that
when
he
and
all
the
people
were
faint
with
much
fasting
,
his
eyes
were
cleered
and
inlightened
after
hee
had
once
dipped
the
end
of
the
rod
that
was
in
his
hand
in
an
hony
combe
,
and
putting
it
1.
Sam.
14.
27.
to
his
mouth
had
tasted
of
the
same
.
Though
a
temporarie
beleeuer
may
be
said
to
apprehend
and
lay
hold
vpon
after
a
sort
,
of
the
promises
of
saluation
,
and
vpon
the
merits
of
Christ
for
saluation
:
yet
there
is
guile
also
in
this
,
for
both
it
is
vpon
wrong
grounds
,
misapplying
the
promises
and
after
a
wrong
manner
,
more
laying
hold
vpon
the
merits
of
Christ
,
then
vpon
Christ
himselfe
,
and
therefore
laying
hold
vpon
the
streames
and
missing
the
fountaine
;
whatsoeuer
their
comfort
may
be
for
a
time
,
yet
their
hearts
at
length
are
as
the
drie
cisternes
that
want
water
,
because
they
are
cut
off
from
the
fountaine
:
and
so
their
candle
and
the
light
of
all
their
comfort
is
quite
extinct
and
put
out
againe
.
True
beleeuers
lay
hold
of
Christ
himselfe
who
is
their
life
;
they
apprehend
him
for
their
Sauiour
,
and
they
finde
saluation
in
him
:
God
hauing
giuen
vs
life
,
that
life
is
in
1
Ioh
5.
11.
1.
Ioh.
5.
12.
his
Sonne
;
they
that
haue
the
Sonne
,
haue
life
:
the
true
beleeuer
hath
Christ
dwelling
in
his
heart
by
faith
;
they
haue
the
fountaine
of
life
and
comfort
in
themselues
:
and
as
Iohn
saith
,
they
haue
the
witnes
in
themselues
:
their
comfort
1.
Ioh
5.
10.
Ioh.
7.
38.
therefore
is
sure
,
and
it
is
lasting
,
riuers
of
water
of
life
slow
out
of
their
bellies
,
they
neuer
are
drie
.
As
the
manner
of
their
apprehending
is
faultie
,
so
the
ends
which
they
aime
at
in
apprehending
of
Christ
are
not
right
.
They
seeke
to
haue
Christ
and
to
haue
his
acquaintance
,
and
to
be
knowne
to
be
towards
him
,
that
they
might
bee
honoured
among
men
,
and
the
better
thought
on
for
the
professing
of
him
,
as
Saul
desired
Samuels
1.
Sam.
15.
30.
companie
and
presence
,
that
thereby
hee
might
the
more
be
honoured
before
the
people
.
The
most
they
seeke
in
s●eking
to
him
is
but
themselues
:
they
wish
with
Baalam
to
die
the
death
of
the
righteous
:
saluation
they
would
haue
from
him
,
and
that
they
catch
at
,
but
Christ
himselfe
they
doe
not
so
much
seaze
vpon
,
nor
care
so
much
to
haue
that
either
hee
should
be
in
them
by
the
power
of
his
death
,
crucifying
the
flesh
with
the
affections
and
lusts
thereof
;
or
they
be
in
him
to
become
new
creatures
in
him
.
Their
dealing
herein
is
like
to
the
dealing
of
theeues
and
malefactors
,
who
looke
for
no
other
benefit
by
a
Parliament
,
but
to
heare
of
a
pardon
,
neuer
desiring
to
heare
of
any
good
lawes
to
gouerne
better
their
liues
:
they
that
minde
to
liue
by
theeuerie
carrie
such
a
minde
.
The
true
beleeuers
desire
and
seeke
to
haue
Christ
,
not
alone
in
respect
of
their
owne
saluation
,
but
for
the
surpassing
excellencie
that
is
seene
to
be
in
himselfe
:
they
know
him
to
be
the
chiefe
of
the
choice
of
men
;
yea
to
be
the
chiefest
of
tenne
thousand
,
and
in
himselfe
to
bee
euery
way
wholly
delectable
;
and
therefore
their
hearts
are
so
affectionated
towards
him
,
as
that
he
,
and
he
alone
is
their
only
welbeloued
;
his
name
is
as
sweete
ointment
powred
out
,
and
therefore
with
the
virgins
they
doe
loue
him
,
and
with
the
Spouse
they
runne
after
him
,
seeking
for
him
in
euery
corner
,
because
it
is
he
whom
their
soule
loueth
and
delighteth
in
:
yea
with
the
Spouse
they
doe
grow
sicke
of
loue
,
vntill
they
may
enioy
him
.
In
seeking
Cantic.
5.
8.
him
they
seeke
not
their
owne
honour
,
but
that
they
might
honour
him
,
and
are
willing
to
be
subiect
to
him
as
to
be
saued
by
him
;
and
therefore
renouncing
all
others
they
betake
themselues
only
vnto
him
,
and
say
(
as
it
is
in
the
Prophet
)
O
Lord
,
other
Lords
beside
thee
haue
had
Isai.
26.
13.
dominion
ouer
vs
,
but
wee
will
make
mention
of
thee
and
of
thy
name
only
.
They
laying
hold
of
Christ
,
lay
hold
of
him
that
laieth
no
hold
of
them
;
they
crie
Master
,
Master
vnto
him
,
seeking
and
scraping
acquaintance
of
him
that
renounceth
them
,
and
wholly
doth
disclaime
them
;
bidding
them
depart
from
him
,
for
hee
doth
not
know
them
:
they
lay
hold
of
Christ
as
Saul
did
of
Samuel
,
that
tooke
no
delight
1.
Sam.
15.
26.
27.
●8
.
in
him
,
but
turned
away
from
him
,
as
hauing
no
heart
to
abide
longer
with
him
;
he
was
therefore
faine
to
offer
violence
to
Samuel
,
and
to
rend
his
garment
,
though
he
got
no
more
by
it
but
to
heare
,
God
had
rent
away
his
kingdome
from
him
:
these
rend
and
teare
the
Scriptures
by
mis-applying
of
them
,
and
all
to
pull
Christ
to
them
,
who
cares
not
for
them
;
who
shall
get
no
more
by
that
reading
,
then
Saul
did
by
his
;
for
their
names
shall
therefore
be
rent
out
of
the
booke
of
life
,
because
they
haue
wronged
and
abused
Gods
booke
,
and
pulled
and
rent
the
Scriptures
to
a
cleane
contrary
end
and
purpose
then
was
meant
,
or
they
euer
were
written
for
.
These
apprehend
Christ
,
because
hee
first
did
apprehend
them
,
and
knew
them
for
his
owne
,
as
a
good
shepheard
knoweth
his
flocke
,
so
the
Lord
knoweth
who
are
Ioh
10.
14.
2.
Tim.
2.
19.
his
,
and
he
giueth
then
againe
to
know
that
hee
is
theirs
,
and
so
to
make
claime
vnto
him
:
according
to
the
stipulation
of
the
new
Couenant
betweene
Christ
and
the
redeemed
;
he
saith
to
them
,
you
are
my
people
;
and
they
Hos.
223.
saying
to
him
,
thou
art
our
Lord
;
thou
art
our
Christ
,
thou
art
our
Redeemer
.
It
is
well
obserued
by
a
godly
Perkins
in
Gal.
4.
9.
man
and
learned
Diuine
of
our
time
,
that
the
workes
of
grace
and
fauour
in
God
,
imprint
their
image
in
the
hearts
of
them
that
belong
to
God
in
whom
they
are
wrought
.
There
is
a
knowledge
in
God
whereby
hee
knowes
who
are
his
:
this
knowledge
brings
forth
another
knowledge
in
vs
,
whereby
we
know
God
to
be
our
God
.
There
is
an
election
in
God
,
whereby
hee
chuseth
the
Elect
to
be
his
people
;
which
worketh
in
them
another
election
,
whereby
they
chuse
God
to
be
their
God
.
The
loue
whereby
God
loues
vs
,
workes
in
vs
another
loue
whereby
we
loue
God
againe
.
Christ
apprehends
1.
Ioh.
4.
19.
Phil.
3.
12.
vs
to
be
his
redeemed
,
that
workes
in
vs
the
apprehension
of
faith
whereby
we
lay
hold
vpon
him
to
be
our
reredeemer
:
and
by
this
(
saith
he
)
we
may
know
that
we
belong
to
God
,
if
we
finde
any
such
impression
of
Gods
grace
in
vs
.
These
then
know
Christ
to
be
their
Sauiour
,
because
he
first
knew
them
to
be
his
owne
whom
he
would
redeeme
;
they
are
his
,
and
he
calleth
them
by
name
,
and
cheareth
them
at
the
heart
,
by
saying
vnto
them
,
as
it
is
in
the
Prophet
,
Feare
not
,
I
haue
redeemed
thee
,
thou
art
Isa.
43.
1.
mine
.
They
lay
hold
of
him
,
because
hee
layeth
hold
of
them
,
holding
them
by
his
right
hand
,
and
holding
also
Isa.
41.
10.
13.
Psal.
73
23.
1.
Sam.
15.
26.
27.
28.
Luk.
19.
5.
9.
their
right
hand
,
that
he
may
euer
helpe
them
.
They
doe
not
lay
hold
of
him
as
Saul
did
vpon
Samuel
,
that
turned
away
from
him
and
would
haue
been
gone
:
but
as
Zacheus
did
welcome
Christ
vnto
his
house
,
who
first
bespake
his
owne
entertainment
,
and
was
desirous
to
come
to
his
house
,
and
brought
saluation
with
him
when
hee
came
.
They
laying
hold
of
Christ
,
lay
hold
of
him
who
doth
not
at
all
belong
to
them
,
not
was
euer
giuen
them
,
or
appointed
for
them
,
no
more
then
childrens
bread
belong
Mat.
15.
26.
to
dogges
,
though
they
sticke
not
to
snatch
it
from
them
:
for
though
Christ
died
for
the
sinnes
of
the
world
,
yet
intentionally
he
did
neuer
lay
downe
his
life
for
hypocrites
and
vnbeleeuers
,
who
shall
die
and
perish
for
all
him
(
though
he
hath
done
enough
to
saue
them
)
onely
by
meanes
of
their
owne
vnbeleefe
,
because
they
doe
not
truly
and
rightly
beleeue
in
his
name
:
and
therefore
their
Ioh.
3.
18.
chalenging
of
Christ
to
be
their
Sauiour
,
and
claime
that
they
make
to
the
benefit
of
his
redemption
,
is
no
more
iust
,
then
was
the
claime
that
the
harlot
made
,
who
was
not
the
owne
mother
to
the
liue
child
that
was
none
of
1.
King
.
3.
22.
hers
.
These
lay
hold
of
him
,
and
by
faith
doe
apprehend
him
,
as
hauing
of
all
others
the
greatest
interest
in
him
,
and
all
lawfull
right
to
claime
him
for
their
owne
,
as
who
was
prepared
,
set
apart
,
and
appointed
for
them
before
the
world
had
any
beginning
;
and
in
the
fulnesse
of
time
Galath.
4.
4.
Luk.
2.
11.
was
sent
to
be
borne
of
a
woman
,
and
to
bee
borne
a
Sauiour
vnto
them
;
and
therefore
they
may
iustly
say
,
and
ioyfully
proclaime
it
before
Angels
and
men
,
as
Isaiah
sets
it
downe
,
that
vnto
vs
a
child
is
borne
,
and
vnto
vs
a
sonne
is
Isa.
9.
6.
Ioh.
3.
16.
Gal.
2.
20.
Ephes.
5.
25.
giuen
,
euen
giuen
by
a
double
donation
;
one
from
the
the
Father
,
another
from
himselfe
:
which
gift
hath
been
published
by
proclamation
throughout
all
the
world
;
established
in
blood
,
sealed
in
Sacraments
,
and
the
performance
thereof
witnessed
vnfainedly
,
both
by
Angels
and
men
.
Now
what
is
more
free
then
gift
?
and
who
is
more
faithfull
then
God
,
and
Christ
,
who
are
the
giuers
,
to
see
the
grant
and
gift
performed
.
Euery
good
Christian
therefore
and
true
beleeuer
haue
a
free
deed
of
gift
to
shew
out
of
the
Court-rolles
of
the
Scriptures
,
whereby
to
proue
the
title
and
claime
they
make
to
Christ
for
being
theirs
▪
to
be
most
lawfull
and
iust
;
and
therefore
they
may
challenge
and
claime
him
by
as
good
right
to
bee
their
owne
,
as
may
the
bride
challenge
the
bridegroome
to
be
hers
after
he
hath
giuen
himselfe
to
her
;
and
she
on
the
other
side
giuen
her selfe
vnto
him
,
by
mutuall
promises
,
and
by
faith
and
truth
to
each
other
plighted
,
in
which
those
promises
are
giuen
and
receiued
,
and
that
before
sufficient
witnesses
,
that
are
able
to
witnesse
and
testifie
the
same
:
and
so
may
sing
ioyfully
with
the
Spouse
in
the
Canticles
,
without
feare
of
controlment
by
any
,
my
beloued
is
mine
,
and
I
am
his
,
and
his
desire
is
vnto
Cant.
2.
16.
and
7.
10.
me
.
They
,
as
temporary
beleeuers
and
time-seruers
,
doe
Mat.
13.
21.
lay
hold
of
Christ
,
and
let
him
goe
againe
,
as
Apostatates
,
and
back-sliders
reuolt
from
him
and
fall
away
,
so
making
Ioh.
2.
19.
themselues
liable
to
that
danger
which
our
Sauiour
Christ
threatneth
will
befall
to
such
as
abide
not
in
him
,
Ioh.
15.
6.
which
is
the
true
vine
,
which
is
that
as
withered
branches
they
shall
be
cast
into
the
fier
and
burned
,
and
culpable
of
Heb.
10.
26.
27.
29.
and
6.
4.
5.
6.
●
Cant.
3.
4.
such
a
sinne
as
will
neuer
be
forgiuen
.
These
lay
such
fast
hold
of
him
with
the
Spouse
,
as
hauing
once
found
him
,
and
gotten
to
lay
hold
vpon
him
,
they
neuer
more
will
let
him
goe
,
not
giuing
him
ouer
till
they
haue
brought
him
home
,
and
carried
him
into
the
inmost
roomes
and
chiefest
chambers
of
their
hearts
,
that
they
may
haue
him
dwelling
in
their
harts
by
faith
:
that
they
so
enioying
his
presence
there
,
and
happy
fruition
Mat.
28
20.
Ioh.
14.
18.
(
according
as
our
Sauiour
himselfe
hath
promised
to
be
euer
with
his
to
the
end
of
the
world
,
and
neuer
to
leaue
them
Orphans
)
may
haue
the
sweet
lasting
comfort
thereof
,
and
solace
themselues
therein
with
infinite
and
vnspeakable
contentment
.
If
there
should
bee
question
made
to
them
,
as
our
Sauiour
made
to
Peter
and
the
rest
,
whether
they
also
with
others
would
goe
away
?
their
answere
Ioh.
6.
67.
68.
69.
vnto
him
will
be
as
Peters
was
,
Lord
to
whom
should
wee
goe
,
thou
hast
the
words
of
eternallife
,
and
we
beleeue
and
are
sure
that
thou
art
that
Christ
,
the
Sonne
of
the
liuing
God
:
for
whom
hath
a
faithfull
beleeuer
in
heauen
but
Christ
?
neither
is
there
any
in
earth
whom
hee
careth
for
,
Psal.
73.
25.
or
doth
desire
but
him
alone
.
CHAP.
XIII
.
Of
the
third
difference
,
which
is
in
the
difference
of
their
assurance
to
be
saued
:
wherein
is
entreated
of
,
the
want
of
feeling
of
true
faith
,
or
of
the
former
or
present
comfort
therof
.
Question
.
YOu
hauing
shewed
thus
much
difference
to
bee
between
the
apprehension
of
Christ
by
a
counterfait
beleeuer
,
and
of
one
that
is
sound
in
the
faith
;
goe
on
in
like
manner
to
shew
what
difference
there
is
(
if
there
bee
any
)
betweene
the
assurance
and
perswasion
,
that
the
one
hath
of
being
saued
by
Christ
,
vpon
his
so
apprehending
of
him
;
and
the
assurance
of
the
other
?
A.
The
difference
betweene
them
in
this
,
is
no
lesse
Difference
of
assurance
.
then
was
found
to
bee
in
the
other
.
The
difference
betweene
mis-beleeuers
,
and
the
true
faithfull
that
are
called
the
Israel
of
God
,
in
the
point
of
their
assurance
,
and
comfortable
perswasion
of
their
being
saued
by
Christ
Iesus
(
they
both
bearing
the
venture
of
the
liues
of
their
soules
,
in
the
passage
that
they
haue
through
the
wild
sea
of
this
world
,
in
hope
of
their
safe
arriuall
and
landing
at
that
happie
port
of
all
safety
in
Gods
kingdome
and
heauenly
Canaan
in
the
end
)
,
is
not
vnlike
to
the
difference
that
was
betweene
the
Israelites
and
Egyptians
for
their
passing
thorongh
the
red
sea
;
both
of
them
ventured
and
went
into
the
sea
;
the
one
got
well
thorough
,
the
other
came
short
home
;
the
one
had
Gods
word
for
their
warrant
,
they
therefore
were
saued
,
and
gained
the
port
and
land
which
they
ventured
for
;
the
other
were
blinded
with
pride
and
presumption
,
and
ventured
without
all
warrant
from
God
,
as
being
found
rather
fighters
against
God
in
disobeying
his
word
:
and
therefore
they
miscarried
all
,
and
were
drowned
in
the
middest
of
the
sea
,
and
sunke
to
the
bottome
as
a
stone
.
True
beleeuers
are
perswaded
of
Gods
mercies
in
Christ
,
that
they
shall
neuer
perish
,
but
haue
euerlasting
life
;
their
faith
and
hope
they
haue
in
God
doth
neuer
faile
them
,
for
it
is
grounded
vpon
the
truth
of
Gods
promise
,
and
the
rocke
Christ
Iesus
.
They
escape
therefore
in
all
dangers
,
and
happily
are
saued
in
the
end
;
for
the
iust
shall
liue
by
his
faith
.
Heb.
2.
4.
Misbeleeuers
and
hypocrites
they
also
are
bold
and
confident
in
their
perswasion
;
it
may
more
iustly
bee
said
,
in
their
proud
presuming
;
for
they
are
but
as
the
fooles
,
that
beleeue
euery
thing
:
they
beleeue
they
cannot
Prou.
14.
15.
tell
what
,
they
hauing
nothing
to
ground
their
perswasion
vpon
;
they
haue
neither
word
nor
writing
from
God
,
to
shew
why
they
should
so
beleeue
:
their
is
neither
bill
nor
scroll
,
nor
any
tittle
in
the
Bible
,
if
it
bee
rightly
vnderstood
,
that
doth
make
for
them
,
and
yet
they
flush
themselues
as
though
all
were
theirs
;
they
flatter
themselues
,
and
beguile
their
owne
hearts
with
misapplying
promises
out
of
Gods
word
.
They
are
ignorant
,
and
yet
most
confident
:
according
to
that
,
Who
so
bold
as
blind
Bayard
:
they
feare
nothing
,
they
defie
the
diuell
;
they
haue
(
they
say
)
a
strong
faith
,
and
are
sure
to
bee
saued
:
they
neuer
doubted
of
their
saluation
in
all
their
life
,
neither
would
they
doubt
for
all
the
world
.
Which
boldnesse
of
theirs
,
being
rather
blindnesse
,
then
good
boldnesse
,
commeth
not
through
the
abundance
of
faith
beleeuing
more
strongly
then
others
doe
,
the
promises
which
God
hath
made
them
,
but
through
abundance
of
folly
,
making
promises
ro
themselues
,
where
God
neuer
made
any
;
and
reckoning
to
receiue
that
,
which
God
neuer
minded
to
giue
;
so
building
without
a
foundation
,
and
beleeuing
without
any
word
spoken
or
promise
that
was
euer
giuen
;
the
Lord
sending
them
strong
delusions
,
that
they
should
beleeue
a
lie
,
and
so
goe
on
in
their
dangerous
security
,
that
they
may
stumble
and
fall
,
and
rise
no
more
.
They
both
seeme
to
bee
assured
,
and
to
stand
perswaded
,
that
they
shall
be
saued
by
God
in
the
end
,
but
vpon
farre
differing
grounds
.
The
ground
of
the
ones
perswasion
is
found
onely
to
be
in
himselfe
,
and
to
bee
laid
vpon
himselfe
alone
,
and
his
owne
conceit
,
and
may
bee
rather
said
to
be
the
assurance
of
man
so
perswading
himselfe
,
then
any
certaintie
of
the
thing
,
whereof
he
is
perswaded
that
euer
it
shall
so
fall
out
,
as
he
doth
make
reckoning
.
The
ground
of
the
others
perswasion
is
laid
out
of
himselfe
,
euen
vpon
God
and
the
truth
of
his
promise
,
as
knowing
2.
Tim.
1.
12.
whom
he
hath
beleeued
,
and
may
rather
be
said
to
stand
more
in
the
certaintie
and
infallibilitie
of
the
thing
promised
,
then
in
the
strength
of
the
mans
assured
beleeuing
and
standing
perswaded
that
it
shall
be
so
performed
that
doth
beleeue
it
.
The
ground
of
the
perswasion
of
an
hypocrite
,
and
such
as
is
vnsound
in
the
faith
,
is
laid
onely
within
himselfe
,
for
out
of
himselfe
he
findeth
nothing
to
beare
vp
such
a
confident
boasting
withall
,
but
it
is
onely
resting
in
his
owne
bosome
,
and
all
the
weight
of
his
building
hath
no
surer
ground
to
be
set
vpon
,
then
are
the
imaginations
,
thoughts
,
and
conceits
of
his
owne
heart
alone
;
which
is
deceitfull
aboue
all
things
,
and
so
false
and
vnsound
,
as
none
is
able
to
know
the
hollownesse
that
is
therein
.
And
therefore
a
ground
(
for
any
to
thinke
it
possible
euer
to
lay
a
steady
,
and
sure
foundation
therein
,
or
set
a
strong
building
vpon
the
same
,
which
he
desireth
to
see
remaine
firme
,
and
vnmoueable
for
himselfe
to
dwell
safe
in
)
,
that
is
more
moueable
,
then
is
either
sea
or
wind
,
where
all
is
seene
to
flow
and
blow
away
;
as
well
may
a
man
reckon
vpon
building
Castles
in
the
aire
,
and
walled
Cities
vpon
the
rowling
and
ragged
seaes
,
safely
to
inhabite
in
,
as
sure
perswasions
that
a
man
may
trust
too
,
and
not
be
deceiued
in
,
and
vpon
the
vaine
imaginations
,
conceits
and
affections
of
his
seducing
and
seduced
heart
;
which
are
so
vnstaid
,
and
so
vnsetled
,
that
the
affections
are
not
vnfitly
said
to
bee
the
very
waues
and
stormes
of
mens
soules
,
that
tosse
and
turmoile
them
vpside
downe
.
And
otherwise
beside
their
owne
conceites
and
imaginations
of
their
owne
hearts
,
that
makes
them
thus
peremptorie
,
and
thus
bold
in
presuming
,
there
is
nothing
at
all
in
the
world
,
that
can
else
warrantably
assure
them
,
that
they
shall
euer
haue
that
saluation
,
which
they
so
much
doe
reckon
vp
.
For
that
in
it selfe
is
so
farre
from
being
certaine
vnto
them
,
as
there
is
a
certaintie
of
the
cleane
contrarie
;
and
they
may
be
sure
,
when
they
shall
once
come
to
make
triall
,
they
shall
find
it
cleane
otherwise
to
fall
out
,
then
they
looked
for
;
they
may
bee
bold
and
build
vpon
it
,
there
is
no
peace
at
all
from
God
for
such
Isai.
57.
21.
euer
to
receiue
in
,
nor
saluation
at
his
hands
for
them
to
haue
;
though
at
the
last
,
when
it
shall
bee
too
late
,
they
should
as
earnestly
craue
it
,
and
seeke
for
it
by
their
crying
vnto
him
,
as
euer
did
Esau
seeke
his
fathers
blessing
,
when
he
came
too
late
,
and
then
he
could
find
no
place
of
repentance
with
him
,
though
he
sought
it
with
teares
:
for
the
Heb.
12.
17.
Lord
hath
assigned
another
manner
of
estate
and
condition
to
hypocrites
and
vnbeleeuers
,
and
declared
in
his
word
so
great
a
condemnation
to
abide
them
in
the
pit
of
destruction
,
as
he
thinketh
it
threatning
great
enough
vnto
other
kind
of
sinners
to
tell
them
,
they
shall
haue
their
Mat.
24.
51.
portion
with
vnbeleeuers
,
and
with
hypocrites
.
For
them
then
to
perswade
themselues
they
shall
be
saued
,
contrary
to
all
that
which
the
Lord
doth
otherwise
plainely
set
downe
in
his
word
;
and
when
they
heare
the
words
of
his
so
great
a
curse
,
to
promise
to
themselues
for
all
that
,
that
they
shall
haue
peace
;
it
is
not
onely
to
delude
their
owne
Deut.
29.
19.
20
hearts
with
lying
and
false
conceits
,
but
to
set
God
the
more
against
them
,
that
he
may
neuer
be
mercifull
vnto
them
,
but
cause
his
wrath
more
fiercely
,
and
more
furiously
to
smoake
out
against
them
.
This
is
not
the
boldnesse
of
good
assurance
,
and
of
a
warrantable
perswasion
,
that
hath
Gods
word
to
relie
vpon
;
but
the
blindnesse
of
a
most
damnable
pride
,
and
presuming
against
all
that
God
himself
hath
spoken
,
when
(
as
though
they
had
made
Isai.
28.
15.
a
couenant
with
death
,
and
were
at
an
agreement
with
hell
,
that
they
should
neuer
take
any
hold
of
them
)
they
doe
not
onely
promise
to
themselues
safetie
and
deliuerance
from
perishing
,
but
high
aduancement
in
glorie
,
and
life
eternall
in
Gods
kingdome
:
as
if
when
the
King
hath
proclaimed
them
al
to
be
traytors
,
that
were
conspirators
in
the
late
Gun
powder-treason
,
and
that
so
many
as
can
be
prooued
to
haue
been
of
that
conspiracie
,
are
as
traytors
to
be
hanged
,
drawne
and
quartered
;
if
some
principall
traitor
of
them
all
,
hauing
to
this
day
scaped
,
should
now
be
apprehended
and
attached
for
his
treason
,
and
being
to
bee
carried
vp
to
the
Court
,
that
it
might
bee
knowne
what
should
be
done
with
him
;
he
all
this
while
should
beare
himselfe
as
bold
,
as
the
best
subiect
in
the
kingdome
,
in
such
sort
,
as
none
can
make
him
beleeue
,
there
is
any
danger
towards
him
;
but
hee
still
promiseth
to
himselfe
,
that
comming
once
at
the
Court
,
he
shall
not
onely
escape
punishment
,
and
be
freed
from
all
manner
of
blame
and
rebuke
,
but
bee
lifted
vp
to
much
higher
aduancement
,
and
made
some
great
Duke
or
Lord
in
the
and
:
euery
one
would
thinke
,
that
some
spirit
of
frensie
or
madnesse
had
strongly
possessed
such
a
man
.
So
are
these
men
strangely
bewitched
,
&
inchaunted
by
the
diuell
,
to
take
for
sure
truths
those
things
,
which
are
but
Satans
meere
delusions
;
and
when
the
best
is
made
of
them
,
no
better
then
are
waking
mens
dreames
.
The
foundation
whereupon
a
true
beleeuing
Christian
doth
build
his
assurance
and
perswasion
that
he
hath
,
of
being
saued
in
the
end
,
is
that
which
the
Apostle
calleth
,
the
foundation
of
God
;
and
therefore
a
most
strong
and
2.
Tim.
2.
19.
sure
foundation
,
hauing
this
seale
,
the
Lord
knoweth
who
are
his
;
the
knowledge
of
God
being
perpetuall
and
vnchangeable
:
for
whom
the
Lord
knowes
once
,
he
neuer
after
Isai.
49.
15.
doth
forget
.
and
this
is
the
most
firme
,
steady
,
and
immoueable
foundation
,
that
any
possibly
can
build
vpon
;
Zach.
6.
1.
strong
as
those
mountaines
of
brasse
,
which
Zacharie
maketh
mention
of
,
to
beare
vp
all
that
is
set
vpon
the
same
,
which
makes
it
impossible
,
that
a
true
beleeuer
should
euer
perish
.
It
is
not
the
strength
of
his
faith
(
though
he
do
truely
beleeue
,
as
looking
thereby
alwaies
to
hold
the
comfort
which
hee
now
hath
)
that
workes
vp
this
assurance
;
but
the
faithfulnesse
of
him
,
whom
this
faith
doth
relie
vpon
;
which
is
such
,
as
though
wee
cannot
beleeue
,
2.
Tim.
2.
13.
Tit.
1.
2.
yet
he
abideth
faithfull
,
and
cannot
denie
himselfe
,
for
hee
is
God
that
cannot
lie
.
The
comfortable
and
confident
perswasion
of
a
true
beleeuing
Christian
,
for
his
obtaining
of
saluation
through
Christ
Iesus
,
standeth
more
in
that
hee
knoweth
whom
hee
doth
beleeue
to
receiue
saluation
from
(
as
that
which
he
hath
purchased
,
and
that
which
he
hath
promised
,
and
which
he
is
both
able
and
faithfull
to
performe
)
,
then
in
knowing
that
he
doth
beleeue
,
and
what
he
lookes
for
to
receiue
by
his
beleeuing
,
which
is
to
bee
saued
by
his
faith
.
His
assurance
is
more
in
the
assurance
of
the
thing
beleeued
,
through
the
steadfastnes
of
him
that
hath
promised
the
same
,
then
in
his
own
steadfastnes
,
that
he
alwaies
shal
so
beleeue
,
or
in
the
steadfastnes
of
his
faith
by
which
he
doth
beleeue
,
that
it
neuer
more
shall
be
ouertaken
with
any
feare
or
doubting
.
For
our
faith
may
Psal.
118.
13.
be
dangerously
assailed
,
and
thrust
soare
at
,
that
it
might
fall
:
it
may
be
shaken
,
but
Gods
promise
is
vnfaileable
,
and
the
truth
of
his
Word
,
as
a
rocke
that
cannot
be
moued
nor
shaken
,
whatsoeuer
be
the
surges
that
beate
against
the
same
.
His
assurance
is
more
,
in
that
hee
knowes
Phil.
3.
12.
Christ
comprehends
him
,
who
will
neuer
let
goe
his
hold
,
because
he
is
stronger
then
all
,
that
none
can
pull
any
out
Ioh.
10
28.
29.
Ioh.
6.
39.
of
his
hand
;
and
because
he
is
most
faithfull
to
answer
that
trust
he
is
put
in
by
his
father
,
whose
will
it
is
,
that
of
all
that
he
hath
giuen
him
,
he
must
not
loose
one
:
then
in
the
knowledge
that
he
hath
,
that
he
doth
apprehend
Christ
,
and
doth
lay
hold
vpon
him
by
his
beleeuing
;
for
he
may
let
goe
his
hold
,
and
let
slip
that
hand-fasting
which
he
holds
him
by
;
at
least
in
regard
of
his
owne
feeling
,
it
may
bee
gone
:
for
feeling
may
faile
a
true
beleeuer
,
and
then
there
is
no
other
helpe
,
but
for
hope
to
hold
fast
,
and
still
to
stand
perswaded
,
that
though
we
cannot
apprehend
him
,
yet
he
doth
still
comprehend
vs
;
who
as
he
was
yesterday
,
Heb.
13.
8.
Mal.
3.
6.
Ioh.
13.
1.
is
euen
so
to
day
,
and
will
be
the
same
for
euermore
;
for
hee
is
the
Lord
,
and
changeth
not
:
therefore
was
it
that
the
sons
of
Iacob
were
not
consumed
;
and
therefore
it
is
,
that
whom
he
once
hath
loued
,
to
the
end
he
will
loue
them
stil
:
this
we
are
to
remember
,
and
to
fetch
comfort
from
the
same
;
yea
,
to
hope
also
,
that
howsoeuer
our
feeling
may
be
forthe
present
,
yet
our selues
shal
find
it
to
be
otherwise
afterward
again
.
Q.
You
are
light
vpon
a
point
that
many
good
Christians
are
much
troubled
about
,
who
for
want
of
feeling
the
comfort
they
haue
had
,
feare
they
are
quite
giuen
ouer
,
and
for
saken
of
God
.
I
pray
you
therefore
let
me
be
bold
to
interrupt
your
other
speech
a
little
,
and
to
craue
of
you
,
that
you
would
speake
your
mind
somewhat
in
this
matter
,
what
you
would
thinke
were
fittest
to
be
done
by
such
,
or
to
be
conceiued
of
the
estate
of
such
a
Christian
that
cannot
haue
such
feeling
of
his
faith
,
and
standing
in
the
fauour
of
God
after
the
manner
as
before
sometime
he
hath
had
?
A.
Such
are
to
labour
by
iudgement
,
to
conuince
and
controle
their
abused
sense
and
feeling
,
who
sometimes
Want
of
feeling
.
to
their
owne
sense
and
feeling
,
may
thinke
God
to
haue
forsaken
them
;
Christ
Iesus
to
haue
quite
left
them
,
and
to
be
departed
and
gone
from
them
;
when
as
yet
he
is
still
where
he
was
,
and
as
touching
his
fauour
and
his
loue
,
vnalterable
,
remaining
still
the
same
towards
them
that
he
was
;
the
alteration
being
found
onely
to
bee
in
themselues
,
by
reason
of
the
strong
tentations
that
are
vpon
them
.
Men
are
therefore
not
to
measure
their
estate
by
sense
and
feeling
:
for
many
times
in
naturall
things
,
reason
is
able
to
controle
our
sense
,
as
if
I
being
in
a
ship
that
is
driuen
with
a
faire
wind
and
tide
,
doe
saile
by
a
Tower
or
Castle
standing
vpon
a
banke
,
when
I
looke
vpon
the
Tower
,
as
the
ship
doth
swiftly
passe
by
,
my
sense
of
seeing
thinketh
that
the
Tower
goeth
away
,
while
I
my selfe
stand
still
in
the
ship
:
but
my
iudgement
and
vnderstanding
telleth
me
,
that
it
is
otherwise
in
truth
,
and
that
the
Tower
standeth
still
and
moueth
not
,
but
it
is
I
and
the
ship
that
doe
goe
away
from
it
,
though
to
my
sense
of
seeing
it
seemes
otherwise
to
be
.
In
like
manner
as
touching
,
feeling
,
a
man
that
hath
but
raging
paine
in
one
tooth
,
or
hath
but
a
fellon
on
the
vttermost
ioynt
of
his
finger
,
or
the
paine
of
the
goute
onely
in
his
toe
;
though
all
his
body
should
be
sound
and
in
good
health
besides
,
he
feeleth
more
the
paine
of
that
one
little
member
of
his
tooth
,
or
of
his
toe
,
then
the
sound
health
of
his
whole
body
beside
,
though
the
health
of
the
whole
body
be
much
more
,
then
is
the
paine
of
that
one
member
.
In
like
manner
doth
it
many
times
fall
out
with
good
Christians
,
if
they
be
indued
and
inriched
with
neuer
so
many
good
graces
of
Gods
Spirit
,
hauing
true
faith
,
and
ioyned
therewith
vertue
,
knowledge
,
temperance
,
patience
,
godlinesse
,
brotherly
kindnesse
,
charitie
,
hope
,
humility
meekenesse
,
repentance
,
and
the
rest
that
are
linkes
of
that
golden
chaine
,
wherewith
the
vertues
are
chained
and
linked
one
to
another
,
if
it
should
happen
not
to
be
well
with
them
in
any
one
of
the
said
graces
(
according
as
these
seueral
graces
of
the
mind
,
as
well
as
the
seuerall
members
of
the
body
,
may
bee
put
out
of
their
right
frame
,
and
haue
distemper
and
disease
bred
in
them
,
and
brought
vpon
them
)
,
though
in
the
meane
while
it
were
neuer
so
well
with
them
in
all
the
rest
,
yet
is
it
found
vsuall
for
them
more
to
feele
the
disquiet
of
the
distemper
,
and
hurt
of
some
one
of
these
graces
so
out
of
frame
,
then
to
feele
the
content
and
comfort
of
the
abiding
in
good
estate
of
all
the
rest
beside
;
and
to
bee
more
grieued
with
the
disease
that
is
growne
vpon
that
one
,
then
ioyed
with
the
health
that
doth
stil
remaine
in
all
the
other
.
As
if
a
good
man
being
sore
prouoked
and
set
vpon
of
the
sudden
,
should
be
so
much
distempered
,
and
put
out
of
all
patience
,
as
he
should
breake
forth
to
much
fury
and
rage
in
his
hastie
anger
(
which
is
no
better
then
a
short
madnesse
)
,
and
being
come
to
his
right
mind
againe
,
his
fit
being
once
ouer
(
for
all
that
while
beside
himselfe
)
,
he
should
then
bethinke
himselfe
what
he
had
done
:
so
would
he
bee
out
of
conceit
with
himselfe
,
he
would
be
so
cast
downe
in
his
owne
eyes
,
so
smitten
in
heart
,
so
pricked
in
conscience
,
so
wounded
in
his
soule
with
griefe
for
his
sinne
,
he
would
crie
out
and
complaine
for
being
thus
ouerseene
,
as
that
the
distemper
of
that
one
grace
of
patience
,
and
the
weakenes
thereof
,
which
could
then
beare
no
more
,
would
more
bee
felt
of
him
with
griefe
,
and
work
him
greater
woe
,
and
disquiet
him
much
more
,
then
he
should
feele
comfort
,
or
haue
contentment
in
the
good
estate
which
all
the
rest
did
abide
in
beside
,
and
yet
that
one
slip
of
his
for
a
time
is
not
so
blame-worthie
,
as
is
commendable
the
ordinary
course
of
goodnesse
,
constantly
held
on
in
the
well-vsing
and
practising
of
other
his
graces
:
wherein
much
soundnesse
is
found
stil
to
be
remaining
.
And
as
among
the
members
and
parts
of
the
body
,
some
are
more
necessarie
then
are
others
,
and
so
more
hardly
can
be
spared
;
some
are
more
dangerous
to
take
hurt
in
,
or
for
any
disease
to
breed
vpon
them
,
because
they
are
the
vitall
parts
of
the
body
,
such
as
is
the
heart
,
the
liuer
and
the
braine
,
which
if
they
should
be
perished
,
the
life
it selfe
would
be
lost
:
when
such
parts
are
affected
,
men
are
found
to
be
more
troubled
about
the
hearts
of
such
,
and
the
diseases
bred
vpon
them
,
then
vpon
any
other
ther
the
partes
of
their
bodies
besides
,
they
are
most
suspitious
and
doubtfull
of
the
recouering
of
them
aboue
,
that
they
are
of
all
the
rest
,
euer
fearing
lest
those
hurts
should
not
be
well
healed
,
or
those
diseases
soundly
cured
and
recpiered
againe
.
As
if
one
should
haue
among
other
the
outward
parts
and
members
of
his
body
,
his
right
hand
so
maimed
,
as
it
should
be
in
daunger
to
bee
quite
cut
off
,
and
so
lost
;
and
of
all
the
inward
parts
should
haue
a
disease
breeding
in
him
,
that
should
dangerously
affect
the
heart
,
which
being
a
most
vitall
part
,
euen
the
very
fountaine
and
seate
of
life
,
that
doth
send
forth
the
vitall
spirits
,
and
life
it selfe
to
the
other
parts
,
if
that
should
be
perished
,
then
the
very
life
it selfe
would
vetterly
be
lost
.
Much
after
this
manner
is
it
found
to
be
with
good
Christians
,
in
respect
of
the
differing
graces
of
Gods
Spirit
,
which
they
haue
receiued
from
God
,
though
all
verie
vsefull
for
the
Christian
life
,
yet
some
are
more
absolutely
needfull
,
as
being
vnto
the
soule
,
not
onely
the
hand
by
which
it
worketh
:
but
as
the
heart
which
is
the
very
receptacle
and
seate
of
life
,
by
which
it
liueth
,
which
if
they
should
miscarry
,
all
would
be
lost
,
such
as
is
faith
,
and
loue
and
repentance
vnto
life
.
If
these
should
receiue
any
dangerous
hurt
,
or
fall
into
any
deadly
disease
,
whereof
they
should
not
be
againe
well
recouered
,
there
must
needs
follow
the
vtter
ruine
of
such
a
Christian
.
When
therefore
their
faith
is
mightily
assailed
,
and
by
the
strength
of
tentation
sorely
shaken
:
when
their
repentance
is
challenged
not
to
be
sound
,
and
such
as
it
ought
;
Oh
,
then
how
solicitous
is
a
carefull
Christian
,
about
the
hauing
of
these
well
cured
and
recouered
againe
?
how
feareful
and
doubtfull
is
he
,
lest
these
should
faile
him
,
and
neuer
be
holpen
?
how
doth
hee
enquire
after
the
best
Physitians
,
to
heare
the
best
counsell
that
in
this
case
may
be
giuen
?
yea
,
if
a
whole
Colledge
of
Physitians
should
all
meete
together
to
conferre
about
his
disease
,
they
all
would
scarce
bee
able
to
giue
him
satisfying
that
his
disease
were
curable
,
and
might
well
bee
holpen
;
he
would
doubt
,
that
all
the
Balme
in
the
Lords
Gilead
would
not
suffice
to
make
for
him
a
remedy
,
that
should
bee
soueraigue
and
sauing
enough
;
nor
that
all
they
together
,
should
haue
sufficient
skill
how
to
apply
it
,
so
as
hee
might
haue
good
recouerie
thereby
.
Yea
,
if
it
once
grow
ill
with
them
in
their
faith
and
repentance
,
and
that
these
graces
are
smitten
at
,
strooken
,
and
wounded
by
some
soare
and
dangerous
tentation
,
then
in
stead
of
complaining
of
the
weakenesse
and
hurt
of
their
faith
and
repentance
,
they
fall
to
entertaine
a
conceit
into
their
mindes
,
which
troubleth
them
worse
then
did
all
the
rest
;
namely
,
that
they
haue
no
faith
at
all
,
that
they
haue
no
true
repentance
,
nor
euer
yet
had
.
But
I
would
demand
,
if
they
had
not
some
remainder
of
the
life
of
these
graces
of
faith
and
repentance
,
by
which
they
feele
the
wounds
and
hurts
,
that
these
affected
members
and
parts
of
the
inner
man
haue
receiued
?
how
come
they
to
make
complaint
in
particular
,
about
their
faith
and
repentance
,
that
it
is
not
well
with
them
?
Can
a
man
that
hath
his
leggs
cut
off
,
so
hauing
no
legs
,
be
affected
with
the
aching
,
or
painefull
dolour
of
the
wounds
and
hurts
which
are
in
his
legs
?
he
may
complaine
of
paines
in
other
partes
,
but
griefes
in
his
leggs
he
can
neither
feele
nor
complaine
of
,
for
he
hath
none
at
all
to
be
pained
in
.
But
if
a
man
hauing
indeed
a
leg
that
is
now
hurt
and
wounded
,
then
were
it
meere
folly
and
madnesse
for
him
to
complaine
and
say
,
that
he
hath
no
leg
,
because
his
leg
is
so
maimed
and
hurt
,
for
that
proueth
that
he
hath
a
leg
,
in
that
he
complaineth
,
all
his
paine
is
in
his
leg
,
and
complaines
not
of
his
arme
,
nor
of
his
head
,
which
both
may
be
well
for
all
that
.
Q.
True
:
but
may
not
a
man
complaine
he
hath
no
legs
at
all
,
if
his
legs
indeed
be
once
cut
off
?
A.
But
I
demand
againe
:
Can
a
man
in
like
manner
Of
feeling
.
complaine
that
hee
hath
no
heart
at
all
,
if
his
heart
bee
plucked
out
?
We
know
that
then
he
is
but
a
dead
man
:
for
the
heart
is
the
most
vitall
part
of
the
body
,
and
the
very
seate
of
life
,
which
being
principally
in
it
,
the
life
it selfe
by
it
is
communicated
to
all
the
rest
:
destroy
therefore
and
pluck
out
the
heart
,
and
then
tell
me
what
life
will
be
remaining
in
that
body
for
it
to
complaine
it
hath
no
heart
?
Faith
is
as
vitall
a
part
for
the
life
of
the
soule
,
as
the
heart
is
for
the
life
of
the
body
:
for
it
is
the
only
organe
and
receptacle
of
all
the
life
of
the
soule
,
that
it
receiueth
from
Christ
the
onely
fountaine
of
true
life
,
and
by
it
that
spirituall
life
which
is
receiued
from
Christ
is
communicated
to
euery
power
and
part
of
the
soule
beside
.
It
is
the
very
soule
of
our
soule
:
for
wee
liue
by
faith
,
wee
walke
and
worke
by
it
,
and
not
by
sight
:
the
life
of
faith
is
that
which
doth
animate
all
other
vertues
beside
that
are
in
vs
.
Plucke
this
faith
away
and
destroy
faith
which
is
the
life
of
the
soule
,
and
then
what
life
will
there
be
remaining
in
that
soule
,
for
a
man
to
feele
by
it
that
he
hath
no
faith
?
or
to
complaine
of
the
weaknesse
and
wants
of
his
faith
?
for
then
he
should
be
as
a
dead
man
that
should
haue
no
feeling
in
him
;
as
vnbeleevers
and
wicked
persons
are
said
to
be
dead
,
euen
while
they
liue
;
1.
Tim.
5.
6.
Iude
12.
yea
twice
dead
and
pluckt
vp
by
the
rootes
,
and
are
past
feeling
,
as
the
Apostle
speaketh
.
Nay
,
the
complaining
by
weake
Christians
about
their
faith
for
the
weaknesse
thereof
,
or
for
the
want
of
their
faith
,
argueth
the
presence
and
being
in
life
of
their
faith
,
by
which
they
haue
such
feeling
and
make
such
complaining
;
as
one
complaining
that
he
feeleth
paine
at
his
heart
,
that
doth
argue
that
he
hath
a
heart
,
and
that
his
heart
is
in
life
which
maketh
him
so
to
complaine
.
These
are
not
vnlike
vnto
that
melancholike
person
,
Treatise
of
Melacholy
▪
pa.
215
who
being
ouer
borne
and
ouerset
with
that
dangerous
humour
of
melancholy
,
complained
he
had
no
head
,
nor
could
not
possibly
be
otherwise
perswaded
,
then
by
that
course
which
that
prudent
Physition
Phylotimus
did
take
with
him
when
he
caused
to
be
made
a
cap
of
lead
very
waightie
and
heauie
,
and
the
same
to
be
put
vpon
his
head
,
that
feeling
the
weight
thereof
vpon
his
head
,
hee
might
be
brought
to
conceiue
otherwise
,
and
be
perswaded
that
hee
had
a
head
.
And
as
they
are
not
much
vnlike
that
melancholike
for
kinde
of
disease
,
who
was
deluded
with
melancholie
conceits
,
to
thinke
that
he
wanted
that
which
indeed
hee
had
;
so
doe
I
thinke
the
like
kinde
of
remedie
in
this
case
not
vnfit
to
be
vsed
for
their
cure
,
which
was
vsed
for
his
.
I
would
therefore
lay
vpon
these
weake
Christians
no
other
burthen
,
but
the
weight
of
their
owne
burthen
,
of
holy
sorrow
and
griefe
and
doubtfull
despaire
for
their
wanting
of
faith
(
as
themselues
doe
deeme
)
,
which
is
so
weightie
,
as
they
are
like
to
sinke
vnder
it
,
&
wholly
to
be
broken
down
with
the
load
thereof
,
yet
that
being
laid
vpon
the
head
of
their
faith
,
they
may
bee
asked
whether
they
feele
any
such
burthen
,
and
are
pressed
vnder
the
heauie
weight
of
the
same
?
which
if
they
do
,
let
them
neuer
make
doubt
more
but
that
they
haue
faith
,
and
their
faith
hath
both
head
and
hart
too
,
that
hath
life
in
it
,
which
moueth
that
sense
,
and
causeth
that
feeling
,
and
worketh
that
holie
griefe
and
sorrow
so
to
complaine
,
the
whole
soule
being
quickened
thereby
throughout
,
and
all
the
graces
of
Gods
spirit
that
are
therein
.
There
is
no
life
of
spirituall
graces
otherwise
to
be
had
,
then
as
the
same
be
deriued
from
Christ
,
who
is
our
life
and
the
fountaine
thereof
:
there
is
no
passage
for
this
life
to
flow
into
our
soules
,
but
as
by
faith
the
same
be
let
in
,
which
only
is
the
instrument
of
the
vnion
that
is
betweene
Christ
and
vs
,
and
the
proper
hand
to
receiue
all
grace
from
him
:
the
very
receptacle
,
and
(
as
I
may
say
)
the
cisterne
to
hold
the
grace
it
hath
receiued
from
him
as
out
of
the
fountaine
,
and
so
to
distribute
it
to
all
the
rest
of
the
graces
that
are
in
that
soule
wherein
it
is
seated
.
If
therefore
there
be
any
liuely
feeling
of
our
want
of
faith
and
mourning
for
our
want
;
if
we
complaine
of
the
want
of
faith
,
feeling
it
to
be
a
burthen
vnto
vs
that
is
too
heauie
for
vs
to
beare
:
if
wee
sigh
and
groane
vnder
that
burthen
,
with
earnest
longings
and
daily
prayers
to
be
eased
,
and
with
such
desires
of
obtaining
that
which
we
want
,
as
willingly
we
neglect
no
meanes
that
we
can
know
,
is
to
be
vsed
for
our
better
comming
by
it
:
doubtlesse
there
is
the
presence
of
holy
grace
(
for
such
a
true
desire
of
grace
in
the
want
of
grace
is
grace
it selfe
)
and
there
is
the
euidence
of
the
life
of
grace
manifestly
to
be
seene
.
Now
that
life
of
grace
cannot
otherwise
be
had
but
as
from
faith
,
and
by
meanes
thereof
it
be
receiued
,
which
drawing
life
from
Christ
,
and
taking
it
from
him
doth
replenish
the
whole
soule
therewith
,
and
quickneth
euery
grace
with
the
same
that
is
found
therein
.
So
that
such
a
liuely
feeling
of
the
want
of
faith
,
and
complaining
of
that
want
,
with
desire
of
hauing
that
want
supplied
,
doe
no
other
in
truth
but
argue
the
presence
of
liuely
faith
,
howsoeuer
it
be
not
felt
.
Faith
as
well
may
be
present
in
the
soule
,
though
it
be
not
felt
,
and
though
hauing
it
we
be
not
for
a
time
priuie
Feeling
.
to
our
so
hauing
of
it
,
as
Christ
himselfe
may
be
present
with
a
true
Christian
,
when
yet
being
strongly
set
vpon
by
some
sore
tentation
,
hee
may
thinke
himselfe
for
the
time
,
wholly
to
be
giuen
ouer
and
to
be
quite
forsaken
.
Christ
,
once
receiued
by
a
beleeuing
Christian
to
dwell
in
his
heart
by
faith
,
may
be
and
doubtlesse
(
according
to
his
promise
)
will
be
with
his
to
the
end
of
the
world
,
still
Matth.
28.
remaining
and
abiding
with
euery
such
a
beleeuing
christian
,
dwelling
in
that
heart
which
once
receiued
him
,
though
so
closely
keeping
himselfe
hidden
,
that
the
same
Christian
may
for
a
time
seeke
him
,
as
much
sorrowing
for
not
finding
of
him
,
as
euer
did
Mary
his
mother
sorrowfully
Luke
2.
4.
8.
seeke
him
when
he
was
missing
,
and
hunt
as
much
after
him
with
as
longing
a
desire
to
light
vpon
him
,
as
euer
did
the
Spouse
(
when
she
was
most
sicke
of
loue
)
Cantic.
5.
8.
long
for
and
looke
after
her
welbeloued
,
and
yet
with
her
for
a
good
time
neuer
find
nor
light
vpon
him
,
when
all
the
while
he
is
(
though
very
secretly
,
yet
most
certainly
)
remaining
with
them
and
abiding
in
them
.
For
the
Lord
knoweth
how
to
bee
present
with
his
children
,
and
yet
they
themselues
shall
not
be
aware
of
his
so
being
:
as
Iacob
spake
of
Gods
presence
with
him
at
Bethel
,
God
(
saith
he
)
was
here
,
and
I
was
not
aware
.
The
Lord
can
tell
(
saith
one
of
the
ancient
Fathers
)
how
to
be
wholly
euery
August
.
epist.
3.
ad
Volusianum
.
where
,
and
yet
contained
in
no
one
place
;
he
knoweth
how
to
come
to
one
,
by
not
leauing
that
place
from
whence
hee
so
came
;
he
knoweth
how
to
goe
away
againe
,
and
not
to
leaue
him
from
whom
he
is
so
gone
.
And
againe
,
speaking
of
the
marueilous
manner
of
Christ
his
being
borne
of
a
woman
,
she
being
yet
a
virgine
,
and
so
of
his
comming
into
the
house
,
the
doores
yet
being
shut
,
saith
further
,
If
a
reason
of
this
could
be
found
,
it
should
not
be
wonderfull
;
if
an
example
of
the
like
it
should
not
be
singular
.
We
must
know
(
saith
he
)
and
beleeue
,
God
can
doe
some
things
which
wee
can
neuer
finde
out
the
manner
and
the
way
by
which
they
are
so
done
.
And
in
such
things
,
the
greatest
reason
of
the
doing
of
them
is
,
the
only
power
and
might
of
him
by
whom
they
are
done
.
There
are
two
waies
after
which
the
Lord
may
be
said
to
be
with
his
children
,
while
they
remaine
in
this
world
:
one
,
which
may
bee
perceiued
and
well
may
bee
felt
:
another
,
which
is
secret
and
cannot
bee
knowne
but
by
the
euent
and
effect
,
as
they
by
proofe
finde
themselues
to
haue
been
sustained
and
vpheld
in
all
their
greatest
troubles
,
though
they
know
not
how
,
and
could
not
then
perceiue
by
whom
;
but
it
was
the
Lord
that
sustained
them
with
the
one
hand
,
while
hee
was
putting
them
downe
with
the
other
.
After
such
a
manner
may
faith
be
knowne
to
bee
present
in
the
heart
,
when
yet
it
cannot
sensibly
bee
felt
:
namely
,
as
it
may
be
followed
,
discouered
,
and
found
out
by
the
working
.
It
is
well
worth
the
obseruing
,
that
it
is
promised
in
the
Gospell
,
that
whosoeuer
beleeueth
shall
Iohn
4.
16.
neuer
perish
,
but
haue
life
euerlasting
.
Now
it
is
to
bee
marked
,
that
it
is
not
said
,
Who
so
hath
the
comfort
of
beleeuing
,
and
the
feeling
of
his
faith
,
and
so
knoweth
vn●oubtedly
that
he
hath
true
faith
;
he
,
and
he
onely
is
the
●an
that
shall
be
saued
:
but
he
that
indeede
beleeueth
,
that
is
,
he
whom
God
(
who
onely
knoweth
the
hearts
of
all
,
and
knoweth
them
better
then
wee
know
them
our selues
)
knoweth
that
hee
doth
truly
,
though
neuer
so
weakely
,
beleeue
;
and
who
hath
faith
in
Gods
account
,
though
it
be
not
so
in
his
owne
,
though
he
haue
not
the
feeling
of
his
faith
,
nor
the
comfort
of
his
owne
beleeuing
,
nor
can
no
more
apprehend
how
the
Lord
can
in
any
fauour
be
present
with
him
,
then
could
Gideon
conceiue
how
that
could
be
so
which
the
Angell
spake
vnto
Iudg.
6.
12.
13.
him
,
telling
him
that
the
Lord
was
with
him
(
they
being
in
the
meane
while
oppressed
by
the
hands
of
the
Midianites
)
,
yet
that
man
is
vndoubtedly
in
the
state
of
saluation
,
such
a
one
can
neuer
perish
in
the
end
.
For
there
may
be
as
blessed
a
beleeuing
,
without
some
kind
of
seeing
and
feeling
:
as
was
Thomas
his
beleeuing
blessed
,
when
once
he
had
seene
his
Sauiour
present
with
his
eyes
,
and
sensibly
had
felt
him
,
and
laid
hold
vpon
him
with
his
hand
:
witnesse
that
which
our
Sauiour
Christ
answered
vnto
Thomas
,
vpon
that
occasion
;
Thou
hast
seene
and
Ioh.
20.
29.
hast
beleeued
;
blessed
are
they
haue
not
seene
,
and
yet
haue
beleeued
.
And
thus
much
for
the
interpretation
of
that
my
speech
I
was
in
hand
with
,
for
shewing
how
the
assurance
of
a
true
beleeuing
Christian
,
is
more
in
the
assurance
of
the
thing
beleeued
,
then
in
the
person
that
doth
beleeue
:
and
so
much
for
answere
inaway
of
some
satisfaction
to
your
request
,
who
desired
to
heare
some
thing
spoken
touching
that
point
,
of
a
Christians
not
feeling
the
comfort
he
hath
had
,
and
of
his
not
feeling
that
hee
hath
faith
at
all
,
nor
any
comfort
of
his
present
true
beleeuing
.
CHAP.
XIIII
.
Further
differences
betweene
hypocrites
and
sound
beleeuers
,
in
their
assurance
to
be
saued
:
and
first
,
in
the
whole
building
thereof
;
as
also
of
the
builders
themselues
.
NOw
to
prosecute
my
former
speech
,
and
to
shew
some
further
differences
that
are
discernable
betweene
the
assurance
of
hypocrites
and
mis-beleeuers
,
and
such
as
soundly
and
truly
doe
beleeue
.
As
therefore
there
hath
been
shewed
a
manifest
difference
to
bee
in
the
foundation
and
ground
worke
of
either
of
their
assurances
;
so
is
there
as
cleere
a
difference
to
be
discerned
in
the
whole
frame
and
manner
of
the
building
and
working
vp
of
such
assurance
;
the
workmanship
being
as
Difference
in
building
assurance
.
differing
,
as
are
the
workmen
that
do
build
theron
,
euen
the
master
workmen
themselues
,
&
chiefe
builders
,
who
hauing
drawn
the
plot
,
giue
all
the
direction
how
things
are
to
be
caried
;
who
are
as
clean
opposite
in
their
doings
each
to
other
(
one
working
one
way
,
&
another
working
another
)
as
good
is
to
bad
,
and
right
is
to
wrong
;
as
light
Difference
in
builders
.
is
to
darknesse
,
or
God
is
to
the
diuell
.
For
indeed
it
is
God
that
hath
the
disposing
of
all
the
businesse
about
the
one
;
and
the
diuell
beareth
all
the
sway
,
giueth
all
the
direction
,
hath
the
whole
command
,
and
all
the
controlment
about
the
other
.
The
Spirit
of
God
,
which
is
the
Spirit
of
truth
,
beareth
rule
in
the
heart
of
the
one
;
and
that
lying
false
spirit
,
euen
the
spirit
of
the
diuell
,
who
ruleth
Ephes.
2.
2.
mightily
in
the
children
of
disobedience
,
and
was
a
lying
spirit
in
the
mouthes
of
the
false
prophets
to
deceiue
1.
King
.
22.
22.
Ahab
;
it
is
he
that
carrieth
all
the
stroke
,
and
hath
the
whole
gouernment
in
the
other
,
(
for
questionlesse
all
hypocrites
haue
vncleane
spirits
breathing
in
them
)
the
Lord
hauing
so
in
heauie
iudgement
mingled
among
Isa.
19.
14.
them
spirits
of
errour
,
which
doe
cause
them
to
erre
in
euery
part
of
their
worke
.
We
know
it
is
meet
in
euery
building
,
from
the
ground
to
the
roofe
,
to
haue
euery
thing
so
ordered
,
as
the
house
may
be
well
contriued
for
vse
,
made
beautifull
for
view
,
and
substantiall
for
continuance
.
Now
as
for
vse
and
continuance
,
that
lying
false
spirit
who
guideth
and
directeth
2.
Cor.
11.
13.
these
false
and
deceitfull
workers
that
worke
vpon
this
frame
,
as
hee
intendeth
not
either
of
them
himselfe
,
so
doth
he
not
suffer
them
to
strike
one
right
stroke
to
further
such
a
businesse
;
but
indeed
his
aime
is
for
the
cleane
contrary
,
in
setting
them
a
worke
to
doe
all
to
no
purpose
in
such
respects
.
His
whole
drift
is
,
to
haue
matters
carried
so
,
as
all
may
shew
as
faire
,
and
be
as
beautifull
and
goodly
to
behold
and
looke
vpon
,
both
in
their
owne
eyes
,
and
view
of
others
,
as
that
which
is
best
and
truliest
wrought
of
them
that
are
most
skilfull
in
their
working
,
and
doe
all
that
they
doe
most
soundly
and
substantially
indeed
;
but
as
for
vse
,
his
desire
is
to
haue
all
so
bungled
vp
,
and
so
confusedly
wrought
,
as
none
may
know
what
to
make
of
such
worke
,
nor
what
good
vse
to
put
any
thing
vnto
when
all
is
done
:
no
other
order
or
method
being
obserued
for
the
framing
of
things
to
any
purpose
,
but
such
orders
and
methods
as
the
Apostle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Eph.
6.
11.
giueth
vs
warning
of
,
and
willes
vs
to
take
heed
of
,
that
are
vsed
by
the
diuell
,
but
all
to
deceiue
by
.
In
which
respect
he
vseth
art
and
skill
enough
,
and
none
so
much
as
he
in
that
kind
of
profession
.
Hee
is
the
greatest
Artisan
that
is
in
the
whole
world
beside
;
he
is
most
orderly
and
methodicall
in
his
wilie
working
,
to
catch
men
by
deceit
,
&
ouerthrow
them
in
perdition
;
he
is
therin
both
male
artifex
,
and
mille
artifex
,
if
one
way
succeedes
not
,
he
will
fetch
about
another
,
till
hee
haue
gained
his
purpose
in
that
hee
goes
about
:
yea
,
hee
train●s
vp
men
this
way
and
teacheth
them
cunning
,
till
as
perfect
workmen
,
they
haue
got
the
skill
how
to
deceiue
others
,
and
most
of
all
themselues
,
that
being
become
euill
men
and
seducers
,
Ephes.
4.
14.
they
may
waxe
worse
and
worse
,
deceiuing
,
and
being
2.
Tim.
3.
13.
Isa.
28.
15.
deceiued
,
as
the
Apostle
speaketh
of
those
that
haue
made
lies
their
refuge
,
and
that
v●der
vanitie
haue
hid
themselues
.
And
as
for
continuance
,
this
whole
frame
is
set
vpon
so
sandie
a
●oundation
,
and
so
slightly
&
falsly
is
wrought
beside
,
as
it
will
stand
no
storme
nor
shower
that
shall
happen
;
but
be
as
a
castle
of
come
downe
,
that
shall
fall
vpon
the
heads
,
and
about
the
eares
of
them
that
dare
venture
to
abide
therein
.
Temporary
beleeuers
and
hypocrites
that
are
these
Hypocrites
.
deceitfull
workers
,
who
for
their
double-heartednesse
carrying
(
as
we
vse
to
say
)
two
faces
in
one
hood
,
may
not
vnfitly
be
likened
to
some
two
faced
pictures
,
which
on
the
one
side
shall
be
seene
to
laugh
like
a
man
,
and
on
the
other
side
like
a
monster
:
they
can
make
as
faire
pretences
of
holinesse
as
who
shall
make
best
,
and
goe
as
farre
in
the
externall
and
outward
practice
of
all
religious
duties
,
as
who
shall
goe
furthest
:
they
will
come
to
sermons
,
they
will
bee
at
good
exercises
,
they
will
pretend
great
holinesse
,
they
will
seeke
the
Lord
daily
,
and
delight
Isa.
58.
2
to
know
his
waies
,
as
a
nation
that
did
righteousnesse
,
and
forsooke
not
the
ordinances
of
their
God
:
they
will
aske
of
God
the
Ordinances
of
Iustice
,
and
they
will
take
delight
in
approching
to
God
.
Hearing
the
word
of
God
,
and
that
with
some
kind
of
ioy
;
as
our
Sauiour
sheweth
in
the
parable
,
in
so
much
as
many
,
by
meanes
thereof
,
come
to
be
greatly
inlightened
,
and
to
tast
of
the
heauenly
gift
,
to
bee
Heb.
6.
4.
5.
made
partakers
of
the
holy
Ghost
,
to
tast
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
:
yea
,
they
will
be
found
not
onely
to
serue
God
with
others
,
in
the
ordinary
religious
exercises
of
Gods
daily
worship
,
but
in
the
extraordinary
also
;
if
there
bee
any
more
excellent
then
other
,
they
will
therein
also
be
found
as
forward
,
as
who
shall
be
formost
;
they
will
fast
and
humble
themselues
;
they
will
afflict
their
soules
,
and
bow
downe
their
Isa.
58.
5.
heads
like
a
bulrush
:
and
make
(
as
Paul
saith
)
a
faire
shew
Gal.
6.
12.
Colos.
2.
18.
in
the
flesh
,
and
in
a
voluntary
humility
:
they
will
not
stick
with
the
Pharisie
,
to
fast
twice
in
the
weeke
,
pay
euery
man
Luk.
18.
12.
his
owne
,
pay
tithes
of
all
they
haue
,
giue
almes
to
the
poore
:
and
with
the
rich
young
man
in
the
Gospell
,
(
who
came
to
our
Sauiour
Christ
,
to
know
what
hee
might
doe
to
Mat.
19.
20.
gaine
eternall
life
)
,
keepe
after
his
manner
,
all
the
Commandements
of
God
euen
from
their
youth
.
And
thus
much
for
any
to
do
,
is
the
most
that
Satan
their
captaine
will
allow
the
best
hypocrites
of
them
all
to
doe
:
which
yet
to
doe
,
is
to
set
vp
a
very
faire
outside
of
a
Christian-like
well
framed
life
and
conuersation
,
which
for
sight
and
outward
view
sheweth
as
beautifull
,
and
as
comely
as
doth
the
best
;
and
yet
neither
profitable
for
any
vse
,
nor
substantiall
for
continuance
.
Hence
is
it
that
this
sort
of
men
are
not
onely
well
thought
on
of
others
,
but
they
haue
high
thoughts
of
themselues
,
and
reckon
vpon
great
things
that
they
are
to
receiue
at
Gods
hands
:
they
make
no
doubt
but
to
be
saued
for
euer
;
they
looke
to
bee
in
heauen
before
their
feet
bee
cold
;
whosoeuer
stand
out
,
they
promise
to
themselues
that
they
shall
bee
receiued
in
:
there
are
none
more
confident
heerein
then
they
:
though
there
should
but
two
in
a
countrey
bee
saued
(
saith
such
a
one
)
yet
I
hope
that
I
shall
be
one
of
them
:
yea
they
dare
chalenge
God
himselfe
for
not
doing
right
,
if
such
persons
as
they
should
not
bee
well
regarded
of
him
:
Why
(
say
they
)
haue
we
fasted
and
thou
seest
it
not
?
Isa.
58.
3.
why
haue
we
afflicted
our
soules
,
and
thou
takest
no
knowledge
of
it
?
And
our
Sauiour
Christ
telling
vs
of
such
sort
of
men
how
it
will
bee
with
them
in
the
day
of
iudgement
,
bringeth
them
in
before
vs
,
comming
to
heauen
gate
as
though
they
were
in
hast
,
and
calling
earnestly
to
haue
the
gate
opened
vnto
them
,
as
maruelling
they
should
be
let
to
stand
without
so
long
;
crying
,
Lord
,
Lord
,
open
vnto
vs
:
haue
not
we
prophesied
in
thy
name
:
and
Luk.
13.
25.
26.
27.
hast
not
thou
taught
in
our
streets
?
vnto
whom
,
for
all
this
,
it
will
be
answered
,
depart
you
away
,
I
know
you
not
,
yo●
haue
been
workers
of
iniquitie
.
Though
the
worke
of
prophecying
and
so
of
hearing
,
reading
,
praying
,
fasting
,
and
the
like
,
were
,
and
are
in
themselues
holy
actions
,
yet
the
doers
of
them
not
doing
them
holily
,
may
be
workers
of
iniquitie
:
for
doing
vniustly
,
that
,
which
otherwise
in
it selfe
were
iust
to
be
done
.
Prayer
,
and
prophesying
are
spirituall
Isa.
1.
13.
actions
,
but
they
may
for
all
that
be
carnally
performed
,
and
so
turned
to
sinne
vnto
them
that
are
the
doers
of
them
.
He
is
an
euill
worker
,
or
a
worker
of
iniquitie
,
first
,
that
doth
that
which
is
in
it selfe
euill
:
secondly
,
that
doth
not
that
which
is
good
,
being
the
good
that
he
ought
to
doe
:
thirdly
,
that
doth
that
which
is
good
,
but
doth
it
not
well
;
as
doing
it
in
some
sinister
respect
of
an
euill
mind
,
vain-gloriously
,
or
hypocritically
,
and
the
like
.
And
thus
all
that
before
haue
been
mentioned
,
that
temporary
beleeuers
and
hypocrites
may
doe
,
or
possibly
can
doe
,
not
being
soundly
and
sincerely
done
,
in
such
truth
and
vprightnesse
as
God
doth
require
,
all
is
but
lost
labour
that
so
is
done
,
and
(
according
to
the
prouerbe
)
As
good
neuer
a
whit
,
as
neuer
the
better
.
When
holy
things
in
themselues
are
thus
hollowly
done
,
and
in
in
so
great
hypocrisie
by
the
doers
of
them
;
the
things
which
were
otherwise
most
excellent
,
are
now
most
vile
,
and
whatsoeuer
shewes
they
haue
,
they
are
but
beautifull
abominations
;
the
fairest
workes
are
then
become
the
foulest
faults
,
and
their
best
deedes
,
their
worst
sinnes
.
Things
thus
done
by
such
deceitfull
workers
,
in
their
so
doing
of
them
,
they
haue
but
marred
(
as
wee
vse
to
say
)
good
matters
in
the
handling
;
and
all
that
they
haue
so
wrought
,
euen
in
the
working
will
crumble
away
as
betweene
their
fingers
,
and
come
to
nothing
.
They
may
deceiue
others
for
a
time
,
but
they
will
finde
by
wofull
experience
,
that
they
haue
most
of
all
deceiued
themselues
in
the
end
,
that
they
haue
toyled
themselues
in
vaine
,
and
that
they
haue
but
wrought
as
in
the
fier
,
which
as
quickly
Haba●
.
2.
13.
did
consume
it
,
as
they
could
worke
it
and
bring
it
off
their
hand
.
Hypocrisie
is
said
to
bee
spunne
vpon
a
fine
thred
;
but
for
all
that
,
it
will
make
no
good
cloth
nor
garments
that
will
couer
them
;
they
may
weaue
it
who
that
will
,
but
(
as
the
Prophet
speaketh
)
they
shall
weaue
but
the
spiders
webbe
:
their
webbes
will
be
no
garments
,
Psal.
59.
5.
6.
neither
shall
they
couer
themselues
with
their
workes
.
Such
builders
as
these
that
haue
builded
but
after
this
fashion
,
when
they
haue
set
vp
all
this
goodly
frame
,
they
may
leane
vpon
their
house
(
as
Iob
speaketh
)
but
it
will
Iob
8.
15.
not
stand
;
they
may
hold
fast
by
it
,
but
it
will
not
endure
.
And
because
it
is
slightly
built
aboue
,
it
is
as
vnsoundly
and
vnsetledly
founded
below
,
being
set
vpon
so
vnsteadie
and
so
sandie
a
foundation
,
when
the
raines
shall
descend
,
Mat.
7.
26.
27.
the
flouds
come
,
and
the
windes
blow
and
beate
vpon
that
house
it
will
all
come
downe
and
be
ouerthrowne
,
it
will
surely
Iob
11.
20.
fall
,
and
the
fall
thereof
will
be
great
.
Then
shall
the
eyes
of
these
men
faile
,
and
they
not
escape
,
and
their
hope
shall
bee
Iob
18.
14.
euen
as
the
giuing
vp
of
the
Ghost
.
Their
confidence
shall
then
be
rooted
out
of
their
tabernacle
,
and
they
be
brought
themselues
to
the
King
of
feare
.
Yea
,
terrours
will
then
(
for
all
this
great
boasting
of
strong
assurance
)
take
hold
of
them
as
waters
and
tempests
will
carry
them
away
by
night
.
The
East
wind
will
carrie
them
away
and
they
shall
depart
,
and
as
a
storme
it
will
hurle
them
out
of
their
place
:
then
will
God
cast
vpon
them
and
will
not
spare
,
Iob
27.
20
21.
22.
23.
though
they
would
faine
flee
from
vnder
his
hand
:
men
shall
then
clap
their
hands
at
them
and
hisse
them
out
of
their
place
:
as
Iob
doth
thus
speake
:
time
and
experience
will
shew
what
manner
of
workmen
these
haue
been
;
the
day
will
declare
it
,
and
the
fier
will
reueale
it
,
of
what
sort
this
whole
worke
is
;
namely
,
that
they
haue
builded
vpon
a
tottering
and
rotten
foundation
,
no
better
stuffe
then
timber
,
hay
,
and
stubble
,
and
therefore
all
in
the
end
1.
Cor.
3.
12.
13.
will
be
consumed
,
wholly
ouerthrowne
and
brought
to
nothing
.
On
the
other
side
,
the
Spirit
of
God
,
which
is
the
spirit
Sound
builders
.
of
truth
,
and
leadeth
vnto
all
truth
,
hath
a
cleane
contrary
working
in
the
hearts
of
true
beleeuers
,
who
are
said
to
be
good
and
true
in
heart
,
and
such
,
as
in
whose
spirit
Psal.
125.
4.
Psal.
3●
.
2.
there
is
no
guile
:
like
those
worthies
of
the
Tribe
of
Zebulon
that
came
to
Dauid
to
Hebron
,
who
are
commended
1.
Chron.
12.
33
.
to
haue
been
men
that
were
not
of
a
double
heart
,
they
are
guided
to
doe
that
they
doe
with
innocent
Psal.
24.
4.
Psal.
119.
1.
6.
hands
,
and
vpright
hearts
,
not
lifting
vp
their
minds
to
vanitie
,
nor
swearing
deceitfully
,
but
to
bee
vndefiled
in
their
way
,
which
way
so
euer
they
shall
walke
,
still
hauing
respect
to
all
Gods
commandements
.
In
their
behauiour
Psal.
101.
2.
3.
at
home
,
to
walke
in
the
vprightnesse
of
their
hearts
in
the
middest
of
their
house
,
without
setting
any
wicked
thing
before
their
eyes
.
In
their
outward
behauiour
towards
men
,
or
in
the
carriage
of
themselues
towards
God
in
his
worship
and
seruice
,
to
follow
the
Apostles
practice
,
in
endeauouring
euermore
to
keepe
faith
and
a
good
Acts
24.
16.
conscience
both
towards
God
and
man
.
In
their
dealings
with
men
,
to
doe
no
ill
to
their
neighbour
,
to
speake
euery
one
Psal.
15.
2.
3.
the
truth
from
his
heart
,
as
children
that
will
not
lie
:
in
comming
to
serue
God
,
to
cleanse
their
hands
in
innocency
,
Isai.
63.
8.
Psal.
26.
6.
and
so
to
compasse
Gods
Altar
;
not
as
doe
hypocrites
,
to
draw
neare
to
God
with
their
lipps
,
when
their
hearts
in
the
Isai.
29.
13.
meane
while
being
remoued
from
him
:
but
so
as
they
with
Dauid
say
and
professe
,
euen
vnto
God
as
did
hee
,
O
God
Psal.
57.
7.
my
heart
is
prepared
,
my
heart
is
prepared
;
I
will
now
sing
and
giue
praise
.
In
giuing
God
thankes
,
they
awaken
their
Psal.
103.
1.
soules
to
praise
God
,
and
call
vpon
all
that
is
within
them
to
magnifie
his
name
:
they
praysing
God
with
their
words
,
Psal.
47.
7.
praise
him
with
their
vnderstanding
also
.
When
they
come
to
make
prayers
vnto
God
,
they
lift
vp
their
hearts
with
Lament.
3.
41.
1.
Tim.
2.
8.
their
hands
vnto
God
in
the
heauens
;
and
holding
vp
their
hands
,
they
hold
vp
pure
hands
in
their
prayers
without
wrath
and
doubting
.
In
comming
to
heare
the
Word
of
God
,
they
with
an
honest
and
good
heart
heare
it
,
and
keep
Luke
8.
15.
Psal.
119.
11.
it
,
holding
it
vp
in
their
hearts
with
Dauid
,
that
it
might
keepe
them
from
sinne
.
As
God
loueth
truth
in
the
inward
Psal.
51.
6.
Iohn
4.
24.
parts
,
so
doe
they
worship
God
in
spirit
and
truth
.
They
doe
not
desire
to
seeme
to
doe
any
thing
better
,
then
indeede
they
doe
it
:
neither
doe
they
desire
to
seeme
to
doe
that
,
which
in
truth
they
doe
not
;
but
as
God
is
truth
,
so
are
they
found
in
all
their
waies
to
walke
in
truth
.
They
beleeuing
3.
Iohn
4.
Iohn
14
▪
1.
God
,
doe
beleeue
also
in
Christ
,
their
hearts
therefore
neede
not
to
feare
,
nor
at
all
to
be
troubled
,
they
know
with
the
Apostle
whom
they
haue
beleeued
,
and
that
he
is
able
to
2.
Tim.
1.
12.
keepe
all
they
haue
committed
vnto
him
sure
and
safe
vnto
the
day
of
his
appearing
.
This
therefore
is
the
victory
whereby
1.
Iohn
2
13.
&
5.
4.
5.
we
ouercome
that
euill
one
,
and
the
whole
world
with
him
,
euen
their
stedfast
beleeuing
:
such
as
doe
thus
,
may
indeede
be
assured
of
vndoubted
safety
and
saluation
for
euer
.
They
thus
beleeuing
,
and
thus
liuing
,
may
know
asuredly
themselues
to
be
in
Christ
Iesus
,
because
they
walk
not
after
the
flesh
,
but
after
the
spirit
:
they
haue
good
warrant
Rom.
8.
1.
Cant.
2.
16.
to
say
,
that
Christ
is
theirs
,
and
they
are
his
;
and
therfore
laying
hold
of
Christ
,
they
may
bee
assured
most
certainly
to
bee
saued
for
euer
by
him
.
They
may
bee
fully
perswaded
,
there
shall
bee
no
condemnation
to
them
,
being
Rom.
8.
1.
38.
39
thus
in
Christ
Iesus
;
neither
shall
any
thing
be
euer
able
to
separate
them
from
the
loue
of
God
,
which
is
in
Christ
Iesus
.
They
in
this
case
may
lay
themselues
downe
in
peace
with
Psal
4.
8.
Psal.
3.
6.
Dauid
,
and
take
sweetely
their
rest
;
for
the
Lord
is
hee
that
will
now
make
them
to
dwell
in
safetie
,
not
fearing
though
ten
thousand
had
beset
them
round
about
;
they
need
not
be
Psal.
112.
7.
1.
Iohn
4.
28.
afraid
of
any
euill
tidings
,
but
cast
away
all
feare
that
hath
painefulnesse
,
and
let
their
hearts
bee
setledly
fixed
,
and
trust
in
the
Lord
:
for
such
haue
their
warrant
made
them
out
of
Gods
Word
,
that
doing
these
things
,
they
shall
neuer
Psal.
15.
5.
2.
Pet.
1.
be
moued
:
and
as
the
Apostle
Peter
saith
,
they
shall
neuer
fall
.
These
haue
laid
for
themselues
a
good
foundation
for
eternall
life
,
and
as
good
builders
indeed
,
haue
well
Prou.
10.
25.
1.
Tim.
6.
19.
Isai.
26.
1.
builded
a
sure
habitation
for
themselues
to
dwell
safely
in
.
Saluation
may
bee
called
the
walls
of
this
building
,
and
safetie
it selfe
the
bulwarkes
thereof
.
They
that
dwell
in
such
a
defenced
Castle
,
they
dwell
to
high
for
any
to
pull
them
downe
,
their
defence
is
the
munition
of
rockes
(
as
the
Prophet
speaketh
)
,
they
hauing
thus
built
their
faith
vpon
Isai.
33.
16.
Christ
,
that
is
a
rocke
so
strong
and
sure
,
as
neuer
can
be
moued
,
it
is
impossible
that
the
gates
of
hell
can
euer
preuaile
against
the
same
:
such
as
these
are
surely
out
of
all
Mat.
16.
18.
danger
,
and
as
one
set
vpon
a
high
rock
,
and
standing
vpon
a
sure
and
inuincible
Tower
,
they
may
look
and
laugh
at
al
their
enemies
below
,
not
caring
what
they
al
can
possibly
do
against
them
,
how
fiercely
and
how
furiously
soeuer
they
shal
assaile
them
.
These
therefore
(
ascleane
contrary
to
the
other
)
being
those
that
heare
the
sayings
of
Christ
,
and
do
them
,
that
truly
do
beleeue
,
and
thus
holily
doe
liue
,
they
are
most
wise
men
,
and
good
builders
that
haue
built
their
house
vpon
a
rocke
;
and
therfore
when
the
raine
descends
,
the
flouds
come
,
the
winds
blow
and
beate
vpon
the
house
,
it
doth
not
fall
,
because
all
is
founded
vpon
a
rocke
;
and
so
the
whole
worke
of
their
building
(
they
thus
building
vp
themselues
in
their
most
holy
faith
)
is
not
onely
made
beautifull
for
view
,
but
wisely
and
well
contriued
for
necessarie
vse
,
and
made
strong
and
substantiall
for
continuance
.
They
hereby
in
all
their
workes
thus
wrought
,
shewing
themselues
to
haue
been
workemen
,
that
need
not
be
ashamed
of
that
they
haue
done
:
as
the
Apostle
Mat.
7.
24.
gaue
counsell
to
Timothie
for
the
discharge
of
his
dutie
.
Their
worke
in
time
shall
also
be
made
manifest
,
the
day
will
declare
it
,
and
the
fier
will
reueale
,
that
vpon
a
most
2.
Tim.
2.
15.
sure
and
pretious
foundation
they
haue
builded
gold
,
siluer
and
precious
stones
,
and
that
their
worke
hath
been
1.
Cor.
3.
12.
wrought
according
vnto
God
,
and
therefore
of
him
they
may
looke
to
receiue
their
reward
,
and
so
to
haue
praise
of
Iohn
3.
21.
God
.
CHAP.
XV.
The
different
vses
they
put
their
perswasion
vnto
.
AS
the
truly
faithfull
lay
hold
of
Christ
,
so
doth
the
hypocrite
:
as
they
are
comfortably
perswaded
to
be
saued
by
him
,
these
seeme
also
to
bee
euery
day
as
confident
therein
as
they
,
and
doe
as
boldly
presume
and
reckon
thereupon
,
but
as
there
is
truth
in
that
which
is
done
by
the
one
,
and
much
guile
and
falsehood
in
that
which
is
done
by
the
other
:
as
the
one
haue
warrant
for
their
so
doing
,
the
other
haue
none
;
so
doe
they
in
like
manner
differ
in
the
vse
they
put
this
their
assurance
and
Difference
in
the
effects
of
assurance
.
perswasion
vnto
,
as
they
differed
in
the
ground
that
either
of
them
had
for
their
being
so
perswaded
.
The
one
by
meanes
thereof
feare
God
the
more
,
because
Psal.
130.
4.
they
know
mercie
to
be
with
him
:
the
other
feare
him
the
lesse
;
yea
not
at
all
.
Misbeleeuers
and
carnall
Gospellers
vpon
this
idle
conceit
that
they
are
sure
they
shall
be
saued
,
lay
aside
all
feare
of
God
and
care
of
goodnesse
,
they
sing
such
a
requiem
to
their
soules
,
as
they
now
sing
cocke
on
whoope
,
(
as
wee
vse
to
say
)
and
sing
all
care
and
feare
away
▪
yea
Iob
6.
14.
they
are
as
those
of
whom
Iob
speaketh
,
that
haue
forsaken
the
feare
of
the
Almightie
.
That
grace
of
God
,
which
Iude
4.
they
say
,
they
hope
to
be
saued
by
,
they
turne
into
want
onnesse
:
they
hauing
gotten
this
by
the
end
,
that
the
iust
shall
liue
by
his
faith
,
euen
by
faith
alone
,
and
not
by
works
,
they
hereupon
lay
away
all
care
of
good
workes
,
which
God
Ephes.
2.
10.
hath
ordained
that
true
beleeuers
should
walke
in
,
and
they
hold
themselues
to
their
idle
and
their
single
sold
faith
,
and
they
runne
away
counter
with
this
in
their
minde
,
and
this
in
their
mouth
,
the
iust
shall
liue
by
his
faith
:
as
though
they
had
now
found
out
such
a
way
to
heauen
,
as
doe
what
they
will
in
all
their
life
time
,
they
can
neuer
come
short
of
the
place
that
they
seeme
so
to
hunt
for
.
But
they
and
their
faith
are
like
to
perish
together
,
and
their
assurance
is
as
sure
to
trust
to
,
as
is
a
reede
or
broken
staffe
,
which
will
be
sure
to
leaue
them
in
the
ditch
,
when
they
trusting
vnto
it
most
,
doe
reckon
and
looke
to
leape
ouer
thereby
.
True
beleeuers
who
know
of
Gods
loue
and
fauour
towards
them
indeed
,
and
apprehend
th●se
euerlasting
sweete
mercies
of
God
in
Christ
Iesus
,
which
haue
eternall
life
and
saluation
accompanying
them
,
whereof
they
haue
good
assurance
giuen
them
,
and
wrought
vp
in
their
hearts
by
their
so
beleeuing
,
their
soules
being
now
satisfied
as
with
marrow
and
fatnesse
,
which
makes
them
praise
God
with
ioyfull
lips
;
they
doe
not
receiue
this
grace
of
God
in
vaine
,
but
because
they
finde
such
mercie
from
God
,
they
feare
him
the
more
with
a
child-like
feare
,
which
makes
them
awfully
to
serue
him
,
and
willingly
to
performe
euery
good
dutie
vnto
him
.
Yea
,
the
loue
of
God
in
Christ
Iesus
constraines
them
to
doe
their
Psal.
18.
1.
dutie
,
and
to
professe
with
Dauid
,
that
of
force
they
must
loue
God
.
Now
are
not
his
commandements
grieuous
vnto
them
,
but
their
delight
is
in
the
law
of
God
,
which
they
haue
learned
Iob
,
to
preferre
before
their
appointed
food
.
The
more
assurance
they
haue
of
Gods
loue
towards
them
,
whereby
they
know
God
to
bee
their
God
,
and
haue
boldnesse
to
crie
abba
father
vnto
him
,
the
more
surely
hath
the
Lord
their
hearts
ioyned
vnto
him
in
true
loue
againe
,
they
being
tyed
fast
with
the
cords
of
his
owne
loue
wherewith
first
hee
loued
them
,
which
causeth
them
reciprocally
to
loue
him
backe
againe
.
And
because
he
hath
giuen
them
the
Spirit
of
adoption
,
whereby
they
know
him
to
be
their
father
,
the
more
may
hee
reckon
vpon
the
naturalnes
of
their
loue
and
child-like
dutie
vnto
him
,
because
hee
now
knoweth
them
(
as
being
so
made
by
him
)
to
be
his
owne
true
children
indeed
,
whom
he
hath
made
partakers
of
his
owne
diuine
nature
,
setting
2.
Pet.
1.
4.
his
owne
image
vpon
them
,
and
giuing
them
a
heart
and
disposition
to
be
like
minded
to
himselfe
,
to
loue
that
he
loueth
,
and
hate
that
hee
hateth
:
euen
to
loue
righteousnesse
as
their
life
,
and
hate
all
manner
of
wickednesse
which
God
doth
most
hate
.
He
may
now
reckon
vpon
them
as
vpon
his
peculiar
ones
,
to
haue
seruice
done
at
their
hands
,
though
others
will
doe
none
,
that
they
will
stirre
,
when
others
sit
still
:
and
though
others
doe
grumble
and
snuffe
when
they
are
spoken
vnto
,
yet
for
them
to
be
found
willing
,
chearefull
and
vnwearied
in
their
well
doing
.
CHAP.
XVI
.
How
easie
it
is
to
get
a
false
perswasion
,
but
difficult
to
attaine
sound
assurance
of
saluation
:
which
is
another
difference
betweene
them
.
THe
assurance
of
an
hypocrite
is
of
no
such
excellencie
,
but
it
is
easie
to
come
by
,
and
may
bee
as
soone
light
vpon
as
euer
it
is
looked
after
:
for
it
is
as
refuse
stuffe
that
lieth
in
euery
mans
way
,
not
worth
the
taking
vp
.
No
marueile
then
that
they
are
so
full
of
it
,
for
of
such
rubbish
there
be
cart
load
fuls
ro
be
had
in
euery
ditch
,
and
throwne
out
vpon
euery
dunghill
,
which
hee
that
hath
vnderstanding
to
discerne
between
things
that
differ
,
would
rather
throw
from
him
,
then
euer
take
vp
,
though
it
lay
in
his
way
.
A
wise
Christian
will
rather
emptie
his
heart
of
such
idle
conceits
(
as
these
set
so
great
store
by
)
if
any
such
he
found
there
,
then
so
to
fill
himselfe
as
with
emptinesse
and
winde
that
will
put
him
more
to
paine
,
then
profit
him
any
whit
.
Such
Christians
as
these
they
are
no
sooner
borne
,
but
they
are
growne
men
the
first
:
so
soone
as
euer
they
begin
to
make
any
profession
of
Christian
religion
they
attaine
to
their
perfection
:
so
fast
as
they
make
any
beginning
,
they
by
and
by
know
as
much
as
any
can
teach
them
,
as
to
loue
God
aboue
all
things
,
and
their
neighbour
as
themselues
.
This
they
reckon
to
be
all
that
can
be
taught
them
,
there
is
no
more
to
be
learned
:
they
know
al
are
to
be
saued
only
by
faith
in
Christ
Iesus
,
what
need
they
any
more
?
they
are
now
sure
of
their
saluation
for
euer
,
they
will
neuer
doubt
after
.
It
may
be
said
of
the
assurance
that
these
men
haue
,
according
to
that
which
goeth
in
the
prouerbe
,
it
is
soone
ripe
,
and
it
will
be
as
soone
rotten
:
it
is
brought
foorth
at
once
like
Ionahs
gourd
,
they
neuer
laboured
for
it
,
no
more
then
hee
did
for
his
gourd
(
for
such
weedes
as
these
idle
conceits
and
fond
fancies
,
wherewith
such
sort
of
Christians
vse
to
flatter
their
owne
hearts
,
they
wil
grow
fast
enough
of
themselues
)
:
but
as
it
is
easily
come
by
,
so
it
is
as
easily
lost
againe
:
it
may
grow
in
one
night
,
as
did
Ionah
4.
10.
his
gourd
,
and
perish
in
another
;
and
then
it
will
be
with
them
as
it
was
with
him
,
they
will
fret
more
for
the
want
of
it
,
then
euer
they
ioyed
in
their
first
hauing
of
it
.
The
good
assurance
of
Gods
faithfull
seruants
,
is
very
True
assurance
hardly
gotten
.
hard
to
come
by
.
The
assurance
of
faith
,
like
faith
it selfe
,
as
it
is
most
pretious
,
so
it
is
most
rare
,
and
not
common
to
be
found
.
In
this
particular
the
truth
of
that
which
runneth
in
another
prouerbe
(
that
is
common
)
is
much
confirmed
,
that
daintie
things
are
deare
things
,
and
things
of
most
excellencie
will
not
be
attained
to
without
great
difficultie
.
Great
is
the
cost
many
of
Gods
seruants
haue
been
at
,
and
hard
hath
been
the
labour
which
they
haue
taken
about
this
one
point
of
their
assurance
:
they
haue
sweat
much
and
taken
sore
paines
hereabout
,
night
and
day
doe
they
seeke
it
,
yea
daies
and
yeeres
haue
they
bestowed
vpon
it
in
seeking
after
it
,
and
yet
hardly
can
finde
〈◊〉
,
and
with
much
difficultie
can
euer
attaine
vnto
it
:
the
Lord
seeing
it
meete
so
to
haue
them
exercised
,
so
to
de●erre
them
,
and
so
long
to
put
them
off
,
before
euer
hee
will
giue
them
to
haue
their
hearts
desire
herein
.
For
he
knoweth
such
to
be
the
worth
and
excellencie
thereof
,
as
it
will
quit
well
the
cost
they
haue
been
at
,
and
pay
well
for
the
trauaile
and
paines
they
haue
taken
for
the
comming
by
it
,
when
once
they
shall
haue
obtained
it
:
hee
holds
it
therefore
at
so
deare
a
price
,
that
knowing
what
it
cost
them
before
they
could
purchase
it
,
they
may
the
better
esteeme
of
it
when
they
haue
it
.
The
Lord
seeth
well
enough
that
the
things
we
easily
come
by
,
wee
vse
as
little
care
for
and
as
lightly
to
set
by
.
Neither
doth
the
Lord
vse
to
giue
this
to
be
had
all
at
once
,
and
wholly
to
be
wrought
vp
of
the
sudden
.
It
is
not
a
plant
of
a
nights
growing
,
as
was
Ionahs
gourd
:
for
when
it
is
once
growne
and
come
to
perfection
,
it
is
neither
the
bitterest
nor
eagerest
frost
of
one
nights
freezing
,
nor
all
the
sharpest
winters
of
a
mans
whole
life
beside
,
nor
the
bitings
of
all
wormes
that
shall
lie
nibling
at
the
roote
,
that
euer
can
so
possibly
bite
it
or
sinite
it
,
as
wholly
for
altogether
to
ouerthrow
it
in
the
end
.
Wee
know
that
the
great
and
mightie
oakes
,
whose
enduring
is
for
many
ages
,
are
longer
a
growing
and
slower
in
attaining
to
their
full
growth
,
then
are
either
shrubs
in
the
wood
,
or
weeds
in
the
garden
,
which
easily
may
bee
brusht
vp
,
or
weeded
out
with
the
hand
,
or
being
let
alone
,
will
of
themselues
fade
quickly
and
wither
away
:
but
being
once
growne
they
will
stand
any
storme
,
and
endure
the
sorest
tempest
.
So
is
the
comming
forward
of
the
good
assurance
of
a
true
beleeuing
Christian
:
it
asketh
many
a
yeeres
growth
before
it
can
gather
strength
and
attaine
to
due
perfection
,
it
must
be
holpen
forwards
by
manifold
experiences
,
and
much
obseruation
had
of
Gods
gracious
fauours
in
the
whole
course
of
our
liues
,
and
so
be
made
to
encrease
as
with
the
encrease
of
God
.
The
growth
of
it
is
slow
,
and
requireth
much
attendance
,
much
labour
and
cost
to
bee
bestowed
about
it
to
haue
it
got
forward
:
but
when
it
is
growne
it
is
sure
,
as
that
which
is
euerlasting
,
and
will
not
perish
for
euer
.
And
it
proueth
to
be
of
nature
inuincible
,
that
dareth
encounter
the
bitterest
enemie
that
it
hath
:
whereof
we
haue
a
most
pregnant
Rom.
8.
38.
example
in
that
blessed
Apostle
Paul
.
CHAP.
XVII
.
Of
another
speciali
difference
,
which
is
,
That
the
misbeleeuer
is
free
from
the
assaults
of
Satan
,
wherewith
the
true
Christian
is
alwaies
troubled
.
THe
assurance
of
a
mis-beleeuer
,
how
vnsure
it
is
,
if
no
otherwise
it
could
bee
knowne
;
hereby
it
may
well
appeare
,
that
he
who
is
so
great
an
enemie
of
the
saluation
of
euery
man
,
lets
them
alone
with
such
courses
as
they
take
about
their
saluation
when
they
promise
saluation
to
themselues
,
and
say
they
are
vndoubtedly
assured
therof
already
.
He
doth
neuer
gainsay
them
,
nor
call
their
assurance
into
any
question
;
for
they
vse
not
to
doubt
,
neither
would
they
doubt
for
all
the
world
,
and
as
for
the
diuell
they
say
they
doe
defie
him
:
but
for
all
their
defying
of
him
,
and
as
well
as
he
on
the
other
side
doth
loue
them
,
if
he
knew
that
they
were
right
,
and
so
like
to
escape
him
;
if
he
were
not
certaine
that
so
long
as
he
can
keepe
them
to
be
of
that
mind
that
now
they
are
of
,
they
are
sure
enough
his
owne
,
he
would
bee
so
bold
as
to
haue
about
with
them
in
that
point
of
their
assurance
,
as
well
as
with
other
men
.
But
he
is
too
subtile
,
too
wilie
,
and
in
his
kind
too
wise
,
so
much
to
wrong
himselfe
,
and
disaduantage
his
owne
cause
,
as
euer
to
disquiet
their
rest
,
and
awake
them
out
of
that
slumber
:
so
long
as
he
finds
them
to
be
stil
dreaming
that
all
is
well
with
them
.
He
thinkes
soone
enough
to
giue
them
such
a
good
morrow
at
his
greeting
them
in
hell
,
where
he
most
desires
to
haue
them
,
as
shall
gaster
them
well
enough
out
of
this
drunken
peace
of
carnall
securitie
,
wherein
they
haue
slept
so
long
,
which
then
shall
haue
an
end
when
their
torment
shall
begin
,
which
neuer
more
shall
haue
end
.
If
hee
can
carrie
them
to
hell
without
any
noise
,
and
leade
them
on
by
stealing
steppes
to
that
dungeon
of
darknesse
:
as
the
foolish
young
man
caught
by
the
whorish
woman
,
was
lead
like
a
foole
that
knoweth
nothing
,
when
yet
he
was
carried
to
the
stockes
for
Prou.
7.
7.
22.
his
due
correction
,
it
is
the
onely
course
aboue
all
others
that
he
could
take
to
chuse
.
Wheras
then
it
is
the
known
practice
of
the
dwell
to
assaile
true
faith
in
euery
man
,
and
by
all
meanes
to
ouerthrow
and
destroy
faith
where
hee
findes
it
to
be
,
if
possibly
he
can
.
It
is
more
then
euident
,
that
those
who
are
many
times
found
to
bee
both
ignorant
in
knowledge
,
and
very
carelesse
in
life
,
who
doe
boast
of
great
faith
,
and
brag
of
so
strong
assurance
;
that
they
haue
nothing
lesse
then
true
faith
indeed
,
or
any
so
good
assurance
as
can
stand
them
in
any
stead
,
and
that
Satan
knoweth
well
enough
,
who
lets
them
so
alone
without
any
troubling
of
them
,
or
disquieting
them
at
all
;
which
doubtlesse
hee
would
neuer
doe
,
did
hee
perceiue
any
one
sparke
of
true
faith
to
bee
in
them
,
or
any
such
assurance
as
whereby
they
apprehending
Christ
Iesus
,
might
haue
any
true
comfort
of
obtaining
life
and
saluation
by
him
.
On
the
other
side
,
all
true
beleeuets
,
and
such
as
are
Godly
assaulted
.
Gods
faithfull
seruants
indeed
,
find
by
their
owne
lamentable
and
sorrowful
experience
,
how
troublesome
an
enemie
Satan
is
vnto
them
in
these
points
,
of
their
true
beleeuing
,
and
comfortable
assurance
of
their
saluation
.
In
these
things
he
will
not
let
them
alone
to
die
for
it
,
so
long
as
he
can
finde
them
liuing
here
vpon
earth
,
within
the
precincts
of
his
iurisdiction
,
if
God
doe
not
restraine
him
,
he
will
be
euer
this
way
troublesome
vnto
them
.
A
deuo●ring
Lion
is
not
more
greedy
of
his
prey
,
then
hee
is
of
making
ha●ocke
and
spoyle
of
the
faith
of
men
.
Oh
how
did
he
d●sire
to
haue
Pet●r
that
he
might
tosse
him
a
while
and
winnow
his
faith
,
that
hee
might
leaue
nothing
Luk.
22.
13.
behind
,
but
the
chaffe
of
vnbeleefe
?
He
spareth
none
,
he
is
afraid
of
none
,
he
will
set
vpon
the
best
,
if
hee
can
spie
any
aduantage
that
may
be
taken
.
Our
Sauiour
Christ
himselfe
could
not
scape
his
hands
,
this
prince
of
the
world
Ioh.
14.
30.
came
euen
against
him
(
though
hee
could
finde
nothing
wherewith
once
to
hurt
him
)
hee
ventured
vpon
him
to
haue
a
bowt
with
him
in
the
matter
of
his
faith
,
&
to
trie
a
fall
with
him
therein
,
though
himfelfe
was
cast
,
and
went
so
much
by
the
worst
,
as
by
meanes
thereof
he
lyeth
foiled
for
euer
,
without
all
possible
hope
of
being
recouered
for
euermore
.
Our
Sauiour
being
baptized
,
there
came
a
voice
from
heauen
,
proclaiming
him
to
be
the
Son
Mat.
3.
27.
of
God
,
euen
the
Sonne
of
his
loue
,
and
of
his
chiefe
delight
:
this
our
Sauiour
knew
well
enough
in
himselfe
,
this
hee
beleeued
,
this
he
had
the
comfort
of
.
After
this
our
Sauiour
fasted
fortie
dayes
,
and
fortie
nights
,
receiuing
no
meate
to
eate
from
his
Fathers
hand
.
Heere
was
now
an
aduantage
spied
out
by
the
diuell
for
him
to
worke
vpon
,
he
slippeth
not
the
opportunitie
,
he
playeth
vpon
the
vantage
,
and
feareth
not
to
assaile
our
Sauiour
Christ
in
that
point
of
his
faith
,
whether
he
were
the
Sonne
of
God
or
no
,
endeauouring
to
call
that
into
question
,
and
trying
if
he
could
bring
our
Sauiour
Christ
to
make
doubt
theron
,
taking
occasion
from
the
present
want
that
he
found
him
to
be
in
,
as
one
left
of
his
Father
,
that
now
was
to
shift
for
himselfe
;
and
he
reasoneth
thus
with
him
:
If
thou
be
the
Sonne
of
God
,
thou
canst
cause
these
stones
in
this
Mat.
4.
3.
thy
hunger
to
be
made
bread
:
but
that
thou
canst
not
;
therfore
thou
art
not
the
Sonne
of
God
.
If
he
thus
durst
be
bold
to
call
the
filiation
of
the
Sonne
of
God
himselfe
into
question
:
whom
will
he
spare
or
bee
afraid
of
to
sift
in
that
point
,
and
that
to
the
full
?
whose
euidence
is
so
cleere
in
this
behalfe
,
as
the
diuell
shall
not
know
what
to
say
against
,
at
the
least
to
find
something
to
cauill
at
,
and
to
quarrell
thereabout
?
Nay
,
the
true
children
of
God
haue
too
much
experience
of
Satans
malice
this
way
:
true
beleeuers
can
haue
no
rest
for
Satans
troubling
of
them
in
these
points
;
let
him
be
answered
neuer
so
oft
,
he
will
take
no
answere
,
nor
euer
giue
ouer
:
he
is
like
to
malitious
and
wrangling
aduersaries
,
who
will
neuer
giue
ouer
to
molest
such
as
they
hate
,
but
will
spend
all
they
haue
at
law
to
vndoe
their
poore
neighbours
,
and
not
leaue
them
worth
a
groat
.
If
they
be
ouerthrowne
in
one
Court
,
they
will
begin
their
suit
in
another
:
if
they
haue
lost
the
day
at
one
Assize
,
they
will
about
with
it
againe
to
try
it
at
another
.
So
this
cauiller
and
enuious
enemie
of
ours
,
Satan
,
he
will
beare
good
Christians
downe
,
either
they
haue
no
faith
at
all
,
or
that
their
faith
hath
this
or
that
fault
in
it
,
that
it
can
stand
them
in
no
stead
;
and
so
stopping
them
at
the
point
of
their
faith
,
as
in
the
head
,
he
would
(
by
his
good
will
)
neuer
suffer
them
to
proceed
to
get
any
such
assurance
,
as
wherby
they
might
find
any
sound
rest
for
their
soules
:
and
where
he
findeth
the
best
assurance
of
all
,
that
any
of
Gods
seruants
during
their
abode
in
the
flesh
,
can
bee
found
possibly
to
haue
though
they
were
men
as
well
growne
vp
in
the
strength
of
their
faith
as
euer
was
Abraham
the
father
of
the
faithfull
;
Rom.
4.
19.
20.
of
whom
the
Apostle
saith
,
that
he
was
not
weake
in
the
faith
,
neither
did
he
stagger
through
vnbeleefe
:
yet
will
he
not
faile
to
trie
what
he
can
doe
,
euen
against
the
best
;
he
will
thrust
as
sore
at
them
as
he
can
,
that
they
might
fall
:
and
though
he
cannot
wholly
ouerthrow
them
,
yet
will
he
labour
to
bend
and
to
make
to
shake
the
very
foundation
of
their
faith
and
stedfast
beleeuing
.
And
albeit
at
one
time
he
findes
he
can
doe
little
against
them
,
they
being
in
some
sort
aware
of
him
,
and
well
armed
to
withstand
him
,
yet
will
he
come
another
time
when
they
shall
not
be
so
well
prouided
,
and
trie
againe
(
Sampson-like
)
to
bend
the
pillars
of
their
faith
,
and
of
the
confidence
of
their
hope
.
And
thus
by
his
vncessant
assailings
he
sometimes
hath
wronged
euen
the
most
principall
of
Gods
seruants
.
Abraham
that
was
so
inuincible
in
his
Rom.
4.
19.
20.
faith
at
one
time
,
at
another
time
was
made
to
stagger
weaknesse
of
faith
in
the
best
.
and
bewray
the
weaknesse
of
his
faith
,
and
trust
hee
had
of
Gods
keeping
of
him
,
by
betaking
himselfe
to
such
a
way
of
shifting
for
himselfe
,
and
escaping
of
a
danger
;
Genes.
12.
13.
18.
19.
and
20.
2.
9.
and
that
not
once
alone
,
but
againe
the
second
time
,
as
did
not
beseeme
the
constancy
and
victoriousnesse
of
the
faith
of
so
great
a
Patriarke
.
Moses
was
brought
to
shew
weaknesse
of
faith
,
in
not
giuing
glory
to
God
,
but
speaking
Psal.
106.
33.
vnaduisedly
with
his
lips
,
for
which
he
was
punished
with
the
rest
,
in
not
being
suffered
to
enter
into
Canaan
,
but
only
Num.
20.
12.
to
see
it
with
his
eyes
.
Aaron
the
Saint
of
the
Lord
,
caused
to
take
an
vnsanctified
course
in
making
a
molten
Calfe
,
which
they
said
to
bee
the
Gods
of
Israel
,
which
Exod.
32.
4.
brought
them
vp
out
of
the
land
of
Egypt
.
Dauid
in
his
hast
,
made
to
say
,
all
men
be
liers
,
and
to
yeeld
so
farre
through
Psal.
116.
11.
much
weaknesse
of
his
faith
,
as
to
say
of
himselge
,
he
was
now
cast
off
of
God
:
Nay
,
though
Satan
did
surely
know
Psal.
31.
22.
(
as
I
am
perswaded
that
of
some
he
maketh
no
other
reckoning
)
that
in
dealing
against
them
he
shall
neuer
preuaile
finally
to
ouerthrow
their
faith
with
all
that
he
can
doe
,
nor
to
hinder
their
attainment
of
saluation
in
the
end
;
yet
will
he
neuer
let
them
alone
,
nor
faile
otherwise
to
trouble
them
what
he
can
,
and
to
wearie
them
,
by
molesting
them
from
time
to
time
:
and
though
hee
cannot
destroy
theirliues
,
yet
(
such
is
his
enmity
against
them
,
and
malice
that
will
neuer
be
laid
aside
)
hee
will
doe
his
best
to
make
their
liues
as
vncomfortable
as
possibly
hee
may
.
If
God
will
but
send
him
or
his
messenger
to
Paul
though
he
finde
him
so
strongly
supported
by
the
presence
of
Gods
grace
,
as
hee
cannot
vtterly
ouerthrow
2.
Cor.
12.
7.
him
,
yet
it
will
doe
him
good
,
that
he
may
bee
suffered
well
to
buffet
him
,
and
to
beate
him
as
blacke
and
blew
,
before
he
be
constrained
to
leaue
him
,
and
to
part
from
him
againe
.
It
is
vsuall
then
for
all
that
haue
true
and
sound
faith
indeed
,
to
haue
it
tried
,
and
that
many
times
to
the
full
(
such
trying
of
it
prouing
the
truth
of
it
,
their
enemies
being
iudge
,
who
else
would
neuer
so
assaile
it
)
,
that
the
triall
of
the
faith
of
Gods
children
,
and
of
the
assurance
thereof
,
being
much
more
precious
then
gold
that
1.
Pet.
1.
7.
perish●th
,
may
be
found
to
their
praise
.
The
Lord
seeing
it
meet
to
haue
it
thus
,
doth
sometimes
trie
the
faith
of
his
children
his
owne
selfe
,
and
sometimes
permitteth
Satan
to
doe
his
best
against
them
,
that
he
may
know
their
faith
,
and
trie
their
assurance
and
thrust
at
it
with
all
his
might
to
make
it
yeeld
;
yea
to
breake
it
downe
for
altogether
if
possibly
he
could
.
Not
that
the
Lord
in
permitting
Satan
so
to
doe
,
would
either
pleasure
or
gratifie
him
,
or
wrong
his
owne
seruants
,
or
see
them
wronged
by
him
:
nothing
lesse
;
but
to
speak
as
the
truth
is
,
the
Lord
in
suffering
Satan
so
to
do
,
giues
him
nothing
,
but
rather
makes
him
an
instrument
of
his
owne
shame
and
ouerthrow
:
he
doth
not
so
much
giue
them
into
his
hands
,
as
rather
Rom.
16.
20.
giues
him
vp
to
bee
vanquished
and
ouercome
by
his
seruants
,
whom
he
doth
so
aide
and
strengthen
,
as
hee
makes
them
able
to
conquer
him
,
and
to
tread
him
vnder
their
feet
;
the
Lord
preparing
thus
for
his
seruants
a
glorious
victorie
,
that
hauing
thus
ouercome
,
they
may
reioyce
and
triumph
for
euermore
.
CHAP.
XVIII
.
The
fourth
maine
difference
betweene
them
is
seene
in
their
ioy
:
where
the
soundnesse
and
stability
of
the
ioy
of
true
beleeuers
,
with
the
contrary
of
〈◊〉
is
declared
.
Question
.
AS
you
have
shewed
much
difference
to
be
both
betweene
the
knowledge
of
one
that
is
vnsanctified
and
vnsound
in
the
faith
,
and
of
him
that
is
a
true
beleeuer
,
whose
heart
is
purified
by
sound
and
sauing
faith●
indeed
:
and
in
like
sort
betweene
the
manner
of
their
apprehending
and
laying
hold
of
Christ
for
saluation
.
As
also
no
lesse
difference
to
bee
betweene
the
assurance
and
perswasion
that
either
of
them
doe
ground
themselues
vpon
for
the
obtaining
of
life
and
saluation
in
Christ
,
by
meanes
of
such
their
laying
hold
vpon
him
;
Proceed
now
to
declare
what
you
thinke
concerning
such
difference
as
may
be
found
betweene
the
ioy
that
followeth
heereupon
,
and
maketh
glad
the
hearts
of
either
of
them
,
once
truly
hauing
,
or
supposing
themselues
to
haue
good
and
warrantable
assurance
of
their
saluation
.
A.
Ioy
and
gladnesse
(
which
is
an
affection
of
the
Difference
in
ioy
.
heart
that
is
deriued
,
and
springeth
out
of
the
loue
and
liking
of
a
present
good
,
or
out
of
an
assured
hope
and
expectation
of
some
good
that
is
to
come
,
wherby
the
heart
is
dilated
and
set
out
,
and
the
spirits
therein
stirred
to
liuelinesse
and
cheerfulnesse
)
cannot
but
(
according
to
the
measure
of
the
apprehending
of
such
a
ioyfull
obiect
as
promiseth
all
good
contentment
and
pleasure
to
be
found
therein
)
be
more
or
lesse
felt
in
the
heart
,
and
follow
abundantly
,
when
there
is
a
full
assurance
,
an
abundant
and
confident
perswasion
of
obtaining
so
great
a
good
,
as
is
indeed
the
greatest
good
of
all
that
can
be
wished
or
hoped
for
,
or
possibly
may
be
looked
for
by
any
to
be
enioyed
,
which
is
the
euerlasting
good
of
soule
and
body
for
euer
:
whereby
they
doe
not
onely
know
they
shall
bee
deliuered
from
the
wrath
that
is
to
come
,
but
be
made
partakers
of
that
glorious
inheritance
which
is
prepared
for
the
Saints
in
light
:
and
that
for
the
present
,
their
state
is
so
comfortable
,
and
they
so
highly
in
Gods
fauour
(
at
least
in
their
owne
consciences
perswaded
)
as
of
the
children
of
wrath
,
power
is
now
giuen
them
to
become
the
sonnes
of
God
;
yea
heires
,
and
heires
apparant
of
life
and
glory
with
Christ
Iesus
.
This
cannot
but
raise
vp
in
their
hearts
great
and
abundant
ioy
,
yea
ioy
that
is
vnutterable
and
vnspeakable
,
such
as
will
make
their
hearts
to
dance
in
their
bellies
for
ioy
and
merrines
in
the
good
liking
they
haue
of
this
their
so
blisse-full
an
estate
and
most
happie
condition
,
that
both
presently
they
now
stand
in
,
and
yet
hereafter
farre
more
fully
doe
looke
for
to
enioy
.
Now
both
these
hauing
such
a
perswasion
,
they
likewise
haue
and
doe
feele
ioy
in
their
hearts
following
therupon
.
And
the
ioy
is
answering
to
the
kind
of
assurance
and
perswasion
that
is
had
of
so
comfortable
an
estate
and
condition
that
doth
cause
the
same
.
And
for
so
much
as
it
hath
been
sufficiently
cleared
,
and
made
manifestly
to
appeare
,
that
there
is
as
great
odds
and
difference
betweene
the
assurance
of
a
true
beleeuer
,
and
of
a
true
beleeuers
counterfeit
;
as
is
betweene
the
boldnesse
of
faith
,
and
the
blindnesse
of
folly
;
betweene
humble
obedience
in
beleeuing
what
God
doth
promise
,
and
proud
presumption
in
promising
to
themselues
without
any
word
or
warrant
from
God
,
what
themselues
alone
doe
fancie
;
the
causes
being
so
differing
,
and
found
to
bee
so
farre
at
odds
betweene
themselues
,
the
effects
rising
from
such
causes
,
must
needs
be
seuered
as
farre
asunder
,
and
differ
as
much
the
one
from
the
other
.
The
deceiueable
and
vnwarrantable
assurance
of
misbeleeuers
False
ioy
fades
.
cannot
produce
any
better
effect
,
then
a
carnall
,
lying
,
a
false
,
and
a
fading
ioy
,
that
is
not
to
be
trusted
vnto
,
but
will
vanish
away
,
and
not
be
found
nor
felt
in
times
of
the
greatest
need
,
when
their
beguiled
hearts
shall
then
most
of
all
be
left
void
of
all
sound
comfort
and
contentment
,
when
trouble
shall
be
hard
at
hand
,
the
greatest
light
of
their
ioyes
is
soone
ecclipsed
,
and
ouercast
with
any
sad
remembrances
,
and
but
the
very
heare-say
of
any
trouble
or
danger
towards
them
,
is
able
to
dash
all
their
mirth
at
once
;
yea
,
to
strike
them
so
as
was
Nabal
,
strooken
when
his
hart
died
within
him
,
and
he
became
1.
Sam.
25.
37.
as
a
stone
.
Their
smiles
are
but
faint
and
heartlesse
,
they
may
sometimes
counterfeit
a
laughing
gesture
,
when
yet
the
heart
within
taketh
no
such
pleasure
,
as
they
do
make
shew
for
:
they
be
but
false
and
durelesse
pleasures
,
they
vse
to
make
themselues
merry
with
,
in
the
middest
wherof
,
though
they
doe
what
they
can
,
yet
their
hearts
for
all
that
will
be
felt
to
be
in
heauinesse
:
they
may
be
full
iocund
,
and
all
on
the
hoigh
for
a
time
,
and
yet
by
and
by
the
case
as
much
altered
with
them
,
as
euer
it
was
with
Belshazzer
,
when
he
saw
the
hand-writing
against
him
,
Dan.
5.
6.
30.
what
time
hee
was
most
merry
in
his
cups
and
carowsings
,
drinking
in
that
wine
which
the
swords
of
his
enemies
did
soone
draw
out
of
his
body
againe
(
for
euen
that
night
he
was
slaine
)
,
then
will
their
merrie
Comedies
bee
turned
into
sad
and
heauy
Tragedies
,
their
pleasantnesse
into
pensiuenesse
,
their
mirth
into
wofull
mourning
,
and
they
desperately
sorrowing
as
those
that
haue
out-liued
all
their
ioyes
,
they
being
for
euer
left
in
distresse
and
heauinesse
,
when
all
ioy
and
gladnesse
shall
flie
farre
away
.
Contrarily
,
the
stable
,
firme
,
and
good
assurance
of
the
True
ioy
lasting
.
other
,
will
beget
,
breed
and
bring
forth
a
sure
,
solid
,
spirituall
,
and
true
lasting
ioy
,
which
with
a
sweete
and
heauenly
motion
,
v●ill
cause
their
hearts
to
reioyce
in
Christ
Iesus
as
in
their
chiefest
good
,
and
present
good
.
The
nature
of
this
ioy
,
is
to
enlarge
and
exhilarate
the
heart
,
and
so
much
to
affect
him
that
hath
it
,
as
it
will
cause
him
to
exult
and
leape
with
reioycing
.
This
is
not
a
halfe
ioy
,
a
giggling
from
the
teeth
outward
,
but
a
thorow
and
full
ioy
,
that
affecteth
soule
and
body
,
spirit
and
flesh
,
to
make
Psal.
84.
2.
Iob
35.
10.
all
reioyce
together
:
such
ioy
as
will
giue
songs
to
a
man
in
the
night
season
,
euen
such
songs
to
God
his
people
,
as
in
the
night
when
a
solemne
feast
is
kept
,
and
such
gladnesse
of
Psal.
77.
6.
Psal.
30.
29.
heart
,
as
when
one
goeth
with
a
pipe
(
as
the
Prophet
speaketh
)
.
Euen
such
ioy
as
is
not
only
unspeakable
to
them
that
haue
it
,
and
doe
feele
it
,
but
it
is
incredible
to
them
that
haue
it
not
,
and
doe
but
heare
of
it
,
as
who
by
their
owne
experience
did
neuer
come
yet
to
taste
of
the
like
.
Many
thinke
that
good
Christians
are
depriued
of
all
comforts
,
they
haue
no
ioy
nor
gladnesse
,
they
know
not
what
a
merry
life
meanes
,
they
thinke
for
any
to
doe
as
they
do
,
is
to
liue
but
a
mopish
and
melancholy
life
,
there
is
no
cheare
in
their
course
.
But
Gods
seruants
are
allowed
to
haue
their
delights
in
this
world
,
to
haue
ioy
and
gladnesse
of
heart
in
this
life
,
as
well
as
any
others
,
nay
aboue
and
before
others
;
they
may
haue
more
fuller
contentment
,
more
solide
ioy
,
more
sweeter
delight
,
more
stable
and
sure
comfort
,
then
any
in
the
world
beside
:
not
the
merriest
Greekes
,
and
lustiest
galllants
in
the
World
beside
(
that
powre
out
themselues
to
the
satisfying
of
their
pleasures
,
and
bathe
themselues
in
all
manner
of
carnall
delightes
,
that
take
so
much
care
for
the
flesh
to
fulfill
the
lustes
thereof
)
can
come
neare
them
for
a
true
comfortable
life
indeede
:
all
the
pleasures
that
they
haue
being
but
counterfeite
shaddowes
,
in
comparison
of
the
soundnesse
and
substance
of
the
ioyes
that
these
haue
;
theirs
are
but
bastardly
,
false
pleasures
,
that
will
end
in
sorrowes
:
these
are
true
ioyes
indeed
,
that
will
neuer
haue
an
end
.
The
sweete
musicke
of
the
Temple
was
typicall
,
figuring
the
ioy
of
the
Church
,
where
is
assurance
of
forgiuenesse
of
sinnes
,
and
of
Gods
fauour
in
Christ
Iesus
:
how
sweete
is
the
musicke
and
heauenly
melodie
,
that
the
peace
of
God
which
passeth
all
vnderstanding
,
maketh
in
that
conscience
wherein
it
is
so
felt
?
how
great
is
that
ioy
that
cannot
be
contained
,
and
kept
within
the
heart
that
hath
it
,
but
must
needs
breake
out
,
and
bee
expressed
by
singing
for
very
ioy
of
heart
.
It
is
Isai.
65.
14.
Psal.
25.
13.
Prou.
15.
15.
said
,
that
the
soule
of
him
that
feareth
the
Lord
,
shall
dwell
at
ease
:
and
he
that
hath
a
good
conscience
,
hath
a
continuall
feast
.
Put
these
two
together
,
and
let
them
meete
in
a
good
Christian
,
and
tell
mee
whose
state
is
so
happie
,
as
is
the
state
of
a
righteous
man
;
easie
dwelling
,
and
merry-making
?
what
would
any
desire
more
?
if
things
bee
rightly
compared
together
,
the
Friday
(
as
we
vse
to
speake
)
of
a
good
Christian
is
better
,
then
the
Sunday
of
a
worldling
.
And
though
the
wicked
haue
their
bellies
in
this
world
filled
with
his
hid
treasure
,
yet
the
very
scrapings
of
the
Psal.
17.
14.
trenchers
of
Gods
seruants
are
better
then
all
the
dainties
that
the
wicked
haue
,
when
their
fare
is
all
the
best
.
For
that
is
true
which
is
said
by
one
,
if
Christians
be
not
merrie
,
it
is
not
because
they
are
Christians
,
but
because
they
are
not
Christians
enough
:
and
if
Gods
seruants
haue
not
comfort
and
ioy
of
heart
,
it
is
not
because
they
serue
God
,
but
because
they
serue
him
not
as
they
might
,
and
as
they
ought
.
Vnto
them
therefore
who
cannot
conceiue
,
how
this
possibly
can
be
,
it
may
be
said
,
as
Cyprian
out
of
his
owne
experience
did
write
vnto
a
certaine
friend
of
his
of
Lib.
●p.
1.
this
matter
concerning
himself
,
who
before
his
conuersion
thought
it
impossible
,
if
he
should
change
his
manners
to
find
such
comfort
in
a
vertuous
life
,
as
afterwards
hee
felt
,
saith
thus
to
him
in
his
writing
,
accipe
quod
sentitur
antequam
discitur
;
heare
the
report
of
that
which
is
sooner
knowne
by
feeling
it
to
be
so
,
then
learned
by
any
teaching
that
it
is
so
:
for
he
by
his
owne
experience
now
felt
and
found
that
to
be
,
which
(
before
he
so
felt
it
)
he
would
not
haue
beleeued
,
whosoeuer
should
haue
told
it
him
,
that
it
euer
would
haue
so
been
.
As
then
the
sense
of
Gods
loue
is
the
surest
ground
of
our
stable
peace
,
and
the
mainest
prop
of
our
greatest
assurance
,
so
the
same
assurance
,
so
long
as
it
can
be
felt
,
causeth
the
heart
that
so
feeleth
it
,
to
reioyce
with
such
a
ioy
,
as
Peter
saith
,
to
be
vnspeakable
,
as
passing
1.
Pet.
1.
8.
all
speech
and
vttering
,
and
glorious
in
regard
that
it
is
diuine
,
spirituall
,
solide
and
continuall
,
which
bringeth
no
shame
with
it
,
that
it
may
so
bee
differenced
from
the
shamefull
reioycings
,
which
many
wicked
in
the
world
are
found
often
to
haue
,
and
to
vse
:
called
glorious
or
ioy
Rom.
14.
17.
full
of
glory
,
because
it
is
part
of
the
kingdome
of
heauen
,
and
the
beginning
of
that
glory
that
is
to
come
.
To
the
getting
of
which
ioy
,
our
Sauiour
Christ
exhorteth
and
inciteth
his
disciples
,
when
he
recalling
them
from
reioycing
too
much
in
other
things
,
though
otherwise
very
great
and
excellent
preferments
bestowed
vpon
them
,
and
gifts
giuen
vnto
them
:
such
as
was
the
hauing
of
the
very
diuels
themselues
to
be
subdued
vnto
them
,
which
one
would
thinke
might
minister
cause
of
much
reioycing
vnto
any
;
yet
because
that
alone
is
not
a
ground
sufficient
for
any
to
stay
vpon
,
that
would
haue
a
stable
and
sure
lasting
comfort
,
neither
can
there
bee
found
enough
therein
for
the
soule
to
rest
vpon
,
that
desireth
euery
way
to
bee
satisfied
,
and
the
ioy
thereof
to
be
made
full
;
he
willeth
them
to
fetch
their
chiefest
comfort
,
and
take
their
greatest
ioy
and
reioicing
,
from
the
knowledge
of
this
,
that
their
names
Luke
10.
20.
were
written
in
the
booke
of
life
:
this
allowed
them
to
reioyce
in
,
as
that
which
hee
knew
was
able
to
make
their
ioy
euery
way
to
be
full
.
This
ioy
of
a
true
beleeuer
that
can
thus
know
▪
his
name
to
bee
written
in
the
booke
of
life
,
and
thereupon
feeleth
his
heart
filled
with
much
comfortable
assurance
,
and
perswasion
of
his
present
most
happy
condition
,
as
being
well
assured
of
his
now
standing
in
God
his
fauor
,
and
so
in
the
state
of
saluation
for
euer
.
It
doth
goe
farre
beyond
all
the
ioy
that
any
hypocrite
or
misbeleeuer
in
the
whole
world
(
of
what
sort
so
euer
he
be
)
can
euer
haue
or
possibly
attaine
vnto
,
when
he
hath
done
what
he
can
.
And
it
exceedeth
their
ioy
in
all
the
sundry
dimensions
(
if
after
that
sort
these
seuerall
ioyes
should
be
considered
and
compared
together
)
,
namely
,
in
height
,
in
depth
,
in
bredth
,
&
in
length
;
in
all
which
seuerall
respects
,
the
ioy
of
an
hypocrite
commeth
not
neare
the
ioy
of
a
true
beleeuer
,
but
is
in
many
degrees
cast
behind
the
same
,
and
these
ioyes
by
a
great
distance
are
kept
asunder
,
and
farre
remoued
the
one
from
the
other
.
CHAP.
XIX
.
Hypocrites
differ
from
sound
beleeuers
in
all
the
dimensions
of
ioy
;
whereof
the
first
is
,
the
height
both
from
whence
it
commeth
,
and
to
which
it
reacheth
to
.
FIrst
,
for
height
and
altitude
,
the
ioy
of
an
Hypocrites
ioy
is
from
himselfe
.
hypocrite
is
neither
fetched
so
high
,
as
is
the
ioy
of
a
true
beleeuer
,
and
as
doth
the
ioy
of
one
,
whose
heart
is
sanctified
and
purified
by
his
faith
:
his
ioy
hath
no
higher
descent
,
then
to
comefrom
himselfe
,
and
to
be
fetched
out
of
the
idle
fancies
,
and
false
conceites
of
his
owne
seducing
and
seduced
heart
,
which
the
deceiuer
of
the
world
,
together
with
the
deceit
that
is
in
it selfe
,
hath
so
much
abused
and
beguiled
,
as
to
bring
it
into
such
a
fooles
paradice
,
as
now
to
thinke
no
mans
estate
to
be
better
then
his
owne
,
and
that
therefore
none
may
bee
merrier
then
hee
may
be
,
nor
any
haue
better
or
greater
ioy
,
then
he
may
haue
;
so
that
this
his
ioy
being
but
home-bred
,
is
no
better
then
a
carnall
ioy
,
and
a
fruite
of
the
flesh
.
And
as
it
is
fetched
no
higher
then
from
himselfe
:
so
doth
it
reach
no
higher
then
to
himselfe
;
for
beyond
himselfe
vpward
,
it
truly
and
properly
cannot
be
said
to
go
;
it
mounteth
not
so
high
,
as
to
reach
vnto
God
aboue
,
as
vnto
the
most
worthy
and
principall
obiect
,
that
it
can
find
to
settle
vpon
,
and
to
solace
it selfe
and
take
delight
in
.
Such
a
one
seemeth
to
haue
a
delight
indeede
,
and
take
some
great
pleasure
in
the
fauour
of
God
,
which
hee
standeth
perswaded
he
now
abideth
in
,
and
which
he
holds
(
by
misapplying
of
promises
,
and
mistaking
of
grounds
)
without
all
controuersie
to
belong
vnto
him
.
Those
fauours
of
God
(
how
slightly
,
superficially
,
or
wtongfully
soeuer
they
be
laid
hold
vpon
)
hee
can
well
enough
ioy
in
,
when
once
they
are
descended
,
and
come
downe
so
low
,
as
they
are
found
to
light
vpon
him
(
as
he
conceiues
)
,
that
now
he
may
seeme
to
touch
them
,
and
take
hold
of
them
,
reckoning
without
all
faile
to
bee
saued
by
them
as
well
,
and
as
soone
as
the
best
.
Neither
need
any
to
marueile
,
though
they
are
seene
to
haue
such
a
ioy
;
for
what
reprobate
is
there
that
is
so
foolish
,
that
would
not
with
that
foolish
prophet
Balaam
,
that
was
more
blind
and
brutish
,
then
the
dumbe
Asse
he
rode
vpon
;
be
ioyfull
and
glad
,
if
he
knew
he
might
bee
saued
at
the
last
,
and
share
with
the
righteous
in
his
latter
end
?
this
differeth
not
much
from
the
pleasure
,
delight
and
contentment
,
which
a
very
bruite
beast
may
haue
:
the
Hogge
which
hunteth
after
nothing
more
,
then
to
get
his
rauenous
appetite
satisfied
,
seemeth
to
bee
glad
when
hee
can
get
vnder
an
Acorn
tree
,
greedily
gathering
vp
the
Acorns
that
fali
from
the
tree
,
and
neuer
leaues
eating
,
till
he
hath
eaten
his
fill
,
it
is
the
fruit
onely
that
he
ioyes
in
;
as
for
the
tree
▪
he
neither
cares
for
,
nor
any
whit
doth
looke
after
.
Much
after
this
manner
is
the
ioying
of
these
kind
of
beleeuers
;
they
ioy
in
Gods
fauours
so
farre
,
as
they
may
any
benefit
by
them
,
but
God
himselfe
they
little
care
for
,
neither
doe
they
so
much
delight
themselues
in
him
;
if
saluation
might
fall
to
their
lot
,
they
would
leape
and
be
glad
,
but
to
haue
the
Lord
himselfe
their
portion
,
that
doe
they
not
so
greatly
desire
,
nor
so
much
reckon
vpon
.
The
faith
,
the
loue
,
the
feare
and
ioy
of
such
sore
of
men
,
and
all
whatsoeuer
else
they
doe
,
proceede
but
of
corrupt
selfe
loue
,
whereby
they
loue
their
owne
welfare
,
their
present
and
future
good
estate
;
they
desire
Gods
fauour
,
and
they
ioy
in
conceiting
that
they
shall
haue
it
,
not
simply
for
it selfe
,
but
in
a
by-respect
,
either
to
escape
some
euill
,
as
Pharaoh
desired
fauour
to
haue
the
plague
gone
;
or
to
obtaine
some
greater
good
,
as
Balaam
that
wished
hee
might
be
saued
;
and
Esau
as
prophane
as
he
was
,
could
yet
desire
to
bee
blessed
.
They
pretend
the
loue
of
God
,
when
yet
they
loue
him
not
for
himselfe
,
but
in
respect
of
his
benefits
;
as
Saul
loued
God
for
a
Kingdome
.
The
ioy
then
of
this
sort
of
beleeuers
,
arising
out
of
a
wrong
perswasion
which
they
haue
entertained
into
their
hearts
,
that
they
are
in
Gods
fauour
,
and
are
as
well
loued
as
any
,
and
therefore
shall
be
saued
with
the
best
in
the
end
,
is
but
a
fruit
of
selfe-loue
,
and
therefore
no
fruite
of
faith
,
but
a
fruit
of
the
flesh
,
which
is
wholly
thus
occupied
about
themselues
:
for
as
it
tooke
the
first
beginning
from
themselues
alone
,
so
endeth
it
in
themselues
,
and
in
no
other
thing
,
that
being
the
vttermost
aime
that
it
euer
hath
to
respect
their
owne
good
:
higher
then
themselues
simply
it
cannot
be
said
to
reach
,
and
further
then
to
themselues
properly
it
cannot
be
said
to
goe
.
On
the
other
side
,
the
ioy
of
the
iust
and
righteous
seruants
Beleeuers
ioy
is
spirituall
.
of
God
,
who
are
true
beleeuers
indeed
,
is
fruite
of
a
more
noble
off-spring
,
and
of
a
farre
higher
descent
;
for
it
is
said
to
be
the
fruit
of
the
spirit
,
and
ioy
of
the
holy
Ghost
.
Gal.
5.
22.
1.
Thes.
1.
6.
It
is
spirituall
,
heauenly
,
and
diuine
,
like
the
wisdome
that
is
said
to
be
from
aboue
,
which
is
pure
and
pcaceable
:
so
doth
this
come
from
2n
high
,
as
being
giuen
of
God
,
and
comming
from
him
that
is
the
Father
of
light
,
euen
the
Father
of
mercies
,
and
God
of
all
consolation
:
hee
that
created
all
things
of
nothing
in
the
beginning
,
createth
still
the
fruite
Isaiah
57.
19.
Isai.
65.
18.
of
the
lipps
to
be
peace
to
his
people
:
it
is
he
that
createth
Ierusalem
a
reioycing
,
and
her
people
a
ioy
.
He
that
is
the
heauenly
Psal.
97.
11.
husbandman
is
he
that
hath
sowne
light
for
the
righteous
,
and
ioy
for
the
vpright
of
heart
,
and
in
due
time
,
when
this
that
is
sowne
shal
once
come
vp
and
be
ripe
for
them
,
and
they
be
come
ready
for
it
,
then
shall
they
that
mourne
Isai.
61.
3.
Psal.
125.
5.
6.
in
Zion
haue
beautie
in
stead
of
ashes
▪
the
oyle
of
ioy
for
mourning
,
and
garments
of
gladnesse
for
the
spirit
of
heauines
:
then
shall
they
that
haue
sowne
in
teares
,
reape
in
ioy
in
the
time
of
that
haruest
,
bringing
not
their
armes
full
,
but
their
hearts
full
of
these
bundles
of
gladnesse
,
that
will
make
them
reioyce
with
ioy
vnspeakable
and
glorious
.
This
ioy
of
the
faithfull
,
is
said
to
be
the
ioy
of
the
Lord
,
because
hee
is
the
onely
author
of
it
,
and
it
alone
is
giuen
by
him
,
none
can
either
take
ioy
or
comfort
for
himself
,
or
giue
it
to
another
that
doth
want
it
,
if
God
doe
with-hold
it
:
but
on
the
other
side
,
if
hee
doe
giue
comfort
and
peace
,
none
can
make
trouble
;
if
he
doe
giue
ioy
,
none
can
take
that
away
Nehem
8.
10.
againe
;
and
this
ioy
of
the
Lord
,
is
said
to
be
his
peoples
strength
.
This
ioy
is
so
high
and
so
heauenly
,
as
it
is
part
of
the
kingdome
of
heauen
,
and
is
the
beginning
of
the
glory
that
is
to
come
:
this
ioy
it
is
part
of
the
kingdome
of
God
here
,
which
our
Sauiour
Christ
saith
to
bee
within
Luke
17.
21.
vs
,
the
Lord
setting
vp
his
kingdome
in
the
hearts
of
his
elect
,
and
ruling
mightily
there
by
his
Word
,
and
by
his
Spirit
.
Now
this
kingdome
(
saith
the
Apostle
,
consisteth
not
in
meate
and
drinke
,
but
in
righteousnesse
,
and
peace
,
and
Rom.
14.
17.
ioy
in
the
holy
Ghost
.
It
is
called
the
ioy
of
the
holy
Ghost
,
because
it
is
not
so
much
our
ioy
,
as
the
ioy
of
the
holy
Ghost
that
moueth
our
ioy
,
and
causeth
our
ioy
,
especially
this
ioy
of
our
saluation
,
to
haue
the
assurance
thereof
,
and
comfortably
to
stand
perswaded
of
the
loue
of
God
towards
vs
,
and
of
his
sauing
mercies
in
and
through
Christ
Iesus
:
for
it
is
he
that
is
the
Comforter
that
was
promised
Iohn
14.
16.
17
Ephes.
4.
30.
to
be
sent
vnto
vs
;
it
is
he
by
whom
we
are
sealed
vp
to
the
day
of
our
redemption
:
he
is
giuen
vnto
vs
,
not
alone
to
be
with
vs
,
but
to
be
in
vs
,
that
wee
may
haue
him
remaining
with
vs
,
and
hold
him
abiding
in
vs
,
as
the
earnest
Ephes.
1.
14.
of
our
purchased
and
promised
inheritance
,
and
as
a
pawne
and
gage
left
with
vs
in
our
hand
neuer
to
be
taken
away
,
till
we
come
to
haue
the
full
bargaine
.
It
is
he
that
is
the
Spirit
of
adoption
,
that
imboldens
vs
to
crie
Abba
Father
,
Rom.
8.
15.
16.
and
makes
vs
to
know
God
to
be
our
Father
,
testifying
to
our
spirits
,
as
a
most
true
and
faithfull
witnesse
,
that
we
are
his
children
.
So
that
all
the
sound
comfort
which
at
any
time
we
haue
,
wee
may
well
father
it
vpon
him
,
and
this
ioy
of
our
saluation
may
truly
be
said
to
be
the
ioy
of
the
holy
Ghost
,
and
not
our
owne
.
And
a
the
ioy
of
a
true
beleeuer
surmounteth
in
height
the
others
ioy
,
in
respect
that
it
is
more
highly
descended
,
as
that
which
commeth
from
aboue
,
and
is
giuen
him
of
God
,
and
wrought
in
his
heart
by
his
spirit
(
the
others
ioy
hauing
no
higher
descent
,
then
to
be
descended
of
himselfe
,
hee
heing
the
father
of
his
owne
ioy
,
which
being
but
a
bastardly
ioy
,
it
is
all
the
while
but
a
bastard
of
his
owne
breeding
)
,
so
in
this
respect
also
,
that
it
reacheth
higher
then
the
others
doe
,
which
resteth
but
in
himselfe
,
as
from
himselfe
it
tooke
the
first
beginning
;
but
this
reacheth
vnto
God
that
first
gaue
it
,
and
first
instilled
it
True
ioy
reacheth
to
God
.
into
the
heart
that
is
so
replenished
with
it
;
and
therefore
in
right
it
ought
to
returne
,
from
whence
it
came
,
neither
can
it
euer
find
any
full
contentment
or
satisfaction
elsewhere
,
till
it
bee
got
to
him
,
as
being
the
truest
and
most
perfectest
obiect
it
can
possibly
finde
euer
to
respect
and
to
seate
and
settle
it selfe
vpon
:
but
when
the
ioy
of
a
true
beleeuer
is
extended
vnto
God
,
and
is
once
fastned
vpon
the
happy
fruition
of
him
,
there
hath
it
all
satisfying
and
full
contentment
indeed
,
there
findeth
he
enough
to
make
his
ioy
full
,
yea
,
more
then
heart
can
thinke
,
or
euer
wish
to
haue
,
may
there
be
found
,
and
abundantly
to
bee
had
:
for
in
the
presence
of
God
thtre
is
fulnesse
of
ioy
to
be
had
,
and
Psal.
16.
11.
that
for
euermore
.
A
true
beleeuer
hath
indeed
great
ioy
in
the
assurance
he
hath
of
his
owne
saluation
;
howbeit
,
not
so
great
ioy
in
his
saluation
,
as
in
his
Sauiour
himselfe
that
hath
saued
him
,
that
he
now
knoweth
God
to
be
his
God
,
that
God
himselfe
is
for
him
,
and
that
God
is
with
Rom.
8.
31.
him
(
for
so
he
need
not
care
,
who
possibly
can
be
against
him
)
,
and
that
he
knoweth
Christ
himselfe
to
bee
his
Sauiour
that
hath
loued
him
,
and
giuen
himselfe
for
him
,
apprehending
Gal.
2.
●0
.
him
assuredly
to
be
his
owne
:
for
now
hee
knoweth
,
he
hath
not
onely
saluation
as
a
streame
flowing
out
of
him
,
but
in
hauing
the
Sauiour
himselfe
,
he
hath
so
the
whole
fountaine
of
saluation
it selfe
to
be
his
owne
.
And
therefore
a
true
beleeuer
,
if
hee
should
expresse
his
ioy
in
singing
,
he
would
sing
the
song
of
Marie
the
blessed
Virgine
,
My
soule
doth
magnifie
the
Lord
,
and
my
spirit
Luk.
1.
47.
reioyceth
(
not
so
much
in
my
saluation
as
)
in
God
that
is
my
Sauiour
:
for
though
other
things
may
cause
ioy
to
Gods
seruants
,
yet
God
himselfe
is
their
exceeding
ioy
,
and
Psal.
43.
4.
the
gladnesse
of
their
ioy
:
as
the
Psalmist
speaketh
.
And
doubtlesse
if
God
and
our selues
,
his
glory
and
our
saluation
could
not
both
be
respected
and
regarded
together
,
but
the
one
must
be
forsaken
,
that
the
other
may
bee
followed
,
and
the
one
left
yea
hated
,
that
the
other
may
bee
loued
,
a
good
Christian
and
faithfull
seruant
of
God
would
according
to
the
precept
of
Christ
labour
to
deny
Luk.
9.
23.
&
14.
26.
himselfe
,
yea
to
hate
father
,
mother
,
and
his
owne
life
to
,
to
follow
Christ
,
or
else
he
were
not
worthy
to
be
his
disciple
:
and
according
to
the
practice
of
Moses
and
Paul
,
shew
the
naturalnes
Exod.
32.
32.
Rom.
9.
3.
of
their
loue
how
mucb
they
stand
affectioned
to
God
,
and
to
his
glory
,
in
so
much
as
in
respect
of
the
pretious
and
high
account
they
haue
God
and
his
glory
in
,
they
would
not
sticke
to
set
behind
,
and
vnder-valew
the
regard
of
themselues
,
and
their
owne
saluation
;
more
desiring
that
God
should
bee
glorified
,
then
their
owne
selues
saued
.
If
a
true
beleeuer
can
find
his
name
to
bee
written
in
the
booke
of
life
,
and
that
the
lot
is
fallen
vnto
him
,
as
that
hee
shall
now
share
with
the
rest
in
that
inheritance
,
which
is
prepared
for
the
Saintes
in
light
,
hee
worthily
may
,
and
indeede
ought
to
reioyce
therein
:
for
so
doth
our
Sauiour
will
his
Disciples
to
reioyce
in
this
,
that
they
knew
their
names
to
be
written
in
the
booke
of
life
,
and
hee
may
vpon
good
cause
sing
with
Dauid
,
The
lines
are
fallen
to
me
in
a
faire
place
,
I
haue
a
goodly
inheritance
.
But
all
this
cannot
giue
him
the
like
contentment
,
nor
make
his
ioy
so
full
,
as
when
hee
knoweth
that
the
Lord
himselfe
is
become
his
portion
:
for
God
being
our
God
and
Christ
our
Sauiour
,
in
hauing
him
to
be
ours
,
all
is
ours
and
giuen
vs
with
him
.
And
this
was
that
which
Dauid
seemed
most
of
all
to
take
his
greatest
pleasure
and
chiefest
delight
in
,
by
his
often
repeating
of
this
,
that
the
Lord
himselfe
was
his
saluation
,
and
become
his
ioynter
and
happie
portion
:
and
though
the
lot
did
otherwise
fall
out
wel
and
happily
for
him
,
yet
he
acknowledgeth
that
it
was
God
who
maintained
that
lot
,
and
caused
Psal.
16.
5.
it
to
fall
out
so
as
it
did
,
that
be
might
shew
,
if
the
lot
was
to
be
loued
and
liked
of
by
him
,
how
much
more
he
that
caused
it
,
who
ordered
that
lot
,
and
maintained
it
in
that
sort
,
as
he
might
haue
it
and
enioy
it
,
was
aboue
all
to
be
loued
and
liked
for
it
:
teaching
all
good
Christians
by
his
example
and
practice
,
that
if
they
doe
greatly
account
of
their
saluation
and
ioy
much
therein
,
that
they
doe
farre
more
highly
account
of
God
himselfe
that
is
the
God
of
their
saluation
,
and
hath
freely
bestowed
it
vpon
them
,
that
hee
may
haue
the
loue
and
ioy
of
their
hearts
principally
,
and
aboue
all
things
else
to
bee
most
delighted
in
.
Dauid
had
many
preferments
in
earth
,
hee
had
good
euidence
also
to
looke
for
something
in
heauen
as
well
as
another
,
his
owne
heart
did
often
affoord
him
much
comfort
when
he
desired
but
to
haue
those
ioyes
againe
restored
vnto
him
that
he
was
wont
to
finde
,
and
yet
there
was
nothing
in
heauen
,
nor
nothing
in
earth
that
he
desired
to
haue
besides
the
Lord
,
and
in
comparison
of
him
;
yea
hee
esteemed
more
of
hauing
the
Lord
for
his
portion
,
then
of
all
the
comfort
his
heart
could
affoord
him
:
for
his
flesh
did
often
faile
him
,
and
his
heart
would
also
faile
him
much
,
but
God
failed
him
neuer
,
but
became
Psal.
73.
25.
26.
the
strength
of
his
heart
(
when
that
failed
him
)
,
and
his
portion
for
euer
.
Like
as
they
who
to
day
doe
beleeue
,
and
haue
now
the
comfort
of
their
saluation
,
which
they
doe
much
ioy
in
,
to
morrow
may
haue
their
faith
so
shaken
,
that
they
cannot
beleeue
as
they
did
before
,
and
so
the
comfort
and
ioy
of
their
saluation
for
the
time
may
be
gone
:
but
God
is
the
strength
of
their
faith
,
and
the
vpholder
of
their
saluation
for
euer
,
who
himselfe
is
so
faithfull
,
as
though
they
cannot
beleeue
,
yet
hee
cannot
denie
himselfe
.
Gods
children
haue
learned
therefore
more
to
ioy
in
God
,
who
is
the
strength
of
their
faith
,
and
the
vpholder
of
their
saluation
,
then
in
the
stedfastnes
of
their
beleeuing
,
or
any
assurance
that
they
haue
of
the
same
their
owne
saluation
.
If
a
man
haue
a
rich
and
royal
portion
,
he
is
much
pleased
and
delighted
therein
:
the
Lord
being
the
portion
of
his
seruants
and
their
chiefe
treasure
,
all
their
longing
desire
is
to
enioy
him
,
which
if
they
can
obtaine
it
is
enough
to
them
,
and
that
which
their
soules
are
fully
satisfied
in
,
this
is
the
making
vp
of
their
ioy
,
their
chiefest
solace
and
their
hearts
onely
delight
.
Giue
a
man
his
delight
,
hee
asketh
no
more
,
hee
is
then
content
:
Gods
children
thinke
they
want
nothing
,
so
long
as
they
haue
him
for
their
owne
,
aboue
all
ioyes
,
aboue
all
pleasures
,
aboue
all
that
their
hearts
can
delight
in
,
they
delight
in
the
Lord
,
and
in
his
loue
and
fauour
continually
,
when
they
know
him
to
be
their
God
and
father
reconciled
in
Christ
Iesus
,
and
doe
feele
his
loue
shed
abroad
in
their
hearts
,
so
as
they
know
he
loues
them
by
tasting
the
sweetnesse
of
his
loue
,
which
is
better
then
wine
:
such
is
the
goodnesse
and
the
greatnes
,
such
is
the
glorious
excellencie
of
God
his
owne
maiestie
,
as
the
better
he
is
knowne
,
the
more
he
must
needs
be
loued
,
delighted
and
ioyed
in
for
his
owne
maiesties
sake
:
Gods
children
doe
therefore
loue
God
dearely
,
yea
they
cannot
but
of
force
they
must
loue
him
:
so
doe
they
loue
him
,
ioy
and
delight
in
him
,
as
they
loue
the
habitation
of
Psal.
26.
8.
his
house
,
and
the
place
where
his
honour
dwelleth
,
they
loue
(
as
wee
vse
to
say
)
the
very
ground
he
goeth
vpon
,
they
are
neuer
well
but
when
they
are
with
him
;
their
soule
is
a
thirst
for
God
,
euen
the
liuing
God
,
they
vse
to
long
for
Psal.
42.
2.
Psal.
84.
2.
Cantic.
5.
8.
him
,
euen
to
the
very
fainting
of
their
heart
,
and
to
grow
sicke
with
the
loue
of
him
,
there
is
nothing
they
can
lesse
beare
then
his
absence
,
and
for
him
to
be
estranged
from
them
for
any
time
,
it
is
as
death
to
them
to
want
his
presence
,
but
they
aske
no
more
then
to
haue
the
light
of
his
Psal.
4.
6.
countenance
lifted
vp
vpon
them
,
for
they
finde
contentment
enough
in
him
:
this
causeth
to
them
more
ioy
then
the
abundance
of
corne
and
wine
and
oyle
,
(
though
neuer
so
increased
)
can
.
Yea
,
the
louing
kindnesse
of
God
is
,
better
Psal.
63.
3.
5.
then
is
loue
it selfe
,
they
are
euer
satisfied
with
the
sweetnesse
of
his
mercie
as
with
marrow
and
fatnes
.
This
makes
them
to
reioyce
in
the
Lord
alwaies
,
and
to
reioyce
in
his
strength
,
Psal.
18.
31.
Psal.
77.
13.
Psal.
34.
2.
&
44.
8.
continually
to
praise
him
,
&
to
make
their
boast
of
his
praise
:
for
who
is
God
but
the
Lord
,
and
who
so
great
a
God
,
as
is
their
God
,
and
who
so
gracious
and
good
as
he
?
They
are
(
as
I
may
say
)
proud
of
their
Master
,
his
greatnes
and
excelcencie
being
as
it
is
,
many
are
seene
to
get
them
vnder
great
men
to
serue
them
.
A
noble
man
thinkes
himselfe
honoured
if
he
may
but
hold
the
basen
to
a
King
,
it
may
be
the
reioycing
,
and
counted
for
the
greatest
dignitie
that
the
highest
Kings
in
the
world
can
be
aduanced
vnto
,
to
serue
so
great
a
God
as
is
he
,
there
is
no
place
in
his
seruice
meane
,
his
Maiestie
is
so
great
,
there
is
none
so
honourable
a
Master
as
the
Lord
to
waite
vpon
,
for
his
throne
is
prepared
in
heauen
:
therefore
doe
the
faithfull
serue
the
Lord
with
gladnesse
and
much
ioyfulnes
of
heart
,
as
thinking
themselues
greatly
honoured
that
they
may
serue
him
:
neither
doe
they
as
mercenarie
seruants
only
respect
their
wages
and
hire
they
shall
haue
for
their
seruice
,
but
they
looke
vpon
the
high
dignitie
,
the
great
worth
and
glorious
excellencie
of
him
they
attend
vpon
▪
whose
highnesse
and
greatnes
is
such
,
as
that
touching
him
,
it
may
well
be
said
,
Worship
him
all
ye
Gods
.
In
seruing
the
Lord
they
neuer
thinke
any
dutie
sufficient
,
nor
seruice
great
enough
that
can
be
performed
to
so
eminent
a
Master
,
so
mightie
and
so
gracious
a
God
as
is
the
Lord
:
for
God
is
with
such
an
affection
,
with
such
a
desire
and
minde
to
be
loued
,
serued
and
ioyed
in
,
that
hee
himselfe
may
be
esteemed
and
reckoned
reward
great
enough
of
his
owne
worship
of
all
the
loue
that
is
borne
to
him
,
and
of
the
best
seruice
that
any
can
doe
vnto
him
:
otherwise
hee
that
serueth
God
for
any
other
respect
then
for
the
Prosper
.
lib.
sent.
Lords
own
sake
,
serueth
not
so
much
God
,
as
that
which
by
seruing
him
he
aimeth
at
and
desireth
to
haue
.
CHAP.
XX.
Of
the
second
dimension
of
ioy
wherein
they
differ
,
which
is
the
depth
of
a
deiected
and
disconsolate
estate
.
THE
second
dimension
that
the
ioy
of
a
true
beleeuer
exceedeth
the
ioy
of
a
true
beleeuers
counterfeit
in
,
is
,
in
the
depth
of
a
deiected
and
low
estate
and
condition
:
whereinto
they
both
,
as
well
the
one
as
the
other
,
may
at
sometimes
indifferently
be
brought
:
which
so
happening
,
the
ioy
of
one
vnsound
in
the
faith
,
is
altogether
extinct
,
and
can
no
more
be
had
,
when
distresse
commeth
vpon
them
they
begin
to
mourne
,
as
those
that
had
outliued
all
their
ioyes
.
But
the
ioy
of
a
true
beleeuer
,
which
is
the
ioy
of
faith
,
it
is
either
felt
in
it
according
to
the
power
of
faiths
working
,
as
hee
then
can
get
to
beleeue
:
or
it
is
vndoubtedly
in
the
end
fetched
out
of
it
,
and
many
times
doubled
afterwards
for
the
little
time
that
it
then
was
ecclipsed
.
Both
of
them
may
Psal.
140.
10.
be
cast
into
a
labyrinth
of
troubles
and
into
a
sea
of
miseries
,
they
may
be
in
wofull
distresse
,
and
brought
to
False
ioy
in
sorrow
doth
sinke
.
the
state
of
the
forlorne
hope
(
as
wee
vse
to
speake
)
,
the
one
by
biding
the
aduenture
is
blessed
with
such
successe
,
and
scapeth
happily
out
of
danger
,
when
the
other
shifting
for
himselfe
,
miscarrieth
in
all
that
he
endeuoureth
,
and
so
commeth
short
home
in
the
end
.
A
true
beleeuer
True
ioy
riseth
out
of
sorrow
.
is
neuer
in
such
a
sea
of
misery
,
but
he
escapeth
drowning
,
and
swimmeth
safely
out
of
it
againe
;
for
hee
is
alwaies
held
vp
as
by
the
chin
,
either
by
the
strength
and
comfort
of
his
hope
,
which
maketh
him
to
reioyce
in
hope
that
hee
shall
be
deliuered
in
the
end
;
his
hope
(
by
holding
fast
the
confidence
of
it
)
boying
him
vp
that
he
sink
not
in
all
those
waues
:
or
else
he
is
caught
hold
vpon
and
held
vp
from
sinking
,
by
the
good
hand
of
God
his
gracious
aide
,
as
Christ
tooke
hold
of
Peter
when
he
was
in
the
Mat.
14.
31.
hollow
of
the
waue
,
and
saued
him
out
of
danger
.
The
other
when
hee
commeth
to
the
depth
that
hee
can
feele
no
ground
with
his
feete
,
is
left
there
in
the
suds
,
and
being
hopelesse
and
ioylesse
,
sinkes
downe
to
the
bottome
,
like
as
doth
a
stone
.
Both
Gods
faithfull
seruants
and
false
hearted
dissemblers
may
fall
downe
so
low
,
and
after
a
sort
be
drowned
in
such
depths
of
desperate
sorrowes
,
▪
as
they
may
bee
thought
in
their
owne
feeling
,
and
in
the
iudgement
of
others
also
,
to
be
sunke
,
euen
into
hell
,
as
the
Psalmist
acknowledgeth
God
had
deliuered
his
soule
out
Psal.
86.
13.
Ionah
.
2.
2.
of
the
nethermost
hell
.
And
Ionah
being
cast
into
the
sea
and
swallowed
vp
of
the
Whale
,
(
when
he
thence
cried
vnto
the
Lord
)
said
,
he
cried
out
of
the
belly
of
hell
.
The
wicked
they
also
sometimes
meete
with
their
hell
in
this
life
,
and
are
tormented
somewhat
timely
,
or
(
as
the
diuels
complained
to
Christ
)
before
their
time
:
for
as
they
that
truly
serue
God
haue
a
double
heauen
,
one
heauen
vpon
earth
while
they
liue
here
,
another
heauen
when
they
haue
left
the
earth
,
and
are
out
of
this
life
,
wherein
they
shall
remaine
and
abide
for
euer
:
so
they
that
serue
sinne
and
Satan
haue
a
double
hell
;
beside
that
which
was
prepared
for
them
of
old
,
(
as
the
Prophet
speaketh
)
which
is
made
deepe
and
large
to
hold
them
all
,
the
burning
whereof
Isa.
30.
33.
is
fire
and
much
wood
,
the
breath
of
the
Lord
as
ariuer
of
brimstone
euer
kindling
it
,
into
which
they
shall
bee
throwne
at
the
last
,
when
their
life
here
shall
haue
an
end
:
they
haue
another
hell
in
this
world
:
For
when
they
haue
done
the
diuell
the
best
seruice
they
can
,
and
wrought
all
the
mischiefe
that
possibly
they
are
able
,
they
can
finde
no
rest
to
their
soules
in
the
end
of
their
worke
,
when
they
seeke
some
rest
after
their
labour
,
the
bed
is
found
too
Isa.
28.
●0
.
short
,
the
couering
too
narrow
,
so
as
they
cannot
wrap
themselues
,
so
churlish
and
cruell
masters
are
these
to
serue
,
as
they
deale
but
blowes
in
stead
of
wages
,
and
cruell
death
for
their
last
reward
;
in
the
end
,
they
that
serue
them
best
,
are
beaten
most
,
carrying
deepest
wounds
in
their
consciences
,
and
feeling
a
very
hell
in
their
soules
,
so
as
they
are
in
hell
,
before
they
be
in
hell
.
When
Gods
children
are
in
hell
,
they
are
not
(
as
I
may
so
say
)
in
a
piece
of
hell
,
there
is
a
little
heauen
in
their
hell
:
either
they
haue
hope
when
they
are
at
the
worst
that
it
will
be
the
better
with
them
,
and
they
shall
be
deliuered
out
of
it
againe
,
or
they
cry
out
for
helpe
,
and
desire
to
be
deliuered
,
looking
and
longing
for
it
till
it
come
:
or
if
they
haue
not
such
strength
of
grace
to
hope
and
to
pray
,
yet
they
haue
that
grace
to
desire
the
hauing
of
such
grace
as
might
be
sauing
vnto
them
.
The
wicked
,
when
they
come
into
hell
,
they
are
in
a
true
and
whole
hell
,
there
is
no
peece
of
heauen
to
bee
found
therin
,
there
is
no
hope
,
there
is
no
helpe
for
them
,
there
is
no
comfort
,
there
is
no
peace
(
saith
my
God
)
to
Isa.
57.
20.
21.
the
wicked
,
they
are
as
the
raging
sea
that
cannot
be
still
,
but
is
euer
casting
vp
myre
and
dirt
;
they
are
forced
to
cry
when
calamity
commeth
vpon
them
;
yea
to
roare
and
howle
for
vexation
of
spirit
;
but
being
left
void
of
all
hope
and
comfort
,
they
know
of
no
other
remedie
but
to
slie
to
the
halter
despairing
and
hanging
themselues
out
of
the
way
,
and
so
miserably
getting
out
of
this
wretched
life
,
they
make
hast
to
bring
themselues
vnrecouerablie
to
be
plunged
into
a
ten
thousand
times
worser
woe
,
through
the
little
hell
of
their
miseries
they
haue
endured
here
,
they
goe
to
that
great
hell
of
euerlasting
torments
that
are
readily
prepared
to
take
hold
of
them
at
their
first
entrance
thither
;
so
hastening
out
of
a
few
troubles
that
were
of
themselues
but
momentanie
,
and
could
not
possibly
euer
haue
lasted
long
,
to
bring
themselues
where
they
shall
haue
their
fill
of
those
hellish
torments
and
troubles
that
will
neuer
haue
an
end
,
where
they
shall
bee
tormented
in
fiery
flames
,
which
neither
can
possibly
be
endured
,
nor
euer
auoided
:
so
by
the
first
death
,
bringing
themselues
to
the
second
,
where
they
shal
die
no
more
;
for
they
shall
find
no
halters
in
hell
to
hang
themselues
out
of
the
way
as
they
haue
done
before
.
The
ioy
of
a
true
beleeuer
is
of
the
nature
of
true
faith
,
True
ioy
euercomes
all
.
which
causeth
it
,
and
bringeth
it
forth
.
Now
faith
if
it
be
true
and
precious
faith
indeed
,
is
a
grace
that
is
victorious
and
vnconquerable
:
such
is
the
ioy
of
a
true
beleeuer
which
alwaies
doth
accompanie
a
mans
faith
;
if
that
may
be
felt
,
this
also
will
bee
found
present
:
and
according
to
the
degree
and
measure
of
the
working
of
his
faith
;
so
will
ioy
be
felt
to
bee
either
more
or
lesse
,
and
where
faith
doth
not
faile
,
there
ioy
in
beleeuing
cannot
wholly
be
extinct
:
it
will
liue
in
the
fier
,
it
will
not
bee
drowned
in
the
water
,
nor
be
made
to
die
euen
in
death
;
but
procure
to
him
that
hath
it
,
a
ioyfull
passage
vnto
life
.
The
ioy
of
an
hypocrite
is
answerable
to
his
brainsicke
fancie
that
bred
it
;
and
therefore
as
a
fancie
it
commeth
to
nothing
,
but
soone
flieth
away
,
especially
in
a
tempest
and
troublesome
storme
,
that
it
can
no
more
bee
found
,
nor
euer
heard
on
againe
.
Gods
people
may
sometimes
be
in
heauinesse
,
as
were
the
people
of
the
Iewes
,
when
they
mourned
and
wept
,
hearing
N●h.
8.
9.
10.
the
booke
of
the
Law
read
by
Ezra
the
Priest
,
and
did
perceiue
how
it
had
not
been
kept
,
but
then
the
ioy
of
the
Lord
becommeth
their
strength
;
and
if
in
the
time
of
their
heauinesse
this
ioy
for
the
present
cannot
bee
felt
,
yet
will
it
in
the
end
be
fetched
out
of
their
greatest
heauinesse
,
and
most
sorrow
that
they
at
any
time
can
fall
into
.
For
true
ioy
vseth
to
rise
out
of
godly
sorrow
and
to
further
the
same
againe
:
as
godly
sorrow
taking
some
beginning
out
of
a
ioyfull
feeling
of
Gods
louing
kindnesse
and
mercy
in
Christ
Jesus
,
endeth
in
the
fulnesse
of
ioy
afterward
,
making
the
measure
thereof
farre
more
to
abound
.
These
(
as
twinnes
and
friends
)
doe
keepe
companie
together
,
and
doe
follow
one
another
.
The
ioy
of
the
faithfull
is
often
made
out
of
sorrow
;
yea
the
soundest
and
sweetest
ioyes
vse
to
spring
out
of
the
bitterest
griefes
;
as
the
best
wine
that
was
drunken
at
the
marriage
,
was
that
which
by
our
Sauiour
Christ
was
made
out
of
water
:
and
so
out
of
the
lowest
bottomes
of
the
deepest
sorrowes
,
the
highest
springs
of
the
liueliest
and
most
lasting
comforts
doe
oftentimes
fall
out
to
bee
found
and
fetched
forth
.
These
springs
are
not
opened
,
till
there
be
Sorrow
brings
ioy
.
digging
so
deepe
into
the
hollow
ground
of
the
heart
,
(
which
aboue
all
things
is
most
deceitfull
)
as
there
may
be
comming
at
the
length
to
the
rockie
hardnesse
that
is
there
to
be
met
with
,
and
that
rocke
it selfe
bee
so
farre
digged
thorough
,
till
there
may
be
felt
such
a
tendernesse
and
softnesse
of
the
heart
,
and
such
a
brokennesse
of
spirit
,
as
the
heart
at
length
may
become
wholly
contrite
,
Psal.
22.
14.
and
so
molten
in
the
bowels
with
godly
sorrowing
,
that
it
be
as
water
powred
out
,
and
being
thus
broken
,
contrite
,
and
sorrowfull
,
it
so
be
made
fit
to
be
presented
as
a
most
acceptable
and
well
pleasing
sacrifice
vnto
God
.
Now
when
the
heart
of
a
poore
penitent
is
thus
deepely
pierced
wounded
,
and
beaten
downe
,
euen
to
the
very
bottome
and
lowest
depth
of
a
thorough-sorrowing
and
holy
desparing
,
that
he
lie
complaining
and
crying
out
of
the
bottome
of
those
deepes
for
helpe
vnto
God
,
setting
out
his
throat
and
crying
with
Dauid
;
Out
of
the
deepe
haue
I
Psal.
130.
1.
2.
called
vnto
thee
O
Lord
,
Lord
heare
my
voice
.
And
with
Ionah
being
in
the
Whales
bellie
,
cry
out
from
thence
as
out
of
the
bellie
of
hell
,
then
will
not
the
Lord
despise
nor
Psal.
22.
24.
abhorre
the
low
estate
of
such
as
are
so
deceiued
,
he
will
not
hide
his
face
from
them
;
but
when
they
crie
he
will
surely
heare
them
:
for
though
hee
inhabite
eternitie
,
and
dwelleth
on
high
,
yet
will
he
listen
and
looke
to
him
that
is
Isa.
57.
15.
of
a
contrite
spirit
,
to
receiue
the
spirit
of
the
humble
,
and
to
giue
life
and
chearing
to
them
that
are
contrite
in
heart
.
Prayers
,
sighes
and
teares
going
vp
from
such
a
distresse
,
mercies
and
compassions
from
God
,
must
needs
come
downe
to
helpe
all
againe
;
and
the
succours
of
the
Lord
are
vsually
in
such
cases
so
ready
to
be
found
,
as
hee
letteth
those
poore
perplexed
seruants
of
his
to
see
them
before
their
eyes
,
and
to
touch
and
feele
them
as
with
their
hands
;
and
that
in
such
a
manner
,
as
they
are
not
alone
comforted
for
the
present
,
but
confirmed
for
euermore
afterward
to
trust
assuredly
in
him
(
fall
out
whatsoeuer
at
any
time
may
happen
)
,
such
sighing
and
weeping
,
such
calling
and
crying
out
vnto
God
for
helpe
in
time
of
great
need
,
cannot
but
euer
at
the
length
obtaine
a
prosperous
issue
:
as
may
be
seene
in
Dauid
,
who
by
his
long
crying
,
was
at
the
length
drawne
out
of
that
horrible
pit
,
Psal.
40.
2.
out
of
the
myre
and
clay
wherein
before
he
did
sticke
so
fast
:
and
as
he
else
where
saith
,
had
his
heauinesse
turned
into
Psal.
30.
11.
12.
ioy
,
his
mourning
into
dancing
,
his
sackcloth
put
off
,
and
hee
himselfe
girded
with
gladnesse
:
for
which
cause
his
tongue
gaue
praise
vnto
God
without
ceasing
,
and
he
vowed
to
giue
thankes
vnto
him
for
euermore
.
And
by
how
much
the
more
they
haue
hungred
and
thirsted
for
the
consolations
of
God
,
by
so
much
the
more
doth
the
Lord
fil
them
Psal.
90.
14.
15.
and
satisfie
them
with
his
mercies
,
and
that
right
soone
,
so
as
they
are
made
to
reioyce
the
more
,
and
to
be
glad
all
the
daies
of
their
life
:
yea
it
is
the
Lords
manner
to
comfort
his
,
according
to
the
dayes
that
he
hath
afflicted
them
,
and
according
to
the
yeeres
that
they
haue
seene
euill
,
then
is
their
mouth
filled
with
laughter
,
and
their
tongue
with
ioy
,
as
in
Psal.
126.
1.
the
turning
againe
of
the
captiuitie
of
Sion
.
So
that
the
ioyfullest
body
that
euer
was
,
or
is
,
is
a
true
penitent
sinner
,
who
hauing
first
felt
the
load
and
burthen
of
his
sinnes
,
and
been
wounded
in
conscience
for
committing
of
them
,
comming
at
the
last
to
haue
those
stiffe
and
starke
wounds
of
his
,
suppled
by
the
powring
in
of
that
oyle
of
gladnesse
into
his
heart
,
whereby
hee
is
cheered
and
comforted
againe
in
Christ
Iesus
,
assurance
being
giuen
vnto
him
to
haue
full
redemption
in
his
blood
,
euen
the
forgiuenesse
of
all
his
sinnes
.
Oh
then
there
is
ioy
vnspeakable
and
glorious
in
that
heart
,
which
so
sweetly
refresh
the
soule
of
that
mourning
sinner
,
as
he
is
in
a
manner
,
wholly
swallowed
vp
therewith
;
blessing
now
the
time
that
euer
he
so
mourned
for
his
sinne
before
,
whose
so
mourning
before
,
hath
brought
him
this
great
measure
of
comfort
now
,
and
hath
put
such
gladnesse
into
his
heart
,
as
causeth
him
for
very
ioy
both
to
laugh
and
sing
.
Isa.
65.
14.
These
are
the
sweetest
ioyes
that
are
thus
fetched
out
of
the
most
bitter
sorrowes
,
and
these
are
the
surest
ioyes
that
will
last
longest
,
whose
ground
hath
been
laid
so
deepe
,
as
to
be
raised
thus
out
of
the
lowest
bottomes
of
a
most
afflicted
estate
,
in
a
mind
that
hath
been
sore
wounded
,
and
much
pierced
thorough
with
painfull
sorrowes
,
and
most
wofull
griefes
.
And
thus
at
the
length
commeth
that
promise
to
be
fulfilled
,
which
the
Lord
so
long
ago
made
to
his
people
that
had
endured
great
affliction
,
that
Isa.
61.
7.
for
all
the
sorrow
and
shame
they
had
endured
,
they
should
haue
double
comforts
,
and
for
their
confusion
he
would
make
them
reioyce
in
their
portion
.
Yea
,
so
are
Gods
seruants
comforted
in
their
troubles
,
as
euer
after
they
are
made
better
able
to
comfort
others
which
are
in
trouble
,
by
the
2.
Cor.
1.
4.
comfort
wherewith
they
themselues
are
comforted
of
God
.
CHAP.
XXI
.
The
difference
of
their
ioy
in
the
third
dimension
or
breadth
of
it
,
and
how
it
is
straitened
or
extended
in
them
.
THe
third
dimension
wherein
the
ioy
of
these
two
sorts
of
beleeuers
may
bee
perceiued
much
to
differ
,
is
in
respect
of
the
large
spread
that
the
one
hath
,
reaching
it selfe
out
euery
way
farre
and
wide
,
and
extending
it selfe
to
such
a
latitude
and
breadth
,
as
no
man
can
say
,
Thus
farre
goe
the
bounds
of
it
,
and
no
further
:
and
on
the
other
side
,
the
narrow
breadth
,
stra●t
lysts
,
and
short
precincts
,
within
the
compasse
whereof
the
other
is
shut
in
,
hardly
pent
vp
,
and
so
narrowly
confined
,
as
beyond
the
same
it
can
neuer
be
found
to
extend
it selfe
or
reach
out
any
further
.
Hypocrites
and
mis-beleeuers
,
who
are
no
better
then
Hypocrites
ioy
is
small
or
none
.
meere
reprobates
,
and
plaine
wicked
persons
,
haue
the
lists
of
their
ioy
,
and
bounds
of
their
reioycing
made
so
narrow
,
and
so
neerely
set
together
,
as
if
one
should
demand
what
allowance
of
bredth
is
there
made
vnto
such
to
spread
out
their
ioy
vpon
,
and
to
let
their
reioycing
lawfully
be
extended
by
it
?
may
bee
answered
,
if
there
be
respect
had
to
the
lawfulnesse
of
their
ioy
,
they
haue
not
so
much
as
the
breadth
of
a
foote
,
of
one
inch
,
or
of
one
naile
to
plant
and
settle
true
ioy
vpon
.
If
one
would
aske
in
what
things
may
such
men
lawfully
haue
ioy
and
true
reioycing
?
The
answere
must
bee
,
they
warrantably
can
haue
ioy
in
nothing
:
for
to
whom
there
is
no
peace
granted
,
there
can
be
no
sound
ioy
allowed
vnto
them
:
but
there
is
no
peace
,
saith
God
unto
the
wicked
:
and
therefore
Isa.
48.
22.
hauing
nothing
to
doe
with
peace
,
they
haue
as
little
to
doe
with
ioy
:
if
they
take
ioy
in
any
thing
,
they
doe
but
vsurpe
the
ioy
that
they
take
;
nay
they
are
so
farre
from
hauing
cause
to
reioyce
in
any
thing
,
as
contrarily
they
haue
cause
to
feare
in
euery
thing
,
because
they
feare
not
him
whom
they
ought
to
feare
:
that
is
,
they
doe
not
sanctifie
the
Lord
of
hosts
to
let
him
bee
their
Isa.
8.
13.
14.
feare
and
their
dread
,
who
so
would
become
a
sanctuarie
unto
them
,
to
saue
them
from
all
things
else
that
might
hurt
them
.
They
therefore
may
feare
euery
thing
they
meet
with
,
till
they
can
truly
come
to
feare
God
,
they
may
feare
the
wind
,
the
sea
,
the
earth
,
the
aire
,
all
things
they
haue
vse
of
:
their
hooke
,
their
hatchet
,
their
horse
,
their
cow
,
their
dogge
that
followes
them
,
the
meate
they
feed
vpon
;
they
may
feare
men
and
diuels
,
and
all
things
beside
:
they
wanting
a
good
conscience
,
washed
in
the
blood
of
Christ
,
and
in
all
holinesse
of
life
and
conuersation
,
which
is
a
continuall
feast
,
cannot
but
want
true
comfort
,
and
want
the
feeling
of
sound
ioy
and
peace
in
their
hearts
;
nay
contrarily
,
hauing
an
ill
conscience
,
that
is
either
without
feeling
,
seared
as
with
a
hot
iron
;
or
else
blinded
by
the
errour
of
iudgment
;
or
that
hath
guilt
in
it
to
accuse
&
condemn
for
sin
that
hath
bin
committed
;
it
so
commeth
to
passe
,
that
they
cannot
but
either
be
restlesse
for
the
present
,
the
accusation
of
their
consciences
euer
stinging
them
,
and
tormenting
them
with
the
guiltinesse
of
their
sinne
;
or
if
they
haue
quiet
,
it
is
because
hypocrisie
hath
put
their
conscience
to
silence
heere
,
that
they
may
soone
after
roare
out
the
lowder
in
hell
fier
;
where
their
cries
neither
will
be
pitied
,
nor
their
paines
euer
bee
eased
.
It
is
truly
said
that
euill
doers
they
are
their
owne
prisoners
,
and
their
owne
hang-men
.
And
if
it
be
so
(
saith
one
)
Plessis
.
what
skilles
it
who
thou
bee
,
if
thou
bee
not
thine
owne
man
?
They
that
are
cast
into
prison
for
treason
,
or
stealing
,
they
haue
(
after
a
sort
)
already
the
halters
about
their
neckes
,
euen
from
the
very
instant
of
their
first
being
taken
and
put
in
;
howsoeuer
it
bee
that
sometimes
forgetting
their
owne
miserie
,
they
may
(
as
desperate
wretches
after
their
cursed
manner
)
be
sound
merrie
together
,
playing
at
dice
and
cards
,
to
driue
(
as
they
vse
to
say
)
the
time
away
.
Such
professors
as
are
but
hypocrites
and
mis-beleeuers
,
who
haue
an
ill
conscience
,
that
either
euer
doth
,
or
euer
may
be
accusing
of
them
,
they
haue
nothing
to
doe
with
sound
ioy
,
and
true
peace
:
for
they
are
peculiar
comforts
,
appointed
peculiarly
to
true
beleeuers
,
and
to
righteous
persons
,
for
whom
onely
they
are
sowne
(
as
light
is
sowne
for
the
righteous
,
and
ioy
for
the
vpright
in
heart
)
,
and
vnto
them
alone
it
will
come
vp
,
and
by
them
alone
such
fruit
will
bee
reaped
.
As
for
the
other
,
the
Lord
hath
bidden
woe
to
bee
cried
out
and
proclaimed
vnto
them
,
as
who
haue
rewarded
euill
to
their
Isa.
3.
11.
owne
soules
.
Vnto
such
all
things
are
vnpure
;
they
haue
no
freedome
to
take
ioy
or
comfort
in
any
thing
:
they
are
those
that
are
made
prisoners
in
their
owne
houses
,
who
can
neithey
goe
out
to
fetch
sound
comfort
abroad
,
nor
haue
allowed
vnto
them
any
liberty
to
bee
merrie
at
home
.
If
these
doe
looke
without
themselues
,
they
being
not
in
Christ
Iesus
,
there
is
nothing
in
all
the
world
which
they
can
finde
iustly
to
belong
vnto
them
,
or
which
they
can
claime
rightly
to
be
their
owne
.
If
they
take
the
vse
of
any
thing
,
they
are
but
vsurpers
of
the
same
;
yea
as
very
theeues
they
haue
but
stollen
all
they
doe
set
hand
vpon
;
and
therefore
they
must
looke
to
bee
had
to
the
Gaile
,
and
put
into
the
Lords
pinfold
,
to
answere
for
the
trespasse
which
they
haue
done
vnto
him
(
as
to
the
right
owner
)
therein
.
The
delight
which
they
take
in
all
outward
things
of
this
life
,
is
but
as
the
pleasure
of
stollen
waters
,
that
are
thought
sweet
of
them
that
doe
drinke
them
;
and
like
to
bread
eaten
in
secret
,
that
is
pleasant
for
a
time
:
but
they
that
banquet
with
no
better
cheere
,
vnhealthsome
and
vnhappie
is
their
fare
.
The
guests
that
are
at
such
feasts
(
as
Salomon
telleth
vs
)
are
all
in
the
very
depth
of
hell
.
If
these
doe
rest
in
themselues
,
and
Prou.
9.
18.
seeke
for
some
comfort
at
home
,
as
who
would
gladly
be
made
merrie
,
and
feele
some
ioy
and
delight
from
that
which
is
within
;
for
as
much
as
their
hearts
are
not
sprinkled
Heb.
10.
22.
from
an
ill
conscience
,
and
their
bodies
are
not
wash●d
with
pure
water
;
there
is
no
ioy
to
bee
affoorded
from
thence
:
nay
,
there
they
find
the
least
ease
,
and
the
most
torment
and
disquiet
of
all
the
rest
that
possibly
they
can
meet
with
else
where
:
beside
(
vnlesse
they
chance
to
earth
themselues
in
the
caues
of
obliuion
,
that
iudgement
to
come
may
not
come
to
their
minds
)
,
their
estate
in
that
behalfe
is
as
vncomfortable
,
as
is
their
that
are
clapt
vp
in
closest
prisons
,
and
cast
into
deepest
and
darkest
dungeons
,
so
as
they
can
see
no
manner
of
light
of
Sunne
or
Moone
,
or
any
starre
that
doth
shine
:
the
liberty
they
find
there
,
is
as
little
as
the
liberty
of
him
that
is
chained
fast
to
a
post
that
cannot
stirre
at
all
.
For
where
the
conscience
doth
accuse
,
their
soule
is
made
restlesse
with
the
vexations
thereof
,
and
then
any
pallace
,
how
princely
soeuer
,
would
be
no
better
then
a
prison
,
or
a
Gaile
to
keepe
the
offender
in
:
yea
,
Paradise
it selfe
would
be
little
better
then
Purgatorie
,
or
hell
it selfe
;
as
may
be
seene
in
Adam
,
who
hauing
lost
a
good
conscience
by
eating
the
forbidden
fruit
,
though
hee
was
in
Paradise
still
,
yet
all
the
ioyes
therein
were
not
able
to
comfort
him
;
but
as
one
condemned
in
himselfe
;
when
the
Lord
called
for
him
,
he
ran
into
the
thicket
to
hide
himselfe
from
Gods
presence
,
that
he
might
not
be
found
.
Thus
are
the
workers
of
iniquity
imprisoned
in
the
little-ease
of
their
own
accusing
and
condemning
conscience
,
and
held
as
captiues
bound
●●st
in
the
cords
of
their
owne
iniquities
:
they
may
dwell
in
good
houses
,
they
may
walke
in
faire
galleries
and
pleasant
gardens
,
they
may
solace
themselues
in
many
other
delights
:
but
if
they
bee
but
hypocrites
,
that
haue
onely
faire
outsides
,
and
but
rotten
harts
,
carying
about
with
them
the
crying
of
their
restlesse
conscience
that
is
euer
accusing
of
them
,
though
outwardly
they
may
seeme
to
looke
as
smirke
and
as
cleere
as
the
Sunne
,
and
not
once
looke
awry
;
yet
within
the
faces
of
their
conscience
doe
gather
blacknesse
,
and
there
are
terrours
and
feares
of
damnation
felt
within
;
and
so
while
the
body
dwelleth
in
a
pallace
,
the
soule
lieth
in
the
meane
while
in
a
painfull
prison
;
and
when
outwardly
they
seeme
to
liue
at
ease
,
and
to
haue
great
liberty
and
freedome
to
doe
what
they
will
,
they
inwardly
are
in
very
great
staits
,
and
lie
fast
snared
and
fettered
in
those
spirituall
bonds
,
out
of
which
they
cannot
possibly
deliuer
themselues
.
And
this
is
that
common
gaile
that
the
Lord
(
as
the
high
and
chiefe
Iustice
of
all
the
world
)
sendeth
all
malefactors
vnto
after
they
haue
trespassed
and
done
euill
against
him
,
he
maketh
his
warrant
to
haue
them
bound
in
the
cords
of
their
owne
sinnes
,
and
their
soules
to
be
throwne
into
the
hellish
dungeons
of
their
accusing
,
condemning
and
tormenting
conscience
,
where
they
shall
lie
in
little
ease
,
restlesse
and
ioylesse
,
depriued
of
the
light
and
true
comfort
of
their
hearts
,
and
ouerwhelmed
with
such
darknesse
,
such
horrours
and
feares
as
cannot
but
dismay
them
,
where
they
shall
finde
no
more
ease
then
if
they
did
lie
vpon
a
racke
,
but
be
as
restlesse
as
any
prisoner
that
lieth
vnder
bolts
and
heauie
irons
,
when
he
is
put
in
the
most
vneasie
stockes
that
doe
pinch
him
with
paine
,
gawling
and
hurting
him
as
hee
lyeth
in
them
:
as
it
is
said
of
Ioseph
,
that
when
his
feete
Psal.
105.
18.
were
put
into
the
stockes
,
the
iron
entred
into
his
soule
.
There
is
no
prison
so
vneasie
,
nor
dungeon
so
vncomfortable
for
any
to
be
cast
into
as
this
is
.
And
yet
Gods
own
seruants
and
children
for
displeasing
their
father
are
many
times
committed
to
ward
,
and
put
into
this
prison
and
Gaile
where
they
are
suffered
to
lie
,
without
seeing
either
Sun
,
or
Moone
,
or
light
of
any
starre
,
no
light
of
comfort
shining
to
them
for
a
long
time
.
Howbeit
these
are
but
prisoners
Zach.
9.
12.
in
hope
(
as
speaketh
the
Prophet
)
Christ
their
surety
will
in
good
time
baile
them
;
for
he
is
come
to
bring
deliuerance
Isa.
61.
1.
to
the
captiue
,
and
to
them
that
are
bound
in
prison
the
opening
of
the
doore
.
But
as
for
the
other
,
their
sentence
is
to
endure
perpetuall
imprisonment
in
this
kind
of
prison
here
without
baile
or
main-prize
,
till
the
day
of
that
great
Assize
come
,
when
there
shall
be
a
generall
gaile-deliuerie
out
of
all
prisons
on
earth
,
to
send
all
such
prisoners
to
hell
,
there
to
be
fast
bound
in
the
chaines
of
darkenesse
for
euermore
,
during
which
time
,
there
is
none
that
can
rescue
or
baile
these
prisoners
,
or
fetch
them
out
of
this
captiuitie
which
they
are
thus
held
fast
in
:
friends
may
be
made
to
fetch
out
a
malefactor
out
of
mans
gaile
,
his
pardon
may
be
sued
out
and
gotten
for
him
,
yet
being
got
out
thence
,
he
is
neuer
the
nearer
for
being
freed
,
and
got
out
of
Gods
gaile
,
he
will
be
sure
to
hold
him
still
fast
chained
to
the
blocke
,
till
pardon
be
obtained
of
him
,
then
he
may
be
heard
say
(
as
it
is
in
Iob
)
,
deliuer
him
,
and
according
Iob
33.
24.
as
he
made
his
warrant
to
put
him
in
,
so
he
likewise
doe
make
his
warrant
to
haue
him
out
againe
.
Otherwise
where
the
sorrowes
of
the
mind
are
the
fetters
of
the
soule
,
if
any
will
goe
about
to
breake
out
of
them
,
or
to
file
them
off
,
before
God
himselfe
shall
bee
pleased
to
vnlocke
them
,
and
free
them
out
of
them
,
woe
will
bee
to
them
.
For
howsoeuer
out
of
other
gailes
,
the
prisoners
sometimes
by
breaking
prison
escape
the
hands
of
their
keepers
,
yet
it
is
not
so
in
this
prison
of
a
restlesse
,
vnquiet
and
accusing
conscience
,
none
that
hath
been
committed
to
it
could
euer
by
any
indirect
meanes
of
his
owne
which
possibly
he
could
vse
,
breake
out
of
it
againe
:
this
prison
wil
hold
him
,
and
haue
still
where
euer
he
become
;
if
he
flee
away
it
will
follow
him
,
and
goe
with
him
as
fast
and
as
farre
as
he
goeth
;
though
he
flee
neuer
so
farre
off
,
yet
he
is
neuer
a
whit
the
further
from
it
;
he
is
still
in
safe
prison
here
,
and
in
sure
ward
;
hee
may
not
thinke
he
can
escape
out
of
Gods
hands
,
as
sometimes
the
prisoner
doth
out
of
the
hands
of
his
keeper
;
God
standeth
in
no
such
doubt
as
men
doe
,
the
offender
can
neuer
get
out
of
his
circuit
and
compasse
,
for
he
hath
branded
him
as
with
the
broad
arrow
in
his
forehead
(
as
wel
hath
obserued
that
thrice
Noble
Man
)
,
He
may
(
saith
he
)
well
shift
his
apparrell
in
some
Morney
.
priuy
place
,
and
change
his
name
;
but
doe
what
he
will
,
he
can
neuer
so
lye
hid
,
but
God
will
find
him
out
;
for
the
Lords
branding
iron
hath
pureed
euen
to
his
very
heart
,
he
can
neuer
flie
so
fast
but
God
will
still
be
befor●
him
;
if
he
she
from
the
East
,
the
Lord
will
haue
him
in
the
〈◊〉
the
further
Bee
goeth
from
the
North
,
the
near
〈◊〉
is
vnto
the
South
;
he
euer
runn●th
as
in
a
round
,
and
〈◊〉
bee
is
with
in
the
Lords
reach
and
compasse
so
that
there
is
escaping
from
him
.
The
Lord
will
bee
sure
to
fetch
againe
euery
one
that
would
breake
from
him
,
and
play
the
run-away
;
runne
whither
they
can
,
he
will
belay
all
the
world
for
them
,
but
hee
will
be
sure
to
haue
them
,
he
wil
send
out
his
serieants
to
arrest
them
,
and
he
hath
his
Bailiefes
in
euery
corner
,
that
haue
writs
to
serue
vpon
them
,
and
to
bring
them
in
.
Ionah
Ionah
1.
4.
12.
15.
17.
plaied
the
run-away
,
and
would
haue
been
gone
from
God
,
but
he
sent
out
after
him
,
the
sea
had
commission
to
arrest
him
,
which
would
neuer
be
quiet
till
it
had
him
,
and
had
committed
him
to
ward
as
close
prisoner
in
the
Whales
belly
.
Thus
hypocrites
and
vnbeleeuers
,
and
all
wicked
persons
whosoeuer
that
are
workers
of
iniquitie
,
they
doe
euer
traile
their
owne
halters
after
them
,
and
spin
the
thread
that
wil
make
coards
to
hamper
them
,
and
to
hang
them
in
the
end
.
And
this
may
truly
be
said
to
be
the
latitude
of
the
sound
ioy
of
an
hypocrite
,
or
mis-beleeuer
,
that
it
hath
no
latitude
at
all
to
be
laid
out
vnto
it
,
there
being
no
one
thing
to
bee
found
wherein
hee
may
haue
sound
comfort
,
and
which
he
may
settle
true
ioy
vpon
,
as
in
the
end
shall
neuer
faile
him
.
Contrarily
so
ample
is
the
ioy
of
a
sound
Christian
and
Sound
ioy
is
la●ge
.
true
beleeuer
indeed
,
so
wide
and
large
is
the
spread
of
it
euery
way
,
as
the
extent
thereof
reacheth
itselfe
out
to
euery
thing
;
their
eyes
are
cleare
to
see
from
East
to
West
that
all
is
theirs
,
as
they
are
Christs
,
and
as
Christ
is
Gods
:
1.
Cor.
3.
22.
23.
neither
is
there
any
one
thing
that
may
happen
vnto
them
,
wherein
their
true
and
warrantable
ioy
cannot
find
some
ground
or
other
to
set
footing
vpon
,
and
to
bee
raised
out
of
the
same
,
though
not
primarily
and
simply
for
the
thing
it selfe
,
yet
for
their
owne
selues
,
and
for
their
owne
sakes
in
some
one
or
other
respect
they
may
finde
cause
(
though
not
in
themselues
,
yet
in
the
Lord
)
to
reioyce
alwaies
for
his
goodnesse
vnto
them
,
who
by
his
gracious
and
wise
prouidence
doth
so
order
and
dispose
of
euery
thing
that
doth
happen
,
as
hee
neuer
faileth
,
but
doth
cause
all
to
work
together
,
to
the
good
of
them
that
truly
doe
loue
him
.
This
is
that
which
the
Apostle
willeth
Phil.
4.
5.
6.
and
waranteth
to
euery
good
Christian
,
that
they
doe
reioyce
in
the
Lord
alwaies
.
Now
alwaies
includeth
,
as
all
times
,
so
all
things
and
all
cases
that
may
happen
;
for
if
there
were
any
thing
that
might
come
to
passe
,
or
any
condition
might
befall
a
true
Christian
,
wherein
there
could
not
be
found
some
cause
of
reioycing
in
the
Lord
for
some
one
respect
or
other
,
then
might
not
a
Christian
reioyce
alwaies
:
but
this
the
Apostle
hath
said
,
hee
may
,
yea
and
ought
also
to
doe
,
or
else
he
would
not
so
directly
haue
spoken
it
,
and
willed
the
doing
of
it
:
and
lest
any
should
thinke
,
hee
had
somewhat
with
the
most
,
and
granted
too
large
an
allowance
vnto
Christians
thus
alwaies
to
reioyce
,
to
meete
with
that
doubt
,
and
to
make
it
cleare
,
that
there
is
warrant
for
them
so
to
doe
,
he
saith
it
againe
,
and
speaketh
it
the
second
time
,
doubling
that
speech
;
as
if
he
should
say
;
I
willed
you
to
reioyce
in
the
Contra.
116.
128
Lord
alwaies
,
in
saying
whereof
,
I
haue
said
nothing
too
much
,
I
know
what
I
do●
say
▪
I
say
nothing
but
what
I
haue
warrant
for
;
I
will
therefore
say
it
againe
,
Reioyce
in
the
Lord
alwaies
,
and
againe
,
I
say
reioyce
.
But
it
is
worthy
the
marking
,
he
doth
not
will
vs
to
reioyce
alwaies
in
all
things
that
may
happen
;
for
some
things
may
either
be
done
by
vs
,
or
be
done
to
vs
,
which
are
not
simply
to
be
ioyed
in
,
but
to
be
lamented
in
,
and
much
be
wailed
by
vs
;
for
which
things
(
themselues
alone
being
considered
)
we
are
to
be
greatly
sorry
,
as
being
euill
in
themselues
.
But
because
so
wonderful
is
the
Lord
in
counsel
,
and
so
excellent
in
working
,
as
he
knoweth
how
to
bring
good
out
of
the
greatest
euil
that
can
happen
to
be
done
(
for
otherwise
(
as
wel
hath
one
of
the
Fathers
obserued
)
the
Lord
would
neuer
let
euill
bee
,
vnlesse
he
knew
how
to
bring
good
out
of
euill
)
;
therefore
hee
willeth
vs
(
whatsoeuer
cause
we
may
haue
)
to
be
humbled
in
our selues
for
that
which
may
befall
vs
,
or
vnto
any
others
;
yet
to
reioyce
in
the
Lord
alwaies
,
in
his
mercie
and
goodnesse
,
iustice
and
truth
,
in
the
excellencie
of
his
wisedome
and
the
absolute
perfection
of
his
skill
,
as
who
knoweth
without
all
failing
,
to
make
all
things
beautifull
in
due
time
;
for
Eccles.
3.
11.
so
perfect
a
workeman
is
he
,
as
it
skilleth
not
what
matter
and
stuffe
he
taketh
into
his
hand
to
worke
vpon
;
reffuse
and
rubbish
that
none
others
can
tell
how
to
put
to
any
vse
,
he
will
improue
to
such
a
purpose
,
and
cause
so
well
to
serue
his
turne
,
as
the
very
perfection
of
beauty
shall
bee
seene
in
that
passing
workmanship
of
his
hands
,
which
he
will
make
euident
to
be
done
by
him
,
and
to
be
wrought
vpon
the
same
:
For
perfect
is
the
worke
of
the
mightie
God
,
and
all
his
waies
are
iudgement
;
God
is
true
and
without
Deut.
32.
4.
wickednesse
,
iust
and
righteous
is
he
,
as
Moses
did
sing
in
his
Swannes
song
.
Now
if
any
doe
desire
,
that
as
the
Lord
turneth
all
things
to
good
,
so
hee
might
get
good
also
out
of
euery
thing
,
that
so
hee
might
alwaies
reioyce
in
all
things
so
made
profitable
vnto
him
,
the
Apostle
giueth
him
this
direction
following
in
the
place
before
cited
,
that
in
nothing
being
too
mistrustfully
carefull
,
he
doe
make
prayers
vnto
God
alwaies
,
and
in
all
things
for
the
same
.
Innumerable
be
the
things
that
in
particular
may
and
doe
fall
out
in
our
life
time
,
which
doe
much
and
nearely
concerne
vs
,
some
which
of
themselues
in
their
owne
nature
,
and
at
the
first
hand
are
very
ioyfull
and
comfortable
vnto
vs
,
sent
from
God
as
benefits
and
blessings
to
cheare
comfort
,
and
doe
vs
good
,
and
so
they
are
accounted
of
by
vs
,
and
intertained
with
all
gladnesse
and
reioycing
on
our
parts
,
returning
backe
againe
heartie
thanks
and
praises
vnto
God
for
the
same
.
In
such
things
it
is
cleare
enough
,
a
good
Christian
may
and
ought
much
to
reioice
:
but
there
are
many
other
things
happening
,
which
may
seeme
to
be
as
much
against
vs
,
and
about
such
things
is
all
the
question
,
and
the
greatest
doubt
made
,
how
in
those
things
(
which
first
and
in
their
owne
nature
are
heauie
things
to
be
heard
of
,
to
be
seene
with
our
eyes
,
or
felt
by
our
owne
experience
,
which
iustly
doe
bring
matter
of
griefe
and
heauinesse
to
our
hearts
,
and
as
iustly
may
call
for
much
humiliation
at
our
hands
)
,
a
faithfull
seruant
of
God
may
possibly
gather
or
picke
out
any
kind
of
true
comfort
,
or
find
how
any
cause
of
sound
ioy
,
and
warrantable
reioycing
in
any
respect
may
be
raised
from
the
same
;
that
so
this
may
stand
true
,
the
ioy
of
a
sound
Christian
is
of
so
large
an
extent
,
as
it
may
be
reached
out
to
euery
thing
that
doth
happen
,
and
(
according
to
that
the
Apostle
willeth
)
that
a
good
Christian
may
be
warranted
to
reioyce
alwaies
in
the
Lord
.
CHAP.
XXII
.
Of
the
lets
of
true
ioy
,
and
first
of
sinne
:
And
how
the
Lord
raiseth
thence
maater
of
reioycing
to
beleeuers
.
OF
all
the
things
that
are
of
this
nature
and
kinde
,
the
greatest
doubt
(
so
farre
as
I
conceiue
)
may
be
made
of
these
two
in
particular
:
viz.
either
of
such
things
as
doe
respect
our
dealing
against
God
by
sinning
and
disobeying
of
him
,
or
doe
respect
Gods
dealing
against
vs
by
chaftising
and
not
sparing
of
vs
,
and
that
either
by
his
withdrawing
himselfe
from
vs
in
hiding
his
owne
countenauce
,
or
by
his
comming
neere
vnto
vs
in
iudgement
to
smite
vs
with
his
rod
,
laying
on
heauy
chastisements
,
and
bringing
sore
and
great
troubles
vpon
vs
.
For
as
for
all
else
that
doe
befall
vnto
vs
,
by
any
other
meanes
of
men
or
diuels
,
or
any
other
the
creatures
,
if
they
were
not
armed
and
made
strong
against
vs
by
our
sinnes
,
or
were
not
sent
and
set
on
by
Gods
owne
hand
his
warrant
and
allowance
,
he
being
thereunto
iustly
prouoked
by
vs
to
set
them
vpon
vs
,
and
to
set
them
against
vs
,
wee
need
not
weigh
them
a
rush
,
nor
care
at
all
what
they
al
together
could
possibly
do
,
for
the
doing
to
vs
any
hurt
,
or
any
way
to
hinder
our
steady
comfort
.
But
euen
in
those
things
whereof
the
greatest
doubt
may
be
made
:
if
there
can
for
the
present
no
manner
of
cause
be
found
why
in
any
respect
a
true
beleeuer
may
haue
his
ioy
in
the
Lord
euen
then
still
abiding
,
and
some
kinde
of
lawfull
reioyeing
in
the
Lord
yet
allowed
vnto
him
;
it
is
not
because
there
is
wholly
wanting
all
manner
of
ground
from
whence
may
be
raised
a
true
and
warrantable
kind
of
reioycing
,
but
because
we
cannot
see
it
till
our
eyes
be
opened
,
and
the
same
be
shewed
vnto
vs
,
as
the
Angell
did
sh●w
Hagar
the
well
and
fountaine
from
whence
she
Gen.
21.
19.
fetched
water
for
her
refreshing
in
time
of
her
great
thirst
,
when
she
thought
there
was
no
way
but
perishing
,
both
for
her
and
her
child
too
in
that
her
distresse
.
If
we
consider
of
our
sinnes
against
God
,
which
of
all
things
else
may
iustly
be
thought
to
be
the
greatest
let
of
our
ioy
,
and
that
which
doth
most
hinder
our
reioycing
,
it
cannot
be
denied
,
if
there
be
any
one
thing
more
then
other
in
the
world
(
in
respect
of
our selues
alone
)
that
may
cast
vs
lowest
downe
,
and
make
vs
vile
in
our
owne
eyes
,
which
may
cleaue
the
reines
of
our
backe
asunder
,
load
our
hearts
with
heauie
griefe
,
and
fill
them
brimme
full
of
sorrow
and
woe
,
which
may
take
all
ioy
and
gladnes
from
vs
,
and
cause
our
harpes
to
be
turned
into
mourning
▪
Iob.
30.
31.
and
our
organs
into
the
voyce
of
them
that
weepe
,
and
make
our
songs
be
turned
into
howlings
,
as
the
Prophet
Amos
8.
3.
s●●●keth
:
it
is
this
that
wee
not
onely
doe
know
that
in
vs
,
that
is
in
our
fl●sh
no
good
thing
is
abiding
,
but
that
there
is
such
a
perpetuall
rebellion
found
to
be
in
vs
,
and
such
a
law
in
our
members
rebelling
against
the
law
of
our
mindes
,
Rom.
7.
23.
as
is
often
c●rrying
vs
captiue
vnto
the
committing
of
sinne
,
whereby
our
owne
consciences
are
deeply
wounded
,
God
dishonoured
and
much
displeased
,
and
thereby
enough
done
to
incense
his
wrath
,
and
to
cause
the
fire
of
his
anger
to
be
kindled
and
flame
out
against
vs
:
in
regard
whereof
wee
haue
cause
to
take
vp
that
sorrowfull
mourning
and
lamentation
of
Ieremiah
:
Woe
to
vs
that
Lam.
3.
16.
euer
wee
haue
thus
sinned
,
and
euery
one
to
crie
out
with
the
Apostle
,
Oh
wr●tched
man
that
I
am
,
who
shall
now
deliuer
Rom.
7.
24.
me
from
this
body
of
death
!
Howbeit
,
as
the
Apostle
Paul
feeling
that
pricke
and
thorn●
in
the
flesh
▪
the
messenger
of
Satan
which
was
sent
to
buff●t
him
,
and
praying
earnestly
to
the
Lord
that
it
might
be
taken
from
him
,
when
hee
once
had
receiued
answere
from
the
Lord
,
that
he
would
haue
his
owne
strength
made
perfect
in
his
weaknesse
,
did
rest
in
that
answere
,
and
was
content
to
haue
his
owne
weaknesse
made
knowne
vnto
him
,
that
so
the
power
of
Christ
might
the
rather
rest
vpon
him
,
for
the
Lord
would
haue
that
continued
still
,
causing
it
to
turne
to
the
singular
good
of
the
Apostle
,
which
he
was
so
much
afraid
of
,
and
did
so
earnestly
pray
that
it
might
be
remoued
and
taken
quite
away
from
him
,
thereby
wholly
disappointing
Satan
of
his
malitious
purpose
,
in
turning
that
to
a
soueraigne
remedie
and
preseruatiue
medicine
for
the
good
of
his
seruant
,
which
Satan
had
prepared
and
iniected
into
him
as
a
most
pernicious
poyson
to
doe
him
hurt
withall
.
After
this
manner
may
the
true
seruants
of
God
,
when
the
Lord
either
leaues
them
to
themselues
to
fall
through
their
owne
infirmitie
,
or
giueth
Satan
leaue
not
only
to
buffet
them
,
as
hee
did
Paul
,
but
to
beate
them
quite
downe
and
ouercome
them
,
so
farre
as
to
make
them
fall
to
the
committing
of
some
grosse
and
grieuous
sinne
:
if
by
that
meanes
(
the
Lord
being
mercifull
vnto
them
)
What
gaine
out
of
sinne
.
through
the
supplie
of
his
grace
giuen
)
they
may
bee
brought
the
more
to
be
humbled
,
and
the
better
to
know
their
owne
frailtie
and
weaknesse
how
great
it
is
,
and
to
be
the
more
carefull
for
euer
after
with
feare
and
trembling
to
worke
out
their
owne
saluation
.
If
the
riches
of
Gods
grace
,
and
superabounding
of
Gods
mercie
may
be
occasioned
to
be
shewed
foorth
the
rather
,
and
to
shine
out
the
more
to
his
praise
,
in
pardoning
the
sinnes
,
and
passing
by
the
transgressions
of
his
people
,
by
the
meanes
of
Satans
great
malice
,
in
drawing
Gods
seruants
to
commit
both
many
and
most
heinous
offences
,
vntill
sinne
euery
way
may
be
seene
to
haue
abounded
in
them
▪
If
the
glorious
excellencie
of
Gods
almightie
power
may
be
made
cleerely
to
appeare
in
raising
vp
againe
his
fallen
seruants
from
vnder
so
great
a
weaknesse
,
giuing
such
new
strength
vnto
them
,
as
whereby
for
euer
after
they
are
made
to
stand
much
more
firme
and
sure
,
then
they
did
before
they
so
fearefully
and
dangerously
did
fall
:
If
Gods
infinite
wisedome
,
and
the
wonderfulnes
of
his
working
,
who
hath
giuen
skill
to
the
Physition
by
his
art
to
take
the
flesh
of
the
viper
,
which
is
poyson
,
and
to
temper
it
so
with
healthsome
things
,
and
to
correct
it
so
with
cordials
,
as
of
poyson
hee
can
make
soueraigne
triacle
that
shall
expell
poyson
,
and
so
make
that
which
would
haue
caused
death
,
to
become
an
excellent
meanes
of
preseruing
life
:
shall
in
like
manner
appeare
in
so
ordering
and
vsing
the
sinnes
of
his
seruants
,
after
they
haue
once
been
committed
,
yea
euen
the
greatest
and
grieuousest
of
them
(
which
are
the
deadliest
venome
of
all
other
,
and
the
rankest
poyson
that
can
be
,
which
doth
not
only
kill
with
death
,
but
with
death
euerlasting
)
,
as
by
those
sinnes
they
haue
so
committed
,
hee
cureth
them
of
many
sinnes
past
,
and
preserueth
them
from
many
sins
for
time
to
come
,
fetching
from
them
,
and
causing
to
be
expelled
out
of
them
a
deale
of
inueterated
naughtinesse
and
poysonfull
corruption
that
was
so
habituated
in
them
,
that
hardly
by
any
other
meanes
would
euer
haue
bin
drawne
from
them
,
or
any
way
got
out
of
them
:
If
by
seeing
and
suffering
them
to
bee
cast
into
such
filthie
sloughs
,
such
puddle
and
mire
and
sinkes
of
loathsome
sinnes
,
he
forceth
them
by
occasion
thereof
to
goe
wash
and
rinse
themselues
cleaner
,
purer
and
whiter
from
them
,
and
all
other
their
sins
,
then
euer
they
were
before
:
If
by
their
falling
away
for
a
time
,
and
departing
from
him
for
a
season
,
as
did
Onesimus
from
Philemon
,
hee
recouereth
them
to
a
better
condition
,
and
thereby
maketh
them
his
own
for
euer
,
that
now
they
may
no
more
depart
away
from
him
,
but
cleaue
faster
to
the
Lord
with
purpose
of
heart
then
euer
they
did
before
:
If
by
the
committing
of
some
enormious
vice
,
some
most
hainous
and
flagitious
wickednesse
,
in
committing
whereof
the
very
deedes
of
the
wicked
may
seeme
to
be
exceeded
,
the
Lord
shall
bring
his
hard-hearted
seruant
,
whose
heart
was
harder
then
the
nether
milstone
,
that
could
not
before
by
any
meanes
be
broken
,
now
to
be
so
suppled
and
softned
,
so
mollified
and
made
to
melt
,
as
did
the
heart
of
Iosiah
,
in
such
sort
as
1.
King
.
22.
19.
that
the
same
sin
of
his
which
was
most
dammable
,
&
would
haue
caused
death
,
is
now
made
to
be
a
meanes
of
such
humiliation
in
him
and
godly
sorrowing
,
as
causeth
and
worketh
〈◊〉
in
him
,
euen
repentance
vnto
life
.
In
these
2.
Cor.
7.
10.
and
the
like
respects
a
true
seruant
of
God
(
notwithstanding
his
manifold
sinning
)
may
and
ought
to
haue
ioy
and
hi●
reioycing
in
the
Lord
.
For
some
one
or
other
of
these
respectes
,
or
it
may
bee
for
them
altogether
,
doth
the
Lord
suffer
many
,
and
some
of
his
most
worthy
and
excellent
seruants
too
,
to
haue
beene
ouertaken
with
many
infirmities
,
yea
sometimes
As
the
mightie
power
of
God
in
the
beginning
of
the
world
did
appeare
,
in
bringing
light
out
of
darkenesse
,
and
shall
appeare
in
the
end
of
the
world
,
in
bringing
life
out
of
death
:
so
doth
the
same
mighty
power
and
wisdome
of
God
daily
appeare
,
in
bringing
good
out
of
euill
.
with
very
grosse
and
grieuous
sinnes
,
yet
alwaies
so
ordering
and
disposing
of
euery
thing
,
as
hee
that
is
seene
daily
to
bring
light
out
of
darkenesse
,
neuer
hath
failed
to
bring
good
out
of
all
their
euill
,
and
such
good
as
hath
been
for
the
very
good
of
those
his
seruants
themselues
that
haue
done
all
that
euill
,
and
made
to
the
high
honour
and
glory
of
his
owne
Maiestie
;
who
is
so
good
in
himselfe
,
as
he
is
goodnesse
it selfe
,
and
maketh
all
things
good
that
he
medleth
with
,
and
is
wrought
by
his
hand
.
This
is
and
hath
been
the
Lords
owne
and
onely
doing
,
and
that
from
the
beginning
,
and
worthily
may
it
be
accounted
marueilous
in
our
eyes
.
In
the
first
sinne
that
euer
was
committed
by
man
,
how
wonderfull
hath
been
the
Lords
working
therein
,
to
bring
so
much
good
out
of
that
great
euill
,
as
vnto
all
Gods
elect
,
and
redeemed
in
Christ
,
their
case
is
now
made
farre
better
then
euer
it
was
,
farre
happier
and
farre
surer
then
either
it
was
,
or
would
haue
been
,
if
to
this
present
Adam
had
kept
his
standing
,
and
should
still
haue
kept
his
foot
from
slipping
or
stepping
amisse
.
The
Lord
we
know
hath
turned
Adams
fall
to
his
higher
rising
,
and
his
dangerous
slipping
to
a
more
sure
standing
,
in
so
much
as
not
praising
the
euill
,
but
him
that
bringeth
good
out
of
euill
,
wee
may
say
with
that
reuerend
Beza
,
Oh
happy
fall
which
hath
brought
vs
higher
!
Oh
most
happy
darkenesse
,
without
which
this
truly
Serm.
on
Cantic
.
cap.
2.
group
light
had
neuer
appeared
vnto
vs
.
After
this
manner
hath
the
Lord
still
for
the
one
improued
the
falles
and
foiles
of
his
seruants
euer
to
their
more
good
.
Dauid
that
fell
so
foulely
,
and
committed
so
grosse
,
and
so
hainous
a
sinne
,
that
gaue
him
cause
to
think
of
washing
and
cleansing
himselfe
from
such
filth
and
pollution
,
that
made
him
seeme
loathsome
euen
in
his
owne
eyes
,
was
brought
by
meanes
thereof
to
goe
ransack
his
whole
life
,
and
search
out
all
his
other
sinnes
,
vntill
he
came
to
the
gaging
of
the
very
belly
and
wombe
of
sinne
,
where
it
first
had
the
conception
,
and
from
whence
originally
it
first
tooke
his
beginning
,
and
did
first
of
all
spring
,
and
that
he
crieth
out
on
,
and
bringeth
it
forth
,
doth
disgrace
himselfe
therewith
,
confessing
vnto
God
,
that
beside
that
great
sinne
that
he
had
now
committed
,
he
saw
himselfe
to
be
an
vncleane
creature
,
ouer-run
with
a
contagious
leprosie
of
sinne
all
ouer
,
and
that
from
his
conception
:
so
as
his
falling
into
that
one
great
sin
,
became
a
meanes
of
his
going
in
hand
with
the
labour
of
getting
himselfe
washed
and
cleansed
,
not
onely
from
that
,
but
from
all
the
rest
of
his
sinnes
,
euen
his
birth
sinne
and
all
;
and
that
not
slightly
,
but
earnestly
with
a
thorow
rinsing
and
rubbing
of
himselfe
,
till
hee
might
become
as
cleare
as
the
glasse
,
and
as
white
as
snow
.
Psal.
51.
5.
7.
Many
are
conceited
of
themselues
,
and
of
their
owne
strength
,
taking
no
notice
of
other
filthinesse
of
the
flesh
and
spirit
,
or
corruption
of
sinne
that
is
within
them
,
so
long
as
they
are
kept
from
committing
grosse
and
enormious
iniquities
,
the
Lord
is
faine
therefore
to
giue
them
ouer
,
and
to
leaue
them
to
themselues
,
that
they
may
fall
into
such
grosse
sinnes
,
as
wherby
their
other
hidden
corruptions
may
break
out
,
and
manifestly
be
discerned
both
to
themselues
and
others
how
great
it
is
.
There
bee
that
will
neuer
thinke
of
thorowly
repenting
themselues
,
nor
of
Ier.
4.
14.
cleansing
and
washing
their
hearts
from
wickednesse
,
that
they
may
be
saued
,
vntill
they
be
tumbled
into
some
such
puddle
as
Dauid
was
,
and
bemired
with
such
filth
,
and
then
of
force
they
are
driuen
to
it
,
and
made
to
set
hand
at
once
to
that
worke
,
vnlesse
they
care
not
to
see
themselues
perish
for
altogether
.
Thus
the
Lord
is
faine
to
make
of
the
poison
of
some
grosse
sinne
an
antidote
against
the
poison
of
other
lesser
sinnes
,
which
of
themselues
are
baneable
enough
,
if
they
be
not
in
time
expelied
and
purged
out
,
to
kill
euery
soule
in
which
they
are
retained
,
that
so
there
may
be
a
ridding
away
of
all
by
a
generall
repenting
for
all
,
though
the
going
in
hand
with
such
repentance
was
at
the
first
occasioned
by
one
.
And
thus
we
may
perceiue
,
how
as
the
Lord
is
said
to
punish
sinne
with
sinne
in
the
wicked
,
so
he
knoweth
how
to
cure
sinne
Sinne
cured
by
sinne
.
by
sinne
in
the
godly
,
so
making
their
sinnes
as
well
as
all
things
else
to
turne
to
their
good
.
Looke
but
vpon
the
strange
cure
of
that
one
sinne
of
pride
,
which
is
a
sinne
as
high-borne
as
any
other
,
and
spreadeth
out
it selfe
as
far
,
the
whole
race
of
mankind
being
either
more
or
lesse
infected
Pride
.
and
tainted
with
the
same
.
This
sinne
will
liue
,
when
other
sinnes
shall
die
,
and
will
raise
it selfe
vp
out
of
the
ruines
of
them
all
,
which
is
more
to
be
feared
among
vertues
,
then
found
among
other
vices
;
it
is
the
verie
venome
of
vertue
,
and
as
a
spreading
cankar
or
gangrene
,
hauing
once
gotten
to
bee
fastned
vpon
the
body
of
vertue
,
it
neuer
leaueth
(
vnlesse
it
be
the
more
timely
cured
)
till
going
from
ioynt
to
ioynt
,
it
hath
weakened
and
ouerthrowne
that
whole
body
,
how
beautifull
soeuer
it
were
otherwise
and
goodly
to
looke
vpon
.
This
is
the
greatest
enemy
to
vertue
that
it
hath
,
as
that
which
hath
vertue
euer
in
chase
,
and
still
is
dogging
it
at
the
heeles
.
The
Apostle
himself
after
his
high
aduancement
,
and
abundance
of
reuelations
giuen
him
,
when
he
had
been
wrapt
vp
into
the
third
heauens
,
was
not
exempt
from
the
perill
therof
,
nor
from
the
danger
of
the
hot
pursuit
and
assailement
thereof
,
as
which
was
ready
to
set
vpon
him
,
if
helpe
and
aide
the
sooner
had
not
been
sent
;
the
messenger
of
Satan
therefore
was
faine
to
bee
sped
out
apace
▪
to
stand
Paul
herein
in
some
stead
,
who
fell
to
beating
and
buffeting
of
him
,
2.
Cor.
12.
7.
and
brought
him
so
low
,
as
he
was
euery
way
vnsitted
for
any
manner
of
pride
to
set
vpon
him
,
or
once
to
meddle
or
make
any
whit
at
all
with
him
,
but
was
faine
to
leaue
him
as
it
found
him
.
And
so
by
one
enemie
he
was
holpen
out
of
the
hands
of
another
enemy
,
euery
way
as
bad
as
hee
.
Though
Satan
sending
his
messenger
,
aimed
at
nothing
lesse
,
then
at
such
an
end
:
but
God
that
ouer-powreth
Satan
,
and
ouer-ruleth
in
all
things
,
would
haue
it
so
come
to
passe
.
But
what
is
the
cure
of
this
mischiefe
of
pride
?
surely
as
pride
spoileth
vertue
,
so
vice
spoileth
pride
againe
.
And
as
out
of
the
ashes
of
other
sinnes
,
pride
is
said
to
spring
vp
;
so
out
of
the
flourishing
againe
of
other
sinnes
,
all
that
pride
is
plucked
downe
againe
.
And
this
may
bee
thought
to
bee
one
cause
,
why
the
Lord
seeth
it
meete
,
not
wholly
to
free
his
seruants
from
many
infirmities
,
and
much
corruption
of
nature
which
is
found
still
remaining
in
them
;
namely
,
that
as
he
would
not
cast
out
all
the
enemies
of
his
people
out
of
that
good
land
,
to
which
he
had
brought
them
,
lest
the
wild
beastes
for
want
of
their
helpe
should
preuaile
against
them
:
so
doth
the
Lord
suffer
that
strength
of
corruption
to
remaine
in
his
children
,
that
they
may
be
aided
thereby
against
all
the
assailings
of
pride
,
which
is
such
a
wild
beast
as
otherwise
could
not
well
bee
with-stood
,
but
were
likely
otherwise
to
deuoure
all
vertue
that
it
could
find
in
them
,
and
by
so
doing
,
come
finally
to
ouerthrow
them
.
Satan
therefore
that
is
so
busie
with
Gods
children
to
bee
euer
tempting
them
to
sinne
,
and
to
one
sinne
after
another
,
doth
therein
but
worke
against
himselfe
,
and
doth
but
lay
a
traine
to
blow
vp
the
castles
of
pride
,
wherein
himselfe
should
most
strongly
and
safely
abide
.
And
while
he
neuer
leaueth
,
till
he
haue
drawne
the
childe
of
God
at
the
last
to
commit
some
great
and
hainous
sinne
which
proueth
to
be
as
a
wakening
sinne
vnto
him
,
who
before
was
slumbring
in
securitie
,
and
maketh
him
to
start
vp
and
arise
out
of
his
sleepe
,
and
considering
his
waies
in
his
heart
to
humble
himselfe
at
once
,
and
to
repent
for
that
,
and
for
all
his
sinnes
beside
.
Now
Satan
in
this
doing
,
doth
but
pull
(
as
we
vse
to
say
)
an
old
house
vpon
his
head
,
for
he
pulleth
downe
,
and
ouerthroweth
thereby
the
whole
frame
of
all
the
other
sinnes
which
hee
had
built
vp
,
and
got
to
be
planted
in
that
mans
heart
before
,
and
so
by
his
restlesse
tentations
,
he
destroyeth
and
crosseth
his
owne
worke
,
the
Lord
making
him
in
despight
of
his
teeth
,
to
worke
against
himselfe
,
who
though
he
doe
what
he
can
,
yet
will
the
Lord
euer
be
found
to
ouershoote
Satan
,
euen
in
his
own
bowe
.
In
all
which
respects
,
the
Lord
(
through
his
infinite
wisedome
,
goodnesse
,
and
mercy
)
so
ordering
euery
thing
,
as
he
maketh
the
very
sinnes
of
his
seruants
committed
by
them
,
not
a
little
to
turne
to
the
good
of
themselues
,
by
causing
them
therby
the
better
to
know
their
owne
frailtie
,
and
what
strength
of
corruption
is
still
abiding
in
them
,
that
so
they
may
be
drawne
to
a
greater
humiliation
,
and
more
earnest
repenting
not
alone
for
their
last
sinnes
,
but
for
such
sinnes
also
as
before
,
either
were
not
knowne
,
or
neuer
at
al
soundly
repented
on
,
and
withal
to
haue
a
far
greater
care
bred
in
them
,
how
to
carry
themselues
more
warily
for
afterwards
,
euermore
with
feare
and
trembling
working
on
their
owne
saluation
.
And
when
besides
Gods
seruants
shall
see
the
workes
of
Satan
thus
dissolued
in
them
,
that
what
he
intended
for
their
ouerthrow
,
doth
now
serue
for
their
furtherance
,
and
to
their
making
for
euer
,
the
diuels
poyson
being
so
altered
and
changed
by
the
ouer-ruling
hand
,
as
it
becommeth
medicine
,
Satan
tempting
and
drawing
them
to
sinne
,
and
the
Lord
by
that
sinne
pulling
them
out
of
more
sinne
,
so
curing
sinne
by
sinne
.
And
lastly
,
and
chiefly
when
they
at
the
length
doth
see
,
how
the
Lord
doth
out
of
the
sinnes
committed
by
them
(
how
odious
and
abominable
soeuer
they
haue
been
which
they
haue
done
)
,
make
way
for
his
owne
greater
glory
,
and
the
more
magnifying
of
the
riches
of
those
his
mercies
,
whereby
both
the
same
,
their
sinnes
are
pardoned
vnto
them
,
and
they
themselues
in
like
manner
cleared
and
purged
from
the
venemous
infection
,
and
strong
corruption
of
them
;
what
should
let
,
but
that
(
which
being
euer
humbled
in
themselues
with
godly
sorrow
for
their
sinnes
,
and
going
out
of
themselues
)
,
yet
the
true
seruants
of
God
(
their
sinnes
notwithstanding
)
may
reioyce
in
the
Lord
,
and
alwaies
reioyce
in
him
,
for
the
excellency
of
all
this
worke
thus
wrought
by
him
?
Q.
Though
there
may
be
some
cause
of
a
Christians
reioycing
in
the
Lords
blessed
worke
,
whereby
he
bringeth
good
out
of
the
euill
of
such
sinnes
as
he
hath
committed
,
when
once
such
good
effects
are
seene
to
be
brought
out
,
yet
while
this
sinne
is
still
abiding
,
without
being
put
to
any
such
vse
,
as
you
haue
before
spoken
;
I
demaund
what
cause
there
can
bee
shewed
,
or
any
way
found
to
bee
,
of
a
Christians
reioycing
in
the
Lords
worke
which
hee
is
in
hand
with
towards
him
at
the
very
time
of
his
sinning
,
or
still
abiding
in
his
sinne
?
A.
That
I
may
not
be
mistaken
herein
,
I
am
so
farre
from
either
saying
or
thinking
,
that
any
seruant
of
God
falling
into
sinne
,
may
any
way
reioyce
in
himselfe
,
in
respect
of
the
sinne
that
either
he
hath
once
fallen
into
,
or
still
is
seene
to
continue
and
abide
in
;
as
confidently
I
doe
affirme
,
he
can
neuer
be
sufficiently
cast
downe
,
nor
grieued
enough
with
godly
sorrowing
for
the
same
;
and
therefore
according
to
the
counsell
giuen
by
the
Apostle
Iames
4.
9.
10.
Iames
,
I
say
,
he
ought
to
be
afflicted
,
to
mourne
,
and
to
weepe
;
letting
his
laughter
be
turned
into
mourning
,
and
his
ioy
into
heauinesse
▪
humbling
himselfe
daily
in
the
sight
of
the
Lord
,
till
hauing
obtained
mercy
from
God
,
for
hauing
repentance
vnto
life
granted
to
him
,
whereby
hee
may
turne
from
his
sinne
,
and
bring
forth
fruites
worthy
of
amendment
of
life
,
the
Lord
may
then
lift
him
vp
,
in
giuing
him
sound
comfort
,
and
true
ioy
againe
.
Howbeit
,
in
respect
of
another
worke
which
the
Lord
himselfe
is
then
in
hand
with
,
euen
when
his
seruant
is
sinning
;
or
after
hee
hath
sinned
,
found
still
abiding
in
that
sinne
he
hath
committed
(
if
that
worke
of
God
could
be
well
seene
into
,
and
rightly
and
wisely
discerned
)
,
I
see
nothing
to
the
contrary
,
but
there
might
be
found
the
like
cause
of
reioycing
therein
,
as
the
sicke
patient
findeth
cause
to
reioyce
in
the
worke
,
which
he
seeth
his
skilfull
Physitian
to
be
in
hand
with
,
when
he
is
tempering
the
potion
,
mixing
the
ingredients
,
preparing
the
medicine
,
and
then
doth
administer
it
vnto
him
,
and
sets
it
a
working
;
the
patient
cannot
all
this
time
reioyce
,
as
hauing
seene
and
felt
what
is
the
good
effect
of
that
medicine
,
nor
in
perceiuing
the
cure
to
be
fully
wrought
,
and
finished
vpon
him
:
but
knowing
that
the
Physitian
,
who
hath
taken
him
in
hand
,
is
both
skilfull
and
faithfull
,
hee
reioyceth
to
see
him
to
bee
about
the
worke
,
and
so
diligent
therein
,
as
to
be
a
preparing
the
medicine
within
his
best
vnderstanding
,
hee
knoweth
of
all
others
to
bee
most
fit
for
his
curing
.
So
when
the
Lord
seeth
no
other
meanes
,
to
be
so
fit
for
the
recouering
of
some
dull
and
dead-hearted
seruant
of
his
,
out
of
some
sinne
that
he
is
fallen
into
,
and
in
which
hee
still
lieth
slumbring
,
without
any
repenting
for
the
same
,
but
to
leaue
him
to
himselfe
,
that
the
falling
into
a
greater
sinne
,
may
by
occasion
of
so
great
a
fall
,
be
made
to
awake
out
of
his
slumber
,
and
be
brought
to
a
thorow
and
sound
repentance
for
all
his
sinnes
together
:
while
such
a
secure
Christian
,
thus
sicke
and
diseased
,
is
committing
of
some
great
and
hainous
sinne
,
the
Lord
who
is
his
Physitian
,
is
in
hand
in
the
meane
while
with
another
worke
of
his
owne
,
namely
,
to
bee
tempering
of
such
a
medicine
as
shall
not
faile
to
cure
him
,
the
Lord
taking
the
poyson
of
that
sinne
which
he
is
a
committing
,
and
making
thereof
a
most
soueraigne
medicine
,
it
being
the
Lords
manner
,
as
hath
bin
spoken
before
,
to
cure
sinne
with
sinne
.
Now
this
worke
which
the
Lord
is
in
hand
with
euen
at
that
time
,
if
it
either
can
be
seene
by
himselfe
(
which
is
most
hard
so
to
be
seene
by
any
for
the
present
time
)
,
or
can
be
shewed
him
by
any
other
to
be
so
a
working
,
hath
matter
in
it
sufficient
to
beare
out
a
warrantable
reioycing
for
that
the
Lord
is
a
doing
,
though
otherwise
there
is
most
iust
cause
of
deepe
sorrowing
,
and
most
bitter
lamentation
for
that
which
already
is
done
,
and
is
yet
further
a
doing
by
his
owneselfe
in
that
thing
.
CHAP.
XXIII
.
Of
the
second
hinderance
of
ioy
in
Gods
hiding
his
face
,
and
how
that
is
made
an
occasion
of
reioycing
vnto
a
true
and
sound
beleeuer
.
THe
second
maine
point
about
which
especially
doubt
may
be
made
how
a
true
beleeuer
may
alwaies
haue
ioy
,
and
reioyce
in
the
Lord
,
is
in
regard
of
Gods
owne
dealing
towards
vs
:
and
that
either
in
regard
When
God
hides
his
face
.
of
his
withdrawing
himselfe
from
vs
by
hiding
his
face
;
or
in
regard
of
his
comming
neare
vnto
vs
by
smiting
vs
with
his
hand
.
Touching
the
first
;
it
is
true
there
is
nothing
more
grieuous
and
fearfull
,
then
to
bee
forsaken
of
God
;
and
therefore
God
himselfe
saith
,
Woe
vnto
Hos.
9.
12.
you
when
I
shall
forsake
you
:
for
if
God
bee
our
light
,
our
confidence
,
and
our
comfort
;
and
if
all
our
happinesse
be
in
him
,
then
to
be
forsaken
of
God
,
is
to
be
depriued
of
all
true
comfort
,
to
be
left
to
all
misery
,
and
to
be
cast
as
into
a
whole
sea
and
gulfe
of
desperate
sorrow
,
and
into
very
hell
it selfe
:
the
fauour
of
God
being
better
then
is
life
it
Psal.
63.
3.
selfe
.
A
man
were
better
bee
out
of
his
life
then
out
of
Gods
fauour
.
But
it
may
be
demanded
with
the
Apostle
,
doth
,
or
will
God
at
any
time
cast
off
his
people
?
and
it
may
Rom.
11.
1.
be
answered
againe
with
the
same
Apostle
,
God
forbid
.
God
will
not
cast
away
his
people
!
And
as
the
Psalmist
saith
,
he
will
not
forsake
his
inheritance
:
for
so
hath
God
Psal.
94.
14.
Heb.
13.
5.
himselfe
said
,
I
will
neuer
faile
thee
,
nor
forsake
thee
.
True
it
is
,
God
somtimes
for
a
moment
in
his
anger
,
doth
hide
his
Isa.
54.
8.
face
from
his
children
;
and
carryeth
the
matter
of
his
good
will
towards
them
so
closely
,
as
they
can
know
of
no
fauour
that
he
beareth
them
,
it
not
being
betweene
him
and
them
as
it
was
yesterday
,
and
yesterday
,
when
Psal.
90.
13.
he
is
found
to
be
vnto
them
as
a
passenger
,
and
as
a
stranger
that
tarryeth
but
for
a
night
:
then
there
is
hanging
about
him
,
and
crying
with
Moses
and
the
people
,
Oh
God
returne
,
be
pacified
towards
thy
seruants
:
then
there
is
entreating
and
praying
,
with
Dauid
,
Goe
not
farre
from
me
Psal.
22.
11.
Psal.
119.
8.
O
God
,
for
trouble
is
hard
at
hand
,
and
forsake
me
not
ouerlong
,
Oh
God
.
Yea
the
Lord
himselfe
seemeth
to
rise
vp
against
his
children
,
and
then
there
is
crying
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Then
Sion
mournes
and
Psal.
22.
1.
complaines
,
the
Lord
hath
forsaken
me
,
my
God
hath
forgotten
Isa.
49.
14.
me
.
But
this
hiding
of
Gods
face
is
but
a
fatherly
frowning
for
a
time
,
to
awe
his
children
the
more
,
and
breed
the
better
circumspection
in
them
for
afterwards
:
when
God
doth
forsake
his
children
,
that
forsaking
is
neither
fully
nor
finally
for
euer
.
He
many
times
hauing
forsaken
them
,
doth
tarry
long
before
he
doth
returne
to
them
againe
;
he
holds
off
,
till
he
can
hold
off
no
longer
;
that
so
he
may
make
his
children
feare
the
more
to
fall
out
with
him
againe
.
But
it
is
a
sauing
feare
that
keepes
vs
in
that
state
,
as
we
shall
not
need
to
feare
anymore
,
and
it
is
a
profitable
vexation
and
anguish
of
the
soule
that
bringeth
rest
thereunto
for
euer
after
.
Though
the
Lord
may
seeme
somtimes
to
goe
away
,
and
to
hide
his
face
,
yet
he
neuer
taketh
such
a
farwell
of
them
,
as
meaning
Ioh.
16.
7.
22.
no
more
to
come
at
them
:
But
as
our
Sauiour
Christ
about
the
time
of
his
departure
,
comforted
his
Disciples
,
by
telling
them
it
was
expedient
for
them
that
hee
did
goe
away
;
assuring
them
,
that
though
he
did
goe
away
,
yet
hee
would
see
them
againe
,
and
then
they
should
haue
the
greater
ioy
;
yea
their
hearts
should
so
reioyce
,
as
none
should
take
their
ioy
from
them
:
So
may
it
in
some
other
respect
be
truly
said
in
this
case
,
that
it
is
somtimes
expedient
for
Gods
seruants
,
that
their
heauenly
Father
doe
hide
his
countenance
from
them
,
withdraw
his
presence
and
goe
away
;
especially
when
that
through
their
too
great
vnthankfulnesse
and
securitie
,
they
begin
to
play
the
wantons
too
much
,
and
it
is
found
with
them
according
to
that
which
runnes
in
the
prouerbe
,
Too
much
familiarity
breedeth
contempt
:
then
it
is
time
for
the
Lord
to
hide
his
countenance
for
the
better
awing
of
such
;
then
doth
need
require
that
such
be
made
sorrie
and
left
in
heauinesse
:
for
howbeit
this
is
euer
but
for
a
time
,
I
will
goe
away
Hos.
5.
15.
(
saith
the
Lord
)
and
hide
my selfe
till
they
seeke
me
,
in
their
affliction
they
will
seeke
me
diligently
:
the
Lord
looketh
for
certaine
to
heare
from
such
when
they
are
in
affliction
;
but
howsoeuer
he
doth
go
away
,
yet
may
it
truly
be
said
to
such
,
as
our
Sauiour
promised
to
his
Disciples
,
he
will
surely
come
to
see
them
againe
,
and
their
hearts
shall
reioyce
with
such
ioy
as
none
shall
take
from
them
,
when
they
shall
once
see
his
face
,
and
know
his
face
againe
,
and
perceiue
the
rayes
of
the
bright
countenance
of
God
to
shine
vpon
their
darke
and
cloudie
hearts
,
what
light
of
comfort
will
not
that
bring
to
a
poore
distressed
soule
?
euen
more
ioy
then
corne
,
and
wine
,
and
oyle
,
though
neuer
so
encreased
,
can
possibly
cause
to
be
felt
.
And
this
is
that
which
the
Lord
promised
his
people
,
that
though
for
a
moment
in
his
anger
,
hee
Psal.
89.
32.
33.
hide
his
face
,
yet
with
euerlasting
mercy
he
would
haue
compassion
upon
them
.
Yea
when
the
Lord
himselfe
seemeth
to
be
in
greatest
displeasure
,
so
as
he
doth
visit
the
offences
of
his
people
with
the
rod
,
and
their
sinnes
with
scourges
;
yet
wil
he
not
take
his
mercy
from
them
,
nor
falsifie
his
truth
:
though
for
a
time
he
may
be
angry
,
yet
will
hee
not
keepe
his
Psal.
103.
9.
anger
alwayes
towards
his
children
:
and
vnto
this
it
hath
pleased
the
Lord
to
bind
himselfe
not
onely
by
promise
,
but
by
oath
,
that
his
kindnesse
shall
neuer
depart
from
his
,
nor
the
Couenant
of
his
peace
be
remoued
from
them
:
which
he
would
haue
them
know
is
as
sure
to
be
performed
,
as
the
oath
which
he
hath
sworne
shall
be
kept
,
that
the
Isa.
54
9.
10.
waters
of
Noah
shall
no
more
goe
ouer
the
earth
;
and
if
any
man
can
breake
the
Couenant
which
the
Lord
hath
made
with
the
day
and
night
,
that
there
should
not
be
day
nor
night
Ier.
33.
20.
21.
in
their
season
;
then
may
they
breake
this
Couenant
which
the
Lord
hath
made
with
his
poople
in
this
behalfe
.
Howsoeuer
then
the
Lord
being
offended
,
may
somtimes
in
his
displeasure
hide
his
face
from
his
seruants
and
forsake
them
,
as
Christ
did
the
Spowse
,
that
we
might
more
desire
after
him
,
and
more
earnestly
seeke
for
him
;
yet
may
there
a
fauour
be
found
and
perceiued
to
be
borne
vnto
them
by
the
Lord
himselfe
,
euen
in
that
his
displeasure
:
yea
that
vey
kind
of
forsaking
of
Gods
children
,
is
a
token
that
they
are
not
forsaken
,
because
it
is
done
by
way
of
correction
,
and
in
meaning
to
reclaime
them
.
When
he
so
seemeth
to
goe
from
vs
,
he
doth
indeed
but
offer
himselfe
to
come
nearer
vnto
vs
(
though
this
be
not
so
casily
discerned
)
;
for
so
doth
the
Author
to
the
Hebrewes
tell
vs
,
that
God
in
chastening
of
vs
,
doth
offer
himselfe
vnto
Heb.
12.
7.
vs
as
vnto
sonnes
.
It
is
more
fearfull
forsaking
of
God
when
the
Lord
seemeth
to
doe
nothing
lesse
then
to
forsake
,
and
when
he
bringeth
no
trouble
nor
affliction
for
sinne
,
but
leaueth
men
to
themselues
,
and
to
the
fulfilling
Psal.
81.
12.
Rom.
1.
28.
of
the
lusts
of
their
owne
hearts
to
doe
what
they
he
is
neuer
more
angry
,
then
when
after
that
sort
hee
seemeth
to
be
pleased
in
doing
nothing
against
them
;
for
this
is
such
a
kind
of
dealing
by
the
Lord
;
as
if
a
Physition
should
giue
ouer
a
patient
when
his
case
is
desperate
.
And
so
on
the
other
side
,
the
Lord
is
neuer
lesse
angry
,
then
when
he
seemeth
to
be
so
angry
,
as
to
haue
now
left
and
forsaken
vs
,
that
thereby
he
might
the
better
humble
vs
and
breake
our
hearts
.
For
this
he
vseth
as
the
best
medicine
,
the
fittest
remedic
to
cure
vs
,
and
recouer
vs
out
of
that
most
dangerous
lethargie
of
carnall
security
into
which
we
were
fallen
;
and
therefore
as
sicke
patients
are
not
glad
of
their
sicknesse
and
disease
,
but
being
sicke
,
are
glad
of
the
comming
of
the
Physition
,
that
bringeth
them
medicine
and
ministreth
it
to
them
,
because
now
they
hope
they
are
in
the
way
of
being
cured
and
recouered
againe
;
so
Gods
children
hauing
fallen
by
their
sinning
,
so
farre
to
displease
God
,
as
now
he
will
giue
them
no
countenance
till
their
hearts
be
broken
for
their
sinning
,
and
they
brought
to
better
humiliation
;
though
there
is
no
cause
they
should
bee
pleased
with
their
sinning
;
yet
haue
they
cause
to
reioyce
in
the
Lords
faithfulnesse
vnto
them
,
that
when
no
other
way
could
be
found
sufficient
for
the
reclaiming
of
them
out
of
their
sinne
,
and
bringing
them
home
againe
that
were
departed
from
him
,
then
for
himselfe
to
be
a
while
estranged
from
them
:
hee
would
chuse
rather
to
loose
them
for
a
time
,
that
so
being
occasioned
more
earnestly
to
seeke
his
face
and
his
fauour
againe
,
hee
might
by
meanes
thereof
make
them
more
constantly
to
abide
with
him
for
euer
after
,
rather
then
by
continuing
his
wonted
fauours
towards
them
,
see
and
suffer
them
to
depart
still
further
from
him
,
till
there
should
at
the
length
a
perfect
breach
grow
to
be
made
betweene
them
,
and
so
a
falling
off
for
altogether
CHAP.
XXIIII
.
Of
the
third
let
of
true
ioy
,
which
is
the
Crosse
;
and
how
their
ioy
is
augmented
,
through
the
much
good
that
comes
thereby
.
TOuching
that
other
point
of
Gods
drawing
neere
vnto
vs
in
laying
the
crosse
vpon
our
sholders
and
bringing
troubles
and
afflictions
vpon
vs
for
our
sinnes
,
when
he
doth
visit
our
offences
with
the
rod
,
and
our
sins
with
scourges
;
the
like
doubt
may
be
made
how
Gods
children
bearing
the
crosse
,
should
not
bee
so
pinched
and
gauled
with
the
same
,
and
being
smitten
and
sorely
strucken
,
yea
deepely
wounded
with
Gods
owne
hand
,
should
not
so
haue
all
comfort
and
ioy
in
God
taken
from
them
,
as
that
possibly
they
should
doe
any
other
thing
during
all
that
time
,
but
lament
and
mourne
;
especially
when
the
Lord
himselfe
findeth
it
to
bee
a
great
fault
in
his
people
,
and
complaineth
of
it
by
his
Propher
,
that
he
hath
smitten
them
and
they
haue
not
sorrowed
;
and
ler.
2.
30.
and
5.
3.
therefore
saith
,
that
in
so
smiting
them
he
hath
smitten
them
in
vaine
.
Doubtlesse
it
is
a
great
fault
in
Gods
people
,
when
being
iustly
smitten
for
their
sinnes
by
the
hand
of
God
,
they
turne
not
vnto
him
that
smiteth
them
,
and
do
not
Isa.
9.
13.
seeke
the
Lord
of
hosts
:
when
they
being
afflicted
,
doe
not
mourne
and
weepe
,
causing
their
laughter
to
be
turned
into
Iam.
4.
9.
10.
mourning
,
and
their
ioy
into
heauinesse
,
as
Iames
counselleth
.
Howbeit
that
Gods
seruants
may
still
keepe
their
ioy
,
and
hold
their
reioycing
in
the
Lord
,
euen
during
the
time
while
themselues
are
in
heauinesse
,
through
manifold
afflictions
that
doe
befall
them
,
the
Apostle
Peter
1.
Pet.
1.
6.
7.
doth
plainly
shew
,
who
finding
these
to
meet
together
in
one
and
the
same
subiect
(
though
in
diuers
respects
)
saith
thus
,
writing
to
the
dispersed
people
of
God
that
were
elect
,
that
they
greatly
reioyced
that
they
were
kept
by
the
power
of
God
vnto
saluation
,
though
euen
at
that
time
for
a
season
they
were
in
heauinesse
through
manifold
tribulations
.
Not
much
vnlike
to
this
,
for
this
matter
is
that
which
the
Author
to
the
Hebrewes
saith
concerning
Heb.
12.
11.
troubles
,
that
no
chastisement
for
the
present
seemeth
ioyous
,
but
grieuous
;
neuerthelesse
aftherward
they
yeeld
the
peaceable
fruit
of
righteousnesse
,
to
them
which
are
exercised
thereby
:
he
saith
,
that
the
troubles
and
chastisements
are
not
presently
so
grieuous
,
but
the
fruit
of
righteousnesse
which
afterward
will
bee
reaped
thereby
,
will
be
euery
way
as
pleasant
,
and
as
peaceable
to
them
that
so
haue
endured
them
.
There
is
cause
then
why
a
Christian
,
euen
during
the
time
that
hee
is
vnder
the
chastisement
,
should
reioyce
in
hope
of
the
good
fruit
he
shall
reape
of
it
;
like
as
hope
is
said
to
be
that
which
doth
hold
vp
in
comfort
the
hart
of
the
husbandman
,
who
hauing
been
at
much
cost
to
prepare
his
ground
,
and
commit
seed
thereunto
,
is
yet
cheered
in
hope
,
that
when
haruest
shall
come
,
the
crop
that
he
shall
then
reape
will
quit
all
the
cost
he
hath
formerly
been
at
;
but
aboue
others
,
that
place
is
most
pregnant
and
cleere
for
this
purpose
,
where
the
Apostle
writing
to
the
Romans
,
saith
,
that
being
iustified
by
faith
,
we
not
onely
are
at
peace
with
God
,
but
also
reioyce
euen
in
tribulation
,
Rom.
5.
3.
knowing
how
many
waies
tribulation
bringeth
benefit
and
profit
vnto
vs
,
as
he
there
sheweth
the
particulars
.
Indeed
tribulations
in
themselues
are
troublesome
,
and
doe
much
trouble
Gods
children
,
being
as
needles
in
the
flesh
which
make
men
restlesse
;
but
if
they
were
rightly
considered
of
vs
,
and
the
great
benefit
well
valued
that
might
be
reaped
by
the
same
,
we
should
not
need
to
be
so
troubled
with
them
as
wee
are
,
but
should
finde
and
perceiue
,
that
when
they
doe
befall
vs
,
they
bring
no
hurt
at
all
vnto
vs
,
though
a
number
(
as
if
they
were
venome
)
are
seene
to
flie
from
them
:
if
things
were
rightly
taken
as
they
ought
to
be
,
we
should
soone
see
,
that
the
hand
of
God
,
when
it
were
so
laid
vpon
vs
,
were
not
a
destroying
but
a
deliuering
hand
;
not
put
forth
to
thrust
vs
from
him
,
but
a
hand
reached
out
to
draw
and
pull
vs
more
neerer
vnto
him
;
and
that
as
Gods
iudgements
are
iust
vnto
all
,
so
vnto
vs
in
particular
:
it
is
of
very
faithfulnesse
that
he
Psal.
119.
75.
causeth
vs
to
be
troubled
,
who
otherwise
had
been
like
to
haue
perished
in
our
sinnes
,
if
troubles
had
not
medicined
vs
to
pull
vs
out
of
them
againe
.
If
God
will
euer
recouer
a
people
that
haue
falsified
their
faith
,
and
broken
couenant
with
him
,
hee
must
take
that
course
which
he
told
his
Prophet
he
would
take
with
the
backsliding
people
of
the
Iewes
;
namely
,
cause
them
to
passe
Ezech.
20.
37.
vnder
the
rod
,
and
so
bring
them
into
the
bond
of
the
couenant
againe
.
The
Lord
by
manifold
afflictions
vseth
to
nurture
and
schoole
his
children
:
partly
to
preuent
sins
1.
Cor.
11.
32.
Icr.
31.
18.
to
come
,
and
partly
to
humble
them
for
that
which
is
past
.
The
Lord
is
faine
sometimes
to
put
his
children
into
the
salt
brine
of
afflictions
and
long
troubles
,
thereby
to
season
them
,
and
to
sweeten
them
,
and
to
sucke
out
from
them
the
most
stinking
and
rotten
corruptions
that
doe
breede
in
them
,
that
he
may
the
better
preserue
them
safe
vntill
his
last
comming
.
It
is
well
obserued
by
one
,
that
the
euils
which
men
call
euils
,
are
helpers
vnto
good
men
to
doe
good
withall
,
and
furtherers
of
them
in
the
exercise
of
vertue
;
As
pouertie
serues
well
to
bridle
Basil
.
their
lusts
;
basenesse
serues
to
humble
their
pride
;
sicknesse
to
meeken
their
stoutnes
,
and
all
manner
of
incumbrances
to
driue
them
vnto
God
.
Sicknesse
and
disease
doth
many
times
proue
to
be
wholesome
medicine
vnto
life
,
for
the
making
of
it
to
be
led
much
better
,
when
soundnes
of
health
doth
contrarily
proue
often
the
greatest
sicknesse
to
the
soule
,
to
make
it
much
worse
,
and
to
bring
it
at
the
length
to
eternall
death
.
Men
vse
to
gather
acquaintance
of
other
neighbours
and
familiars
,
by
liuing
long
and
conuersing
much
together
with
them
;
but
how
long
soeuer
wee
haue
liued
with
our selues
,
wee
hardly
can
gather
any
good
acquaintance
with
our selues
,
or
come
to
know
our selues
,
till
wee
haue
been
taught
it
in
the
schoole
of
affliction
:
the
rod
of
God
is
that
which
sendeth
vs
home
to
the
house
,
lodging
,
and
priuie
chamber
of
our
own
heart
:
example
in
Manasseth
,
2.
Chron.
33.
12
who
learned
the
way
into
his
owne
heart
out
of
the
dark
cold
prison
,
lying
in
fetters
and
chaines
;
which
he
could
neuer
learne
sitting
in
his
throne
and
glorious
palace
.
So
the
prodigall
sonne
being
at
home
in
his
fathers
house
,
hauing
the
companie
of
ciuill
men
,
knew
not
himselfe
;
but
when
all
was
spent
,
hauing
the
companie
of
swine
and
beasts
,
he
was
led
into
himselfe
,
and
began
to
know
himselfe
,
and
to
know
then
that
hee
was
not
at
home
Luk.
15.
15.
16.
17.
when
hee
was
at
home
;
but
his
troubles
brought
and
made
him
to
come
to
himselfe
againe
(
as
the
Scripture
speaketh
)
,
and
so
to
be
in
his
right
minde
,
for
before
hee
was
one
besides
himselfe
.
Which
things
and
the
like
being
well
considered
,
may
iustly
cause
vs
,
not
onely
to
bee
comfortable
and
chearefull
vnder
our
troubles
,
but
much
thankfull
for
them
,
as
being
true
tokens
of
Gods
fatherly
loue
(
for
if
wee
should
want
them
we
were
bastards
and
Heb.
12.
6.
8.
not
sonnes
)
,
and
as
needfull
promoters
of
our
holinesse
and
better
sanctification
;
for
God
in
chastening
of
vs
,
aimeth
at
our
profit
,
that
hee
might
make
vs
pertakers
of
his
holinesse
,
that
wee
might
be
holy
euen
as
himselfe
Heb.
12.
10.
is
.
To
conclude
then
this
point
also
as
touching
troubles
befalling
a
good
Christian
,
which
seeme
euer
to
bring
with
them
causes
enough
to
hinder
their
holy
reioycing
,
and
not
to
descend
to
any
more
perticulars
,
but
to
muster
all
troubles
together
(
manifold
,
and
after
a
sort
infinit
and
innumerable
though
they
be
)
,
and
for
an
ouerplus
of
store
for
the
making
the
heape
the
greater
,
to
put
and
to
ioyne
vnto
them
all
other
things
also
that
may
happen
and
befall
to
a
true
Christian
during
his
whole
life
time
,
I
doubt
not
but
a
wise
and
vnderstanding
Christian
may
be
borne
out
,
if
hee
in
some
one
or
other
respect
should
finde
cause
of
some
ioy
in
euery
thing
,
and
of
his
holy
reioycing
in
the
Lord
for
his
most
gracious
and
most
wise
dispensation
of
all
things
that
any
way
doe
concerne
him
:
My
ground
and
warrant
for
so
saying
is
in
that
remarkable
place
and
speech
of
the
Apostle
in
his
writing
to
the
Romanes
(
which
for
the
great
light
and
comfort
in
this
behalfe
that
it
doth
giue
foorth
,
shining
gloriously
vnto
vs
out
of
the
firmament
of
the
Scriptures
,
seemeth
among
other
places
of
Scripture
to
be
as
the
morning
starre
shining
out
of
the
midst
of
a
cloud
,
yea
as
the
passing
brightnes
of
the
Sunne
it selfe
,
that
lighteneth
all
things
when
the
full
and
perfect
day
is
come
;
which
to
bee
but
remembred
by
vs
,
is
as
the
sweete
smell
of
perfume
,
and
of
the
most
aromaticall
spices
which
haue
power
in
them
to
comfort
both
heart
and
braine
,
and
which
to
be
spoken
vnto
vs
is
as
the
sweetnes
of
hony
in
the
mouthes
of
all
men
)
namely
,
we
know
(
saith
the
Apostle
there
)
that
all
things
worke
together
for
good
to
them
that
Rom.
8.
28.
loue
God
.
As
if
all
things
did
conspire
together
in
one
to
lend
their
common
helpe
to
further
this
one
and
onely
worke
,
to
see
and
take
heed
together
that
nothing
more
or
lesse
be
done
by
any
thing
,
but
that
which
may
be
for
the
most
certaine
and
vndoubted
good
of
a
sound
and
true
Christian
,
as
if
they
were
all
sworne
to
be
true
vnto
him
herein
,
and
were
in
such
perfect
league
and
friendship
with
him
,
as
could
not
be
broken
at
any
time
:
yea
and
as
if
euery
thing
were
so
willing
hereunto
,
as
al
might
be
seene
prest
so
chearefully
,
to
bestow
their
labour
and
take
paines
about
this
thing
,
as
it
were
not
easie
to
be
discerned
which
were
found
to
be
formost
or
forwardest
therein
;
all
things
diligently
working
together
,
one
thing
as
well
as
another
to
worke
good
to
them
that
doe
truly
loue
God
,
as
if
they
had
all
their
power
and
all
their
willingnes
bent
only
vpon
this
,
to
doe
that
man
good
,
but
had
no
power
nor
any
manner
of
inclination
at
all
to
doe
him
the
least
hurt
in
any
respect
at
all
:
as
the
Apostle
speaking
how
hee
stood
affected
to
stand
for
the
truth
,
2.
Cor.
13.
8.
and
for
the
maintenance
thereof
,
said
hee
could
doe
nothing
against
the
truth
,
but
that
all
he
could
doe
was
for
the
very
truth
alone
.
Let
this
be
apprehended
and
beleeued
by
such
a
man
,
and
then
tell
me
if
you
can
finde
in
all
the
world
throughout
,
a
more
ioyfull
creature
,
a
more
happier
or
a
merrier
man
,
then
is
a
true
beleeuing
Christian
,
who
standeth
thus
confident
and
comfortable
in
his
perswasion
,
that
blow
where
the
winde
blow
will
,
it
shall
euer
blow
good
to
him
.
This
may
(
to
very
good
purpose
in
this
behalfe
)
be
instanced
in
those
things
which
were
lastly
mentioned
and
spoke
of
before
,
namely
,
the
many
troubles
that
may
befall
a
good
man
during
his
life
time
(
which
are
things
that
the
most
make
no
small
doubt
of
,
how
possibly
this
can
be
true
in
them
)
:
let
vs
therefore
grant
that
changes
and
armies
of
sorrowes
may
come
vpon
such
a
man
,
as
Iob
complaineth
Iob.
10.
17.
they
came
vpon
him
:
and
let
them
come
as
fast
one
in
the
necke
of
another
,
as
did
the
messengers
who
came
to
bring
Iob
all
the
ill
newes
of
the
sundrie
and
many
euils
that
were
at
once
befallen
vnto
him
,
one
hauing
no
sooner
Iob.
1.
16.
ended
the
telling
of
such
heauie
newes
as
he
came
to
bring
,
but
another
at
hand
to
tell
one
as
bad
after
him
;
yea
for
haste
beginning
his
tale
while
the
other
was
yet
a
speaking
:
such
a
multitude
of
troubles
comming
so
by
heapes
,
and
rushing
all
at
once
so
suddenly
vpon
a
man
,
may
for
the
present
not
a
little
astonish
and
amaze
a
right
good
and
sound
Christian
,
though
otherwise
neuer
so
well
setled
and
knowne
to
bee
a
most
constant
and
a
most
resolute
man
,
and
may
for
the
time
as
much
disquiet
and
affright
him
;
as
one
would
be
much
troubled
,
yea
in
a
manner
wholly
ouerwhelmed
with
dreadfull
feare
,
who
trauelling
alone
in
the
twilight
,
or
in
the
darknesse
of
the
night
ouer
New-market
heath
,
Gads
hill
,
or
Salisbury
plaine
,
of
in
the
most
theeuish
and
dangerous
places
,
where
the
borderers
were
wont
to
make
their
greatest
Inroads
to
rob
and
steale
,
and
carry
all
away
before
them
that
possibly
they
could
set
hand
vpon
,
should
there
of
the
sudden
be
ouertaken
with
a
troope
of
horsemen
,
that
hauing
followed
after
him
,
should
all
at
once
come
rushing
in
vpon
him
;
now
in
that
case
who
would
merueile
if
such
a
man
were
found
to
be
much
dismaied
at
that
time
,
and
to
tremble
and
shake
with
feare
in
euery
ioynt
of
him
:
for
hee
might
well
thinke
(
being
thus
fallen
into
their
hands
)
at
that
time
of
the
night
,
and
in
such
theeuish
places
too
,
besides
the
losing
of
all
that
he
had
about
him
,
he
were
like
neuer
to
die
any
other
death
:
but
if
in
the
meane
time
,
contrary
to
his
expectation
,
and
beyond
all
that
he
feared
,
these
should
be
found
and
proued
to
be
his
good
friends
all
,
that
intended
no
manner
of
hurt
vnto
him
,
but
come
in
a
meaning
to
comfort
him
,
and
to
doe
him
all
the
good
that
they
can
,
if
his
father
or
dearest
friend
hee
hath
,
hauing
care
for
his
welfare
,
and
knowing
the
dangerousnesse
of
the
way
that
hee
were
gone
,
should
of
purpose
haue
sent
all
this
companie
in
haste
to
ride
post
after
him
,
that
they
might
be
a
safe
conuoy
vnto
him
,
till
they
might
see
him
set
past
all
danger
,
and
safely
gotten
to
the
place
whereunto
hee
were
trauelling
;
and
if
by
reason
of
their
comming
thus
suddenly
vpon
him
,
they
finding
him
to
bee
thus
strucken
with
feare
and
trembling
,
should
for
the
better
staying
of
him
,
comforting
and
chearing
of
his
heart
againe
,
all
of
them
begin
at
once
to
tell
him
they
meant
him
no
manner
of
hurt
,
but
were
all
his
friends
,
who
were
come
to
doe
him
what
good
they
could
,
if
one
after
another
should
begin
to
speake
vnto
him
after
some
such
manner
as
this
;
I
see
you
are
much
disquieted
and
dismaied
by
our
hastie
and
vnlooked
for
manner
of
comming
vnto
you
at
this
time
,
but
stay
your selfe
and
feare
you
nothing
,
you
shall
receiue
no
manner
of
harme
by
our
comming
,
we
are
al
sent
from
your
louing
father
(
who
hath
a
speciall
care
of
your
welfare
,
and
would
that
no
euill
might
come
vnto
you
)
to
the
end
that
we
might
be
with
you
,
beare
you
companie
,
and
see
to
you
in
this
time
of
your
neede
,
that
nothing
might
hurt
you
:
and
as
for
my
part
I
protest
and
sweare
vnto
you
by
a
solemne
oath
,
that
as
I
will
do
you
no
hurt
,
so
will
I
doe
you
all
the
good
I
can
,
to
stand
betweene
you
and
all
your
harmes
,
for
therefore
am
I
sent
,
and
in
token
thereof
,
for
your
better
satisfaction
and
securitie
,
loe
here
I
doe
vnarme
my selfe
,
and
deliuer
into
your
hands
all
my
weapons
,
that
so
you
shall
not
need
to
feare
any
thing
.
And
while
he
were
yet
a
speaking
,
another
should
begin
,
and
say
as
much
for
himselfe
,
and
the
third
likewise
,
and
so
all
the
rest
,
till
euery
one
had
spoken
vnto
him
after
the
same
fashion
.
All
this
being
done
,
wee
may
well
thinke
the
case
would
be
much
altered
from
that
it
was
with
this
man
,
and
a
great
change
would
be
found
in
him
,
now
would
he
begin
to
reuiue
and
to
be
cheared
againe
,
that
heart
of
his
(
which
was
so
much
ouercome
with
inward
heauinesse
,
and
skarred
with
feares
and
frights
of
the
perils
and
dangers
that
were
iminent
before
)
being
now
made
glad
for
it selfe
,
and
all
the
fellow
members
beside
,
would
euen
dance
for
ioy
of
this
happie
change
of
things
,
and
those
chearfull
spirits
which
before
were
retired
into
the
heart
,
as
into
the
chiefe
center
of
nature
,
and
had
been
there
locked
vp
for
a
time
with
feare
and
affrightnes
of
that
which
was
expected
,
would
breake
foorth
and
issue
out
all
againe
vpon
this
occasion
,
to
giue
a
chearefull
welcome
,
and
comfortable
gratulation
of
that
,
wherein
they
could
not
but
take
singular
contentment
,
and
much
pleasure
and
delight
in
;
yea
,
so
would
this
sudden
and
rare
ioy
,
occacasioned
by
this
vnlooked
for
and
vnexpected
change
,
rauish
his
conceit
,
and
astonish
his
heart
,
as
all
would
bee
turned
into
nothing
,
but
much
wonder
and
admiration
;
then
would
he
after
a
little
recouering
of
himselfe
out
of
that
amazednesse
and
astonishment
,
wherewith
Nature
it selfe
before
seemed
to
be
benummed
,
and
after
a
sort
dazeled
,
bee
ready
to
exult
and
leape
for
ioy
;
euen
clap
his
hands
for
gladnesse
,
and
sing
for
very
ioy
of
heart
:
then
would
he
perceiue
what
loue
his
Father
did
beare
him
,
and
what
care
he
had
of
him
,
wondring
at
such
a
kindnes
as
herein
should
be
shewed
vnto
him
.
His
feare
and
trembling
did
not
so
much
distract
him
before
,
as
boldnesse
and
assurance
would
settle
him
in
peace
,
and
put
courage
and
comfort
into
his
heart
now
.
Hee
would
see
that
his
feare
was
causelesse
(
he
being
now
in
better
case
then
hee
was
before
)
;
for
as
there
was
not
an
enemie
neare
him
to
doe
him
any
harme
,
so
they
were
all
his
vndoubted
friends
that
were
about
him
,
that
were
ready
to
stand
him
in
the
best
stead
they
could
,
and
to
doe
him
the
best
good
they
were
able
,
and
should
see
that
hee
were
in
the
midst
of
most
sure
and
vndoubted
friends
,
whom
before
in
his
great
feare
,
he
doubted
to
haue
been
most
dangerous
and
The
world
a
tedious
wildernes
:
Gods
seruants
walking
therein
,
hardly
find
any
place
where
to
refresh
their
wearied
members
.
Afflictions
like
gnats
and
flies
importune
them
,
that
they
can
haue
no
rest
therein
.
deadly
enemies
vnto
him
,
that
would
haue
wrought
his
destruction
.
Much
after
this
manner
it
is
with
Gods
poore
seruants
,
in
the
sore
trauell
of
this
life
which
they
doe
indure
,
and
wearisome
pilgrimage
they
are
to
passe
ouer
through
this
most
vncomfortable
,
and
vast
roaring
wildernesse
of
this
troublesome
world
,
which
needes
must
be
gone
through
,
before
euer
they
can
be
brought
to
that
heauenly
Canaan
that
is
aboue
;
innumerable
are
the
dangers
which
they
lye
open
vnto
,
and
the
hazzards
are
more
then
can
bee
shewed
that
they
may
light
vpon
.
If
any
desire
to
haue
some
particulars
named
,
especially
by
one
that
hath
had
the
triall
of
them
in
himselfe
,
there
is
none
can
bring
in
a
better
reckoning
from
his
owne
experience
,
nor
speake
more
fully
of
this
thing
,
then
that
most
blessed
Apostle
Paul
himselfe
hath
already
done
,
in
that
rehearsall
he
hath
made
,
writing
to
the
Corinthians
of
the
sundry
and
manifold
afflictions
and
tribulations
,
that
had
befallen
him
after
his
conuersion
;
who
comparing
himselfe
with
the
other
false
Apostles
,
saith
,
that
he
was
in
labours
more
abundant
,
2.
Cor.
11.
23.
24.
25.
26.
27.
in
stripes
aboue
measure
,
in
prison
more
plenteously
,
in
death
often
;
of
the
Iewes
siue
times
he
receiued
fortie
stripes
saue
one
,
hee
was
thrice
beaten
with
rods
,
hee
was
stoned
,
hee
suffered
thrice
shipwracke
,
night
and
day
he
was
in
the
deepe
sea
:
in
iourneying
he
was
often
in
perils
of
water
,
in
perils
of
robbers
,
in
perils
of
his
owne
Nation
,
in
perils
among
the
Gentiles
,
in
perils
in
the
Citie
,
in
perils
in
the
wildernesse
,
in
perils
in
the
sea
,
in
perils
among
false
brethren
:
in
wearinesse
and
painefulnesse
,
in
watchings
often
,
in
cold
and
nakednesse
,
besides
other
daily
incumbrances
which
he
there
doth
speak
on
.
These
and
the
like
things
thus
incident
to
Gods
best
seruants
,
makes
them
in
their
passage
through
this
Psal.
84.
6.
Psal.
23.
4.
world
,
to
goe
as
through
a
valley
of
teares
;
and
brings
them
sometimes
to
walke
,
as
in
the
valley
of
the
shaddow
of
death
,
where
nothing
can
be
looked
for
but
vtter
miscarrying
;
so
great
are
the
distresses
of
Gods
children
in
this
life
,
their
troubles
so
many
,
and
those
so
dangerous
too
sometimes
,
as
they
are
euen
brought
with
the
Apostle
,
2.
Cor.
1.
8.
9.
to
receiue
in
themselues
the
very
sentence
of
death
,
as
thinking
they
shall
neuer
be
able
to
shift
with
them
,
nor
escape
with
life
;
but
crie
out
with
the
Psalmist
,
This
will
be
Psal.
77.
10.
my
vndoing
,
or
my
death
.
The
endlesse
pursuit
of
Dauid
by
Saul
,
who
hunted
him
as
a
Patridge
in
the
mountaine
,
and
persecuted
him
as
a
Flea
;
made
Dauid
at
the
length
to
grow
heartlesse
,
to
faint
,
and
to
quaile
so
much
,
as
he
was
neare
giuing
ouer
his
hope
,
and
to
say
(
in
his
great
weakenesse
,
and
much
feare
and
doubt
that
he
was
in
)
,
One
day
or
other
.
I
shall
surely
fall
into
his
hands
.
Yea
,
Gods
seruants
▪
are
sometimes
so
beset
,
so
inuironed
and
compassed
about
with
innumerable
troubles
,
and
most
dangerous
on
euerie
side
,
as
they
are
brought
to
the
like
passe
as
Dauid
was
brought
vnto
,
when
he
cried
out
,
that
his
heart
was
pained
Psal.
55.
4.
5.
6.
7.
8.
within
him
,
and
the
terrors
of
death
were
fallen
vpon
him
,
fearefulnesse
and
trembling
doe
then
come
vpon
them
,
and
a
horrible
feare
doth
ouerwhelme
them
;
then
are
they
ready
to
crie
out
and
say
with
him
,
Oh
that
I
had
wings
like
a
Doue
!
then
would
I
flee
away
,
and
be
at
rest
;
behold
,
I
would
take
my
flight
farre
off
,
and
lodge
in
the
wildernesse
,
I
would
hasten
my
escape
from
the
windie
storme
and
tempest
.
So
neare
are
they
sometimes
brought
to
the
very
iawes
of
death
,
that
after
a
sort
it
euen
breatheth
vpon
them
,
and
they
in
as
great
straits
,
and
brought
to
as
soare
exigents
,
and
as
narrow
pinches
,
as
were
the
poore
Israelites
;
who
departing
out
of
Egypt
to
find
better
liberty
in
another
land
,
vnto
which
God
promised
to
bring
them
,
before
euer
they
could
get
themselues
clearely
gone
,
and
rid
away
out
of
the
Egyptian
Countrie
,
had
such
a
farewell
giuen
them
,
when
they
were
euen
vpon
the
point
of
parting
out
of
that
land
,
as
brought
then
greater
distresse
,
and
more
feare
vpon
them
,
then
euer
they
were
in
before
;
and
caused
them
to
haue
lesse
hope
of
their
liues
,
then
when
they
were
in
Egypt
vnder
the
soarest
bondage
,
and
pressed
with
the
heauiest
burdens
,
which
Pharaoh
with
all
his
crueltie
had
willed
to
be
imposed
vpon
them
:
For
marching
as
with
a
double
pace
from
Etham
,
towards
the
valley
of
Pihahiroth
,
they
were
forced
to
sit
downe
(
as
not
seeing
how
they
could
goe
any
further
)
betweene
two
ledges
of
Mountaines
adioyning
to
the
red
sea
;
and
so
being
come
to
the
brinke
and
wash
of
the
sea
,
the
Egyptians
getting
sight
of
them
,
and
they
of
the
Egyptians
,
then
was
the
time
of
Iacobs
trouble
,
and
the
greatest
pinch
Ier.
30.
7.
of
their
hardest
trouble
;
for
the
sea
was
now
before
them
,
the
Mountaines
on
either
side
of
them
,
and
their
fierce
and
furious
enemies
at
their
backs
pursuing
of
them
,
so
as
there
was
no
hope
left
of
euer
escaping
:
for
though
they
did
all
they
could
to
flee
before
the
Egyptians
,
yet
death
seemed
to
come
running
after
them
in
Pharaohs
chariots
:
this
made
them
to
murmure
against
Moses
,
and
to
crie
out
for
feare
,
because
of
the
present
danger
.
According
as
it
is
vsuall
with
Gods
seruants
,
when
they
are
in
soare
Psal.
40.
11.
12.
affliction
,
and
in
heauy
distresse
,
then
doe
their
hearts
begin
to
faint
within
them
,
and
their
hope
to
quaile
;
hobeit
if
they
would
but
hold
their
peace
a
while
,
and
labour
to
throw
out
that
feare
that
hath
such
painefulnesse
in
it
,
1.
Iohn
4.
18.
possessing
their
soules
with
patience
:
if
they
would
but
stand
still
(
as
Moses
willed
the
Israelites
to
doe
)
,
and
behold
Exod.
14.
13.
14
the
saluation
of
the
Lord
,
waiting
for
the
happy
issue
that
the
Lord
would
make
for
them
out
of
all
their
greatest
distresse
,
then
should
they
well
perceiue
and
find
,
that
the
Lord
would
be
seene
of
them
,
as
he
was
of
Abraham
Gen.
22.
14.
in
the
mount
,
though
not
in
the
way
to
it
,
yet
in
the
very
mount
when
it
is
come
to
the
extremitie
,
and
to
a
pinch
indeed
:
then
will
hee
shew
himselfe
a
helpe
at
hand
readie
to
be
found
,
and
make
a
sweete
and
comfortable
deliuerance
for
his
seruants
so
hardly
bestead
:
yea
,
they
should
not
onely
perceiue
,
and
see
the
strange
and
marueilous
manner
of
the
Lords
working
(
who
in
doing
of
another
worke
,
knoweth
how
to
bring
his
owne
work
to
be
perfected
)
,
and
not
alone
come
to
find
their
deliuerances
happily
wrought
out
by
him
,
to
be
so
famous
and
so
notable
,
as
they
will
deserue
to
be
acknowledged
by
a
most
triumphant
song
in
the
end
,
as
was
that
of
Israels
Exod.
15.
1.
carrying
through
the
red
sea
:
but
experience
would
also
shew
them
,
that
their
greatest
feares
would
make
vp
their
chiefest
comforts
,
and
the
most
dreadfull
dangers
they
were
brought
vnto
,
become
meanes
of
their
safest
securitie
,
and
best
assurance
at
the
last
:
witnesse
both
the
horrible
feare
that
came
vpon
the
people
of
Israel
,
which
was
like
to
ouerwhelme
them
,
when
they
were
at
the
brinke
of
the
red
sea
,
their
enemies
being
at
their
helles
in
their
hot
pursuit
after
them
,
and
the
ioy
and
gladnesse
,
yea
,
triumphant
ioy
wherewith
they
were
cheared
and
comforted
,
yea
,
made
to
exult
with
reioycing
,
when
once
they
saw
all
dangers
to
be
escaped
,
and
themselues
(
not
one
of
them
being
missing
among
them
)
,
brought
all
safe
to
the
shoare
,
and
on
the
other
side
;
then
did
they
sing
for
ioy
of
heart
,
yea
,
triumphantly
reioyce
and
sing
with
timbrels
and
dances
,
and
at
the
length
they
found
,
that
those
things
Exod.
15.
20.
which
before
bred
,
&
brought
greatest
feare
vpon
them
,
serued
now
but
to
make
them
farre
more
secure
,
then
either
they
euer
were
,
or
in
any
likelyhood
euer
could
haue
been
,
if
this
had
not
happened
,
which
now
was
done
.
True
it
is
,
that
when
their
mercilesse
enemies
the
Egyptians
(
who
had
so
tiranously
oppressed
them
in
the
house
of
bondage
)
were
now
come
with
bloody
minds
,
to
make
a
full
end
of
their
tyrannie
,
and
to
perfect
their
cruelty
vpon
them
,
in
their
vtter
and
last
destruction
,
and
were
now
come
within
sight
of
the
Israelites
,
it
is
not
otherwise
to
be
thought
,
but
the
nearer
they
perceiued
them
to
be
vnto
them
,
the
greater
was
their
feare
of
them
:
but
see
how
all
this
was
ordered
by
the
Lord
to
make
them
farre
more
secure
.
The
purpose
of
the
Lord
doubtlesse
was
with
his
owne
hand
,
to
doe
execution
vpon
the
enemies
of
his
people
,
and
to
take
full
vengeance
vpon
the
Egyptians
,
vpon
Pharaoh
and
all
his
host
,
in
destroying
them
at
once
for
the
cursed
cruely
,
they
had
exercised
towards
the
Israelites
.
Now
if
Pharaoh
had
not
followed
them
at
all
,
but
had
let
them
depart
quietly
out
of
his
Countrie
for
the
present
,
yet
might
they
haue
afterward
been
in
some
doubt
and
feare
,
lest
for
the
old
grudge
hee
bare
them
,
he
might
haue
ioyned
with
other
their
enemies
,
and
at
some
other
time
haue
againe
set
vpon
them
;
or
if
the
Lord
(
minding
to
destroy
Pharaoh
and
his
army
)
,
should
haue
done
it
at
some
other
time
,
or
in
some
other
place
where
Israel
should
not
haue
seene
it
,
but
onely
heard
the
idings
and
the
newes
thereof
,
the
very
report
might
haue
much
cheared
and
gladded
their
hearts
indeed
,
but
yet
their
minds
would
not
so
abundantly
haue
been
euerie
way
satisfied
and
secured
,
as
when
they
should
see
all
this
done
in
their
very
presence
,
they
standing
by
,
and
beholding
the
same
.
The
greatnesse
therefore
of
their
feare
by
the
neare
approaching
of
their
enemies
,
who
were
now
at
their
heeles
,
made
but
for
their
greater
quiet
,
safer
securitie
,
and
fuller
satisfaction
,
that
those
enemies
who
had
troubled
them
so
long
,
should
henceforth
neuer
trouble
them
any
more
;
execution
being
done
vpon
them
while
they
did
looke
on
.
Israel
seeing
with
their
owne
eyes
the
Egyptians
dead
vpon
the
sea
banke
,
Exod.
14.
28.
30
not
one
remaining
.
Beside
,
the
waters
which
were
so
deepe
and
vnfoordable
for
any
armie
to
passe
through
,
and
the
swelling
and
mountanous
billowes
of
the
sea
,
whïch
(
as
the
Psalmist
saith
)
are
mighty
,
and
doe
rage
horribly
,
might
adde
to
their
feare
,
and
make
their
hearts
more
to
faile
and
to
faint
within
them
:
for
what
could
they
otherwise
expect
then
(
if
they
should
venture
that
way
)
to
be
quite
swallowed
of
the
deepe
:
but
that
which
they
feared
would
haue
been
for
their
destruction
,
they
found
by
Gods
prouidence
so
ordered
for
their
good
,
as
it
became
vnto
them
a
sure
and
safe
protection
:
for
the
slouds
stood
still
as
an
heape
,
the
depths
congealed
together
in
the
heart
of
the
sea
,
and
stood
about
Gods
people
as
walles
of
defence
for
them
on
their
right
hand
,
and
on
their
left
;
so
as
all
things
here
wrought
now
together
for
their
good
,
euen
that
which
they
most
feared
would
haue
hurt
them
,
did
now
best
of
all
helpe
them
:
the
raging
sealaying
downe
her
proud
waues
,
and
making
way
for
the
entertaining
of
them
,
became
now
as
a
sanctuarie
vnto
them
,
and
as
a
City
of
refuge
for
them
,
that
flying
vnto
it
,
they
might
be
preserued
from
the
hand
of
the
reuenger
,
that
so
hotly
did
pursue
and
follow
after
them
;
their
sorrowes
brought
them
solace
;
their
deepest
dangers
gaue
them
best
safety
,
and
most
sure
defence
,
they
being
in
the
depth
and
bottome
of
the
sea
,
were
walled
about
as
with
strong
bulwarks
,
and
kept
safe
as
in
a
Castle
,
that
no
power
of
the
enemie
could
preuaile
against
them
;
yea
their
very
enemies
themselues
,
who
so
fast
followed
after
them
,
did
(
though
against
their
will
)
serue
to
helpe
them
forward
in
their
way
,
and
to
further
them
on
to
make
more
speed
,
that
the
sooner
they
might
be
set
out
of
all
danger
,
and
brought
where
they
should
need
to
feare
them
no
more
.
Neuer
could
any
be
more
distressed
nor
put
to
a
greater
plunge
,
then
were
these
poore
Israelites
at
this
time
:
but
though
all
was
fearfull
to
them
for
a
season
,
yet
nothing
(
we
see
)
proued
hurtfull
vnto
them
in
the
end
:
the
troubles
which
now
came
vpon
them
,
were
not
sent
nor
appointed
of
God
to
trouble
them
further
,
but
to
put
an
end
to
the
troubles
they
had
endured
before
,
and
to
bring
them
rest
from
the
hands
of
their
hatefull
enemies
,
that
otherwise
would
neuer
haue
rested
from
their
despitefull
vexations
,
their
deepest
dangers
became
their
best
defenders
;
the
waters
standing
about
them
,
as
walles
and
Castles
doe
about
Cities
defenced
,
which
no
enemie
can
possibly
scale
or
euer
break
downe
.
If
therefore
when
the
case
of
Gods
children
is
as
was
the
state
of
the
Israelites
now
,
as
it
was
with
Dauid
,
Psal.
18.
4.
5.
when
he
complained
that
the
sorrowes
of
death
had
compassed
him
,
and
the
flouds
of
wickednesse
did
make
him
most
Psal.
116.
3.
afraid
:
when
the
snares
of
death
did
ouertake
him
,
and
the
griefes
of
the
graue
did
so
catch
hold
vpon
him
,
as
hee
could
find
nothing
but
trouble
and
sorrow
:
If
in
the
multitude
of
these
troubles
so
rushing
vpon
them
at
once
,
they
would
but
pauze
and
take
breath
a
while
;
and
as
Moses
willed
Isa.
63.
1.
the
Israelites
,
stand
still
and
not
feare
,
but
see
and
looke
for
the
saluation
of
the
Lord
(
who
hauing
promised
to
deliuer
his
seruants
,
speaketh
in
righteousnesse
,
and
is
mighty
to
saue
)
,
they
should
find
the
issue
would
be
with
them
as
was
both
with
the
Israelites
then
,
and
with
Dauid
afterward
;
who
acknowledged
thus
vnto
the
Lord
,
that
when
I
said
my
foot
slideth
,
thy
mercy
,
O
Lord
,
stayed
mee
vp
;
in
the
multitude
of
my
thoughts
thy
comforts
haue
reioyced
my
soule
.
Yea
,
if
their
troubles
themselues
had
but
Psal.
94.
18.
1
language
to
talke
with
them
▪
and
tongues
put
into
their
heads
to
declare
to
them
in
words
,
what
by
proofe
shall
be
found
at
the
last
they
will
doe
to
them
in
deedes
;
in
stead
of
dismaying
them
,
they
would
abundantly
satisfie
and
content
them
,
ease
and
quiet
their
minds
;
yea
much
cheere
,
reioyce
,
and
make
glad
their
heauie
hearts
with
letting
them
know
what
a
benefit
they
should
receiue
by
their
comming
vnto
them
,
and
how
much
good
they
all
would
doe
vnto
them
,
before
they
would
euer
leaue
them
,
or
part
from
them
any
more
:
for
though
the
troubles
were
neuer
so
many
,
yet
all
of
them
would
begin
one
after
another
,
to
speake
comfortably
vnto
them
,
letting
them
know
they
are
come
as
friends
to
helpe
them
,
and
not
as
enemies
whom
they
need
to
be
afraid
of
,
for
any
manner
of
way
harming
or
hurting
of
them
.
Troubles
indeed
in
their
vizards
,
are
fearfull
to
Gods
children
,
and
terrible
to
looke
vpon
,
but
in
their
true
faces
when
those
vizards
are
pulled
off
,
and
the
true
end
and
plaine
meaning
of
their
comming
is
once
discouered
and
made
knowne
according
to
Gods
gracious
purpose
in
sending
them
to
his
best
belouest
children
,
then
doe
they
appeare
amiable
,
and
are
found
louely
to
looke
vpon
,
then
will
they
be
thought
worthy
the
welcoming
of
them
,
and
of
finding
a
cheerfull
and
friendly
kind
of
entertainment
to
be
giuen
vnto
them
:
for
so
witnesseth
the
Apostle
Iames
,
who
plainly
affirmeth
there
is
cause
why
Christians
should
account
it
all
ioy
when
they
fall
into
Iam.
1.
2.
diuers
tentations
;
for
then
they
are
happened
among
their
friends
,
and
fallen
into
the
company
and
hands
of
such
as
are
their
well-willers
,
that
will
all
of
them
worke
together
(
each
one
doing
his
part
)
to
doe
them
good
.
When
they
see
many
troubles
to
be
before
them
,
if
they
had
eyes
opened
to
see
them
vnmasked
,
and
were
able
rightly
and
wisely
to
iudge
and
discerne
of
them
for
the
present
(
according
to
that
which
they
will
shew
and
proue
themselues
to
be
vnto
them
in
the
end
after
due
triall
be
once
taken
and
made
thereof
)
they
would
be
as
much
comforted
in
the
beholding
of
them
,
and
seeing
them
neerly
to
approch
vnto
them
as
was
Iacob
who
flying
from
his
vnkind
and
churlish
father
in
lay
Laban
,
standing
also
in
no
lesse
feare
in
meeting
of
his
most
cruell
and
currish
brother
Esau
,
that
threatned
his
death
,
when
in
the
middest
of
all
these
dangers
the
Angels
of
God
met
him
in
the
way
for
his
comfort
,
whom
when
hee
saw
he
said
of
them
,
that
they
were
Gods
host
which
God
had
sent
vnto
him
,
calling
the
name
of
that
place
Mahanaim
,
Gen.
32.
1.
2.
that
is
,
two
hosts
:
euen
two
that
were
now
ioyned
together
,
his
owne
,
and
that
camperoyall
from
heauen
,
for
the
better
safe
guarding
of
him
.
For
so
are
these
Gods
messengers
,
that
goe
forth
at
his
bidding
,
and
they
goe
to
no
other
but
to
whom
he
doth
send
them
;
neither
doe
they
otherwise
demeane
themselues
where
they
become
,
then
according
as
they
haue
direction
giuen
vnto
them
,
and
their
appointment
from
him
.
They
are
sometimes
sent
out
against
Gods
enemies
,
and
othewhiles
(
when
need
doth
so
require
)
they
are
most
imployed
about
his
friends
,
and
about
his
deare
children
whom
hee
loueth
best
:
but
as
the
persons
are
much
differing
to
whom
now
and
then
they
are
thus
sent
;
so
is
not
the
end
of
their
sending
to
either
of
them
the
same
,
neither
the
manner
of
their
working
found
to
be
alike
with
them
,
after
they
be
once
come
,
but
as
cleane
contrary
,
a
carrying
of
the
matter
in
their
dealings
with
the
one
and
the
other
,
as
was
appointed
by
the
Lord
to
bee
vsed
by
the
sixe
men
whom
Ezechiel
saw
in
a
vision
to
be
sent
out
into
the
City
,
to
Ezech.
9.
2.
3.
4.
5.
6.
7.
kill
and
slay
the
sinners
that
were
in
Ierusalem
,
euery
man
hauing
a
slaughter-weapon
in
his
hand
.
Among
whom
order
was
first
taken
for
the
preseruing
of
the
faithfull
,
that
they
might
be
marked
out
to
be
knowne
from
the
rest
,
charge
being
giuen
that
none
of
them
should
come
neere
any
man
vpon
whom
the
marke
might
be
seene
;
but
as
for
all
the
other
,
their
commission
was
large
to
goe
through
the
City
and
slay
vtterly
to
destruction
,
the
old
and
the
young
,
not
letting
their
eye
spare
nor
haue
any
pitie
,
but
to
fill
the
courts
of
Gods
house
with
their
slaine
.
When
troubles
come
vpon
the
wicked
,
when
afflictions
,
calamities
,
and
wofull
distresses
are
sent
out
to
take
hold
vpon
vngodly
persons
,
who
goe
on
with
a
high
hand
to
prouoke
God
by
their
sinnes
,
th
en
are
they
mustered
as
the
hoast
of
God
,
and
as
his
leuied
souldiers
and
strong
warriours
that
are
sent
forth
to
fight
Gods
battels
,
and
to
bee
reuenged
of
his
enemies
;
then
haue
they
slaughter-weapons
put
into
their
hands
,
and
their
commission
is
made
large
to
kill
and
slay
freely
,
without
sparing
any
,
or
shewing
any
pity
.
But
when
they
are
sent
to
the
godly
(
as
they
are
sent
to
The
sea
is
found
oftner
without
wind
and
tempest
,
then
the
liues
of
Gods
seruants
without
troubles
and
affliciions
.
none
more
,
and
scarce
to
any
so
often
,
in
so
much
as
for
any
to
be
without
chastisement
,
whereof
all
are
partakers
,
were
to
carrie
the
brand
of
a
bastard
,
and
of
one
that
were
not
the
Sonne
of
God
)
,
then
haue
they
their
slaughter-weapons
taken
from
them
.
Then
must
all
troubles
vnarme
themselues
,
and
lay
downe
their
venomed
Heb.
12.
8.
weapons
with
which
they
are
found
so
much
to
hurt
others
:
for
Christ
vpon
the
Crosse
vnarmed
them
to
his
,
the
venome
of
all
crosses
and
troubles
being
taken
out
of
them
by
his
sufferings
vpon
the
Crosse
.
And
being
thus
sent
out
,
they
are
not
sent
forth
without
their
limitation
,
what
to
doe
,
how
farre
to
goe
,
when
to
stay
,
and
where
they
must
goe
no
further
,
and
meddle
no
more
.
The
diuell
was
not
more
limited
nor
prescribed
by
the
Lord
how
farre
to
goe
,
and
where
to
stay
in
his
dealing
against
Iob
2.
6.
Iob
,
to
see
that
his
life
might
no
way
be
touched
,
then
these
are
restrained
from
doing
the
least
harme
to
such
as
loue
God
:
nay
contrarily
,
their
whole
employment
for
which
they
are
sent
forth
,
and
about
which
they
are
set
a
worke
,
is
,
that
they
doe
neither
more
nor
lesse
saue
that
which
may
be
good
vnto
such
;
and
that
they
doe
all
worke
together
to
worke
them
good
in
the
end
:
whilest
Gods
seruants
being
through
their
troubles
,
iudged
of
the
Lord
,
and
so
bettered
by
them
,
might
(
like
those
that
were
marked
in
Ierusalem
,
to
the
end
they
should
bee
spared
,
when
others
were
to
bee
destroyed
)
,
by
their
chastisements
in
like
manner
be
marked
of
the
Lord
as
those
whome
Heb.
12.
6.
he
loueth
,
and
whom
of
very
faithfulnesse
,
he
causeth
to
bee
troubled
,
to
the
end
(
as
the
Apostle
sheweth
)
they
might
Psal.
119.
75.
1.
Cor.
11.
32.
not
be
condemned
with
the
world
.
Neuer
was
Dauid
more
carefull
for
the
sauing
of
the
life
,
nor
for
the
good
vsage
of
his
vnnaturall
and
rebellious
sonne
Absalom
,
when
he
sent
forth
his
Captaines
with
the
hoast
and
armie
of
the
people
,
to
fight
his
battels
against
those
rebels
,
in
giuing
them
charge
to
deale
gently
for
his
sake
with
the
young
2.
Sam.
18.
15.
man
,
euen
with
his
sonne
Absalom
:
then
the
Lord
is
found
carefull
of
the
safety
of
all
that
doe
belong
to
him
,
to
giue
charge
to
the
whole
host
and
armies
of
sorrowes
when
they
are
sent
out
and
doe
goe
forth
into
the
world
(
though
there
were
hundreds
and
thousands
of
them
,
that
whatsoeuer
they
doe
to
others
,
yet
they
euer
take
heed
they
vse
well
Gods
seruants
:
neither
is
this
charge
at
any
time
neglected
,
nor
any
found
that
euer
durst
(
with
Ioab
)
be
so
bold
as
aduenture
to
transgresse
Gods
gracious
commandement
and
appointment
herein
.
How
excellent
then
,
how
blessed
and
how
happie
is
the
state
of
all
Gods
seruants
,
that
liuing
in
the
world
,
are
yet
such
priuiledged
men
,
as
no
manner
of
euill
(
how
greatly
soeuer
it
may
preuaile
against
others
)
can
yet
euer
hurt
them
;
but
that
which
is
others
bane
,
be
commeth
a
blessing
vnto
them
;
and
the
sorest
iudgements
that
are
found
to
be
heauie
plagues
where
they
light
vpon
others
,
are
become
so
altered
vnto
them
,
they
bearing
the
same
,
that
(
as
if
their
nature
were
wholly
changed
)
they
then
(
of
iudgements
)
are
made
mercies
vnto
them
.
A
skilful
and
learned
Chymist
,
can
by
his
art
maruellously
change
the
nature
of
things
;
and
by
separation
of
visible
elements
,
draw
helpfull
medecines
out
of
hurtfull
and
ranke
poysons
;
but
all
the
changes
that
they
can
make
,
come
not
neare
to
this
change
;
and
the
greatest
excellency
of
their
skill
in
working
things
,
otherwise
strange
in
nature
,
is
infinitely
beneath
,
and
commeth
short
of
the
glorious
workmanship
which
is
shewed
forth
to
bee
done
and
wrought
by
the
Lord
(
who
is
said
to
be
he
that
worketh
wonders
alone
)
in
that
worke
of
grace
whereby
men
are
so
altered
and
changed
by
him
,
as
they
are
made
new
creatures
,
and
all
things
are
made
new
(
after
a
sort
)
vnto
2.
Cor.
5.
17.
them
.
There
is
a
conceit
of
the
Philosophers
stone
,
that
it
should
haue
such
a
vertue
in
it
,
as
to
turne
into
gold
that
which
it
should
touch
:
it
were
doubtlesse
a
most
precious
stone
,
if
this
could
euer
be
found
to
bee
so
done
indeed
.
But
so
wonderfull
and
strange
is
the
alteration
and
change
that
is
made
in
Gods
children
,
when
they
are
once
made
new
creatures
by
him
,
so
are
they
then
become
precious
,
and
made
of
such
mettall
,
when
as
(
their
nature
being
changed
)
they
are
now
made
partakers
of
the
diuine
2.
Pet.
1.
4.
nature
of
God
,
as
that
whatsoeuer
then
toucheth
them
and
commeth
at
them
,
though
it
were
euill
before
,
doth
then
become
good
vnto
them
.
Troubles
may
come
vpon
Gods
children
,
afflictions
may
befall
them
,
and
the
like
outward
calamities
as
are
seene
to
happen
vnto
other
men
;
but
yet
in
a
farre
differing
manner
,
they
are
altered
and
ordered
,
they
are
blessed
and
sanctified
,
and
otherwaies
made
good
vnto
them
,
then
they
are
found
to
bee
vnto
any
other
sort
of
men
:
for
there
is
nothing
that
euer
befalleth
to
Gods
children
,
which
commeth
not
in
mercy
,
and
through
mercy
vnto
them
:
the
reason
of
it
is
,
because
Gods
mercies
doe
compasse
them
about
on
euery
Psal.
32.
10.
side
.
Now
we
know
that
when
a
place
is
surrounded
with
a
strong
wall
on
euery
part
,
or
compassed
about
with
a
moat
on
euery
side
,
there
is
nothing
can
come
at
that
place
,
but
of
necessity
it
must
come
by
,
and
through
that
which
compasseth
it
.
Euery
child
of
God
is
as
a
man
standing
in
a
center
,
hauing
a
circumference
of
mercy
circling
him
about
on
euery
side
,
so
as
nothing
can
come
to
the
true
child
of
God
,
but
from
,
or
through
mercy
;
and
that
in
such
manner
,
as
it
shall
relish
and
tast
of
mercy
,
and
become
mercy
vnto
him
,
before
euer
it
come
at
him
.
Yea
,
so
are
all
the
wayes
of
God
mercy
and
truth
,
to
all
Psal.
25.
10.
such
as
feare
him
,
as
he
neuer
setteth
foot
,
nor
treadeth
step
out
of
this
path
,
he
neuer
doth
any
thing
but
in
all
mercy
to
his
children
;
not
onely
then
when
hee
ladeth
Psal.
68.
19.
them
with
his
benefits
,
and
rich
blessings
bestowed
vpon
them
,
but
as
well
when
he
doth
humble
them
vnder
the
hardest
pressures
,
and
waight
of
the
heauiest
iudgements
that
he
layeth
vpon
them
,
because
it
is
in
all
loue
and
faithfulnesse
that
he
causeth
them
so
to
be
troubled
.
Whence
it
is
,
that
when
Gods
mercy
in
a
fauour
and
blessing
bestowed
,
being
once
abused
,
and
his
grace
being
turned
into
wantonnesse
,
would
become
a
plague
and
iudgement
,
if
it
should
so
be
contained
;
then
is
it
Gods
greater
mercy
to
take
that
mercy
,
that
fauour
and
blessing
away
,
and
to
bring
on
some
iudgement
for
the
remedying
of
that
abuse
;
and
in
that
case
mercy
being
so
remoued
,
iudgement
it selfe
is
made
mercy
vnto
such
.
Why
it
should
be
thus
,
the
reason
is
,
for
that
God
hath
made
his
children
to
bee
Rom.
9.
22.
23.
vessels
of
his
mercy
,
as
others
are
made
vessels
of
his
wrath
.
Now
we
know
,
none
(
but
those
that
ouerseene
in
that
they
doe
)
will
put
contrary
liquors
into
contrary
vessels
;
as
poyson
,
where
they
should
put
their
potion
;
or
new
and
sweet
wine
,
into
mustie
and
old
vessels
;
as
neither
will
they
put
sowre
vineger
into
their
bottles
of
Rose
of
solace
:
but
the
Lord
is
neuer
thus
ouerseene
,
to
powre
in
wrath
into
those
chosen
and
elect
vessels
of
his
,
which
he
hath
set
apart
for
to
be
onely
vessels
of
mercy
;
neither
on
the
other
side
,
to
lauish
out
his
sauing
mercies
vpon
cast-away
reprobates
,
that
are
vessels
appointed
to
bee
filled
with
nothing
but
wrath
and
vengeance
.
If
then
there
is
nothing
euer
done
to
Gods
seruants
,
which
is
not
done
in
much
mercy
at
all
times
;
if
iudgement
it selfe
is
made
mercy
vnto
them
;
if
whatsoeuer
toucheth
them
,
is
turned
into
a
blessing
vnto
them
;
if
when
they
are
in
trouble
,
God
doth
it
in
all
faithfulnesse
,
causing
them
to
bee
so
troubled
,
to
the
end
their
troubles
might
doe
them
good
;
if
when
they
are
iudged
,
they
are
chastened
of
the
Lord
,
to
the
end
they
might
not
bee
condemned
with
the
world
:
what
should
let
,
but
that
as
they
are
at
peace
with
God
by
being
iustified
by
faith
;
so
they
should
reioyce
euen
in
their
tribulations
also
?
Yea
(
as
Saint
Iames
willeth
)
count
it
all
ioy
when
they
fall
(
not
into
some
few
,
but
)
into
great
varietie
and
multitudes
of
them
?
Which
if
any
shall
be
so
farre
from
doing
,
as
they
shall
rather
despise
the
chastening
of
the
Lord
,
contrary
to
the
counsell
giuen
Heb.
12.
5.
by
the
holy
Ghost
,
they
shall
but
(
as
the
Prophet
Ionah
speaketh
)
forsake
their
owne
mercy
.
Ionah
2.
8.
CHAP.
XXV
.
The
difference
of
ioy
in
the
last
dimension
,
or
the
longitude
thereof
;
and
how
the
ioy
of
sound
beleeuers
is
permanent
,
and
inducing
the
ioy
of
hypocrites
transitorie
and
fained
.
THe
fourth
and
last
dimension
,
wherein
the
ioy
of
true
beleeuers
,
and
of
such
as
are
but
hollow
and
vnsound
in
the
faith
,
may
appeare
farre
to
differ
betweene
themselues
,
is
in
respect
of
the
longitude
and
length
of
time
,
for
the
continuance
and
enduring
thereof
.
The
one
is
transitorie
and
fading
:
which
(
according
to
the
vnsoundnesse
of
them
that
haue
it
)
will
not
last
long
,
but
is
momentany
,
and
of
short
abiding
like
a
morning
cloud
,
and
as
the
early
dew
,
which
when
the
Sunne
ariseth
,
Hos.
13.
3.
passeth
soone
away
;
the
triumphing
of
the
wicked
is
short
,
and
the
ioy
of
the
hypocrite
is
but
for
a
moment
(
as
speaketh
Zophar
Iob
20.
5.
the
Naamathite
)
but
the
other
is
lasting
comfort
and
termelesse
ioy
,
which
will
endure
as
long
as
the
daies
of
heauen
,
and
is
so
firmely
fixed
and
deeply
rooted
in
the
heart
of
him
that
is
sound
in
the
faith
,
as
it
is
found
able
to
endure
the
skorchingst
heate
,
and
most
feruent
Sun-shine
of
the
hottest
persecution
,
without
any
withering
.
The
ioyings
of
hypocrites
,
the
chearing
and
lightning
Ioy
of
hypocrites
●ut
short
.
of
their
hearts
,
are
but
as
the
flashes
of
lightning
in
a
dark
night
;
which
though
they
may
bring
some
light
for
a
time
,
yet
the
darkenesse
is
doubled
afterward
;
the
candle
Prou.
13.
8.
Amos
8.
9.
of
the
wicked
(
saith
Salomon
)
shall
soone
be
put
out
;
yea
,
their
Sunne
goeth
downe
ouer
them
,
euen
at
noone
,
and
the
Lord
will
darken
their
earth
in
the
cleare
day
:
their
ioy
is
but
as
their
hope
is
,
which
is
as
soone
blowne
away
,
as
is
the
flower
of
a
dried
thistle
.
There
are
none
that
seeme
to
haue
greater
forwardnesse
,
greater
delight
and
ioy
in
good
things
for
a
time
,
then
haue
temporary
beleeuers
.
Marke
4.
16.
17
Our
Sauiour
Christ
compareth
them
to
the
seed
that
is
sowne
in
sto●ie
ground
,
which
vseth
to
come
vp
hast●ly
,
as
soone
and
sooner
then
other
,
and
to
shew
as
greene
and
goodly
for
a
time
,
but
yet
wanting
depth
of
earth
,
neuer
commeth
to
perfection
,
but
is
quickly
withered
,
and
soone
commeth
to
nothing
againe
:
their
delight
and
ioy
in
the
best
things
is
not
constant
,
they
may
delight
and
ioy
in
one
Sermon
,
and
loath
the
next
they
heare
againe
;
they
may
with
Herod
,
reuerence
Iohn
Baptist
,
to
day
heare
gladly
Mat.
6.
20.
his
preaching
,
and
feele
some
ioy
at
the
Sermon
,
and
yet
to
morrow
doe
as
bad
as
he
did
,
who
added
that
to
all
his
other
euils
,
that
he
put
Iohn
into
prison
,
out
of
which
there
Luke
3.
20.
was
no
bailing
of
him
,
till
he
had
paid
his
head
for
a
ransome
.
Yea
,
their
ioy
is
so
deceitfull
,
so
false
and
durelesse
as
it
will
not
last
long
in
any
thing
,
they
may
bee
as
pleasant
and
iocund
for
a
time
,
as
was
Agag
,
when
hee
said
,
the
feare
of
death
was
gone
,
and
then
in
a
moment
and
turne
of
the
hand
,
feele
nothing
but
the
bitternes
of
death
and
vnauoideable
sorrowes
vpon
them
,
and
then
their
hearts
like
Nabals
will
soone
die
away
in
them
,
and
become
as
heauy
as
a
stone
.
The
light
of
their
ioy
is
soone
put
out
in
darkenesse
,
and
all
the
shining
thereof
ouercast
of
the
sudden
with
some
sad
remembrance
,
or
but
the
Iob
18.
5.
6.
heare-say
of
a
danger
,
the
light
of
the
wicked
shall
be
quenched
,
and
the
sparke
of
their
fier
shall
not
shine
;
their
ioy
being
but
as
the
shining
of
some
great
light
,
when
it
is
ready
to
goe
out
,
which
may
shine
with
a
great
(
though
not
with
a
long
)
blaze
,
and
then
all
of
the
sudden
ere
one
bee
aware
,
it
is
quite
extinguished
,
and
seene
to
goe
out
againe
;
and
then
as
the
candle
stinketh
more
,
being
put
out
,
then
if
it
had
neuer
been
lighted
before
;
so
they
that
haue
once
loued
the
truth
,
and
had
ioy
therein
,
if
they
leaue
so
to
doe
,
or
loath
it
afterward
;
if
they
wilfully
reiect
2.
Pet.
2.
21.
it
,
and
turn●
away
againe
from
the
holy
commandement
,
they
are
then
〈◊〉
to
greater
iudgement
,
and
become
more
odious
both
to
God
and
man
,
then
if
they
had
neuer
knowne
and
embraced
the
same
.
Who
was
hotter
in
2.
King
10.
16.
zeale
then
Iohn
for
a
time
?
what
delight
and
contentment
tooke
he
in
that
he
did
?
how
was
he
conceited
for
it
,
and
prided
himselfe
therein
,
in
so
much
as
he
called
in
others
to
come
and
see
,
and
behold
what
zeale
he
had
for
the
Lord
?
and
yet
he
was
but
an
hypocrite
,
this
was
not
sound
,
neither
lasted
it
in
him
.
Iudas
seemed
to
begin
well
,
and
made
a
shew
of
leauing
all
,
as
well
as
did
the
rest
,
to
follow
Christ
:
but
he
was
a
foule
hypocrite
,
he
held
not
out
as
he
seemed
to
begin
;
wofull
was
his
end
,
he
being
one
of
the
twelue
,
to
whom
power
was
giuen
against
un●leane
spirits
,
to
heale
all
manner
of
sicknesses
and
diseases
,
being
Mat.
10.
8.
sent
forth
as
well
as
the
rest
to
vse
this
power
;
it
is
like
hee
had
great
ioy
as
well
as
the
rest
,
in
seeing
such
things
to
be
effected
by
him
(
according
as
it
is
said
,
that
the
Disciples
whom
Christ
sent
forth
,
returned
againe
with
great
ioy
,
because
the
diuels
were
subject
▪
vnto
them
)
:
but
this
ioy
Luke
10.
17.
did
not
last
long
in
Iudas
,
but
was
changed
into
a
most
desperate
sorrow
,
wofull
and
fearefull
was
his
end
.
Alexander
the
Copper-smith
was
thought
a
while
to
haue
ioined
with
Paul
and
(
as
some
think
)
to
haue
suffered
in
his
Acts
19.
33.
case
,
&
to
haue
bin
neare
vnto
martyrdome
:
but
he
soone
fell
from
the
faith
,
and
lost
al
the
loue
,
the
ioy
and
delight
that
he
had
in
the
truth
,
making
shipwrack
of
al
,
so
as
the
Apostle
1.
Tim.
1.
19.
20.
deliuered
him
vp
vnto
Satan
,
and
doubted
not
directly
to
pray
against
him
.
Saul
while
things
went
to
his
mind
,
was
content
for
a
time
to
aduance
Gods
religion
,
he
was
turned
Prophet
on
the
sudden
,
the
people
with
much
wondring
saying
one
to
another
,
is
Saul
also
among
the
2.
Sam.
10.
11.
1.
Sam.
11.
15.
Prophets
?
he
serued
God
with
the
people
,
offering
peace
offerings
,
and
had
great
ioy
in
so
doing
,
he
was
so
hot
vpon
Gods
seruice
,
as
he
was
impatient
of
tarrying
till
Samuel
might
come
to
offer
the
sacrifice
,
and
therefore
fell
to
offer
1.
Sam.
13.
10.
12.
it
himselfe
;
for
he
thought
the
time
long
(
as
himselfe
said
)
till
he
had
made
his
supplication
to
the
Lord
:
but
he
was
a
foule
hypocrite
,
his
ioy
and
his
zeale
they
continued
not
,
his
end
was
fearefull
.
Flitting
spirits
be
neuer
good
,
and
this
warbling
and
quauering
musicke
of
ioy
that
is
thus
but
by
fits
,
brings
neuer
such
steady
comfort
,
as
may
bee
reckoned
vpon
,
will
stay
long
with
a
man
.
If
men
seeme
neuer
so
to
ioy
in
good
things
,
to
affect
godlinesse
for
a
time
,
if
they
be
not
constant
,
they
may
goe
to
hell
for
their
paines
in
the
end
.
Great
ioy
if
it
be
but
onely
for
a
time
,
Apoc.
2.
4.
&
3.
1.
good
motions
and
fits
of
zeale
that
will
not
last
long
,
are
not
so
much
to
be
reioyced
in
while
they
are
had
,
as
the
losse
of
them
is
to
be
lamented
when
they
are
so
lost
,
as
they
can
no
more
bee
found
nor
perceiued
to
be
in
them
that
had
them
.
If
there
be
a
terrible
sight
in
any
thing
to
be
seene
,
it
is
in
this
,
that
a
man
was
good
,
but
now
hee
is
become
naught
:
he
had
delight
and
comfort
in
well-doing
,
but
now
he
hath
none
:
he
had
zeale
and
forwardnes
,
but
now
he
is
luke-warme
;
hee
was
aliue
and
quicke
to
good
workes
,
but
now
he
is
dull
and
dead-hearted
,
and
that
way
become
as
lumpish
and
heauy
as
a
stone
:
he
seemed
to
heare
the
Word
with
much
gladnesse
,
and
to
haue
had
great
ioy
for
a
season
;
but
now
there
is
no
such
thing
to
be
found
remaining
with
him
,
but
all
is
vanished
and
quite
gone
,
all
is
withered
away
and
brought
to
nothing
;
that
being
found
verified
vpon
him
which
our
Sauiour
hath
threatned
,
that
as
to
him
that
hath
shall
still
be
giuen
to
Matth.
25.
29.
haue
more
,
so
from
him
that
hath
not
,
shall
be
taken
away
,
euen
that
which
both
to
himselfe
and
to
others
he
seemed
otherwise
to
haue
had
before
.
On
the
other
side
,
true
beleeuers
haue
ioy
and
peace
in
Rom.
15.
13.
beleeuing
,
their
ioy
is
sound
and
lasting
:
and
as
their
faith
is
True
ioy
is
lasting
.
sure
which
neuer
will
faile
them
,
so
are
their
comforts
and
ioyes
steadfast
,
solide
,
and
vnconquerable
,
such
as
are
able
to
cheare
vp
a
mans
heart
in
greatest
distresses
,
and
make
him
strong
to
endure
by
a
firme
and
most
settled
resolution
,
against
all
manner
of
opposition
,
and
whatsoeuer
thing
may
happen
;
yea
,
so
liuely
and
effectuall
is
the
sense
and
feeling
of
their
ioy
,
as
it
is
able
to
carry
their
hearts
after
a
sort
out
of
their
bodies
,
and
to
lift
them
vp
,
euen
to
the
very
heauens
.
Their
ioy
is
permanent
and
enduring
,
&
their
comforts
are
like
a
spring
of
water
,
whose
waters
faile
Isai.
58.
11.
not
,
for
riuers
of
waters
of
life
flow
out
of
their
bellies
,
so
as
Iohn
7.
38.
they
neuer
can
be
wholly
drie
againe
;
the
ioy
of
the
Lord
,
which
(
as
Ezra
told
the
people
)
was
their
strength
,
is
said
to
Nehem.
8.
10.
be
euerlasting
ioy
;
the
Lord
promising
his
people
,
that
euerlasting
ioy
shall
be
vpon
their
heads
;
they
are
promised
Isai.
35.
10.
Psal.
112.
4.
Isai.
42.
16.
to
haue
ioy
and
gladnesse
,
and
sorrow
,
and
mourning
shall
〈◊〉
away
;
Vnto
the
righteous
doth
light
arise
in
darknesse
,
but
such
light
as
is
not
like
to
flashes
of
lightning
in
a
darke
night
,
which
tarrieth
but
a
moment
,
and
then
doubleth
the
darkenesse
when
it
is
out
againe
but
their
l●ght
is
as
the
breakings
sorth
of
the
light
of
the
morning
,
or
as
the
light
Isai.
58.
8.
of
the
Sunne
when
it
breaketh
out
of
a
cloud
,
and
shineth
sorth
in
his
greatest
strength
,
whereby
al
darknes
is
dispelled
,
and
driuen
quite
away
.
And
if
comparison
be
made
,
the
light
of
the
Moone
to
them
,
is
far
aboue
that
,
which
the
light
of
the
Sun
is
to
others
,
and
the
light
of
their
Sun
is
found
to
be
Isai.
30.
26.
seuenfold
,
and
like
the
light
of
seuen
dayes
,
in
the
day
that
the
Lord
doth
bind
vp
the
breach
of
his
people
,
&
heale
the
stroke
of
their
wound
(
as
saith
the
Prophet
)
.
The
ioy
that
these
haue
,
and
light
of
comfort
arising
to
them
,
is
not
like
to
the
light
of
those
whom
Iude
calleth
wandring
starres
,
to
Iude
13.
whom
is
reserued
the
blacknes
of
darknesse
for
euer
,
for
the
Lord
is
the
creator
of
their
ioy
,
and
hee
giueth
to
them
the
light
of
their
comfort
,
so
as
their
sunne
shall
neuer
go
downe
,
neither
shall
their
Moone
be
hidden
from
them
,
for
the
Lord
will
be
their
euerlasting
light
,
and
their
God
,
Isai.
60.
19.
20.
their
glorie
.
The
Lord
dealeth
with
them
as
he
dealt
with
his
people
in
old
time
,
when
he
brought
them
out
of
Egypt
,
and
went
before
them
in
a
pillar
of
a
cloud
by
day
to
leade
them
the
way
,
and
in
a
pillar
of
fire
by
night
to
be
guide
Exod.
13.
21.
22.
vnto
them
of
that
vnknowne
iourney
,
that
they
might
goe
both
by
day
and
by
night
,
neither
taking
away
the
pillar
of
the
cloud
by
day
,
nor
the
pillar
of
fire
by
night
from
before
his
people
.
Christ
who
did
this
for
his
people
then
,
doth
no
lesse
for
his
Church
at
this
day
,
and
is
no
lesse
present
with
his
faithfull
ones
now
,
then
hee
was
with
those
Fathers
then
at
that
time
.
And
therefore
Isaiah
prophecying
of
the
times
of
Christ
,
among
other
blessings
reckoned
,
remembreth
this
,
that
God
will
create
vpon
Isai.
4.
5.
6.
Psal.
105.
39.
It
is
said
he
spread
out
the
cloud
for
a
couering
to
his
people
,
as
though
he
had
held
a
canopie
ouer
their
head
.
Thus
doth
God
to
this
day
spread
ouer
the
wings
of
his
gracious
and
mightie
protection
ouer
all
his
faithfull
,
that
they
may
rest
safe
vnder
the
shadow
of
the
almighty
.
On
the
other
side
,
whom
Bee
leaueth
of
them
,
it
is
said
,
their
shadow
is
departed
from
them
.
Numb.
14.
9.
Ioy
ecclipsed
.
1.
Pet
1.
8.
Isai.
61.
7.
euery
place
of
mount
Zion
and
the
assemblies
therof
a
cloud
,
that
it
may
be
a
couering
and
shadow
in
the
day
from
the
heate
,
and
the
shining
of
a
flaming
fire
by
night
,
that
vpon
all
the
glorie
(
that
is
,
vpon
the
Church
and
companie
of
the
faithfull
who
are
so
called
)
may
be
a
defence
,
and
that
by
day
and
by
night
they
might
haue
comfort
,
which
comforts
shall
no
more
be
taken
away
from
his
seruants
.
Now
then
was
this
shadow
of
the
cloud
by
day
,
or
the
shining
of
the
pillar
of
fire
by
night
,
taken
from
the
Israelites
after
they
were
gone
out
of
Egypt
?
True
it
is
,
the
ioy
of
Gods
seruants
sometimes
,
may
through
their
owne
default
be
ecclipsed
from
them
,
as
we
perceiue
to
be
sometimes
to
be
the
very
light
of
the
Sunne
,
but
howsoeuer
the
Sunne
may
be
ecclipsed
for
a
time
,
yet
wee
see
that
it
is
soone
recouered
againe
:
so
it
is
with
the
ioy
of
Gods
seruants
;
howsoeuer
for
a
time
it
may
bee
interrupted
,
and
they
may
seeme
to
be
in
heauinesse
for
a
season
(
neede
so
requiring
)
yet
neuer
can
it
wholly
be
lost
from
them
,
nor
finally
faile
them
for
altogether
,
but
so
is
it
found
in
the
end
to
be
restored
againe
with
aduantage
vnto
them
,
as
that
for
their
single
sorrowes
,
they
haue
double
ioyes
giuen
them
;
yea
such
ioyes
as
Peter
calleth
ioyes
vnspeakable
and
glorious
,
at
what
time
they
shall
see
cause
to
reioyce
in
their
portion
.
They
may
by
their
sinning
against
the
Lord
,
and
by
the
prouoking
of
his
anger
against
them
,
haue
the
feeling
of
this
ioy
kept
from
them
for
a
long
time
,
and
their
desired
comforts
so
long
withholden
,
as
may
make
their
hearts
to
feare
and
to
faint
within
them
:
but
as
the
Prophet
Habakuk
counselleth
and
Hab.
2.
3.
giueth
direction
,
though
it
tarrie
a
little
,
yet
let
them
waite
and
hope
vndoubtedly
to
finde
it
againe
,
for
certainly
in
the
end
it
will
come
and
it
will
not
stay
long
;
and
then
the
desire
once
so
accomplished
,
will
much
more
delight
their
Prou.
13.
12.
19.
soule
,
and
though
they
haue
tarried
for
it
long
,
yet
that
will
be
verified
vpon
them
at
the
last
,
that
the
patient
abiding
Prou.
10.
28.
of
the
righteous
will
proue
gladnes
in
the
end
.
Though
then
the
ioy
of
the
faithfull
may
not
be
felt
for
a
time
,
yet
is
there
no
feare
but
it
will
be
found
againe
afterward
,
for
their
ioy
is
such
ioy
as
is
euerlasting
,
in
respect
of
the
grounds
thereof
,
and
which
being
giuen
them
by
Christ
,
according
to
the
promise
he
hath
made
,
none
shall
for
euer
be
Ioh.
16.
22.
able
to
take
it
from
them
any
more
.
The
sun-shine
of
Gods
fauour
may
for
a
while
be
hidden
out
of
their
sight
,
but
then
as
the
Lord
himselfe
hath
promised
,
that
though
for
a
moment
in
his
anger
he
hides
his
face
,
yet
with
euerlasting
Isai.
54.
7.
8.
mercie
hee
will
haue
compassion
on
them
againe
,
and
turne
their
shadow
of
death
into
a
most
bright
and
chearefull
morning
.
Amos
5.
8.
The
ioy
of
a
temporarie
beleeuer
,
how
great
soeuer
it
may
seeme
to
be
for
a
season
,
yet
(
as
the
seede
sowne
in
stony
ground
)
it
cannot
be
kept
from
withering
in
the
scorching
heate
of
hot
persecution
,
because
it
wanteth
depth
of
earth
and
good
ground
to
roote
it
on
,
as
not
being
Mak.
4.
17.
grounded
either
vpon
any
stable
assurance
of
Gods
vndoubted
Temporary
ioy
withers
.
loue
and
rich
mercy
vnto
him
,
or
vpon
any
good
stedfastnes
of
his
own
loue
to
God
back
againe
in
thankfulnes
for
the
same
:
as
who
for
that
loue
of
God
wherewith
he
seeth
God
to
haue
first
loued
him
in
Christ
Iesus
,
should
bee
made
so
farre
to
forget
himselfe
and
to
prize
Gods
glorie
,
as
for
Gods
cause
to
be
found
willing
to
carrie
his
owne
life
in
his
hand
,
and
to
hazard
the
exposing
of
himselfe
to
any
danger
that
may
happen
;
but
rather
raised
and
being
grounded
vpon
some
worldly
,
some
selfe
and
by-respects
,
which
failing
,
and
not
falling
out
according
to
his
owne
reckoning
and
expectation
,
then
is
his
ioy
also
gone
,
and
he
as
much
altered
,
as
if
hee
had
neuer
been
the
man
.
The
ioy
of
an
hypocrite
vanisheth
quite
away
and
commeth
to
nothing
in
time
of
tribulation
.
How
triumphing
soeuer
he
was
found
to
be
before
in
his
great
reioycing
,
yet
when
persecution
and
fierie
triall
doth
come
,
he
groweth
then
to
be
most
heartlesse
and
crest
fallen
of
the
sudden
,
whosoeuer
dare
shew
himselfe
in
presence
:
then
he
will
be
sure
to
play
least
in
sight
at
that
time
.
And
no
marueile
though
an
hypocrite
bee
but
a
coward
,
for
what
hath
hee
to
trust
vnto
that
might
make
him
bold
,
in
whom
nothing
is
sound
and
right
as
it
should
be
,
who
hath
nothing
but
shewes
in
stead
of
substance
?
And
who
will
marueile
if
such
a
one
being
false
to
God
,
though
(
his
heart
deceiuing
him
)
hee
proue
false
to
himselfe
also
?
and
if
wanting
such
faith
as
is
only
able
to
giue
him
the
victorie
,
he
be
ouercome
of
feare
that
causeth
him
dastardly
to
flie
the
field
,
and
turning
his
backe
vpon
his
enemies
,
to
runne
the
countrey
.
Such
kinde
of
persons
(
whose
faith
doth
so
faile
them
,
and
whose
hope
is
vnsound
)
in
the
time
of
trouble
and
aduersitie
,
are
like
a
man
that
is
in
the
wilde
sea
in
time
of
a
storme
,
without
anchor
or
cable
,
without
mast
or
saile
,
or
any
tackling
to
make
shift
with
and
helpe
himselfe
by
,
who
hauing
no
meanes
left
vnto
him
to
vse
for
his
succour
and
reliefe
in
time
of
such
distresse
,
as
one
dispoiled
of
all
things
but
the
expectation
of
death
only
,
what
else
can
he
looke
for
but
to
perish
in
that
storme
,
without
all
hope
of
any
possible
escaping
?
These
kinde
of
persons
as
they
are
left
faithlesse
,
so
are
they
made
hopelesse
,
when
they
see
their
case
to
be
thus
helplesse
,
and
therefore
ruine
and
vtter
confusion
must
needes
be
their
last
end
.
But
the
ioy
of
a
true
beleeuer
,
as
it
hath
better
rooting
True
ioy
lasteth
.
and
is
grounded
vpon
a
better
foundation
,
whence
it
springeth
vp
and
taketh
the
beginning
,
so
is
it
of
a
more
firme
and
fast
abiding
,
standing
vnmoued
,
what
time
the
other
is
not
onely
shaken
and
wholly
cast
downe
:
and
then
flourishing
and
seene
still
to
grow
greene
,
when
the
Vinesoit
vulnere
virtus
.
other
(
not
being
able
to
abide
the
heate
of
persecution
)
becommeth
so
sulged
and
blasted
,
and
so
withered
away
,
as
it
wholly
fadeth
,
and
in
the
end
is
quite
brought
to
nothing
.
The
ioy
of
a
true
beleeuer
ariseth
and
groweth
out
of
faith
which
is
vnfained
,
whereof
Christ
is
the
author
and
the
finisher
,
and
the
holy
Ghost
is
the
worker
and
the
framer
of
this
blessed
worke
,
planting
faith
in
the
good
ground
of
an
honest
heart
,
and
causing
this
ioy
to
spring
out
of
that
flourishing
plant
,
as
the
most
sweete
and
pleasant
fruite
thereof
:
for
it
is
called
the
ioy
1.
Thes.
1.
6.
Gal.
5.
22.
of
the
holy
Ghost
,
and
it
is
numbred
among
the
fruits
of
the
spirit
.
Faith
is
the
sure
ground
of
this
ioy
from
whence
it
springeth
,
while
by
faith
wee
are
perswaded
of
the
loue
and
fauour
of
God
towards
vs
,
in
and
through
Christ
Iesus
,
into
whom
we
being
grafted
and
planted
by
our
beleeuing
,
doe
come
so
to
finde
our selues
to
haue
a
most
happie
and
ioyfull
being
in
him
;
which
causeth
vs
,
not
only
to
haue
some
ioy
and
reioycing
,
but
our
ioy
is
made
Ioh.
15.
11.
full
in
him
,
for
there
is
no
want
in
Christ
,
but
enough
to
be
found
for
the
making
of
our
ioy
full
euery
way
:
for
the
fulnes
of
the
Godhead
and
of
all
goodnesse
,
is
and
dwelleth
Coloss.
1.
19.
Ioh.
1.
16.
in
him
,
that
of
his
fulnes
we
may
receiue
,
euen
this
fulnes
of
ioy
and
of
spirituall
and
heauenly
consolation
,
which
he
Ioh.
16.
24.
himselfe
willeth
vs
to
seeke
by
prayer
for
to
obtaine
.
And
so
is
the
heart
of
the
beleeuer
filled
with
this
ioy
of
the
holy
Ghost
by
Christ
Iesus
our
Sauiour
,
as
it
is
more
then
the
world
(
or
all
the
enemies
he
hath
besides
)
can
doe
,
to
plucke
that
ioy
from
him
which
Christ
hath
once
giuen
Ioh.
16.
22.
him
,
or
so
to
rifle
and
rob
him
of
it
againe
,
as
it
can
euer
truly
be
said
,
he
is
now
wholly
emptie
who
before
was
full
,
(
according
to
that
which
Naomi
spake
in
the
griefe
Ruth
.
1.
21.
of
her
heart
as
touching
the
change
of
her
estate
)
and
he
is
now
dispoyled
of
all
ioy
,
and
hath
all
cause
of
reioycing
wholly
taken
from
him
,
that
before
was
so
abundantly
filled
and
replenished
with
the
same
.
For
light
being
sowne
for
the
righteous
,
and
ioy
for
the
upright
in
heart
,
Psal.
97.
11.
as
being
the
pleasant
fruite
and
rich
crop
which
they
are
to
reape
of
their
sowing
to
the
spirit
;
that
fruit
is
not
like
to
the
summer
fruite
which
will
not
last
,
that
soone
must
be
spent
,
but
it
is
lasting
fruite
that
will
endure
,
not
alone
all
the
yeere
,
but
all
their
life
time
for
them
to
liue
vpon
,
and
to
cheare
their
hearts
so
long
as
they
haue
a
day
to
liue
vpon
earth
.
And
therefore
doth
the
spirit
of
God
call
vpon
the
righteous
to
be
glad
,
and
all
such
to
reioyce
Psal.
32.
11.
Phil.
4.
4.
Psal.
5.
11.
and
be
ioyfull
as
be
vpright
in
heart
:
they
are
willed
to
reioyce
in
the
Lord
alwaies
,
and
againe
to
reioyce
,
yea
to
reioyce
and
triumph
for
euermore
.
Now
if
all
ioy
could
bee
so
wholly
extinct
at
any
time
,
as
not
onely
all
power
should
be
wholly
taken
away
of
bringing
it
into
act
for
the
present
,
but
in
like
manner
all
such
ground
and
causes
of
it
remoued
,
that
otherwise
might
as
warrantablie
and
sufficiently
cause
it
to
bee
,
(
though
now
it
is
not
for
the
present
act
in
being
)
as
doth
the
true
cause
bring
foorth
the
naturall
and
proper
effect
:
how
could
this
possibly
bee
done
which
the
spirit
of
God
in
these
and
many
the
like
places
of
Scripture
,
doth
will
and
warrant
the
righteous
to
doe
?
The
reason
why
true
ioy
in
Christ
being
once
giuen
to
the
faithfull
,
can
neuer
bee
afterwards
taken
from
them
againe
,
is
,
because
Gods
gifts
of
grace
to
his
children
are
without
all
repentance
:
Rom.
11.
29.
the
mercies
of
God
which
he
giueth
to
them
,
are
called
the
sure
and
the
euerlasting
mercies
of
Dauid
,
God
hauing
promised
to
Dauid
,
that
he
would
not
take
away
his
mercies
2.
Sam.
7.
15.
Psal.
89.
28.
33.
35.
from
him
and
his
,
as
he
tooke
them
away
from
Saul
that
was
before
him
.
And
this
is
no
more
then
that
which
in
expresse
words
our
Sauiour
Christ
did
promise
to
his
Disciples
before
he
left
them
,
that
he
would
come
againe
Ioh.
16.
22.
vnto
them
,
and
their
hearts
should
reioyce
,
and
their
ioy
should
none
take
from
them
.
All
true
beleeuers
then
to
whom
God
at
any
time
hath
giuen
to
haue
true
ioy
and
peace
in
beleeuing
,
may
with
a
ioyfull
reuerence
,
reioycing
Psal.
2.
11.
with
feare
and
trembling
before
the
Lord
,
hold
fast
this
their
ioy
:
and
following
the
example
of
that
worthy
leader
in
the
Lords
campe
and
hoast
(
euen
that
blessed
Apostle
Paul
)
challenge
all
their
enemies
to
doe
their
Rom.
8.
35.
worst
herein
,
and
aske
who
,
or
which
of
them
all
shall
bee
able
to
separate
them
from
the
loue
of
God
in
Christ
Iesus
,
which
alone
is
the
surest
ground
,
and
mainest
foundation
of
all
this
their
ioy
and
constant
reioycing
.
If
anguish
▪
tribulation
,
affiction
,
or
persecution
(
things
which
already
haue
been
so
much
treated
on
)
shall
stand
out
to
trie
what
they
can
doe
hereabout
,
they
are
things
indeed
grieuous
to
the
flesh
,
and
to
a
worldly
minded
man
,
they
are
as
prickes
and
thornes
in
the
flesh
,
that
will
make
him
restlesse
,
disquiet
his
carnall
ease
and
peace
in
the
world
;
and
such
may
they
be
,
as
not
onely
by
feeling
of
them
when
they
come
,
but
by
the
feare
of
them
before
they
light
vpon
him
,
not
onely
take
all
ioy
from
him
,
but
strike
him
dead
at
the
heart
;
witnesse
the
example
of
Nabal
.
But
to
a
true
beleeuer
,
whose
faith
is
vnfained
,
and
who
by
his
faith
knoweth
himselfe
to
be
certainly
iustified
,
and
so
set
at
peace
with
God
,
all
afflictions
that
may
befall
him
,
can
cause
no
such
effect
euer
to
bee
seene
wrought
vpon
him
,
as
can
wholly
and
altogether
bereaue
him
of
all
comfort
,
and
take
for
euer
his
ioy
from
him
,
howsoeuer
for
the
sudden
(
by
the
power
and
strength
of
tentation
they
may
somewhat
astonish
him
;
yet
calling
himselfe
to
better
remembrance
,
hee
well
perceiueth
,
and
soone
commeth
to
know
,
that
they
are
but
sent
of
God
for
the
exercising
of
that
precious
faith
,
which
once
by
his
grace
he
hath
receiued
from
him
,
that
now
the
worth
and
the
value
thereof
may
be
the
better
knowne
,
and
that
they
are
come
rather
to
be
triers
,
then
destroyers
of
his
faith
,
that
the
triall
thereof
being
much
more
precious
then
gold
that
perisheth
,
may
cause
to
him
the
greater
praise
,
and
1.
Pet.
1.
7.
make
more
to
his
honour
and
glory
at
the
appearing
of
Christ
Iesus
.
And
therefore
by
that
faith
of
his
,
whereby
hee
findeth
himselfe
inabled
to
ouercome
the
world
it selfe
,
hee
feareth
not
to
encounter
such
afflictions
,
such
tribulations
and
persecutions
as
he
meeteth
with
in
the
world
,
as
not
onely
daring
to
wrastle
with
them
,
but
to
promise
to
himselfe
the
carrying
away
of
the
victorie
from
them
,
and
so
finally
in
the
end
to
ouercome
them
:
yea
,
in
all
such
things
to
looke
with
the
Apostle
,
to
be
more
then
a
conquerour
Rom.
8.
35.
37.
38.
39.
through
him
that
hath
loued
him
.
These
things
then
cannot
wholly
extinguish
nor
destroy
the
ioy
of
a
true
beleeuer
,
they
may
better
serue
to
double
,
then
to
destroy
the
ioy
of
such
a
man
.
It
is
that
property
which
is
onely
peculiar
to
the
ioy
of
faith
,
so
to
abide
in
tribulation
,
as
it
maketh
him
that
is
iustified
by
his
faith
,
and
so
is
at
peace
with
God
,
not
to
be
troubled
with
his
troubles
,
but
2.
Cor.
6.
10.
and
8.
2.
1.
Thes.
1.
6.
to
reioyce
in
tribulation
,
and
to
suffer
valiantly
and
patiently
;
yea
cheerfully
and
ioyfully
euery
thing
that
falleth
out
by
God
his
appointment
for
his
trying
.
The
fishes
are
not
more
fresh
in
the
salt
sea
,
then
Gods
seruants
remaine
faithfull
and
comfortable
in
their
afflictions
and
greatest
persecutions
:
there
are
no
misaduentures
can
dishearten
their
wel
resolued
minds
,
the
Christian
resolution
of
a
valorous
and
stedfast
beleeuer
,
in
the
cause
and
quarrell
of
Christ
Iesus
,
is
so
stiffened
with
a
magnanimious
and
manly
temper
,
as
nothing
can
daunt
his
valiant
If
there
were
as
many
diuels
in
Wormes
,
as
there
are
tiles
on
their
houses
;
I
will
among
them
saith
Luther
.
Psal.
56.
4.
courage
from
looking
the
stoutest
&
proudest
enemie
of
Christ
in
the
face
;
for
he
knoweth
his
cause
to
be
so
good
,
as
he
is
ready
to
beare
the
hazard
of
the
most
dangerous
aduentures
,
and
feareth
not
what
flesh
at
all
can
doe
vnto
him
;
for
when
God
hath
once
spoken
peace
to
his
soule
,
and
giuen
vnto
him
the
ioy
of
his
saluation
;
such
peace
and
such
ioy
vnto
him
,
are
as
brazen
boots
to
make
him
runne
without
feare
,
through
all
briers
and
thornes
that
are
in
his
way
,
and
through
the
sharpest
pikes
themselues
of
most
cruell
persecutions
.
Of
the
truth
of
these
things
we
haue
whole
clouds
of
Gods
witnesses
,
that
the
ioy
of
such
as
are
true
beleeuers
,
and
sound
in
deed
in
the
faith
,
hath
still
abidden
with
them
,
as
well
in
the
time
of
their
greatest
triall
,
as
of
their
most
happie
and
longest
continued
peace
:
for
such
hath
been
found
to
haue
been
the
ioy
of
Gods
seruants
,
as
in
their
greatest
troubles
it
hath
caused
them
to
find
comfort
,
yea
and
ease
vpon
the
very
racke
it selfe
:
some
haue
been
so
refreshed
in
the
fier
,
as
if
they
had
been
laid
vpon
the
bed
of
sweet
roses
,
Iames
Bainham
,
Act.
and
Mon.
pag.
939.
One
burned
at
Bruxels
.
p.
799.
when
they
were
but
frying
among
the
faggots
:
many
haue
been
seene
to
haue
looked
on
deaths
face
with
good
assurance
,
and
to
haue
stood
vpright
in
the
middest
of
all
other
ruines
that
haue
happened
on
euery
side
;
and
so
haue
the
holy
Martyrs
been
rauished
with
ioy
in
John
Bradford
,
pag.
1474.
and
Cicely
Ormes
burned
at
Norwich
.
Act.
and
Mon.
pag.
1835.
Cyprian
willed
his
friends
to
giue
the
executioner
for
his
paines
25.
rials
.
Thomas
Haukes
burned
at
Copehall
.
pag.
1447.
Ten
Martyrs
burned
at
Colechester
.
p.
1822.
their
greatest
sufferings
,
as
they
haue
not
onely
patiently
endured
them
,
but
most
cheerfully
and
ioyfully
embraced
them
,
kissing
the
stake
to
which
they
were
bound
,
rewarding
the
executioner
that
should
put
them
to
death
;
clapping
their
hands
in
the
flame
while
they
were
a
burning
,
and
that
with
as
great
triumph
and
kind
of
heauenly
reioycing
,
as
the
victorious
souldier
(
after
his
valour
hath
been
shewed
in
the
field
)
commeth
at
length
to
be
made
a
knight
:
or
as
doth
a
king
when
he
entreth
vpon
his
kingdome
,
and
goeth
to
be
crowned
with
such
pompe
and
solemnity
,
as
may
beseeme
his
kingly
dignity
.
They
were
comforted
of
the
Lord
with
such
inward
ioy
,
as
some
writing
to
their
friends
professed
they
were
neuer
so
merrie
in
all
their
liues
before
:
some
leaping
for
iow
,
some
for
triumph
would
put
on
their
scarfes
,
some
their
wedding
garment
,
when
they
went
to
the
fier
.
One
saith
well
,
That
to
be
cooled
in
the
shade
,
is'a
thing
of
no
great
wonder
;
but
to
be
refreshed
in
a
hote
fiery
furnace
is
strange
and
admirable
:
to
bee
cheered
and
refreshed
with
wine
and
oyle
at
banquets
and
feasts
is
not
a
matter
so
much
worthy
the
speaking
of
;
but
in
prison
,
persecution
and
trouble
to
bee
refreshed
,
and
find
comfortable
cheering
,
is
a
thing
worthy
both
to
be
made
of
,
and
maruelled
at
:
but
thus
hath
it
been
with
diuers
.
Witnesse
that
famous
Italian
Martyr
,
Pomponius
Algerius
,
who
Pomponius
Algerius
his
story
.
pag.
857.
found
euen
when
he
lay
in
prison
,
in
that
same
deepe
and
darke
dungeon
,
a
very
Paradice
of
pleasure
:
and
in
that
place
of
sorrow
and
death
,
he
found
to
dwell
tranquillity
and
hope
of
life
:
in
that
infernall
caue
,
he
found
heauenly
ioy
,
hee
found
ease
and
rest
to
his
soule
,
in
his
strait
bonds
,
and
cold
irons
:
yea
,
where
other
did
weepe
,
there
did
he
reioyce
,
and
there
had
he
boldnesse
and
strength
,
where
others
through
feare
did
tremble
and
shake
:
and
so
he
shutteth
vp
his
excellent
letter
with
as
comfortable
a
farwell
,
bidding
his
friends
farwell
in
the
Lord
,
from
the
del●ctable
Orchard
of
Leonyne
prison
.
But
in
reporting
of
these
things
which
euery
way
Isa.
53.
1.
may
seeme
strange
and
incredible
to
a
carnali
worldling
,
we
may
say
and
cry
out
with
the
Prophet
,
Lord
,
who
will
beleeue
our
report
?
Doubtlesse
it
may
well
be
thought
that
the
ioy
of
the
holy
Ghost
,
euen
that
ioy
that
Peter
saith
to
bee
vnspeakable
and
glorious
,
wherewith
the
hearts
of
these
worthy
Martyrs
were
so
abundantly
replenished
,
and
the
interiour
heate
of
Gods
loue
in
them
,
The
creature
that
serueth
the
Creator
,
as
it
encreaseth
his
strength
against
the
vnrighteous
for
their
punishment
;
so
it
abateth
his
strength
for
the
benefit
of
such
as
put
their
trust
in
him
.
Wisd.
chap.
16.
24.
See
Acts
and
Monuments
,
pag.
1879.
The
history
of
Iohn
Dauis
.
Heb.
11.
38.
wherewith
they
were
fired
within
,
did
much
surmount
the
heate
and
burning
of
those
fierie
flames
that
outwardly
did
fasten
vpon
them
;
the
feruent
zeale
and
burning
of
which
fier
within
sustained
them
so
in
their
greatest
torments
,
as
they
shrunke
no
whit
,
nor
gaue
any
place
at
all
to
such
things
,
which
otherwise
without
that
sustaining
had
been
able
to
haue
enforced
them
;
not
only
to
haue
giuen
backe
,
but
to
haue
giuen
ouer
for
altogether
;
the
cause
wherein
so
manfully
they
stood
without
any
staggering
.
These
things
which
men
of
renowne
in
former
times
,
euen
the
worthies
of
God
(
whom
worthily
the
Apostle
saith
,
the
world
was
not
worthy
of
)
,
haue
abundantly
tryed
by
their
owne
experience
to
haue
been
most
true
:
their
cheerings
,
and
comforts
hauing
so
farre
surmounted
their
sorrowes
and
griefes
,
in
the
middest
of
all
their
torments
and
paines
,
as
that
when
they
were
tried
with
the
greatest
tortures
,
and
put
to
the
most
painfull
rackings
,
and
then
offers
made
them
to
bee
released
,
they
haue
yet
refused
to
bee
deliuered
(
so
great
was
their
constancy
,
the
ioy
and
the
comfort
that
they
had
in
their
hope
,
of
obtaining
a
better
resurrection
)
:
these
things
Heb.
11.
35.
(
I
say
)
are
so
high
,
and
doe
so
farre
transcend
,
not
onely
all
sense
by
feeling
,
but
all
height
of
reason
by
apprehending
and
conceiuing
,
how
possibly
they
could
euer
bee
in
the
vnderstanding
of
any
mortall
man
,
as
that
euen
vnto
Gods
children
themselues
(
especially
to
such
of
them
as
are
of
the
weaker
sort
,
who
through
frailty
&
feare
,
seeme
to
be
very
doubtful
what
they
should
do
,
if
times
of
triall
should
euer
come
)
to
them
that
saying
of
Cyprian
to
his
friend
,
had
neede
in
this
case
be
againe
remembred
(
which
was
alleaged
before
)
,
Accipe
quod
sentitur
antequam
discitur
:
Heare
the
report
of
that
which
better
shall
bee
knowne
by
experience
&
feeling
,
then
any
can
now
learne
,
or
so
well
stand
perswaded
of
by
others
telling
,
or
their
owne
hearing
;
as
well
as
did
those
blessed
Martyrs
find
by
their
owne
triall
and
proofe
,
whom
God
called
forth
to
the
witnessing
of
his
truth
,
who
of
weake
ones
were
made
strong
ones
,
as
the
Apostle
speaketh
,
waxing
valiant
in
battell
,
so
as
though
at
Heb.
11.
34.
the
first
they
did
quake
and
tremble
,
as
so
many
fearefull
Hindes
and
Harts
,
that
were
ready
to
runne
for
hiding
and
couert
into
euery
thicket
,
and
behind
euery
bush
,
yet
when
they
were
brought
forth
,
and
put
to
the
triall
in
deede
,
the
cause
of
God
being
hazzarded
,
and
pawned
vpon
their
heads
,
then
were
they
found
to
be
most
chearefull
,
and
of
courage
inuincible
,
their
feare
was
then
taken
from
them
;
and
they
which
before
were
wont
to
runne
away
quaking
and
trembling
,
did
then
come
forth
,
and
shew
their
faces
like
the
faces
of
Lions
,
who
had
courage
to
turne
back
to
any
that
listed
to
pursue
them
,
and
boldnesse
enough
to
encounter
their
greatest
force
:
like
to
those
worthy
Gadites
that
were
Dauids
helpers
,
of
whom
it
is
said
,
they
were
valiant
men
of
warre
,
and
men
of
Armes
,
1.
Chron.
12.
8.
14.
that
could
handle
speare
and
shield
,
whose
faces
were
as
the
faces
of
Lyons
;
one
of
the
least
could
resist
a
hundred
,
and
the
greatest
a
thousand
.
Yea
,
so
lyon-like
was
become
the
courage
then
of
those
poore
weak
ones
before
,
as
some
of
the
weakest
sex
haue
been
heard
to
say
,
when
they
were
at
the
point
of
martyrdome
,
and
the
raging
fiers
before
them
kindled
,
ready
to
deuoure
them
in
the
flames
thereof
,
that
if
euery
haire
of
their
heads
were
the
life
of
a
man
,
they
would
die
so
many
times
all
those
deaths
in
that
cause
for
which
they
then
suffered
;
for
so
great
was
the
comfort
they
then
had
,
and
so
vnspeakable
and
glorious
indeed
was
the
ioy
that
they
then
felt
,
as
death
it selfe
was
bid
defiance
of
them
,
neither
did
they
esteeme
at
all
what
proud
flesh
was
able
to
doe
vnto
them
,
when
the
stormes
of
greatest
troubles
met
them
a
head
,
yet
were
they
of
courage
,
because
they
euer
failed
by
the
Cape
of
bone
sperance
,
hoping
that
God
whom
they
did
with
Dauid
,
set
alwaies
before
them
would
so
be
at
their
right
hand
,
as
if
Psal.
16.
8.
they
did
faint
,
he
would
certainly
cheare
them
;
if
they
did
Cyprian
.
fight
,
he
would
vndoubtedly
crowne
them
,
and
neuer
faile
to
giue
them
the
ioy
of
his
saluation
.
Psal.
51.
1●
.
Hypocrites
and
counterfeit
Christians
,
they
know
of
no
such
ioy
,
they
are
meere
strangers
to
this
ioy
that
the
true
godly
haue
,
and
as
strangers
they
are
not
to
meddle
Prou.
14.
10.
therewith
,
as
Salomon
speaketh
.
They
haue
carnall
ioy
enough
,
and
many
times
too
much
,
farre
more
then
they
know
well
to
vse
,
though
it
neuer
will
last
long
:
they
can
laugh
and
be
merry
,
they
haue
laughter
as
if
they
were
tickled
,
they
can
laugh
euen
at
a
feather
.
If
they
come
where
worldly
delights
are
,
and
pleasures
of
sinne
,
which
yet
will
last
but
a
season
,
they
sticke
not
to
take
their
pleasures
in
them
to
the
full
;
yea
,
they
will
be
ready
to
burst
with
their
fulnesse
,
and
surfet
in
the
middst
of
their
delights
;
for
they
can
keepe
no
measure
,
but
poure
out
themselues
to
merriments
,
to
sport
and
to
laughter
,
prouing
their
hearts
aboue
that
euer
did
Salomon
,
with
vaine
Eccles.
2.
1.
and
sinfull
mirth
,
suffering
them
to
inioy
such
vngodly
pleasures
aboue
that
euer
did
he
;
and
therefore
most
worthily
doth
such
laughter
deserue
to
be
reproued
with
Salomons
rebuke
giuen
vnto
it
,
who
said
vnto
it
,
thou
art
mad
;
and
of
such
mirth
it
may
well
be
demanded
,
What
is
it
that
thou
dost
?
If
carnall
men
can
but
flourish
in
worldly
prosperitie
,
if
they
may
swimme
in
pleasures
,
abound
in
wealth
,
be
aduanced
to
honour
,
they
haue
what
their
hearts
desire
,
and
are
ouer-ioyed
with
gladnesse
,
and
soone
ouerset
with
the
pleasant
gales
of
their
ouermuch
ioyes
,
as
shipes
are
with
gales
that
fill
too
full
their
sailes
;
they
are
light
and
merry
,
they
are
al
on
the
hoigh
,
they
know
not
themselues
,
they
contemne
all
others
,
boasting
themselues
of
their
Psal.
10.
3.
hearts
desire
,
and
blessing
the
couetous
,
as
the
Psalmist
speaketh
,
Ambitiosas
honor
&
opes
&
foeda
volup●as
,
Haec
tria
pro
trino
numine
mundus
habet
.
whom
the
Lord
doth
abhorre
.
If
it
be
profit
and
commoditie
of
the
world
,
if
pleasures
and
honour
,
they
neuer
haue
done
enough
in
admiring
of
such
things
,
thinking
them
all
to
be
either
fooles
or
mad
,
that
doe
not
the
like
as
doe
themselues
:
but
such
comforts
as
these
ioyes
and
delights
as
are
taken
in
such
matters
,
they
are
no
better
then
plaine
witcheries
,
which
doe
disguise
men
,
and
transforme
them
to
bruit
beasts
.
But
how
merrie
soeuer
worldlings
are
found
to
be
,
so
long
as
things
are
as
they
would
haue
them
,
and
doe
euer
sort
well
to
their
liking
;
yet
if
they
bee
crossed
in
any
thing
,
if
the
crosse
come
,
if
trouble
and
affliction
chance
to
happen
,
then
they
are
all
a
mort
,
there
are
none
so
ioylesse
and
so
heartlesse
as
are
they
;
then
grow
they
so
dead-hearted
,
as
it
is
in
vaine
to
goe
about
to
cheare
them
,
and
to
comfort
them
againe
:
for
worldly
ioy
rising
on
worldly
causes
,
the
causes
fading
,
the
ioy
as
soone
hath
an
end
,
and
commeth
to
nothing
.
Haman
reioyced
so
long
as
hee
was
in
fauour
with
the
Hest.
5.
9
11.
12.
&
cap.
7.
6.
8.
10
King
and
Queene
,
and
all
that
time
who
but
he
:
but
his
ioy
soone
failed
him
when
hee
was
throwne
out
of
their
fauour
againe
,
and
then
who
could
be
found
a
more
vnhappy
man
?
Men
worldly
minded
are
ioyfull
in
haruest
time
,
when
come
,
and
wine
,
and
oyle
are
increased
vnto
them
:
but
if
the
fier
of
God
come
and
burne
it
vp
,
al
their
ioy
is
gone
.
Thus
is
it
not
with
true
beleeuers
,
they
haue
not
onely
ioy
in
their
prosperous
estate
,
but
they
knowing
themselues
to
be
iustified
by
faith
,
and
so
to
be
at
peace
with
God
,
they
can
reioyce
in
tribulation
also
,
let
all
their
enemies
doe
what
they
can
:
for
if
a
man
knew
hee
were
so
in
the
fauour
of
a
great
man
,
as
it
were
more
then
the
worst
,
and
then
all
the
enemies
he
hath
can
doe
to
thrust
him
out
of
his
fauour
againe
;
he
would
be
comforted
,
though
his
enemies
were
neuer
so
malicious
:
this
makes
true
beleeuers
to
haue
much
ioy
and
peace
in
their
beleeuing
,
Rom.
15.
13.
fail
out
whatsoeuer
otherwise
may
happen
.
Hypocrites
,
who
are
but
true
beleeuers
counterfeits
,
they
may
(
and
I
know
they
often
will
)
make
a
shew
as
if
they
had
good
comfort
,
and
some
ioy
in
their
trouble
,
as
well
as
haue
the
best
Christians
;
for
they
are
like
the
Egyptian
Sorcerers
,
that
did
striue
to
doe
all
the
things
that
Moses
did
,
that
so
they
might
be
thought
to
be
as
good
as
he
:
they
will
seeme
in
their
troubles
not
onely
to
take
them
patiently
,
but
also
thankefully
,
as
if
they
had
some
comfort
,
and
felt
contentment
in
their
bearing
of
them
,
when
in
truth
they
haue
none
;
they
will
be
heard
to
thank
God
for
them
,
and
yet
neuer
feele
any
manner
of
benefit
o●
good
that
they
haue
gotten
by
them
,
which
is
but
a
very
mocking
of
God
,
and
a
deceiuing
of
men
;
and
to
say
as
the
truth
is
,
it
is
indeed
but
a
verie
wicked
kind
of
thanksgiuing
,
when
a
man
with
his
mouth
onely
thankes
God
in
some
great
affliction
that
is
vpon
him
;
and
when
he
lieth
sicke
(
it
may
be
on
his
deaths-bed
)
shall
be
heard
to
say
,
he
is
sicke
he
thankes
God
,
when
yet
in
his
heart
he
connes
God
no
thanke
at
all
for
sending
it
vpon
him
,
but
wisheth
rather
a
thousand
times
hee
had
neuer
had
it
,
or
that
he
could
well
tell
how
to
be
without
it
againe
.
What
is
this
but
deepe
dissembling
?
for
will
not
wee
thinke
a
man
did
mock
vs
,
if
he
should
thank
vs
,
when
we
do
him
no
better
pleasure
,
then
thrust
a
knife
through
his
cheeks
:
so
is
it
for
men
to
thanke
,
God
when
hee
smiteth
them
with
his
plagues
,
and
thrusteth
them
in
with
the
sword
of
his
scourges
,
and
fearefull
iudgements
,
except
they
found
that
they
were
sanctified
vnto
them
,
and
that
they
did
them
good
,
by
letting
out
the
impostume
of
some
great
corruptions
,
that
lay
ranckling
in
their
soules
,
whereby
they
are
now
like
to
haue
better
,
and
more
found
health
for
euer
after
.
If
God
shall
by
any
meanes
shew
to
a
man
at
any
time
,
what
benefit
his
sicknesse
shall
bring
vnto
him
,
and
what
is
the
good
that
he
shall
reape
out
of
his
troubles
and
his
affliction
,
that
thereby
,
as
the
Lord
speaketh
by
his
Prophet
,
The
iniquitie
of
Iacob
shall
be
purged
,
Isai.
27.
9.
and
this
shall
be
all
the
fruite
thereof
,
to
take
away
his
sinne
;
he
hath
then
cause
indeed
to
be
thankefull
and
chearefull
in
his
trouble
:
but
for
a
man
to
reioyce
against
his
conscience
,
and
contrary
to
that
he
feeleth
cause
for
,
is
but
to
reioyce
in
playing
the
hypocrite
,
for
he
neither
is
,
nor
can
be
soundly
merry
at
the
heart
in
such
a
case
.
This
is
as
if
a
man
should
be
seene
to
goe
leaping
and
reioycing
to
the
gallowes
,
when
he
is
to
suffer
,
not
for
a
good
cause
,
but
as
a
malefactor
;
euery
one
knowes
that
is
a
cause
of
sorrowing
and
mournefull
heauinesse
,
and
not
of
reioycing
;
and
they
to
be
pittied
,
and
not
to
be
enuied
that
are
seene
to
doe
so
.
As
therefore
many
doe
feare
,
where
no
cause
of
feare
is
;
so
yet
there
are
more
that
reioyce
where
no
cause
of
true
ioy
is
.
The
Lord
hath
promised
to
make
the
hearts
of
his
seruants
glad
and
ioyfull
in
the
house
of
prayer
;
Isai.
56.
7.
Gods
faithfull
seruants
they
are
,
and
may
be
merry
,
but
they
onely
take
comfort
in
that
which
is
matter
of
true
reioycing
indeed
:
the
other
(
like
them
that
are
sicke
of
light
frenzies
)
laugh
at
their
owne
shaddows
,
and
at
their
owne
fancies
and
vaine
conceits
.
To
conclude
then
this
matter
also
;
hypocrites
and
temporary
beleeuers
may
haue
in
outward
shew
and
appearance
,
the
like
for
a
time
that
haue
true
beleeuers
,
though
neuer
any
such
ioy
as
can
be
found
to
bee
in
like
manner
true
for
the
sinceritie
of
it
,
or
in
like
degree
pure
without
other
mixture
,
for
the
soundnesse
and
simplicitie
thereof
,
as
is
theirs
.
Their
ioy
is
neither
of
like
measure
for
fulnesse
,
nor
of
like
soliditie
and
firmenesse
for
continuance
.
Their
ioy
therefore
may
rather
be
said
to
bee
like
,
then
any
way
equal
,
to
the
ioy
of
true
beleeuers
,
which
is
the
onely
true
ioy
when
all
is
done
,
all
other
being
but
counterfeit
in
comparison
of
the
same
,
which
being
compared
together
,
in
respect
of
those
sundrie
dimensions
that
seuerally
before
haue
been
expressed
,
and
which
haue
in
like
manner
betweene
themselues
been
apart
considered
,
thereout
so
plaine
a
difference
will
be
made
to
appeare
betweene
them
,
as
is
betweene
truth
and
falsehood
,
betweene
that
which
is
most
sound
,
and
that
which
is
but
meere
seeming
and
in
bare
shewes
alone
.
We
had
neede
therefore
to
looke
well
and
to
make
sure
worke
,
that
we
desiring
to
haue
comfort
and
ioy
of
heart
,
wherewith
to
be
made
glad
,
may
haue
of
that
ioy
that
is
true
indeed
,
because
we
can
haue
no
other
witnes
of
our
hauing
therof
,
but
only
our
owne
selues
;
neither
any
other
to
helpe
vs
to
consider
of
our
owne
estate
in
this
behalfe
,
how
it
standeth
and
fareth
with
vs
in
this
thing
,
then
our
owne
selues
alone
;
so
as
we
shall
be
but
euen
plaine
cosoners
of
our selues
,
if
we
be
deceiued
herein
.
CHAP.
XXVI
.
The
fifth
maine
difference
betweene
sound
beleeuers
and
counterfeits
is
,
in
their
repentance
;
and
how
farre
hypocriees
may
proceed
therein
.
Question
.
THere
haue
bin
shewed
many
plaine
and
cleere
differences
betweene
the
1.
knowledge
of
Christ
that
men
haue
,
and
betweene
the
manner
of
mens
2.
apprehending
and
laying
hold
of
him
for
saluation
,
as
also
betweene
the
3.
perswasion
and
assurance
that
men
haue
of
obtaining
life
and
saluation
in
Christ
,
by
meanes
of
such
their
laying
hold
vpon
him
:
and
lastly
betweene
the
4.
ioy
following
thereupon
,
which
may
be
found
in
those
that
are
but
hypocrites
and
temporary
beleeuers
,
and
in
those
that
are
vnfained
in
their
faith
and
true
beleeuers
indeed
.
It
remaineth
that
forsomuch
as
you
haue
shewed
in
all
that
haue
true
faith
indeed
,
there
must
be
found
wrought
together
with
all
these
graces
b●fore
going
,
a
sound
and
thorough
reformation
of
life
to
follow
after
,
and
for
euer
to
be
maintained
and
continued
in
,
to
the
end
.
And
that
hypocrites
can
as
well
counterfeit
this
as
any
of
the
rest
:
that
you
likewise
doe
now
shew
some
prognant
and
cleere
differences
,
whereby
the
repentance
of
a
true
beleeuer
,
whose
faith
is
vnfained
,
may
be
found
to
differ
from
the
repentance
of
an
hypocrite
,
that
is
alwaies
hollow
at
the
heart
and
vnsound
in
his
faith
.
A.
Repentance
among
other
the
graces
of
Gods
spirit
Repentance
.
giuen
to
such
as
shall
be
saued
(
being
one
of
the
vitall
parts
of
the
body
,
among
other
the
members
which
cannot
be
wanting
)
if
wee
would
haue
life
well
to
remaine
,
(
repentance
being
called
repentance
vnto
life
)
and
being
in
some
sort
as
necessarie
to
be
had
as
is
true
faith
it selfe
,
which
cannot
be
true
,
except
this
be
accompanying
of
it
:
and
therefore
they
are
many
times
ioyned
together
in
the
Scripture
,
and
both
by
Iohn
the
forerunner
,
and
by
Christ
himselfe
that
followed
after
,
the
one
of
them
is
as
well
commended
vnto
vs
,
as
is
the
other
:
Repent
(
say
they
)
and
beleeue
the
Gospell
.
This
therefore
being
a
grace
absolutely
needfull
for
all
,
and
which
all
seeme
to
be
desirous
greatly
to
obtaine
,
there
are
none
that
will
beare
themselues
more
bold
vpon
it
,
and
that
will
presume
further
vpon
their
vndoubted
hauing
of
it
,
then
those
that
are
most
without
it
,
and
are
furthest
from
all
likelihood
or
possibilitie
of
euer
obtaining
it
:
those
are
hypocrites
and
counterfeit
beleeuers
,
of
whom
our
Sauiour
Christ
saith
,
their
portion
assigned
to
them
is
to
be
with
the
diuell
and
his
angels
:
shewing
that
of
all
others
there
is
least
hope
of
their
being
euer
brought
to
sound
repentance
,
that
so
finally
they
may
be
saued
;
for
he
saith
,
that
harlots
and
publicanes
are
neerer
vnto
it
,
then
are
they
,
and
therefore
sooner
shall
be
saued
,
as
who
shall
before
them
enter
into
the
kingdome
of
heauen
.
And
yet
none
will
make
a
more
fairer
shew
of
being
indeed
humbled
,
and
of
earnestly
repenting
,
then
will
such
.
There
is
no
externall
action
requisite
to
be
done
by
him
that
is
truly
penitent
How
farre
hypocrites
goe
.
indeed
,
which
they
will
not
performe
,
and
that
in
outward
appearance
to
the
full
,
they
will
faile
in
none
of
the
parts
that
doe
belong
to
the
humbling
of
the
outward
man
,
and
bringing
downe
of
the
body
,
though
it
it
were
to
lye
vnder
ashes
,
and
to
rake
themselues
in
the
dust
,
but
in
all
the
bodily
worship
of
sound
and
true
repentance
indeed
,
so
farre
as
euer
that
doth
extend
,
there
shall
be
nothing
found
wanting
in
them
,
but
as
if
their
worke
were
absolute
herein
,
they
will
appeare
to
be
very
complementall
in
all
.
There
are
none
that
will
bid
fairer
,
nor
goe
further
for
giuing
God
contentment
in
all
outward
respects
,
then
they
will
do
,
if
they
might
but
know
wherwithal
they
might
come
before
the
Lord
,
and
bow
themselues
before
the
high
God
,
and
what
would
be
pleasing
vnto
him
,
in
such
respect
hee
could
not
aske
the
thing
at
their
hands
,
but
he
might
be
sure
to
haue
it
:
If
their
comming
before
him
with
burnt
offerings
,
and
with
calues
of
a
yeere
old
might
be
accepted
if
he
would
be
pleased
with
thousands
of
Rammes
,
or
with
teme
thousand
riuers
of
oyle
:
if
the
giuing
of
their
first
borne
for
their
transgression
,
the
fruit
of
their
bodies
for
the
sinne
of
their
soules
,
they
would
stick
at
none
of
this
:
as
may
be
seene
in
those
hypocrites
of
Mich.
6.
old
.
Nay
they
will
pinch
themselues
neerer
,
and
come
to
be
no
sparers
of
their
owne
flesh
.
If
punishing
of
their
bodies
,
and
whipping
of
their
flesh
will
help
any
thing
to
better
this
matter
,
they
will
be
whipped
,
and
whip
themselues
in
vie
who
shall
whip
themselues
sorest
,
and
till
the
bloud
shall
be
seene
to
follow
after
:
all
which
things
(
as
the
Apostle
speaketh
)
haue
indeed
a
shew
of
good
wisedome
Coloss.
2.
23.
and
great
humilitie
,
while
thus
they
are
found
neglecting
of
their
owne
bodies
,
not
hauing
them
in
any
honour
to
the
satisfying
of
the
flesh
.
Which
courses
of
theirs
making
such
afaire
shew
in
the
flesh
,
causeth
their
repentance
in
outward
shew
to
seeme
,
as
great
and
as
good
as
doth
the
best
,
and
setteth
such
a
glosse
and
lustre
vpon
it
,
as
maketh
it
not
only
seeme
to
be
very
conspicuous
and
notable
in
the
eyes
of
all
men
that
doe
see
it
and
looke
vpon
it
,
but
so
obseruable
,
as
the
Lord
himselfe
from
heauen
seemeth
to
take
knowledge
of
the
same
,
and
in
some
sort
not
to
neglect
:
as
in
the
example
of
Ahab
is
plaine
and
manifest
.
Yea
not
1.
King
▪
21.
29.
to
restraine
their
repentance
to
so
narrow
a
compasse
,
nor
to
keepe
it
shut
in
within
the
lists
and
bounds
of
an
outward
casting
downe
and
bodily
humiliation
alone
,
let
vs
grant
it
a
larger
scope
,
and
giue
way
vnto
it
,
that
it
may
haue
entrance
and
passage
into
the
very
heart
,
and
see
what
worke
it
will
make
there
.
Now
thither
will
it
also
bring
in
al
manner
of
disquiet
,
the
sea
doth
not
rage
more
,
then
that
will
turmoile
the
heart
:
great
stirres
are
made
there
,
and
sore
broyles
are
bred
therein
.
There
doth
it
worke
vpon
all
the
powers
and
faculties
of
the
soule
,
the
iudgement
,
will
and
affections
,
are
all
set
vpon
strongly
,
and
seene
much
to
be
altered
and
changed
.
By
it
the
iudgement
is
brought
to
vnderstand
better
,
and
see
that
they
were
much
deceiued
,
and
that
they
haue
grossely
sinned
:
the
will
begins
to
will
,
and
to
vnwill
againe
that
which
before
it
did
so
eagerly
couet
:
their
affections
are
pierced
through
with
hellish
sorrowes
,
horrors
and
feares
,
and
strucken
after
a
sort
dead
with
pensiue
heauinesse
,
which
will
bring
to
death
.
Who
euer
felt
his
sinne
heauier
vpon
him
,
loading
his
conscience
,
then
did
Caine
,
who
complained
Gen.
4.
13.
that
his
sinne
was
greater
then
could
bo
forgiuen
,
or
his
punishment
for
it
,
greater
then
could
be
borne
?
Who
hath
cried
out
more
lamentably
,
or
shed
teares
in
greater
abundance
for
his
ouersight
,
then
did
Esau
for
the
losse
of
his
Gen.
27.
34.
birthright
?
Whose
conscience
was
euer
more
stung
with
the
guilt
of
sinne
,
or
felt
the
burning
therof
more
fretting
,
like
fire
in
his
bosome
that
was
not
to
be
endured
,
then
Iudas
did
,
who
crying
out
of
his
sinne
,
could
no
better
hold
Mat.
27.
3.
4.
5.
the
money
in
his
hand
,
which
he
had
gotten
as
a
purchase
of
iniquitie
,
then
if
hot
lead
had
been
poured
into
them
,
and
therefore
threw
it
away
,
though
that
could
not
quiet
his
conscience
,
nor
purchase
him
at
all
any
more
ease
then
hee
had
before
?
But
yet
to
goe
further
,
what
glorious
workes
and
goodly
fruites
of
their
faire
seeming
repentance
,
will
many
cunning
hypocrites
be
seene
to
bring
foorth
?
How
many
good
things
did
Herod
after
he
heard
Iohns
preaching
?
Who
fasted
oftner
then
did
the
Pharisies
,
prayed
more
,
gaue
more
almes
,
paied
their
tithes
better
then
did
they
?
Who
could
goe
further
in
the
shew
of
doing
good
workes
for
outward
appearance
,
then
did
that
rich
ruler
that
came
to
Christ
to
know
what
he
might
doe
Luke
18.
18.
21.
to
inherit
eternall
life
,
who
being
directed
vnto
the
Commandements
,
answered
,
he
had
kept
them
all
euen
from
his
youth
vp
,
and
yet
he
seemed
to
be
but
an
hypocrite
?
What
seeking
of
God
was
there
daily
by
the
hypocrites
in
the
time
of
the
Prophet
Isaiah
,
how
did
they
delight
to
know
Isai.
58.
2.
the
waies
of
the
Lord
,
to
aske
of
him
the
ordinances
of
iustice
,
taking
delight
in
their
approching
vnto
God
,
fasting
often
,
and
afflicting
their
soules
much
,
and
bowing
downe
their
heads
like
bulrushes
,
with
spreading
sackcloth
and
ashes
vnder
them
?
and
yet
all
to
no
purpose
,
because
they
doing
all
this
,
did
yet
hold
fast
their
sinnes
,
without
loosing
the
bands
of
wickednesse
.
Such
their
repenting
was
no
whit
more
acceptable
vnto
God
,
then
if
they
had
not
repented
at
all
,
they
with
the
Pharisees
,
making
cleane
but
the
outside
of
the
plattar
,
when
all
within
was
full
of
briberie
and
excesse
:
neither
could
that
kind
of
their
fasting
cause
their
voyce
to
bee
heard
on
high
,
as
the
Prophet
there
telleth
them
.
All
such
kind
of
repentances
,
they
were
and
will
be
found
to
be
but
counterfeit
,
and
very
fruitles
,
repentances
euer
to
be
repented
of
,
because
they
that
haue
rested
most
on
them
,
and
trusted
most
vnto
them
,
shal
still
find
cause
to
repent
,
because
they
haue
repented
no
better
.
Thus
is
there
no
grace
or
gift
of
Gods
spirit
how
excellent
so
euer
,
which
the
diuell
(
who
is
said
to
be
Gods
ape
)
wil
not
haue
a
counterfeit
of
.
As
he
hath
gotten
a
counterfeit
of
true
faith
,
so
he
hath
gotten
a
counterfeit
of
true
repentance
,
which
shall
seeme
as
like
it
,
as
if
it
were
the
very
same
,
when
there
shal
be
as
great
difference
as
between
siluer
and
leade
,
and
betweene
gold
and
copper
.
He
is
like
those
cousoning
coiners
,
who
hauing
gotten
the
stamp
of
the
mony
that
is
currant
among
merchants
,
carrying
the
Princes
armes
&
picture
vpon
it
,
doth
after
the
forme
thereof
coyne
that
that
is
counterfait
,
and
pay
it
ouer
for
currant
:
they
that
haue
good
skill
can
perceiue
which
is
gold
,
and
which
is
but
copper
;
but
they
that
are
vnskilfull
take
one
for
another
.
Of
these
false
and
counterfait
,
vnsauourie
and
vnsound
repentances
of
false
hearted
hypocrites
,
with
which
they
are
knowne
to
haue
perished
,
and
by
which
they
could
neuer
be
saued
,
the
Lord
would
haue
sundry
patternes
and
examples
to
be
set
downe
in
the
Scriptures
,
to
teach
and
admonish
all
the
world
to
take
heed
how
any
doe
trust
vnto
the
like
,
but
to
seeke
to
haue
better
,
and
such
as
is
true
indeed
,
euery
way
sound
and
vnfained
.
CHAP.
XXVII
.
The
description
of
Repentance
that
is
vnto
life
;
with
the
kinds
of
it
:
And
how
true
beleeuers
and
hypocrites
differ
in
them
;
as
also
in
the
whole
body
and
frame
of
Repentance
.
Question
.
SHew
then
(
I
pray
you
)
what
is
that
true
repentance
that
may
be
trusted
vnto
,
and
which
is
neuer
to
be
repented
of
,
which
the
Scripture
calleth
repentance
vnto
life
,
and
how
it
doth
differ
from
the
vnsound
repentance
of
hypocrites
;
which
how
glorious
soeuer
it
may
bee
in
shew
,
yet
when
it
is
at
the
best
,
it
is
but
(
as
you
say
)
a
repentance
still
to
be
repented
of
,
because
it
is
no
better
?
A.
Repentance
is
an
action
and
worke
of
grace
,
wherby
a
man
that
hath
mistaken
himselfe
and
gone
out
of
the
way
(
vpon
knowledge
and
perswasion
of
Gods
mercifulnesse
,
and
readinesse
to
receiue
againe
to
fauour
euery
sinner
that
repenteth
)
,
doth
againe
recouer
himselfe
our
of
his
errings
and
dangerous
waies
wherein
he
hath
gone
astray
,
and
by
a
kind
of
retractation
of
those
ill
courses
he
hath
taken
,
be
commeth
changed
in
his
mind
,
in
his
will
,
and
his
affections
,
and
wholly
altered
in
the
waies
of
his
life
,
and
outward
actions
;
eschewing
euill
,
and
doing
good
,
so
bearing
out
the
fruits
worthy
of
amendment
of
life
.
All
which
ariseth
from
the
sorrow
of
his
heart
,
that
hath
been
bred
by
the
knowledge
and
sense
of
such
sinnes
as
he
hath
committed
:
which
sorrow
is
not
onely
felt
within
,
but
also
manifested
outwardly
,
by
agreeable
actions
,
words
,
and
gestures
.
When
such
repentance
is
wrought
and
found
in
any
,
then
is
repentance
vnto
life
(
as
the
Disciples
Act.
11.
18.
called
it
)
granted
vnto
them
.
Such
repenting
is
the
recouerie
of
the
soule
,
after
,
and
out
of
some
deadly
disease
fallen
into
.
It
may
well
be
called
the
sicke
mans
salue
,
or
the
sinners
salue
;
for
it
cureth
all
diseases
,
and
is
an
vniuersall
antidote
against
all
plagues
&
punishments
whatsoeuer
.
Of
true
repentance
there
are
two
sorts
:
an
ordinarie
,
and
(
as
I
may
say
)
a
common
and
daily
repentance
,
which
euery
Christian
is
bound
to
vse
,
and
to
practice
all
his
life
long
,
and
euery
day
of
his
life
.
The
second
is
,
an
extraordinary
and
speciall
repentance
,
vpon
some
extraordinary
and
speciall
occasion
,
either
of
obtaining
some
singular
blessing
,
or
getting
to
be
either
remoued
,
or
kept
away
some
heauie
and
grieuous
plague
.
This
kind
of
repentance
may
iustly
be
occasioned
,
by
a
mans
falling
into
some
grosse
sinne
,
after
he
hath
been
called
to
the
participation
of
grace
;
the
rising
againe
from
which
sinne
,
is
a
speciall
repentance
:
as
Dauids
rising
againe
from
his
fall
was
.
In
the
first
we
are
all
to
walke
,
and
that
wee
are
to
vse
and
practice
euery
day
,
it
being
no
other
,
then
the
shewing
forth
of
the
efficacie
and
power
of
the
death
and
the
resurrection
of
our
blessed
Sauiour
,
in
vs
that
are
members
of
his
body
,
while
wee
are
seene
daily
to
practice
the
mortification
of
the
flesh
,
and
viuification
of
the
spirit
:
the
putting
off
the
old
man
,
and
the
putting
on
the
new
:
the
dying
vnto
sinne
,
and
liuing
vnto
righteousnesse
,
and
the
endeauouring
daily
to
doe
these
things
:
for
the
repentance
of
the
very
best
men
is
but
a
daily
sorrowing
that
they
cannot
be
sorrie
enough
,
and
repent
no
better
:
but
as
we
are
to
walke
in
the
daily
practice
of
this
first
kind
of
repentance
;
so
from
some
of
the
occasions
of
the
second
,
and
especially
any
falling
into
grosse
sinnes
,
we
should
beseech
the
Lord
to
preserue
vs
alwayes
,
if
it
might
be
possible
by
any
meanes
:
if
it
cannot
bee
but
through
too
much
humaine
frailty
we
should
find
occasions
,
not
onely
to
renew
our
ordinary
daily
repentance
,
but
often
to
bring
into
vse
and
practice
,
a
speciall
and
extraordinary
kind
of
humbling
our selues
before
the
Lord
,
in
a
manner
of
repentance
vsed
more
then
ordinary
for
some
speciall
sinnes
,
or
speciall
occasions
,
our
owne
,
or
others
;
then
is
that
course
to
bee
carefully
taken
and
vsed
,
which
in
the
description
of
true
repentance
was
beforeset
downe
.
And
such
kind
of
extraordinary
repentance
in
humbling
of
themselues
vpon
extraordinary
occasions
,
is
euer
like
to
speed
the
better
at
the
hands
of
God
,
and
to
preuaile
more
with
him
,
whensoeuer
,
and
by
whomsoeuer
it
shall
be
performed
in
his
sight
:
if
they
that
are
so
humbled
,
are
knowne
and
found
to
bee
of
the
number
of
them
which
walke
and
liue
in
the
vse
and
practice
of
daily
humbling
themselues
by
ordinary
repentance
,
for
their
daily
slips
,
common
frailties
and
infirmities
.
Whereas
if
it
be
otherwise
done
,
by
others
that
are
not
acquainted
with
the
like
course
,
and
inured
thereunto
;
the
like
reckoning
cannot
be
made
by
them
,
neither
is
there
the
like
hope
for
them
to
expect
at
Gods
hands
the
like
gracious
acceptation
.
Hypocrites
they
haue
little
to
doe
with
the
first
of
these
two
kinds
of
repentance
,
they
scarce
know
what
it
meaneth
,
and
are
little
acquainted
with
it
:
it
is
not
their
custome
nor
manner
ordinarily
to
humble
themselues
before
God
,
for
their
daily
infirmities
and
sinnes
,
to
make
conscience
of
their
waies
,
as
being
desirous
to
please
God
better
,
by
going
about
daily
to
reforme
their
liues
:
it
is
well
for
them
if
any
iudgement
and
plague
doe
come
,
then
to
be
heard
howling
vpon
their
beds
,
and
to
assemble
themselues
for
corne
and
wine
,
though
they
still
rebell
:
then
it
is
for
them
to
fall
a
rending
their
garments
,
though
they
keepe
whole
their
hearts
,
if
guilt
of
some
hainous
wickednesse
committed
,
like
those
fiery
serpents
in
the
wildernesse
,
doe
sting
and
bite
their
conscience
;
then
is
it
time
for
them
to
cry
and
roare
out
with
Cain
and
Esau
,
and
to
fall
a
repenting
with
Iudas
,
and
confessing
their
sinne
,
with
like
satisfaction
as
was
made
by
him
.
If
the
Angell
of
Gods
vengeance
poure
out
the
viall
of
Isa.
8.
his
wrath
,
so
as
men
are
plagued
for
their
sinnes
,
then
is
it
Apoc.
16.
time
for
them
to
fret
and
vexe
themselues
,
and
gnaw
their
tongues
for
the
paines
and
sores
that
are
vpon
them
;
and
then
make
triall
what
their
formall
,
ceremoniall
,
and
alwaies
extraordinary
repentance
(
because
ordinary
they
vse
none
)
can
preuaile
with
,
and
for
them
.
To
shew
then
1.
Difference
of
repentance
.
some
differences
betweene
the
repentance
of
true
conuerts
,
and
of
them
that
are
but
coloured
counterfeits
:
first
,
this
is
a
maine
difference
euidently
to
bee
discerned
,
that
there
is
one
degree
or
kind
of
true
repentance
,
more
in
the
one
,
then
can
be
found
in
the
other
;
which
is
so
much
missing
with
them
,
that
many
of
them
doe
neuer
meddle
with
a
daily
and
ordinary
humbling
of
themselues
all
their
life
time
,
but
deferre
it
to
their
end
,
and
thinke
it
time
enough
to
begin
,
when
they
shall
lie
a
dying
:
the
other
hauing
their
vse
and
practice
of
it
al
the
dayes
of
their
life
;
and
therefore
the
extraordinary
repentance
of
hypocrites
,
with
whom
the
ordinarie
is
euer
wanting
;
especially
▪
that
also
being
sickly
and
faulty
(
as
it
euer
is
)
is
like
to
stand
them
in
very
little
stead
;
which
can
no
way
bee
allowed
to
be
repentance
vnto
life
:
which
were
safe
for
any
to
trust
vnto
.
Againe
,
the
repentance
of
a
true
conuert
,
differeth
from
that
of
an
hypocrite
,
in
the
whole
body
of
repentance
and
frame
of
it
,
as
it
is
compact
and
made
vp
together
,
and
in
the
seuerall
ioynt
parts
and
members
if
it
,
if
they
be
a
part
considered
and
so
taken
asunder
;
they
differ
in
the
obiect
,
which
either
of
them
doe
most
respect
,
and
are
most
occupied
about
;
they
differ
in
the
effect
which
they
worke
,
and
which
either
of
them
doe
bring
forth
▪
they
differ
in
that
which
causeth
either
,
and
in
that
which
is
caused
by
either
.
The
words
for
repentance
vsed
in
the
new
Testament
,
are
two
;
the
one
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
commeth
of
a
word
that
signifieth
as
much
,
as
for
one
to
come
to
his
right
mind
,
to
be
wise
,
at
the
least
after
some
ouersight
to
recouer
ones
selfe
,
it
is
after-wit
,
or
after-wisedome
;
so
called
,
because
the
children
of
God
take
warning
by
the
Spirit
of
God
to
be
wiser
,
after
they
haue
once
been
ouerseene
and
beguiled
through
the
deceitfulnesse
of
sinne
:
this
hath
in
it
a
godly
sorrow
,
with
hope
of
Gods
mercy
,
truly
and
wisely
conuerting
all
the
powers
of
the
soule
;
and
causing
a
through
change
in
the
whole
man
,
from
sinne
to
righteousnesse
,
and
so
it
becommeth
repentance
vnto
life
.
And
this
is
properly
the
repentance
of
true
beleeuers
,
and
of
all
such
as
shall
be
saued
;
for
it
is
sound
repentance
,
and
hath
the
perfection
of
parts
in
it
,
though
not
of
degrees
.
The
other
word
vsed
in
the
new
Testament
,
to
set
out
repentance
by
,
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
comming
of
a
word
that
signifieth
to
bee
sorrie
after
a
fact
committed
,
to
bee
heauie
and
pensiue
,
to
be
vexed
and
grieued
for
it
:
it
is
after-griefe
,
because
sorrow
and
griefe
,
pensiuenesse
,
and
heauinesse
of
heart
,
vexation
and
trouble
of
conscience
vsually
doe
follow
vpon
the
committing
of
some
hainous
sinne
.
This
may
be
without
any
conuersion
or
change
of
a
man
to
make
him
better
;
this
after-griefe
may
be
without
that
after-wisdome
,
which
brings
a
man
to
his
right
mind
againe
:
but
the
other
is
neuer
without
this
,
but
hath
it
alwaies
included
in
it
;
for
it
is
sound
,
and
hath
the
perfection
of
all
parts
in
it
.
This
may
bee
alone
without
the
other
,
which
yet
is
the
chiefest
part
of
true
repentance
;
and
therefore
it
is
vnsound
and
vnperfect
repentance
,
and
so
,
vnprofitable
and
vnauailable
euery
way
to
saluation
:
and
this
is
indeed
properly
the
repentance
of
hypocrites
,
and
may
be
the
repentance
of
all
manner
of
reprobates
.
This
is
that
repentance
that
Iudas
had
;
for
the
Scripture
saith
of
him
,
that
he
repented
;
but
with
this
Mat.
27.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
repentance
,
he
went
to
the
halter
,
and
so
from
thence
vnto
hell
fier
.
Thus
the
repentance
of
true
beleeuers
,
doth
differ
from
the
repentance
of
hypocrites
,
in
the
whole
frame
and
body
of
repentance
,
when
all
of
it
is
taken
and
considered
together
.
CHAP.
XXVIII
.
How
they
differ
in
all
the
parts
of
repentance
seuerally
considered
in
their
sorrow
for
sinne
,
and
the
effects
of
it
:
where
also
is
shewed
the
necessity
of
sorrow
in
Repentance
.
THey
differ
also
in
the
parts
and
seuerall
members
of
the
whole
,
they
being
looked
on
,
apart
,
and
considered
asunder
.
There
is
in
true
repentance
a
sorrow
for
sinne
,
which
is
the
first
occasion
of
a
mans
repenting
(
for
if
a
man
had
not
his
heart
troubled
for
that
he
had
done
,
he
would
neuer
repent
and
change
his
couse
)
then
followeth
a
turning
from
sinne
,
and
a
bearing
out
of
fruits
that
may
be
worthy
of
amendment
of
life
.
Our
soules
by
sweruing
from
God
,
and
going
out
of
the
path
of
Gods
Commandements
,
breed
their
owne
sorrow
,
and
bring
painfull
griefe
and
vexation
vpon
the
heart
,
such
as
many
times
hardly
can
bee
endured
;
like
bones
that
are
broken
,
or
out
of
ioynt
,
cause
heauie
dolours
to
the
body
,
and
paine
intollerable
,
and
the
longer
they
abide
so
,
not
well
set
and
put
into
socket
againe
,
the
more
painfull
is
the
aking
that
is
felt
therefrom
:
so
is
it
with
the
wounds
that
doe
pierce
the
soule
,
they
will
neuer
leaue
aking
,
till
some
good
meanes
be
vsed
for
the
well
curing
of
them
.
Sinne
(
which
is
as
a
serpent
)
carrying
his
sting
in
his
taile
,
after
it
hath
been
once
committed
,
leaueth
such
a
guilt
in
the
conscience
,
that
is
as
painfull
to
be
felt
,
as
is
the
sting
of
a
Scorpion
that
is
dashed
into
the
flesh
;
or
the
biting
of
those
fierie
serpents
in
the
wildernesse
,
that
did
torment
them
with
extreame
paines
,
as
if
fier
had
been
burning
in
their
flesh
.
Sinne
is
like
a
most
venomous
serpent
,
and
draggeth
a
long
taile
of
punishment
after
it
where
euer
it
becommeth
:
God
hath
tied
together
as
with
fetters
of
brasse
,
the
pleasures
of
sinne
,
and
pains
of
punishments
,
and
plagues
for
sin
:
he
that
will
haue
one
,
must
haue
both
;
they
that
will
sowe
iniquitie
,
shall
be
sure
to
reape
affliction
;
much
smart
,
much
griefe
,
much
sorrow
of
heart
will
alwaies
follow
after
:
the
sence
of
the
guiltinesse
of
sinne
cannot
bee
felt
,
but
the
heart
will
be
made
restlesse
,
and
it
will
disquiet
all
the
peace
thereof
,
causing
those
painfull
dashes
and
heauie
compunctions
in
the
tender
soule
,
as
hath
forced
out
those
lamentable
voices
,
and
sorrowfull
outcries
,
Men
and
brethren
,
what
shall
we
doe
to
be
saued
?
And
without
such
bitter
griefe
and
sorrow
of
heart
that
may
force
vs
thus
to
cry
out
,
yea
to
roare
like
beares
,
and
mourne
sore
like
Isa.
59.
11.
12.
doues
,
we
may
doubt
of
our
repentance
,
and
can
haue
small
hope
of
obtaining
any
forgiuenesse
or
pardon
for
our
sinne
;
as
well
as
may
any
woman
hope
to
get
to
bee
deliuered
of
her
child
,
while
she
is
a
sleep
,
or
in
a
dreame
,
without
euer
enduring
any
further
paines
or
trauell
,
vsuall
to
all
women
in
their
child-bearing
,
as
for
a
sinner
to
be
freed
and
deliuered
from
his
sinnes
,
without
the
sorrowes
,
the
painfull
throwes
and
pangs
of
thorow
and
vnfained
repentance
,
whose
working
is
many
times
felt
so
forcible
vpon
the
heart
,
as
it
is
ready
to
ouercome
it
,
and
make
it
for
a
time
vtterly
to
faint
.
Sinne
will
not
be
got
away
without
a
great
deale
of
sorrow
and
griefe
,
and
that
of
such
sort
,
as
must
breake
and
bruise
the
soule
,
and
grind
the
very
heart
to
dust
and
to
powder
.
Sinne
sticketh
so
fast
to
,
and
is
so
baked
on
,
as
there
must
be
rubbing
hard
to
get
it
off
.
Wooll
is
as
fit
to
wipe
away
pitch
or
birdlime
,
as
an
ouerly
sighing
or
slight
saying
,
Lord
haue
mercie
vpon
mee
,
will
get
sinne
done
away
:
who
so
doth
goe
about
by
truely
repenting
and
humbling
of
themselues
to
doe
away
their
sinnes
,
shall
find
sinne
in
their
soules
to
bee
like
melancholike
humours
in
their
bodies
,
which
are
found
to
lie
so
low
,
and
to
be
so
hard
to
purge
away
,
that
they
who
by
purging
would
seeke
to
bee
rid
of
them
,
must
almost
bee
purged
to
death
,
before
such
humours
wil
euer
be
got
out
:
So
when
any
of
Gods
true
children
haue
been
drawne
into
some
foule
sinne
,
and
grosse
kind
of
offence
,
before
they
can
get
to
be
recouered
by
repentance
againe
,
they
are
brought
so
low
by
sorrowing
deepely
,
and
bitterly
mourning
for
their
sinne
,
that
they
seeme
not
to
bee
worth
the
ground
Leuit.
26.
39.
they
goe
vpon
,
by
pining
away
for
their
iniquities
,
and
by
such
sorrowing
for
them
vnto
repentance
,
lest
they
should
pine
away
for
them
by
punishment
,
because
they
did
not
repent
at
all
.
Repentance
then
cannot
be
without
much
sorrow
of
heart
;
where
that
is
,
there
will
be
found
mournfull
heauinesse
,
and
great
dolour
and
griefe
for
sinne
,
that
hath
been
committed
.
And
this
sorrowing
and
mourning
is
so
necessarie
to
all
sound
repenting
,
as
the
latter
can
neuer
be
found
,
where
the
former
hath
wholly
beene
wanting
.
But
where
sorrowing
and
mourning
is
perceiued
,
and
found
to
bee
for
some
offence
that
hath
been
done
,
there
we
conclude
is
a
kind
of
repenting
:
for
when
men
are
said
to
repent
,
we
vnderstand
by
and
by
,
that
they
are
grieued
,
and
are
sorrie
for
that
they
haue
done
;
so
as
they
would
faine
,
if
it
were
possible
,
haue
it
vndone
againe
.
And
as
sorrow
is
necessarie
vnto
repentance
,
so
it
must
be
very
effectuall
,
and
thorow
sorrow
indeede
that
must
cause
such
repentance
as
shall
be
sound
:
the
heart
must
be
contrite
,
and
ground
to
dust
,
as
is
pepper
in
a
morter
,
or
corne
in
a
mill
:
the
bowels
must
sound
like
a
harpe
with
sighing
Isai.
16.
9.
11.
and
sobbing
for
the
offence
done
.
There
must
be
weeping
with
the
weeping
of
Iaazer
,
and
Elealah
is
to
bee
made
drunke
with
teares
by
daily
lamentation
.
If
corne
come
whole
out
of
the
mill
,
what
is
it
better
for
hauing
been
put
to
grinding
?
If
men
come
from
vnder
repentance
not
bruised
and
contrite-hearted
,
it
will
profit
them
nothing
.
God
(
I
know
)
commendeth
vnto
men
the
preseruation
of
their
health
;
but
yet
hee
will
not
that
wee
tender
so
our
health
,
that
wee
may
not
breake
our
hearts
with
sorrow
after
God
for
our
sinne
.
They
that
are
so
smyrck
and
so
smug
,
that
being
old
,
haue
yet
so
young
faces
,
and
so
few
wrinckles
vpon
them
,
no
palenesse
or
leanenesse
to
bee
seene
,
it
is
to
bee
thought
,
that
if
euer
they
haue
come
where
true
repentance
had
growne
,
they
would
haue
lost
some
of
their
colour
by
this
time
:
it
is
dangerous
for
men
to
be
ouer-quiet
with
themselues
after
they
haue
once
sinned
:
for
it
is
well
obserued
,
that
the
way
to
draw
sinnes
on
with
cart-ropes
is
,
not
to
be
grieued
for
sinne
;
and
the
refusing
and
casting
off
temporall
griefe
,
is
the
way
to
bee
brought
to
eternall
griefe
:
they
that
driue
sorrow
away
from
their
hearts
,
worke
their
owne
sorrow
,
and
procure
to
themselues
the
greater
woe
;
for
afterwards
wee
surely
doe
know
and
feele
much
more
earthly
sorrow
then
wee
should
,
because
we
will
not
disquiet
our
owne
soules
,
nor
trouble
our selues
with
that
godly
sorrow
that
is
required
.
Too
much
merrinesse
(
vnlesse
the
mirth
be
the
better
sanctified
,
arising
from
the
ioy
and
peace
of
a
good
conscience
)
doth
not
well
.
It
is
hard
for
any
to
bring
two
ends
together
,
that
will
not
meete
:
to
thinke
to
flie
to
heauen
with
pleasant
wings
,
to
dance
with
the
world
all
day
,
and
looke
to
sup
with
God
at
night
.
They
that
haue
their
hearts
thorowly
stung
with
the
conscience
,
and
guilt
of
their
sinne
,
and
feele
the
biting
of
that
worme
that
lieth
at
the
heart
,
nibbling
and
nipping
it
thorow
,
and
gnawing
and
grating
vpon
it
with
endlesse
vexation
,
and
casting
the
coales
of
hell
euer
in
their
face
,
they
can
easily
lay
aside
their
vaine
mirth
,
and
listen
to
the
counsell
of
Iames
,
who
willeth
such
to
sorrow
and
mourne
,
to
let
their
Iames
4.
9.
laughter
be
turned
into
weeping
,
and
all
their
merrines
into
mournefull
lamentation
:
they
can
easily
be
drawne
to
goe
and
hang
vp
their
harpes
with
the
poore
captiues
,
vpon
the
Psal.
137.
1.
2.
willow
trees
,
and
sitting
by
the
riuer
bankes
,
goe
weepe
with
them
their
bellies
full
.
Dauid
,
how
many
excellent
Psalmes
did
he
compose
and
make
?
for
how
pleasant
tunes
did
he
make
those
ditties
,
which
he
so
diuinely
did
frame
and
deuise
?
he
was
worthily
stiled
the
sweete
singer
of
Israel
:
2.
Sam.
23.
1.
but
Dauid
himselfe
,
when
he
had
so
long
fallen
in
sinne
,
so
long
as
he
had
a
wolfe
in
his
owne
breast
,
he
could
bee
no
Physitian
to
other
men
,
he
left
of
making
Psalmes
,
till
he
had
soundly
recouered
himself
by
true
repentance
,
and
had
gotten
restored
to
him
againe
the
ioy
he
was
wont
to
find
;
till
then
he
left
off
his
singing
,
and
fell
to
weeping
,
and
that
in
so
great
abundance
,
and
with
so
long
continuance
,
as
he
made
his
bed
to
swimme
,
and
watered
his
couch
Psal.
6.
6.
7.
with
teares
,
and
his
eies
did
grow
dimme
,
and
waxed
old
with
weeping
.
As
for
such
as
loue
to
be
so
iocund
,
and
to
be
all
of
the
hoigh
,
that
cannot
abide
to
heare
of
this
repenting
,
and
of
hauing
their
hearts
to
be
broken
with
this
sorrowing
for
their
sin
,
they
may
put
away
Preachers
,
and
keepe
fooles
to
make
them
merry
with
:
but
let
such
feare
what
will
be
the
end
.
Godlinesse
will
not
dwell
but
in
a
broken
Iohn
.
7.
38.
heart
,
the
waters
of
life
that
must
fill
the
belly
,
till
they
flow
thence
againe
,
euen
the
manifold
graces
of
Gods
spirit
must
enter
through
those
passages
into
the
heart
of
a
man
;
that
is
to
say
,
through
the
holes
and
cliftes
of
the
brokennesse
of
a
mans
heart
;
for
God
will
giue
grace
to
the
humble
,
and
them
will
he
teach
his
way
.
Neither
is
it
when
men
be
called
to
weeping
and
mourning
,
to
baldnesse
and
Isai.
22.
12.
sackcloth
,
and
sorrowing
for
their
sinne
,
that
then
the
way
is
taken
to
depriue
men
of
sound
comfort
,
and
take
all
true
ioy
cleane
away
from
them
,
but
thereby
they
are
prepared
for
the
obtaining
more
sweeter
comfort
then
euer
they
yet
felt
,
and
to
haue
their
ioy
now
more
to
abound
,
then
euer
before
it
did
,
euen
so
to
abound
vntill
it
be
made
full
;
as
our
Sauiour
hath
spoken
,
for
they
that
mourne
thus
,
they
Mat.
5.
9.
are
promised
to
be
comforted
;
and
such
godly
sorrowings
as
these
are
,
doe
euer
end
in
contentments
,
and
are
turned
into
the
best
,
and
the
most
lasting
ioyes
;
yea
,
there
wanteth
not
some
comfort
and
sweetnesse
of
ioy
in
the
midst
of
most
bitter
mourning
,
and
greatest
lamentation
that
is
made
for
sinne
,
when
the
heart
is
best
humbled
,
and
most
broken
for
the
same
:
for
men
are
deceiued
if
they
do
not
beleeue
,
that
the
very
teares
for
sinne
be
much
more
pleasant
to
deuout
and
holy
men
,
then
be
to
wicked
men
their
laughings
,
mockings
,
iestings
and
scoffings
which
they
delight
so
much
in
;
and
if
they
doe
not
thinke
fasting
to
be
sweeter
to
the
one
,
then
feasting
is
to
the
other
,
though
they
should
fare
neuer
so
daintily
,
fed
with
Plouers
,
Quailes
Pheasants
,
and
such
other
costly
meats
,
and
most
daintie
dishes
.
Now
as
there
be
some
that
cannot
abide
to
bee
called
to
this
sorrowing
,
and
to
heare
of
such
mourning
for
their
sinne
,
there
be
others
that
would
sorrow
more
abundantly
,
and
mourne
more
thorowly
,
and
in
farre
greater
measure
,
if
they
knew
how
:
it
is
the
griefe
of
their
hearts
that
they
cannot
bee
grieued
enough
,
they
are
still
complaining
of
the
hardnes
of
their
hearts
,
because
they
relent
no
better
,
&
are
not
more
broken
asunder
;
they
complaine
of
the
drinesse
of
their
eyes
,
and
of
the
dulnesse
and
deadnes
of
their
affections
,
that
are
not
more
moued
for
their
sinnes
,
to
open
themselues
as
so
many
fresh
springs
of
sorrow
abounding
so
in
the
heart
,
that
the
head
might
be
filled
with
water
,
and
the
eyes
made
a
fountaine
of
teares
to
weepe
day
and
night
,
for
all
their
offences
and
things
they
haue
done
amisse
.
They
sigh
and
are
sorrowfull
in
their
very
soules
,
to
perceiue
what
softnesse
and
tendernesse
they
find
in
their
hearts
,
readily
to
bee
moued
for
any
worldly
matter
,
falling
out
any
thing
crossely
with
them
.
And
on
the
other
side
,
how
stony
and
flinty
their
hearts
are
felt
to
be
,
when
they
would
sorrow
most
for
their
sin
,
and
fainest
get
their
hearts
to
melt
with
greatest
remorse
for
the
same
.
True
it
is
(
as
one
hath
well
obserued
it
)
were
it
to
grieue
at
earthly
occasions
in
things
wherein
we
are
crossed
in
the
world
,
here
our
affections
will
come
to
vs
,
before
we
sent
for
them
,
but
to
sorrow
godly
,
that
is
not
so
ready
with
vs
,
we
haue
not
our
affections
at
command
in
that
case
,
our
foolish
hearts
loue
not
holy
mourning
,
our
hard
hearts
(
till
God
hath
better
softned
them
)
are
farre
from
relenting
.
How
be
it
,
let
such
know
this
for
their
comfort
,
if
they
doe
mourne
for
the
hardnesse
of
their
hearts
,
if
they
bee
truly
grieued
,
because
they
cannot
bee
better
grieued
,
and
desire
yet
more
to
be
grieued
,
and
further
to
be
humbled
,
there
is
doubtlesse
comfort
and
hope
in
such
an
estate
:
for
what
is
this
but
the
smoake
of
true
repentance
,
whose
sparkes
are
now
new
kindled
in
such
a
heart
;
and
though
the
fier
thereof
hath
not
yet
gotten
such
strength
,
as
to
flame
forth
with
that
hot
burning
and
lightsome
shining
as
may
bee
hoped
for
it
will
doe
afterward
in
the
due
time
;
yet
hath
our
Sauiour
promised
,
hee
will
not
for
the
present
quench
,
nor
suffer
to
be
put
out
Mat.
12.
20.
such
smoake
as
this
,
but
nourish
it
,
and
cherish
it
,
and
neuer
leaue
it
,
till
he
hath
made
it
to
blaze
out
with
a
stronger
burning
.
And
so
much
may
bee
enough
to
haue
spoken
about
the
making
cleare
of
this
point
,
that
it
is
absolutely
needefull
for
euery
one
that
would
be
brought
to
repent
for
his
sinne
,
that
he
specially
labour
for
the
humbling
of
his
heart
,
to
get
it
much
broken
and
contrite
with
deepe
sorrow
for
the
same
.
CHAP.
XXIX
.
The
diuers
sorts
of
sorrow
,
with
the
obiects
about
which
they
are
conuersant
.
NOw
of
griefe
and
sorrow
thus
necessary
to
bee
found
in
euery
kind
of
repentance
,
there
are
two
sorts
;
the
one
is
a
godly
sorrow
,
or
sorrow
after
God
;
the
other
is
a
worldly
sorrow
,
conceiued
for
worldly
respects
and
fleshly
ends
.
Godly
sorrow
is
that
sorrow
which
God
himselfe
is
the
authour
of
,
and
Godly
sorrow
.
which
is
wrought
by
Gods
owne
Spirit
in
the
hearts
of
his
elect
;
and
therefore
cannot
but
alwaies
be
pleasing
vnto
God
.
It
is
called
godly
sorrow
,
because
it
is
more
for
Gods
cause
,
then
for
our
owne
,
caused
more
with
disqueit
Psal.
51.
3.
and
griefe
for
the
sinne
that
hath
been
committed
,
then
with
the
smart
of
the
punishment
for
sinne
either
feared
or
felt
.
It
is
a
griefe
for
sinne
,
because
it
displeaseth
God
,
which
Zach.
12.
10.
is
made
so
much
more
to
abound
,
by
how
much
more
we
apprehend
and
haue
feeling
of
his
fauor
,
and
his
loue
vnto
vs
in
Christ
Iesus
.
This
godly
sorrow
may
be
occasioned
not
onely
by
our
owne
matters
,
but
others
matters
may
in
like
manner
iustly
cause
this
godly
sorrowing
,
when
men
can
be
grieued
to
see
God
to
be
dishonoured
by
others
,
Deut
▪
9.
28.
Numb.
14.
6.
Ioshua
7.
8.
9.
and
crie
out
with
Moses
and
Ioshua
,
when
they
saw
Gods
glorious
name
was
in
danger
to
be
blasphemed
by
the
Heathen
,
after
the
people
hauing
sinned
,
God
was
stirred
in
wrath
to
bee
reuenged
,
and
to
execute
heauy
iudgements
vpon
them
.
When
Gods
seruants
with
Dauid
can
put
on
sackcloth
Psal.
35.
13.
in
others
heauinesse
,
and
their
soules
with
Iobs
,
can
be
in
heauinesse
for
the
poore
,
weeping
for
such
as
be
in
miserie
:
Iob
30.
25.
Psal.
119.
136.
when
mens
eyes
can
gush
out
as
did
Dauids
,
with
riuers
of
teares
,
because
men
keepe
not
Gods
Law
;
when
they
can
mourne
with
those
mourners
in
the
dayes
of
Ezekiel
,
for
the
abominations
in
the
land
.
All
such
kind
of
sorrowing
is
to
sorrow
godly
,
and
teares
so
shed
,
are
teares
of
loue
and
pitty
to
men
,
and
teares
of
zeale
and
pietie
towards
God
.
Now
this
godly
sorrow
is
the
sorrow
that
is
only
proper
and
peculiar
to
the
elect
of
God
to
all
true
beleeuers
,
such
as
are
truly
sanctified
indeed
,
which
causeth
and
bringeth
forth
in
them
that
repentance
which
is
vnto
life
,
by
which
they
shall
vndoubtedly
bee
saued
in
the
end
.
A
worthy
and
excellent
gift
which
God
hath
giuen
to
his
elect
(
as
one
of
the
Fathers
hath
well
obserued
)
That
(
saith
he
)
which
God
gaue
first
for
a
punishment
,
he
hath
Ambrose
.
Peccatum
peperit
dolorem
&
dolor
contririt
peccatum
.
now
turned
into
a
blessing
,
sinne
hath
caused
sorrow
,
and
sorrow
hath
consumed
sin
:
like
as
the
wood
breedeth
the
worme
,
and
the
worme
consumeth
the
wood
againe
;
that
is
a
happie
sorrow
that
doth
driue
sinne
away
;
one
teare
of
true
repentance
caused
by
this
godly
sorrow
,
is
worth
a
thousand
sack-clothes
of
all
hypocrites
beside
.
There
is
also
another
sorrow
,
which
the
Apostle
calleth
Worldly
sorrow
.
a
worldly
sorrow
,
when
hee
that
sorroweth
,
sorroweth
as
men
of
the
world
vse
to
doc
that
are
wholly
addicted
and
giuen
to
the
world
,
and
not
as
men
that
are
renued
by
the
Spirit
of
God
.
This
sorrow
is
like
to
that
spoken
of
by
the
Prophet
Hoseah
,
which
makes
men
whine
because
Hosea
7.
14.
the
world
is
hard
.
And
this
sorrow
is
common
to
all
worldlings
,
and
indeed
is
but
the
sorrow
of
all
hypocrites
,
for
they
haue
no
better
,
though
they
can
better
colour
the
matter
then
others
,
and
cast
a
fairer
cloake
of
a
pretence
of
holinesse
,
to
doe
sanctifiedly
all
that
they
doe
,
when
yet
their
most
spirituall
actions
are
but
carnall
deeds
and
workes
of
the
flesh
.
Worldly
sorrow
may
be
occasioned
as
well
by
others
matters
sometimes
,
as
by
mens
owne
:
when
any
mourne
,
sorrow
and
lament
,
for
the
troubles
,
losses
,
and
crosses
of
other
men
,
their
kindred
,
friends
,
and
acquaintance
:
but
yet
in
a
worldly
respect
.
There
is
a
Vixque
tenet
lachrimas
,
quia
nil
lachrimabile
cernit
.
kinde
of
sorrow
that
is
conceiued
about
others
matters
,
which
is
the
sorrow
of
enuie
,
conceiued
for
others
welfare
,
which
is
diuellish
and
destroying
sorrow
.
But
to
leaue
others
matters
,
and
to
consider
of
the
sorrow
of
a
worldling
in
his
owne
particular
case
.
This
worldly
sorrow
is
such
a
sorrow
,
as
is
conceiued
by
him
for
worldly
respects
,
for
fleshly
and
carnall
ends
;
when
one
is
made
sorrowfull
,
not
so
much
in
respect
of
God
,
or
any
reuerence
hee
beareth
to
his
glorious
Maiestie
,
whom
he
hath
so
much
offended
,
as
for
the
present
paine
that
is
vpon
his
carkase
,
the
anxietie
vpon
his
conscience
,
and
the
grieuous●es
of
some
iudgements
and
plagues
,
either
feared
or
felt
:
this
is
but
a
blind
terror
,
vexation
and
anguish
of
conscience
,
which
being
brought
vpon
them
,
they
many
times
neither
know
from
whom
that
commeth
that
doth
so
trouble
them
,
nor
for
what
it
is
that
they
are
so
smitten
.
Stricken
they
are
,
and
they
know
not
by
whom
;
they
finde
not
out
the
cause
that
procures
their
griefes
,
which
are
their
sinnes
and
wickednesse
,
to
get
them
remoued
;
and
therefore
the
cause
not
being
remoued
,
the
effect
must
still
remaine
.
They
lie
snared
and
held
fast
by
the
cordes
of
their
owne
iniquities
,
to
those
heauie
miseries
,
plagues
and
calamities
,
which
God
by
his
righteous
and
iust
iudgement
doth
bring
vpon
them
.
And
as
blinde
men
in
the
dark
,
they
see
no
way
to
escape
,
or
how
possibly
to
get
out
,
and
therefore
they
must
needs
miscarrie
in
it
,
their
sorrow
being
but
sorrow
vnto
death
.
This
kinde
of
sorrow
is
either
intended
in
a
high
degree
,
or
it
is
in
such
a
measure
as
may
be
suffered
:
when
it
is
in
an
high
degree
,
desperation
is
the
end
of
it
,
making
them
to
lay
violent
hands
vpon
themselues
,
to
become
their
owne
hangmen
and
executioners
to
deuoure
themselues
.
When
it
is
but
in
a
small
measure
,
then
by
little
and
little
it
vanisheth
away
as
it
began
,
and
soone
commeth
to
nothing
againe
;
no
sooner
the
paine
ouer
,
and
the
affliction
gone
that
did
trouble
them
,
but
their
teares
and
their
sorrowes
are
at
an
end
,
and
no
more
to
be
heard
on
,
they
becomming
as
bad
as
euer
before
,
without
any
amendment
to
be
seene
,
but
with
the
swine
they
turne
againe
to
their
filthie
puddle
and
wallowing
in
the
mire
,
and
with
the
vncleane
dogge
they
fall
to
the
eating
vp
againe
the
vomite
which
they
spued
out
before
.
Such
sorrow
bettereth
not
the
heart
by
changing
and
turning
a
man
so
as
he
become
soundly
conuerted
by
meanes
thereof
,
but
only
moueth
the
heart
for
the
present
with
the
diuquiet
of
paine
,
which
onely
was
the
cause
why
it
hath
been
so
vexed
.
By
all
this
it
may
appeare
how
the
sorrow
that
is
in
the
repentance
of
a
true
conuert
,
is
found
to
be
differing
from
the
sorrow
that
is
in
the
repentance
of
an
hypocrite
;
and
that
is
in
the
obiect
that
either
of
them
doe
respect
and
is
occupied
about
.
The
sorrow
of
him
that
is
truly
penitent
,
is
most
conuersant
and
occupied
about
malum
peccati
,
The
euill
of
his
sinne
,
whereby
God
hath
been
offended
,
to
be
most
grieued
for
that
.
The
sorrow
of
him
whose
repentance
is
vnsound
,
is
most
of
all
occupied
about
malum
poenae
,
The
euill
of
punishment
,
and
this
(
by
the
marueilous
slie
and
subtill
working
of
Satan
,
and
the
vnknowne
deceitfulnes
of
his
owne
heart
)
is
alwaies
and
euen
then
done
;
when
it
may
be
a
false
hearted
hypocrite
doth
both
thinke
with
himselfe
,
and
boldly
professe
to
others
,
that
it
is
his
sinne
that
he
mournes
for
,
and
is
most
troubled
about
:
when
indeed
if
the
truth
were
knowne
,
and
could
bee
sounded
and
seene
into
,
which
lieth
so
deeply
buried
vnder
a
masse
,
and
(
as
I
may
say
)
a
mountaine
of
hollow
hypocrisie
of
such
a
mans
heart
,
it
would
be
found
that
it
were
either
feare
of
some
further
punishment
,
then
yet
he
hath
endured
;
or
shame
for
his
sinne
alreadie
committed
,
which
hath
thus
broken
out
;
or
losse
of
his
credit
,
or
some
profit
and
benefit
that
is
like
to
follow
thereof
;
or
else
the
sense
of
some
stinging
iudgement
and
plague
that
hee
now
goeth
vnder
,
and
things
of
the
like
nature
(
all
which
are
yet
but
punishments
for
his
sin
)
to
be
the
things
that
he
is
most
chiefly
moued
for
.
About
these
things
he
principally
is
grieued
,
and
that
in
the
first
place
,
and
for
their
owne
sakes
,
as
which
he
is
most
afraid
of
,
and
which
hee
doth
most
abhorre
.
He
may
also
be
grieued
for
his
sinne
,
False
sorrow
for
sinne
.
and
wish
it
had
neuer
been
done
:
but
this
hee
doth
in
a
secondary
place
and
in
a
by
respect
,
not
simply
grieuing
for
the
sinne
,
and
abhorring
it
therfore
because
it
is
sinne
,
but
because
it
is
like
to
bring
all
this
woe
vpon
him
,
and
is
the
cause
of
the
punishment
that
he
presently
doth
goe
vnder
.
For
who
knoweth
the
depths
of
Satan
how
cunning
a
deceiuer
hee
is
,
that
can
deceiue
the
false-hearted
hypocrite
himselfe
,
that
is
so
ordinary
a
deceiuer
of
others
,
and
cause
that
in
a
most
materiall
point
necessary
to
saluation
,
he
shall
be
ouerseene
most
and
soonest
deceiue
himselfe
?
And
who
knoweth
besides
Satans
cunning
working
,
how
many
nookes
and
crookes
,
windings
and
turnings
againe
is
in
that
labyrinth
of
an
hypocrites
hollow
heart
,
wherein
deceit
may
closely
be
hid
and
neuer
found
out
,
no
not
the
wrong
and
wrie
respects
that
are
in
his
owne
heart
,
and
priuily
doe
leade
and
guide
him
in
the
actions
that
himselfe
doe
commit
;
they
are
not
easily
discernable
to
his
owne
selfe
,
much
lesse
can
they
be
shewed
by
others
,
which
they
are
,
and
where
they
lie
,
that
so
they
may
be
the
better
taken
heed
of
.
But
indeed
the
maine
obiect
of
the
sorrow
of
an
hypocrite
is
malum
poenae
,
the
euill
of
the
punishment
,
with
which
hee
is
smitten
and
made
so
to
smart
,
that
hee
cannot
rest
in
quiet
,
and
that
maketh
him
so
much
to
sorrow
and
be
grieued
,
which
else
he
would
not
.
He
may
be
humbled
,
but
it
is
rather
before
his
sicknesse
,
with
which
he
is
afflicted
,
then
before
the
Lord
,
whom
he
hath
offended
.
CHAP.
XXX
.
How
they
diff●r
also
in
the
effects
which
either
doe
bring
forth
,
and
in
the
causes
of
either
.
THe
one
,
namely
godly
sorrow
of
a
true
conuert
,
Effects
of
godly
sorrow
.
draweth
a
man
to
God
,
and
causeth
him
to
seeke
comfort
from
him
alone
,
euen
then
when
he
seemeth
most
of
all
to
bee
enemie
vnto
him
:
saying
with
Iob
,
Iob
13.
15.
Though
thou
shouldest
kill
me
,
yet
will
I
trust
in
thee
.
The
other
,
which
is
the
worldly
sorrow
of
an
hypocrite
,
driueth
a
man
away
from
God
,
after
hee
hath
sinned
,
and
causeth
him
to
flie
,
what
he
can
,
the
presence
of
God
,
in
whose
sight
he
dares
not
be
seene
;
but
shunning
his
presence
,
hee
thinketh
himselfe
neuer
more
safe
then
when
he
is
furthest
from
him
.
The
one
therefore
findeth
comfort
,
and
the
other
hath
none
.
They
differ
also
in
that
which
causeth
the
sorrow
of
the
one
,
and
of
the
other
;
and
in
that
which
is
caused
by
either
.
That
which
causeth
the
sorrow
and
repentance
of
hypocrites
,
is
more
vsually
plagues
and
punishments
,
either
inflicted
and
felt
,
or
threatned
and
feared
when
they
are
imminent
,
and
hang
ouer
their
heads
:
their
hearts
resemble
flint
stones
,
which
will
cast
no
sparkles
vnlesse
they
be
strooke
.
Rarely
will
it
be
found
that
any
of
them
are
brought
to
bee
humbled
by
the
sole
ministery
of
the
Word
;
or
if
by
that
,
rather
by
the
denouncing
of
iudgements
,
and
by
the
threatnings
and
thundrings
of
the
Law
,
then
by
the
sweet
and
amiable
voice
and
sound
of
the
Gospell
,
whereout
the
promises
of
life
,
and
offers
of
grace
are
made
vnto
vs
.
Foelix
trembled
when
Paul
preached
of
temperance
,
and
righteousnesse
,
and
iudgement
to
come
,
but
Festus
mocked
when
hee
heard
him
preach
Christ
,
and
begin
to
open
the
secrets
and
mysteries
of
the
Gospell
in
his
hearing
;
then
hee
cried
out
against
him
,
that
he
was
beside
himselfe
,
and
that
too
much
learning
had
made
him
mad
.
They
be
not
(
for
the
most
part
)
words
,
but
blowes
and
stroakes
,
and
those
well
laid
on
too
by
the
powerfull
hand
of
a
reuenging
and
irefull
Iudge
,
that
will
serue
to
maule
and
breake
downe
the
stoutnesse
and
stubbornesse
of
the
hearts
of
proud
hypocrites
,
though
so
well
able
is
the
Lord
to
smite
the
earth
with
the
rod
of
his
mouth
,
and
to
slay
the
wicked
with
the
breath
of
his
lippes
,
as
hee
can
make
his
word
quicke
and
powerfull
,
and
forcible
enough
to
pierce
deepe
,
and
cut
sharper
then
a
two
edged
sword
,
and
out
of
that
quiuer
can
draw
out
such
arrowes
to
shoot
into
the
sides
of
all
hypocrites
,
as
shall
be
sharpe
enough
to
pierce
and
to
split
the
hearts
of
all
the
Kings
enemies
,
and
be
able
to
draw
blood
out
of
their
sides
,
and
to
fetch
sighes
out
of
their
hearts
;
yea
to
make
them
for
the
time
to
roare
out
of
their
throats
for
horrour
and
feare
,
bee
they
neuer
so
secure
,
though
in
the
end
they
become
little
the
better
for
it
.
The
Lord
can
make
the
threatnings
of
his
iudgements
out
of
his
word
denounced
,
come
bleake
to
the
hearts
of
offenders
,
which
shall
send
a
terrible
shaking
through
all
their
bones
,
and
become
as
thunder
strokes
doubled
,
that
are
able
to
daunt
the
stoutest
stomack
that
is
:
the
Lord
can
make
the
terrour
of
the
Law
,
and
the
thundring
out
of
the
threatnings
thereof
to
flash
as
the
lightening
in
euery
conscience
that
hath
guiltinesse
in
it
,
and
to
be
as
fier
to
make
their
hearts
to
melt
,
though
otherwise
as
hard
as
brasse
.
Thus
either
by
the
mighty
strokes
of
Gods
reuenging
hand
;
inflicting
iudgements
,
plagues
,
and
punishments
,
or
by
the
terrour
of
the
Law
,
that
doth
nothing
but
thunder
out
threatnings
of
vengeance
,
doe
the
hearts
of
most
secure
hypocrites
many
times
come
to
bee
daunted
;
yea
in
a
manner
strucken
dead
with
horrour
and
feare
,
and
trembling
for
the
time
.
And
these
are
the
things
that
breed
and
bring
out
the
repentance
that
they
haue
,
and
causeth
all
their
sorrow
to
be
such
as
it
is
.
On
the
other
side
,
the
true
and
godly
sorrow
,
the
sound
and
vnfained
repentance
,
the
best
conuersion
of
true
beleeuers
,
that
is
freest
from
suspition
of
being
counterfeit
,
is
that
which
is
caused
by
the
ministery
of
the
Word
,
and
by
the
powerfull
working
thereof
vpon
the
conscience
:
which
is
as
a
hammer
to
breake
the
stonie
hardnesse
of
the
heart
,
that
it
may
goe
all
to
dust
and
powder
,
and
is
as
fier
with
the
heate
thereof
to
melt
the
heart
,
though
it
were
neuer
so
hard
frozen
in
the
dregges
of
sinne
before
,
as
shall
cause
such
a
thaw
to
bee
in
that
heart
,
and
to
abound
of
weeping
,
mourning
,
and
shedding
teares
for
sinnes
committed
,
as
if
the
very
springs
of
sorrow
were
all
opened
and
loosened
,
that
might
cause
whole
streames
The
teares
and
waters
of
repentance
are
as
that
red
sea
,
wherein
the
whole
armie
of
our
sins
,
which
are
our
most
dangerous
enemies
that
do
pursue
vs
,
are
deeply
drowned
.
and
brookes
of
teares
to
run
downe
,
and
flow
from
the
eyes
of
him
that
is
truly
penitent
,
sufficient
to
lay
in
soak
the
very
heart
it selfe
in
that
abundance
of
teares
;
yea
,
to
cleanse
both
heart
and
life
,
and
wash
away
all
filth
of
sin
that
euer
before
haue
been
committed
.
When
such
a
worke
is
wrought
vpon
a
mans
heart
by
the
ministerie
of
the
word
,
and
the
conscience
feeling
it selfe
wounded
and
strucken
at
the
hearing
thereof
,
shall
find
no
rest
till
it
hath
eased
it selfe
by
abundant
weeping
,
sorrowing
and
mourning
that
God
should
euer
be
so
offended
by
him
;
and
vntill
direction
bee
giuen
him
,
what
better
course
is
now
to
bee
taken
,
crying
out
with
those
true
conuerts
,
and
penitent
persons
in
the
Acts
,
Men
and
brethren
,
what
shall
we
doe
that
we
may
be
saued
?
When
the
word
doth
thus
worke
vpon
any
,
without
any
other
inforcement
of
outward
crosse
or
affliction
,
that
else
doe
happen
,
it
is
an
excellent
good
signe
,
and
one
of
the
best
euidences
that
can
bee
brought
out
,
of
the
truth
of
that
sorrow
that
hath
been
bred
thereby
,
and
of
the
soundnesse
of
that
repentance
that
hath
followed
thereof
.
I
denie
not
but
that
by
crosses
and
afflictions
the
Lord
doth
oftentimes
recouer
and
fetch
home
his
stray-seruants
,
and
reclaime
them
out
of
their
sinnes
.
The
Lord
hath
many
meanes
,
and
hee
can
make
all
,
or
any
of
them
effectuall
to
doe
good
to
those
that
are
his
:
he
sometimes
awakeneth
his
seruants
by
the
sound
of
his
word
,
knocking
at
the
doore
of
their
hearts
:
sometimes
Act.
2.
37.
2.
Sam.
12.
1.
7.
13.
Neh.
9.
30.
Gen.
6.
3.
by
his
Spirit
,
wherewith
he
striueth
within
vs
:
somtimes
by
striking
and
whipping
our
naked
consciences
,
leauing
them
dismayed
with
feare
and
dread
,
and
hiding
the
light
of
his
countenance
from
vs
,
so
as
wee
feele
not
the
ioy
we
were
wont
to
haue
:
sometimes
by
corrections
and
punishments
2.
Sam.
24.
10.
Psal.
38.
2.
3.
8.
Iob
33.
16.
17.
Ionah
1.
17.
and
2.
1.
2.
on
our
bodies
for
our
sinnes
,
opening
our
eares
by
them
,
and
sealing
our
instruction
;
that
so
he
may
keepe
back
our
soules
from
the
pit
,
and
our
liues
from
perishing
,
the
Lord
making
this
the
fruit
of
all
the
affliction
he
sendeth
to
his
children
,
euen
the
taking
away
of
their
sinne
.
For
Isa.
27.
9.
which
cause
it
is
that
the
heauenly
iustice
and
fatherly
care
of
God
is
often
shewing
vs
his
rods
;
sometimes
shaking
them
at
vs
,
sometimes
striking
them
vpon
vs
,
to
make
vs
awake
and
leape
out
of
this
miserable
,
filthy
,
and
dirty
puddle
of
our
sinfull
life
.
If
then
the
Lord
bee
faine
to
lay
on
bodily
crosses
vpon
vs
,
the
better
thereby
to
breake
our
hearts
,
they
being
blessed
of
God
,
may
well
be
made
auailable
this
way
to
doe
vs
good
.
But
it
is
not
so
free
from
suspition
;
it
is
better
to
leaue
one
sinne
by
the
power
of
the
ministery
of
the
word
,
then
twenty
by
being
beaten
from
them
by
constraint
of
outward
trouble
and
affliction
,
especially
when
the
knowledge
of
Gods
inexpressable
loue
vnto
vs
in
Iesus
Christ
,
is
manifested
and
brought
to
light
by
the
Gospell
preached
,
so
as
thereout
we
are
made
to
know
how
God
hath
so
loued
vs
,
as
he
hath
giuen
his
Sonne
Christ
Iesus
vnto
vs
to
be
our
Redeemer
,
and
so
hath
giuen
vs
to
him
to
bee
his
redeemed
;
yea
,
that
he
hath
giuen
his
owne
selfe
vnto
vs
to
be
our
most
louing
Father
,
reconciled
vnto
vs
in
Christ
Iesus
,
and
giuen
vs
againe
power
by
him
,
to
become
his
children
,
with
boldnesse
to
cry
,
Abba
father
to
him
,
by
the
spirit
of
adoption
which
we
haue
receiued
from
him
;
when
the
knowledge
,
especially
the
sense
and
feeling
of
th●se
thing●
〈◊〉
〈◊〉
hearts
with
sorrow
and
griefe
for
〈…〉
committed
,
that
euer
we
should
haue
〈…〉
gracious
,
and
a
Father
most
kind
〈…〉
spoken
:
when
of
a
child-like
affection
〈…〉
towards
him
,
with
sorrowing
deeply
for
hauing
off●nded
him
,
and
are
found
as
The
soule
that
is
drenched
with
teares
of
true
repentance
,
receiueth
such
a
tincture
and
die
of
grace
,
that
will
neuer
after
out
.
good
natured
children
,
that
haue
soft
and
tender
hearts
,
to
bee
grieuing
,
sobbing
and
sighing
in
euery
corner
for
angering
our
Father
;
so
as
our
teares
may
bee
perceiued
not
to
be
teares
of
fullennesse
or
stubbornnesse
,
but
of
kindnesse
and
dutifulnesse
towards
him
:
when
looking
vpon
him
whom
we
haue
pierced
with
our
sinne
,
wee
shall
be
found
to
mourne
before
him
,
as
one
that
mourneth
for
his
onely
some
;
and
shall
be
in
bitternesse
for
him
,
as
one
that
Zach.
12.
10.
is
in
bitternesse
for
his
first
borne
.
And
when
on
the
otherside
,
the
Lord
looking
graciously
backe
vpon
vs
,
as
he
did
vpon
Peter
;
that
looke
of
his
shall
pierce
our
Luk.
22.
61.
hearts
in
remembring
all
his
kindnesses
,
causing
vs
then
with
Peter
,
to
goe
out
and
weepe
bitterly
.
When
our
sorrow
groweth
thus
,
and
is
caused
after
this
manner
to
arise
;
and
when
the
change
of
life
following
hereupon
,
taketh
also
his
beginning
from
the
like
ground
,
which
is
,
that
the
appearing
of
the
grace
of
God
,
which
bringeth
saluation
vnto
all
men
,
is
that
,
that
teacheth
and
moueth
,
Tit.
2.
10.
11.
yea
after
a
sort
compelleth
vs
to
denie
vngodlinesse
and
worldly
lusts
,
and
to
liue
godly
,
righteously
,
and
soberly
in
our
whole
life
time
following
:
then
is
such
a
sorrow
a
true
godly
sorrow
indeed
,
and
such
a
conuersion
and
repentance
following
thereof
,
vndoubtedly
sound
and
vnfained
;
which
safely
may
be
rested
on
,
and
trusted
vnto
indeed
.
I
denie
not
but
that
Gods
seruants
both
may
,
and
ought
to
haue
sorrow
and
griefe
of
heart
when
Gods
chastisements
are
vpon
them
,
and
when
they
are
wounded
and
smitten
by
his
hand
;
but
that
must
not
bee
the
principall
cause
of
their
sorrowing
,
nor
that
which
should
cause
their
sorrow
most
to
abound
:
not
the
punishment
,
but
the
fault
is
most
to
be
respected
of
such
,
and
ought
principally
to
be
lamented
and
bewailed
by
them
:
I
doe
also
acknowledge
that
the
terrour
of
Gods
Law
denouncing
plagues
and
punishments
,
and
threatnings
of
vengeance
to
all
that
are
transgressors
thereof
,
may
so
strike
and
astonish
for
a
time
the
hearts
of
Gods
humbled
and
deiected
seruants
,
as
there
can
bee
felt
of
them
no
other
then
a
seruile
and
slauish
feare
of
death
and
condemnation
,
trembling
before
the
fiercenesse
of
Gods
wrath
,
whose
angry
countenance
they
behold
frowning
vpon
them
,
and
his
hand
lifted
vp
,
bending
the
blow
at
them
,
which
they
feare
will
strike
them
dead
at
his
feet
.
Then
is
their
sorrowing
little
differing
from
that
worldly
sorrow
that
causeth
death
:
they
sorrowing
,
because
they
can
see
no
way
of
escaping
;
but
of
necessity
(
as
they
thinke
)
they
must
haue
their
portion
with
the
diuell
and
the
damned
,
in
eternall
hell
fier
.
But
this
kind
of
sorrowing
and
fearing
,
is
not
that
which
they
doe
euer
abide
in
,
nor
no
longer
then
the
Lord
seeth
it
most
expedien
for
them
,
for
their
better
humbling
,
and
then
it
is
taken
away
againe
with
that
spirit
of
bondage
that
made
them
so
to
feare
,
and
their
worldly
sorrow
becommeth
changed
into
godly
sorrow
,
that
causeth
in
them
repentance
vnto
life
;
and
their
slauish
and
seruile
feare
,
into
a
sonne-like
and
a
child-like
feare
,
causing
them
to
feare
the
Lord
;
not
so
much
because
of
his
wrath
,
as
for
that
there
is
mercy
with
him
:
with
which
fearing
there
is
ioyned
boldnesse
,
and
the
spirit
of
adoption
giuen
them
,
which
causeth
them
to
feare
after
that
painfull
manner
no
more
.
Legall
contrition
then
is
not
any
part
or
cause
of
repentance
in
Gods
children
,
but
onely
an
occasion
thereof
;
and
that
by
the
meere
mercy
of
God
;
for
it selfe
is
the
sting
of
the
Law
,
and
the
very
entrance
into
the
pit
of
hell
.
The
Law
and
the
Gospell
,
although
in
some
sort
they
teach
one
thing
,
yet
they
perswade
not
by
the
same
arguments
.
The
Gospell
perswadeth
by
the
death
of
Christ
,
who
hath
loued
vs
,
and
giuen
himselfe
for
vs
,
that
we
might
be
saued
by
him
:
this
the
Law
neuer
knew
,
nor
yet
taketh
knowledge
of
,
but
it
perswadeth
with
terrour
and
feare
of
iudgement
:
but
the
Gospell
hath
a
more
sweeter
voice
,
and
in
a
more
amiable
manner
calleth
vs
to
repentance
and
amendment
of
life
,
and
our
Sauiour
Christ
commeth
with
blessing
vs
,
to
turne
vs
from
our
iniquities
.
Our
godly
sorrowing
then
for
sinne
,
which
causeth
repentance
in
vs
,
and
a
turning
from
our
sinnes
,
it
Ier.
32.
39.
40.
2.
Cor.
7.
1.
is
a
gracious
effect
of
the
Gospell
,
and
a
part
of
the
new
Couenant
which
the
Lord
promised
to
make
with
vs
in
the
latter
dayes
.
Thus
the
sorrow
of
true
conuerts
differeth
cleerly
from
the
sorrow
of
hypocrites
,
in
that
which
causeth
either
.
CHAP.
XXXI
.
How
the
sorrow
of
true
beleeuers
and
hypocrites
differeth
in
that
which
is
caused
by
either
.
THey
differ
also
no
lesse
in
that
which
is
caused
by
either
.
And
to
name
the
chiefe
and
principall
difference
at
the
first
;
the
one
causeth
death
,
and
the
other
causeth
life
;
and
that
is
a
difference
broad
enough
for
euery
one
plainly
to
discerne
.
The
worldly
sorrow
of
hypocrites
causeth
death
two
manner
of
waies
;
either
by
making
men
too
secure
,
or
by
filling
them
too
full
of
dreadfull
horrour
,
and
hellish
feare
;
either
by
making
them
to
presume
too
much
,
and
so
they
come
to
perish
that
way
;
or
by
making
them
to
despaire
too
much
,
and
so
they
come
to
be
ouerwhelmed
and
drowned
in
perdition
,
that
way
.
When
hypocrites
are
brought
by
the
feare
of
Gods
iudgments
,
or
by
the
feeling
of
them
,
to
be
much
troubled
and
vexed
with
griefe
and
sorrow
in
their
hearts
,
and
to
expresse
their
inward
heauinesse
by
an
outward
great
humbling
of
themselues
,
after
the
manner
that
Ahab
was
seene
to
be
before
the
Lord
,
they
grow
so
conceited
in
themselues
for
that
they
haue
done
,
&
do
so
flatter
themselues
with
a
vaine
hope
that
that
which
was
feared
,
shall
now
neuer
come
,
or
that
which
they
felt
,
shall
now
not
tarry
long
,
trusting
to
the
merit
of
their
halting
,
lame
,
and
euery
way
imperfect
repentance
,
wherewith
they
seemed
to
be
humbled
:
as
that
Michah
of
Mount
Ephraim
neuer
promised
to
himselfe
more
confidently
,
though
most
vainly
and
vnwarrantably
,
that
God
would
now
doe
him
Iudg.
17.
13.
good
,
seeing
that
he
had
a
Leuite
to
be
his
Priest
:
then
these
after
once
they
can
say
,
they
haue
(
they
thanke
God
)
repented
of
their
sinnes
,
they
haue
humbled
themselues
,
they
haue
mourned
and
wept
,
they
haue
asked
God
mercy
for
all
that
they
haue
offended
in
,
will
heereupon
be
ready
to
say
,
they
know
now
assuredly
that
they
shall
be
spared
,
and
doubt
not
but
the
iudgements
which
already
are
vpon
them
,
shall
shortly
bee
remoued
,
and
not
tarry
long
:
they
are
made
hereby
as
secure
from
feare
of
euer
perishing
;
as
was
Agag
the
Amalekite
,
growne
foolishly
and
desperately
carelesse
of
the
sudden
,
a
little
before
the
time
that
execution
was
to
the
full
to
bee
done
vpon
him
:
for
they
trust
too
much
to
lying
vanities
,
and
follow
not
that
course
that
would
assuredly
procure
them
mercy
;
and
therefore
they
come
at
the
length
to
sinke
vpon
the
sands
of
security
.
If
they
fast
often
,
as
did
the
Pharisie
in
the
Gospell
:
if
they
wrinkle
their
faces
with
weeping
,
and
looke
sowre
,
as
they
then
vsed
to
doe
in
that
time
:
if
they
weepe
and
howle
and
roare
out
vpon
their
beds
:
if
they
afflict
their
soules
with
fasting
,
and
bow
downe
their
heads
like
bulrushes
for
a
time
:
they
make
so
full
reckonings
,
and
presume
so
largely
vpon
the
merit
of
that
they
haue
done
,
as
though
God
were
now
come
to
be
in
their
debt
,
and
that
they
had
abundantly
deserued
it
at
the
hands
of
God
to
haue
all
things
granted
,
which
in
such
a
manner
they
should
seeke
to
obtaine
,
and
that
the
Lord
should
denie
nothing
,
which
men
so
humbled
after
such
a
fashion
should
make
suite
for
,
and
request
to
haue
giuen
:
yea
,
they
seeme
to
be
impatient
of
any
delay
to
bee
made
,
and
that
the
Lord
is
not
more
present
,
looking
beside
vpon
all
others
,
to
attend
better
vpon
them
:
and
so
these
run
a-shelfe
vpon
the
steep
bankes
of
presumption
,
where
they
once
touching
,
can
neuer
be
safely
got
off
againe
,
till
they
haue
made
their
graues
there
,
and
doe
sinke
right
downe
to
the
bottome
of
deepe
destruction
.
Anorher
way
by
which
this
worldly
sorrow
causeth
death
is
,
when
(
there
being
no
measure
kept
in
it
,
nor
moderation
that
can
be
had
of
it
,
to
keepe
it
within
the
compasse
that
were
fit
)
,
the
sorrow
that
is
awakened
and
raised
vp
out
of
the
heart
that
before
was
secure
,
breaketh
out
to
all
extremities
in
the
highest
degree
,
there
being
No
outward
balme
able
to
asswage
a
raging
conscience
.
nothing
to
stay
,
or
ballaste
the
heart
from
being
vtterly
ouerwhelmed
in
the
stresse
and
storme
of
tentation
,
when
it
commeth
vpon
the
conscience
:
no
light
of
comfort
,
no
dram
of
faith
can
then
bee
found
to
giue
any
succour
in
time
of
that
wofull
distresse
,
or
to
support
and
hold
vp
the
heart
from
falling
flat
downe
,
and
sinking
quite
vnder
the
importable
and
intolerable
loade
and
burden
of
sorrow
pressing
hard
vpon
them
:
but
yeelding
ouer
(
as
those
that
can
resist
no
longer
)
to
the
lust
and
will
of
their
vowed
enemie
,
who
all
the
while
did
but
seeke
oportunitie
to
worke
their
vtter
ruine
,
they
tarry
not
til
he
destroy
them
,
but
damnably
destroy
themselues
,
and
desperately
doe
take
on
their
course
to
throw
off
this
sorrow
,
that
shortly
would
otherwise
of
it selfe
haue
here
had
an
end
;
making
haste
by
laying
violent
hands
vpon
themselues
,
to
rush
into
hell
at
once
,
and
that
with
such
violence
,
as
if
by
force
they
would
breake
open
the
gates
of
that
gaping
gulfe
before
them
,
that
they
might
haue
the
more
speedie
entrance
there
to
grow
acquainted
with
those
sorrowes
,
that
wil
neuer
haue
an
end
,
which
can
neither
be
throwne
off
,
nor
possibly
boarne
,
can
neuer
bee
auoided
,
nor
no
way
indured
;
ridding
themselues
out
of
these
painefull
feares
of
some
worser
things
that
might
haue
happened
vnto
than
,
wherwith
they
were
before
endlesly
perplexed
,
tortured
,
and
tormented
,
by
comming
to
feele
the
worst
of
all
,
many
thousand
times
worse
,
then
the
worst
they
could
possibly
haue
feared
before
:
that
so
from
fearing
they
may
bee
brought
to
feeling
of
as
much
,
and
more
then
euer
they
feared
.
When
,
though
they
shall
neuer
find
any
cause
to
feare
any
more
that
that
can
bee
worse
then
they
doe
feele
;
yet
shall
they
feele
worse
,
and
much
more
then
euer
they
could
haue
feared
:
and
such
feare
hauing
an
end
,
their
feeling
shall
be
euerlasting
,
of
paines
that
are
vnspeakable
,
and
torments
that
neuer
will
haue
an
end
.
Thus
worldly
sorrow
,
prooueth
hellish
sorrow
in
the
end
;
and
when
it
is
an
ouer-deepe
sorrow
intended
to
the
vttermost
and
furthest
degree
,
it
causeth
death
,
and
death
euerlasting
,
by
swallowing
men
vp
in
the
gulfe
of
deadly
despaire
,
and
dashing
them
against
that
most
dangerous
rocke
,
where
they
split
in
a
thousand
pieces
,
and
wracke
wofully
to
their
finall
and
euerlasting
vndoing
,
All
this
may
be
seene
in
Saul
,
Achitophel
,
and
in
that
arch-traitor
Iudas
,
who
hauing
been
a
long
while
secure
and
dead-hearted
,
euery
way
vnreclaimeable
from
further
going
on
with
that
mischiefe
hee
was
in
hand
with
,
till
he
had
committed
it
;
when
once
he
had
done
that
enormious
fact
,
that
hainous
sin
of
his
most
vnnaturall
treacherie
and
villany
against
his
Lord
&
Master
,
that
incomparable
wickednes
,
and
vnmatchable
villany
of
his
,
did
lye
so
boyling
in
his
conscience
,
as
made
him
restlesse
,
and
neuer
gaue
him
ouer
,
till
for
want
of
other
ease
and
comfort
elsewhere
to
bee
found
,
he
sought
to
get
rid
out
of
that
trouble
,
by
strangling
himselfe
in
an
halter
:
and
so
though
he
sorrowed
as
much
as
some
other
,
and
repented
more
then
did
,
or
doe
many
,
yet
because
it
was
but
a
slubbering
sorrow
,
and
a
fruitlesse
and
false
repentance
,
his
hellish
sorrow
drowned
him
vp
in
despaire
,
and
for
all
such
repentance
,
he
went
to
hell
in
the
end
for
his
labour
.
Againe
,
some
sorrowing
for
sinne
,
how
commendable
soeuer
it
may
seeme
to
be
in
the
outward
appearing
,
and
very
hopefull
for
a
time
,
that
much
good
will
come
thereon
,
yet
not
being
deepely
enough
rooted
,
and
soundly
wrought
in
the
heart
,
but
slight
and
ouerly
,
so
as
the
heart
is
but
a
little
rased
by
it
,
and
not
wholly
rent
vp
,
such
kind
of
sorrowing
(
being
still
but
of
the
nature
of
worldly
sorlow
)
,
haue
been
seene
to
haue
brought
out
no
good
effect
,
but
in
the
end
to
haue
also
caused
death
.
Some
that
haue
been
much
astonished
,
and
soarely
gastred
by
some
extraordinarie
iudgement
happning
,
and
who
haue
sometimes
come
wounded
from
a
sermon
,
mourning
for
a
time
,
and
making
bitter
lamentation
for
their
sinne
;
because
they
haue
not
held
fast
their
sorrow
by
a
longer
labour
of
serious
meditation
,
in
better
considering
their
own
waies
in
their
hearts
,
that
so
their
sorrow
might
soake
and
sinke
deepe
enough
into
their
hearts
,
their
sorrowing
haue
soone
been
giuen
ouer
,
and
they
quickly
haue
ceased
from
their
mourning
,
and
so
haue
lost
all
benefit
that
might
haue
come
thereon
;
and
making
no
better
vse
of
such
their
sorrowing
for
a
time
,
they
haue
gone
away
,
and
growne
to
bee
more
hardned
euer
after
,
and
haue
been
found
to
become
worse
then
they
were
euer
before
;
according
to
that
of
Peter
,
their
end
is
worse
then
their
beginning
.
Besides
,
worldly
sorrow
in
worldly
minded
men
causeth
death
,
while
they
,
too
eagerly
pursuing
the
things
of
the
world
,
and
setting
their
hearts
too
much
and
too
strongly
vpon
them
for
the
enioying
of
them
;
if
they
haue
not
their
longing
,
if
they
be
crossed
in
their
desires
,
if
they
misse
of
their
purposes
,
and
cannot
obtaine
what
they
so
much
aimed
at
,
and
trauel
for
,
they
grow
sicke
with
Ahab
,
and
pensiue
,
they
tumble
on
their
beds
,
and
will
eate
no
bread
▪
1.
King
.
21.
4.
they
pine
away
to
nothing
.
Men
for
worldly
things
are
sometimes
seene
to
goe
and
runne
mad
,
to
loose
their
wits
;
yea
,
to
hang
and
kill
themselues
.
Saul
killed
himselfe
,
not
sorrowing
for
his
sinne
,
but
lest
the
Philistims
should
mocke
him
,
or
insult
ouer
him
.
So
Achitophel
,
because
his
counsell
was
no
better
regarded
and
followed
.
It
is
reported
of
Lycurgus
,
the
Law-giuer
among
the
Lacedemonians
,
that
hee
would
haue
hanged
or
starued
himselfe
,
Tertullian
Apcap
46.
because
somewhat
against
his
credit
they
had
m●nded
his
Lawes
.
Some
haue
been
so
impatient
of
disgrace
,
as
they
haue
been
ready
to
hang
themselues
,
for
not
playing
their
parts
well
in
a
Play
.
Thus
worldly
and
carnall
sorrow
being
the
onely
sorrow
that
all
hypocrites
can
haue
,
is
found
to
cause
death
euery
manner
of
way
.
CHAP.
XXXII
.
Of
the
seuen
atendants
on
godly
sorrow
,
in
the
heart
of
euerie
true
conuert
and
vnfained
beleeuer
.
GOdly
sorrow
,
being
the
sorrow
of
true
conuerts
,
and
of
vnfained
beleeuers
,
that
on
the
other
side
causeth
life
,
for
it
couseth
true
repentance
,
which
is
called
repentance
vnto
life
;
and
it
causeth
not
a
single
and
bare
kind
of
repentance
alone
,
but
a
repentance
richly
furnished
with
such
graces
as
are
most
fit
,
and
found
to
bee
most
meete
to
bee
her
attendants
;
and
they
are
reckoned
vp
by
the
Apostle
to
bee
seuen
in
number
,
which
wee
know
makes
a
perfect
number
,
all
which
are
brought
forth
,
and
set
euery
one
in
her
place
and
order
,
as
so
many
maidens
of
honour
,
to
giue
their
attendance
,
to
accompany
and
waite
vpon
their
Lady
and
Mistris
,
true
and
sauing
repentance
;
which
among
many
other
vertues
taketh
place
before
them
,
and
sitteth
as
a
great
Princesse
,
and
chiefe
Lady
of
honour
,
whom
the
rest
are
to
giue
much
way
vnto
,
and
dulie
to
attend
vpon
.
Now
godly
sorrow
marshalleth
in
all
these
graces
,
as
which
procureth
and
causeth
them
all
,
the
Apostle
setteth
it
out
as
a
very
generous
grace
,
and
fruitfull
vertue
,
hauing
a
goodly
traine
following
her
,
and
a
very
fruitfull
off-spring
,
and
generation
of
other
graces
that
spring
out
of
her
,
and
are
produced
by
her
.
The
first
grace
mentioned
by
the
Apostle
,
which
groweth
out
of
godly
sorrow
,
and
is
caused
thereby
,
is
care
;
and
that
not
an
ordinarie
care
,
after
an
ordinarie
manner
taken
,
but
a
singular
and
very
speciall
care
euery
way
notable
and
remarkeable
:
as
the
words
vsed
by
the
Apostle
to
shew
and
set
it
forth
by
,
doe
plainely
import
,
that
it
was
a
care
worthy
the
marking
and
looking
vpon
,
when
hee
saith
,
behold
your
care
;
and
not
simply
your
care
,
but
what
a
care
;
with
a
new
rise
,
and
as
it
were
a
double
vye
:
both
words
shewing
,
that
it
was
a
very
great
and
extraordinarie
care
,
that
they
were
now
seene
to
haue
,
after
they
had
once
sorrowed
thus
godly
.
So
long
as
men
haue
not
the
sight
and
knowledge
of
their
sinnes
,
and
haue
not
the
sense
and
feeling
of
their
sorrow
and
griefe
for
them
,
they
abide
secure
and
carelesse
,
and
are
troubled
with
nothing
:
but
when
their
hearts
are
thorowly
once
pierced
and
wounded
with
sorrow
for
them
,
then
they
begin
to
bestirre
themselues
,
and
to
looke
about
them
,
then
they
begin
to
take
care
for
the
businesse
,
how
things
may
bee
remedied
,
that
are
so
much
amisse
;
how
they
may
get
out
of
Satans
clouches
,
of
whom
they
haue
been
held
fast
as
prisoners
so
long
;
and
when
,
as
poore
prisoners
,
they
haue
scaped
out
of
the
hands
of
a
rough
and
cruell
Iailor
,
to
care
and
take
heede
neuer
to
come
into
his
fingers
any
more
.
And
since
by
grieuing
Gods
spirit
,
we
haue
been
thus
grieued
our selues
,
to
haue
care
to
shew
our selues
more
tractable
euer
after
to
follow
better
his
guiding
,
and
the
leading
of
his
hand
.
The
word
that
is
vsed
,
may
signifie
studie
,
earnest
labour
and
diligence
,
which
they
vsed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
correct
the
fault
,
and
take
away
the
scandall
:
it
was
not
an
idle
thinking
,
but
a
deepe
weighing
and
laying
matters
together
,
and
as
it
were
a
beating
of
their
braines
with
an
earnest
studie
and
care
about
those
things
.
So
that
where
godly
sorrow
hath
been
first
wrought
,
for
offending
God
by
our
sinnes
committed
,
that
sorrow
will
breede
and
bring
in
this
caring
,
this
studying
and
euer
taking
thought
about
the
matters
of
our
saluation
,
how
God
that
hath
been
so
offended
,
may
againe
be
pacified
:
how
his
anger
that
is
kindled
,
may
be
quenched
and
be
caused
to
cease
:
what
we
are
to
doe
that
we
may
be
saued
:
what
course
we
may
take
to
please
God
better
.
It
breeds
in
vs
care
to
shunne
all
such
occasions
,
as
by
which
we
were
drawne
to
fall
into
sinne
before
,
and
care
to
vse
all
good
meanes
,
without
neglecting
any
,
whereby
we
may
be
confirmed
in
our
better
standing
,
and
kept
from
falling
for
afterward
.
In
whom
such
a
care
is
not
found
to
be
wrought
and
follow
vpon
their
sorrowing
for
sinne
,
their
sorrow
is
vnsound
,
and
they
themselues
are
farre
from
repenting
truly
,
for
they
are
not
come
yet
to
the
first
steppe
that
should
leade
to
the
same
.
The
second
grace
,
caused
by
godly
sorrow
,
was
a
cleering
of
themselues
:
and
that
too
,
in
a
notable
manner
:
for
of
all
these
seuerall
graces
,
the
Apostle
vseth
the
same
words
,
to
shew
they
were
all
very
remarkable
in
them
.
Behold
(
saith
hee
)
what
a
care
!
behold
what
a
cleering
!
Giuing
all
to
vnderstand
,
that
these
graces
were
right
and
of
the
best
kinde
,
and
were
in
a
very
notable
and
excellent
degree
found
to
be
in
them
.
Now
the
word
may
signifie
Apologie
,
or
defence
of
a
mans
selfe
,
whereby
hee
may
be
excused
.
This
cleering
of
themselues
,
was
rather
by
a
free
acknowledging
of
the
fault
,
confessing
of
the
action
,
asking
mercie
for
it
,
by
suing
out
a
pardon
to
haue
it
forgiuen
,
and
they
that
way
to
be
cleered
and
discharged
,
when
the
action
is
once
withdrawne
,
the
contrcuersie
taken
vp
,
and
the
suite
so
brought
to
an
end
:
then
for
them
to
stand
vpon
poynts
with
God
,
in
holding
plea
with
him
,
to
make
that
either
nothing
or
lesse
then
it
is
,
made
by
God
himselfe
,
in
his
declaration
that
hee
hath
drawne
and
put
in
against
them
.
If
a
child
hath
offended
his
father
by
euill
doing
,
and
his
father
knowing
it
,
shall
call
him
to
an
account
for
it
,
it
is
not
for
the
childe
to
goe
and
seeke
how
he
may
excuse
himselfe
,
by
laying
it
vpon
some
others
,
by
telling
this
or
that
lye
vnto
him
,
for
that
will
but
more
offend
him
:
but
his
way
is
,
to
downe
vpon
his
knees
,
to
confesse
plainly
the
fault
,
to
shew
his
griefe
for
it
,
and
to
craue
to
haue
it
forgiuen
.
This
will
soonest
purchase
pardon
from
his
father
,
and
so
being
forgiuen
,
he
goeth
away
cleered
of
the
fault
.
This
cleering
,
the
Apostle
mentioneth
twice
in
one
verse
in
the
same
place
,
and
maketh
it
to
be
the
last
and
blessed
effect
,
which
all
these
graces
(
together
where
they
are
found
to
be
wrought
)
will
at
the
length
bring
foorth
in
him
that
truly
doth
repent
:
and
that
is
,
they
will
cleere
him
from
all
his
sinnes
.
There
is
no
better
cleering
to
bee
got
from
sin
,
then
by
soundly
repenting
:
that
will
cleere
him
before
God
,
who
hath
promised
to
pardon
all
the
sinnes
of
such
,
to
take
away
all
their
iniquities
,
to
couer
their
transgressions
,
and
neuer
to
remember
such
their
sinnes
any
more
;
in
such
sort
,
as
if
they
should
be
enquired
for
,
they
should
not
be
found
,
and
if
they
should
be
asked
after
,
there
should
be
none
:
now
if
God
doe
iustifie
,
who
shall
condemne
?
Repentance
is
the
best
way
of
cleering
any
sinner
in
like
manner
before
men
:
who
if
he
be
once
found
to
haue
truly
and
soundly
repented
indeed
,
and
to
haue
giuen
that
satisfaction
,
which
in
some
cases
is
necessary
to
be
giuen
:
then
let
his
sinne
haue
been
neuer
so
grieuous
,
they
ought
to
forgiue
it
,
to
cleere
him
of
it
,
and
to
vpbraid
him
no
more
by
the
same
.
Sound
and
true
repentance
is
the
best
way
of
cleering
any
sinner
,
and
of
defending
of
him
against
the
strongest
accusations
that
sinne
it selfe
or
Satan
can
lay
in
against
him
:
for
though
they
can
iustly
lay
to
his
charge
that
he
hath
done
such
a
sinne
,
yet
hee
can
as
readily
cleere
himselfe
againe
from
that
accusation
,
by
answering
that
hee
hath
vnfainedly
repented
for
that
sin
,
and
obtained
pardon
for
the
same
,
which
hee
hath
readie
to
shew
for
his
lawfull
discharge
,
against
all
that
list
to
challenge
him
,
or
call
him
further
into
any
question
.
The
sinner
that
hath
truly
repented
for
his
sinne
,
hath
alwaies
such
an
answere
as
this
to
make
vnto
Satan
,
euen
when
he
is
most
troublesome
vnto
him
:
for
such
sins
as
cannot
be
vndone
,
he
may
say
vnto
Satan
,
Tell
me
not
what
I
haue
been
,
and
what
I
haue
done
;
but
what
I
am
,
and
what
I
doe
,
and
what
I
would
doe
:
I
was
a
rebellious
sinner
,
but
I
haue
obtained
grace
truly
to
repent
and
to
leaue
my
sinne
,
soundly
to
be
conuerted
and
changed
from
that
I
was
,
and
now
to
become
a
new
and
another
man
,
I
am
no
more
what
I
was
,
and
I
would
yet
be
better
then
I
am
.
There
is
a
double
kinde
of
cleering
away
sinne
:
there
is
a
cleering
of
the
guiltinesse
of
sinne
by
pardon
for
the
same
:
and
a
cleering
away
of
the
filthinesse
of
sin
,
by
purging
and
cleansing
sinne
away
.
He
that
hath
committed
sinne
,
as
well
open
before
men
,
as
before
God
,
is
to
seeke
to
cleere
himselfe
,
as
before
God
,
so
before
men
,
by
free
acknowledging
of
the
same
,
humbling
themselues
for
it
,
and
shewing
themselues
to
haue
truly
repented
of
it
.
The
third
grace
,
caused
by
godly
sorrow
,
is
indignation
.
This
followeth
godly
sorrow
,
that
men
are
set
in
a
chafe
,
and
put
into
a
heate
with
feruent
anger
and
indignation
against
their
sinnes
,
and
themselues
,
for
committing
of
them
,
to
make
them
fret
in
their
mindes
,
to
be
at
defiance
with
sin
,
and
fall
out
with
themselues
for
being
so
grossely
ouer
seene
;
and
as
men
when
they
are
angrie
one
with
another
,
they
will
not
stick
to
fall
a
railing
one
vpon
another
:
so
are
they
ready
to
giue
themselues
hard
tearmes
,
to
say
,
What
a
beast
was
I
?
what
a
foole
thus
to
be
ouerseene
?
how
was
I
bewitched
?
I
think
I
was
mad
,
as
Paul
saith
,
he
was
mad
in
raging
against
the
poore
Church
.
Yea
how
impatient
such
haue
bin
with
themselues
,
hath
bin
made
to
appeare
by
some
outward
gestures
,
of
smiting
their
bands
on
their
thigh
,
tearing
their
haire
of
their
head
,
and
from
their
beards
,
rending
their
garments
:
which
Ezra
.
9.
3.
sheweth
they
could
not
keepe
quiet
with
themselues
.
And
as
for
their
sinnes
,
by
which
they
haue
offended
God
,
there
is
nothing
so
deadly
hated
and
abhorred
of
them
,
as
are
they
:
they
can
neuer
more
abide
them
,
their
blood
riseth
,
and
their
hearts
swell
against
them
where
euer
they
see
them
.
Neuer
did
Amnon
more
loath
Thamar
,
2.
Sam.
13.
15.
after
he
had
satisfied
his
filthie
lust
with
her
,
when
he
could
not
abide
her
presence
any
longer
,
but
commanded
she
should
be
thrust
out
of
the
doores
,
and
the
doores
bolted
against
her
that
she
might
come
in
no
more
,
insomuch
,
as
it
is
said
,
the
hatred
wherewith
he
then
hated
her
,
was
greater
then
the
loue
was
wherewith
hee
had
loued
her
before
▪
then
these
true
penitent
seruants
of
God
do
loath
and
abhorre
most
those
sinnes
,
which
before
they
were
knowne
to
haue
loued
best
,
so
as
they
cared
not
if
they
neuer
saw
their
faces
more
:
and
it
is
an
endlesse
vexation
and
torment
to
their
conscience
but
to
thinke
of
them
,
and
of
the
vile
euils
that
they
haue
committed
with
them
,
so
as
they
can
haue
no
rest
,
till
they
haue
rid
them
away
out
of
their
sight
,
thrust
them
out
of
the
doores
of
their
hearts
,
cast
them
out
of
their
hands
,
as
things
most
loathsome
that
cannot
longer
be
abidden
,
and
in
detestation
of
them
,
bid
them
get
them
hence
,
barring
vp
all
passages
so
to
keepe
them
out
,
as
there
may
be
no
place
left
open
,
by
which
it
might
be
possible
for
them
,
returning
,
euer
to
get
any
entertaiment
there
againe
.
Their
angrie
carriage
towards
their
sinnes
that
haue
deceiued
them
most
,
is
not
vnlike
the
rage
of
some
men
,
when
they
come
once
to
see
how
they
haue
been
oft
abused
and
vndone
by
filthie
queanes
and
harlots
that
haue
enticed
them
,
they
then
grow
impatient
,
and
can
no
more
abide
them
,
they
are
ready
in
defiance
of
them
,
to
spit
them
in
the
teeth
,
to
slit
their
noses
and
giue
them
whores
markes
,
and
send
them
away
disgraced
,
that
none
may
euer
more
be
deceiued
and
abused
by
them
,
but
know
them
what
they
are
.
So
doe
these
deale
with
their
sinnes
,
they
doe
not
only
loath
them
themselues
,
to
spit
in
their
faces
,
thereby
to
shew
in
what
degree
they
doe
abhorre
them
;
but
they
cast
all
the
shame
and
disgrace
vpon
them
they
can
,
to
make
others
in
like
sort
to
loathe
them
,
and
not
to
be
deceiued
as
they
haue
been
by
them
;
they
so
brand
and
marke
them
,
that
al
may
be
warned
to
take
heed
of
them
,
and
not
to
indanger
themselues
to
bee
mischiefed
and
spoyled
by
them
.
This
is
that
which
the
Prophet
sheweth
shall
be
done
by
the
people
,
when
they
are
once
reclaimed
out
of
their
way
of
erting
,
and
shewed
the
right
way
they
were
to
take
and
walke
in
;
he
saith
,
they
should
not
onely
leaue
worshipping
of
grauen
Images
,
care
no
more
for
them
,
and
doe
them
away
:
but
shew
their
indignation
against
them
,
by
defacing
them
,
spoiling
the
couerings
of
them
,
teare
and
rend
their
golden
ornaments
,
defile
that
Isai.
30.
22.
that
was
about
them
,
and
then
cast
them
all
away
as
a
menstruous
cloth
,
with
words
of
greatest
abhorring
and
defiance
spoken
vnto
them
,
when
they
shall
say
vnto
them
,
Get
thee
hence
.
This
is
that
feruent
anger
and
indignation
that
is
caused
by
godly
sorrow
,
in
the
hearts
of
them
that
doe
truly
repent
,
against
all
their
sinnes
which
they
haue
committed
,
and
wherewith
God
so
much
hath
been
offended
.
The
fourth
grace
caused
by
godly
sorrow
,
in
the
heart
of
him
that
is
truly
penitent
,
is
feare
,
a
grace
that
is
contrarie
to
securitie
,
prophanenesse
,
and
all
contempt
of
God
.
This
feare
,
so
it
be
vnderstood
of
a
holy
feare
,
such
as
may
beseeme
a
true
seruant
and
child
of
God
to
haue
,
may
bee
carried
as
farre
and
as
wide
as
you
will
,
it
hath
included
vnder
it
all
that
is
to
bee
feared
:
for
he
that
is
thorowly
touched
and
wounded
in
his
conscience
with
godly
sorrow
,
cannot
abide
carelesse
any
more
,
nor
remaine
voide
of
much
trembling
and
feare
;
fearing
for
that
that
is
past
,
and
cannot
bee
vndone
,
what
mischiefe
and
harme
may
grow
thereupon
;
fearing
for
that
which
through
the
hidden
corruption
of
nature
may
be
fallen
into
and
committed
,
yet
worse
then
that
which
hath
been
done
,
if
grace
be
not
in
time
begged
and
sought
of
God
for
preuenting
the
same
;
fearing
lest
by
this
his
falling
into
sinne
,
God
shall
now
be
dishonoured
,
his
truth
slandered
,
the
Gospel
disgraced
,
the
holy
profession
euil
spoken
of
,
and
brought
in
contempt
:
fearing
lest
his
example
in
sinning
,
should
imbolden
others
vnto
euill
doing
,
and
should
lye
as
a
stumbling
blocke
in
the
way
,
to
cause
others
to
fall
;
offending
the
weake
,
grieuing
the
good
,
and
opening
the
mouthes
of
the
wicked
to
blaspheme
:
fearing
Satans
malice
,
lest
he
doe
againe
assaile
him
,
and
set
anew
vpon
him
:
fearing
his
owne
frailtie
,
lest
he
should
againe
bee
ouercome
:
fearing
lest
God
being
displeased
with
him
,
should
with-hold
his
grace
from
him
;
and
lest
being
left
to
himselfe
,
he
should
let
the
spirit
be
quenched
in
him
,
and
the
sparkles
of
grace
die
out
,
that
were
so
lately
but
new
lighted
and
kindled
in
his
heart
.
There
is
nothing
that
he
may
not
in
some
sort
feare
of
the
things
that
are
to
be
shunned
,
and
which
he
ought
to
be
carefull
euermore
to
preuent
all
that
he
can
;
according
to
that
,
A
good
man
feareth
alwaies
;
and
that
is
the
best
way
to
cause
him
to
depart
from
euill
.
Many
labour
to
put
away
this
feare
,
but
then
they
put
away
that
which
should
breed
their
safetie
,
and
their
best
securitie
in
the
end
:
in
this
doing
they
lay
the
raines
vpon
the
necke
of
their
owne
lusts
,
being
without
feare
to
bee
carried
by
them
which
way
they
take
liking
;
and
then
they
were
as
good
ride
vpon
a
wild
colt
without
a
bridle
,
there
being
no
bridle
to
keepe
men
in
from
sinning
,
if
the
feare
of
God
be
not
found
to
be
in
them
:
the
feare
of
a
wounded
conscience
is
whereby
they
forecast
all
the
worst
things
to
themselues
,
and
labour
to
preuent
them
.
The
fifth
grace
which
godly
sorrow
causeth
in
the
heart
of
him
that
is
truly
penitent
,
is
desire
;
which
is
a
grace
contrary
to
that
dulnesse
and
dead-heartednesse
,
that
sluggish
and
carelesse
negligence
,
that
is
vsually
found
to
be
with
them
that
are
neuer
troubled
about
the
estate
they
abide
in
;
and
therefore
they
seldome
or
neuer
are
moued
with
any
thing
;
they
haue
dead
hearts
and
feele
nothing
;
and
their
desires
after
goodnesse
are
as
dead
as
their
hearts
,
so
as
they
care
for
nothing
.
But
a
poore
,
grieued
,
and
humbled
soule
,
that
is
strucken
and
wounded
in
his
conscience
with
the
guilt
of
his
sinne
,
hee
is
made
of
desires
,
he
hath
nothing
but
desires
in
him
.
The
Hart
that
is
chased
,
desireth
not
more
after
the
water
brookes
,
then
his
soule
is
a
thirst
for
God
,
euen
for
the
liuing
God
,
that
he
might
see
the
light
of
his
countenance
lifted
vp
vpon
him
,
and
so
be
receiued
into
his
loue
and
fauour
againe
.
How
doth
his
soule
open
it selfe
in
desire
unto
God
after
reconciliation
with
him
,
for
the
obtaining
of
pardon
for
his
sinne
,
and
that
he
might
be
refreshed
with
his
mercies
right
soone
;
euen
as
the
thirstie
and
dry
ground
when
it
is
chopt
and
dry
gapeth
and
riueth
for
want
of
raine
,
till
it
may
be
mostened
and
refreshed
with
showers
from
heauen
.
What
is
there
more
in
the
longing
desire
of
his
heart
for
afterward
,
then
to
cry
out
with
Dauid
,
Oh
that
my
waies
might
now
be
made
so
direct
,
as
I
might
henceforth
keepe
the
Commandements
of
God
alwaies
:
and
that
a
new
heart
might
be
giuen
,
and
a
right
spirit
renewed
in
him
:
that
he
might
haue
strength
to
withstand
tentation
the
next
time
;
and
that
measure
of
grace
giuen
him
,
as
by
which
he
might
be
able
to
ouercome
his
chiefest
corruptions
,
denie
himselfe
,
bring
vnder
due
obedience
the
rebellion
of
his
will
,
and
rule
better
his
vnruly
affections
;
that
his
life
may
be
so
reformed
,
as
God
may
be
wel
pleased
,
the
Church
better
satisfied
,
he
may
haue
more
peace
,
and
sound
comfort
in
his
heart
.
These
,
and
the
like
,
are
the
holy
desires
which
a
godly
sorrow
will
cause
in
that
heart
wherein
it
is
once
wrought
.
Such
will
complaine
they
cannot
pray
as
others
,
remember
Sermons
as
others
,
preuaile
against
their
sinnes
as
doe
others
:
but
they
haue
desires
to
doe
all
these
;
and
so
they
being
of
the
number
of
them
,
whose
desires
are
still
vnto
goodnesse
,
and
who
are
euer
hungring
and
thirsting
after
righteousnesse
;
they
therefore
are
pronounced
by
Christ
his
owne
mouth
to
be
blessed
,
because
such
(
in
the
end
)
shall
vndoubtedly
be
satisfied
.
The
sixth
grace
which
godly
sorrow
causeth
in
the
heart
of
a
true
penitent
,
is
zeale
;
which
is
somwhat
more
then
is
desire
;
for
it
is
desire
intended
and
encreased
.
This
zeale
is
occupied
either
about
that
which
is
good
,
with
great
and
feruent
desire
after
a
most
earnest
manner
for
louing
of
it
,
and
hauing
it
better
practised
:
or
about
that
which
is
euill
,
with
like
desire
to
haue
it
shunned
and
abhorred
.
It
is
a
most
earnest
affection
of
the
soule
,
which
cannot
be
kept
in
,
but
breaketh
through
all
,
and
bewrayeth
it selfe
:
it
is
a
feruency
of
spirit
,
arising
of
a
mixture
of
loue
and
anger
,
causing
men
,
with
all
earnestnesse
,
to
stand
for
the
truth
,
and
the
maintenance
of
goodnesse
,
piety
,
Gods
worship
and
honour
,
and
all
things
that
may
make
for
the
furtherance
and
aduancement
thereof
.
And
on
the
contrary
,
so
to
be
filled
with
griefe
,
displeasure
,
indignation
,
and
holy
anger
,
to
see
God
dishonoured
,
and
the
truth
wronged
,
or
goodnesse
any
way
to
bee
disgraced
:
as
Gods
seruants
haue
not
been
able
to
endure
these
things
,
but
their
zeale
about
them
hath
euen
consumed
them
:
as
Dauid
professed
,
that
his
zeale
had
euen
consumed
Psal.
119.
139.
136.
him
,
because
his
enemies
did
forget
Gods
word
.
A
true
conuert
then
,
that
is
thorowly
penitent
for
his
sinnes
,
whose
soule
melteth
within
him
,
and
(
as
it
were
)
droppeth
away
Psal.
119.
28.
with
heauinesse
for
his
sinne
,
where
he
thinketh
how
God
hath
been
dishonoured
by
him
,
what
euill
he
hath
done
by
the
sinne
he
hath
fallen
into
.
How
doe
his
eyes
gush
out
with
riuers
of
teares
,
when
he
considereth
of
these
things
?
his
zeale
compelleth
him
so
to
doe
,
hee
can
doe
no
otherwise
.
And
as
he
is
thus
troubled
about
his
owne
sinne
,
such
is
his
zealous
hating
of
sinne
wheresoeuer
hee
findes
it
committed
and
done
,
as
his
soule
within
him
,
is
vexed
and
tormented
;
as
was
Lots
from
day
to
day
,
in
seeing
and
hearing
mens
outrage
in
wickednesse
,
and
all
the
abominable
and
filthy
words
and
deeds
of
vngodly
men
;
on
the
other
side
,
how
is
the
heart
of
such
a
one
inflamed
with
the
loue
and
zeale
of
the
glory
of
God
,
what
a
burning
desire
hath
he
,
that
as
God
hath
been
dishonoured
by
him
through
his
falling
into
sinne
,
so
hee
might
now
bring
some
glory
to
his
name
,
by
his
rising
againe
from
the
same
,
and
by
doing
of
things
worthy
of
amendment
of
life
,
labouring
to
keepe
the
commandements
of
God
,
with
zeale
as
hot
as
fier
?
what
an
earnest
care
hath
he
ouer
the
good
of
his
brethren
,
lest
any
of
them
should
be
hurt
by
his
example
in
sinning
?
how
ready
is
he
found
to
be
in
his
true
zeale
to
God
,
and
loue
to
so
many
as
he
that
way
hath
wronged
,
to
make
them
the
best
mends
he
is
able
,
and
to
giue
them
any
satisfaction
?
he
stands
not
vpon
his
credit
among
men
,
how
that
may
be
hindred
,
neither
cares
hee
for
worldly
shame
,
so
hee
may
be
sure
God
may
be
honoured
and
well
pleased
by
him
.
He
hath
burning
in
his
breast
such
a
fier
of
ardent
zeale
,
as
soone
will
consume
all
such
trashie
counsell
,
if
any
such
should
be
giuen
,
so
to
let
and
hinder
him
,
and
bring
it
so
to
nothing
,
that
as
nothing
it
would
be
esteemed
by
him
.
The
seuenth
and
last
grace
mentioned
by
the
Apostle
,
which
godly
sorrow
causeth
in
the
heart
of
him
that
is
truly
penitent
for
his
sinne
,
is
reuenge
.
All
the
other
things
being
done
,
it
doth
not
yet
content
a
true
penitent
person
;
he
will
not
forgiue
himselfe
,
though
God
should
forgiue
him
:
he
would
not
spare
his
sin
himselfe
,
though
God
should
spare
him
for
it
,
and
neuer
at
all
be
found
to
smite
him
.
The
reason
why
he
is
thus
implacable
and
vnappeasable
towards
his
sinne
,
is
,
for
that
he
knoweth
hee
hath
not
the
like
enemie
in
all
the
world
beside
(
no
not
excepting
the
very
diuell
of
hell
himselfe
,
with
all
his
malicious
working
)
that
possibly
could
doe
him
the
like
hurt
and
mischiefe
,
as
his
sinne
alone
,
either
hath
,
or
might
haue
done
:
which
so
long
as
it
is
spared
by
vs
,
and
no
execution
seene
to
be
done
vpon
it
,
that
sinne
is
all
the
while
in
hand
with
doing
that
against
vs
,
as
may
become
our
vtter
vndoing
:
for
enough
is
done
by
it
,
so
long
as
it
is
contained
and
maintained
,
as
may
cast
vs
out
of
Gods
fauour
for
altogether
,
and
cause
the
Lord
to
take
no
more
delight
nor
pleasure
in
vs
,
but
to
hide
his
countenance
,
and
to
withdraw
the
loue
of
his
heart
,
and
his
fauour
from
vs
;
yea
,
to
incense
his
anger
,
and
cause
the
fier
of
his
wrath
to
flame
out
vpon
vs
:
enough
is
done
by
it
,
to
set
Gods
Angels
and
men
against
vs
;
yea
,
the
diuels
of
hell
also
,
and
all
other
the
creatures
with
them
,
to
become
ministers
of
God
his
vengeance
,
to
doe
execution
vpon
vs
,
because
we
haue
not
done
execution
vpon
our
sinnes
,
that
they
might
not
haue
stirred
vp
such
displeasure
and
wrath
against
vs
.
What
child
would
not
be
reuenged
of
such
a
mischieuous
and
spitefull
enemie
,
as
is
neuer
ceasing
to
set
his
father
against
him
,
so
as
hee
can
haue
no
countenance
at
his
fathers
hands
when
he
commeth
before
him
,
but
is
the
cause
why
the
father
looketh
with
a
most
irefull
countenance
vpon
his
sonne
,
and
is
euer
frowning
and
bending
his
brow
vpon
him
,
in
such
sort
as
is
intollerable
,
and
cannot
be
abidden
;
yea
,
is
euer
vpon
the
point
of
disclaiming
him
to
bee
his
sonne
,
and
so
for
altogether
to
dis-inherit
him
?
All
which
is
done
by
sinne
against
euery
party
offending
.
Who
could
euer
endure
the
mischieuous
working
of
such
a
spitefull
enemie
and
malitious
make-bate
,
as
will
be
sure
to
worke
a
mans
vnquiet
at
home
,
and
see
that
hee
shall
haue
no
long
peace
nor
rest
abroad
,
but
is
euer
running
to
the
Iustice
,
often
to
the
Councell
,
to
haue
him
vp
to
the
Starre-chamber
;
yea
preferring
to
the
King
himselfe
many
and
grieuous
complaints
against
him
,
for
which
,
warrants
are
still
out
for
him
,
to
fetch
him
coram
,
that
he
can
neuer
rest
nor
abide
in
quiet
by
him
;
if
such
an
enemie
could
be
knowne
,
would
not
a
man
bee
prouoked
rather
to
die
vpon
him
,
then
not
to
bee
reuenged
on
him
to
the
full
?
But
such
a
despitefull
enemie
haue
we
of
sinne
,
which
setteth
all
that
it
can
against
vs
,
it
being
the
greatest
make-bate
that
is
in
all
the
world
,
putting
vs
to
more
trouble
,
then
doe
all
the
enemies
we
haue
beside
.
It
is
the
onely
cause
wee
can
haue
no
peace
nor
rest
in
our
consciences
at
home
,
because
it
euer
leaues
there
a
sting
of
guiltinesse
behind
it
,
which
neuer
ceaseth
to
torment
vs
.
It
breedes
vs
al
the
trouble
,
the
molestation
and
the
griefe
,
which
we
at
any
time
doe
meet
withall
abroad
;
that
is
euer
crying
in
the
eares
of
the
Lord
against
vs
,
the
cries
thereof
still
going
vp
to
heauen
.
Whence
it
commeth
,
that
wrath
oftentimes
goes
out
from
God
,
and
then
whole
armies
of
sorrowfull
troubles
,
afflictions
,
crosses
,
losses
,
sicknesses
,
paines
,
diseases
,
and
death
it selfe
,
are
sent
out
against
vs
,
and
come
vpon
vs
,
as
ministers
of
his
vengeance
,
to
execute
such
iustice
as
is
meet
for
such
offenders
.
Will
any
one
then
maruell
,
that
a
true
penitent
person
that
hath
been
much
humbled
,
and
whose
soule
hath
thorowly
smarted
for
his
sinne
,
should
carry
such
an
vnappeasable
hatred
against
it
,
and
be
at
such
deadly
fewd
therewith
,
as
nothing
can
turne
,
nor
stay
him
from
taking
vengeance
to
the
full
vpon
the
same
,
seeing
by
reuenging
his
sinne
himselfe
,
he
knoweth
he
shall
spare
God
a
labour
,
who
1.
Cor.
11.
31.
then
will
bee
reuenged
thereof
no
more
.
Therefore
is
it
that
you
shall
see
true
penitent
persons
take
the
whip
and
rod
into
their
owne
hands
,
and
whip
their
sinnes
starke
naked
;
not
after
a
Popish
fashion
,
with
opinion
of
meriting
for
the
same
:
but
after
a
child-like
fashion
,
that
mourneth
before
his
father
,
whom
he
hath
wronged
and
wounded
when
hee
knew
not
what
hee
did
,
as
one
that
was
for
a
time
beside
himselfe
,
and
looking
vpon
him
whom
he
hath
so
pierced
:
and
being
in
bitternesse
before
him
,
catcheth
hold
vpon
the
instruments
and
weapons
by
which
all
the
mischiefe
hath
been
done
,
and
then
throweth
them
as
farre
from
him
as
possibly
he
can
,
that
he
may
neuer
see
them
more
.
Thus
doth
a
poore
grieued
soule
(
that
is
euer
mourning
before
God
for
the
offence
that
he
hath
done
against
him
)
,
flie
vpon
the
face
of
his
sinne
,
and
rending
his
heart
with
griefe
within
,
and
tearing
his
garments
for
sorrow
without
,
setting
his
hand
vpon
his
sinne
,
wrecketh
all
his
anger
vpon
the
same
,
tearing
it
into
a
thousand
pieces
,
and
rending
it
all
to
fitters
:
pulling
out
his
right
eyes
,
cutting
off
his
right
hands
,
martyring
the
whole
body
of
sinne
,
and
maiming
all
the
members
of
the
old
man
;
till
that
as
his
sinnes
haue
crucified
Christ
,
hee
may
see
them
also
crucified
,
and
to
haue
breathed
out
their
last
life
breath
.
A
notable
example
of
zeale
in
taking
vengeance
vpon
sinne
,
and
of
seeing
execution
to
be
done
vpon
the
same
,
and
that
to
the
full
,
we
haue
in
Moses
the
man
of
God
,
who
otherwise
was
the
meekest
man
vpon
earth
:
this
Moses
when
he
was
come
downe
from
the
Mount
,
and
saw
the
Calfe
they
had
made
,
and
their
dancing
about
it
;
it
is
said
,
his
anger
first
waxed
hote
,
and
he
cast
the
Tables
out
of
his
hand
and
brake
them
beneath
the
Mount
:
and
then
be
tooke
the
Calfe
which
they
had
made
,
and
burnt
it
in
the
Exo.
32.
19.
20.
26.
27.
28.
fier
,
and
ground
it
to
powder
,
and
strowed
it
vpon
the
water
,
and
made
the
children
of
Israel
to
drinke
it
;
that
if
they
would
haue
it
againe
,
they
might
no
more
plucke
it
off
their
eares
,
but
goe
and
rake
it
out
of
their
bowels
.
All
which
was
done
for
the
greater
detestation
of
their
sinne
,
and
of
that
their
vnsufferable
abomination
,
which
hee
thus
found
to
haue
been
erected
and
set
vp
by
them
.
And
yet
not
satisfied
herewith
,
hee
called
the
sonnes
of
Leui
to
him
,
and
commanded
them
,
euery
man
to
put
his
sword
by
his
side
,
and
to
goe
in
and
out
from
gate
to
gate
throughout
the
campe
,
and
slay
euery
man
his
brother
,
euery
man
his
companion
,
euery
man
his
sonne
,
and
euery
man
his
neighbour
,
vntill
there
was
vengeance
taken
of
three
thousand
men
,
which
fell
that
day
by
the
sword
.
So
seuere
was
the
vengeance
that
was
taken
,
and
the
execution
that
was
done
,
both
vpon
the
sinne
committed
,
and
the
sinners
themselues
that
had
done
it
.
And
this
is
the
furthest
that
a
poore
grieued
and
troubled
soule
can
goe
in
his
angry
and
zealous
pursuit
of
sinne
,
to
bee
reuenged
vpon
the
same
;
namely
,
when
he
hath
set
hand
vpon
it
,
and
got
it
vnder
the
hatchet
,
then
to
wreake
all
his
anger
vpon
●●
,
hacking
and
hewing
it
,
mangling
and
martyring
it
,
and
cutting
and
chopping
it
,
as
small
as
hearbs
are
to
the
pot
(
as
we
vse
to
speake
)
,
making
sure
worke
of
it
,
in
giuing
it
such
deadly
blowes
,
as
it
may
neuer
bee
possible
for
it
to
recouer
any
more
,
of
the
wounds
and
hurts
it
so
hath
taken
,
and
euer
seeking
(
as
sinne
doth
reuiue
)
to
mortifie
the
deeds
of
the
flesh
by
the
spirit
,
by
a
daily
dying
vnto
sinne
,
and
breathing
out
the
ghost
thereof
.
And
this
is
that
holy
reuenge
the
Apostle
meaneth
,
when
a
repentant
sinner
vseth
all
good
meanes
he
can
,
that
may
serue
to
subdue
the
corruption
of
his
nature
,
to
bridle
carnall
affections
,
and
to
mortifie
all
manner
of
sinne
.
The
Authour
hauing
thus
farre
fully
perfited
this
Treatise
,
was
called
out
of
this
life
,
leauing
so
much
as
followeth
(
according
to
the
first
draught
)
in
loose
papers
;
whereout
being
collected
by
a
faithfull
Minister
,
and
found
fitly
to
agree
,
it
was
iudged
conuenient
to
bee
adioyned
.
CHAP.
XXXIII
.
How
sorrow
for
sinne
causeth
confession
of
sinne
,
according
to
the
diuers
kinds
of
it
;
and
of
the
differences
to
be
seene
in
men
therein
.
Confession
.
SOrrow
in
the
heart
conceiued
for
sin
,
especially
if
it
bee
in
any
great
measure
,
and
the
heart
be
deepely
wounded
,
and
thorowly
pierced
with
the
same
,
it
will
not
be
held
in
,
and
kept
shut
vp
within
the
doores
and
gates
of
the
heart
,
there
alone
to
worke
such
effects
,
and
cause
such
euents
to
follow
thereof
,
as
before
haue
been
set
downe
;
but
it
will
breake
out
as
fier
,
that
cannot
any
longer
bee
smothered
;
and
the
fulnesse
of
that
sorrow
that
cannot
bee
held
and
contained
in
the
heart
,
will
seeke
some
way
to
haue
vent
,
and
to
empty
and
poure
out
it selfe
,
by
vttering
of
speech
with
the
tongue
,
and
by
making
open
and
plaine
confession
before
others
of
the
sinne
,
for
which
the
heart
is
so
ouerburdened
with
griefe
and
sorrow
within
;
which
is
for
the
time
a
little
easing
to
the
heart
,
which
otherwise
was
as
if
it
would
haue
burst
with
the
fulnesse
of
sorrow
it
felt
,
if
this
had
not
bin
the
sooner
done
.
Euen
as
when
the
stomack
is
oppressed
,
and
surcharged
with
too
great
a
fulnesse
,
and
ouerladen
with
more
then
it
can
either
brooke
or
beare
,
there
is
neuer
any
quiet
to
be
felt
,
vntill
the
stomack
bee
eased
by
vomite
,
and
casting
out
of
that
surplusage
of
matter
in
it
,
that
makes
so
sicke
and
painefull
:
so
likewise
when
sorrow
and
griefe
for
sinne
committed
,
doth
ouerlade
and
presse
the
cons●ience
,
and
fill
the
heart
brim
full
with
painefull
heauinesse
,
and
wofull
distresse
,
which
is
felt
broyling
within
,
and
turmoyling
and
loathsomly
fretting
the
bowels
of
the
soule
with
greater
disquiet
,
then
can
be
abidden
;
there
is
no
case
to
be
hoped
for
,
or
that
euer
can
bee
felt
,
vntill
by
open
and
plaine
confession
(
which
is
,
as
I
may
say
in
this
case
,
the
vomit
of
the
soule
)
that
sinne
be
with
vtter
detestation
vomitted
vp
,
and
cast
out
with
all
kind
of
abhorring
and
loathing
of
the
same
.
Whereof
there
is
a
pregnant
example
set
forth
in
Dauid
2.
Sam.
11.
4.
after
the
committing
of
that
great
and
grosse
sin
of
his
,
into
which
he
so
foulely
did
fall
.
Who
did
euer
take
more
paines
to
hide
his
sin
after
it
was
committed
,
then
did
hee
for
a
time
?
Who
tried
more
waies
?
Who
cast
more
about
by
vsing
sundrie
and
diuers
likely
courses
,
to
haue
had
his
sinne
smothered
,
that
it
might
neuer
haue
been
knowne
,
nor
come
to
light
,
then
did
Dauid
,
as
the
historie
doth
report
?
2.
Sam.
11.
And
yet
all
his
labour
this
way
was
lost
,
nothing
prospered
nor
succeeded
to
his
mind
,
hee
could
find
no
ease
of
that
torment
which
he
felt
in
his
conscience
,
thorow
the
guilt
of
his
sinne
;
no
rest
to
his
soule
from
the
turmoile
and
disquiet
which
hee
felt
within
;
no
freedome
from
the
paines
which
hee
was
so
soarely
vexed
withall
,
which
God
had
inflicted
vpon
him
,
as
iust
punishments
for
his
sinne
;
but
which
way
soeuer
he
turned
him
,
he
felt
no
more
ease
,
then
if
he
had
lyen
vpon
a
racke
;
for
night
and
day
the
hand
of
God
was
heauie
vpon
him
,
so
as
his
bones
waxed
old
through
his
roaring
all
the
day
,
and
his
moysture
was
turned
into
the
drought
of
summer
.
All
this
hee
himselfe
saith
(
Psalm
.
32.
3.
4.
5
)
was
while
he
kept
silence
,
and
would
still
haue
kept
close
his
sinne
,
and
bit
in
his
sorrow
and
griefe
he
felt
for
the
same
:
but
such
smothering
of
his
sin
was
,
as
if
hee
hauing
hot
coales
powred
into
his
bosome
,
should
haue
clasped
his
garments
close
about
him
,
so
to
shut
them
in
;
which
euery
one
knoweth
,
would
haue
been
a
course
not
to
be
abidden
,
for
the
burning
and
scalding
would
haue
been
intollerable
,
and
neuer
to
haue
bin
indured
and
borne
,
vntill
all
had
been
ript
open
,
and
throwne
out
againe
.
Therefore
when
hee
could
find
no
more
ease
by
keeping
silence
,
he
burst
out
to
make
open
confession
of
what
he
had
done
,
and
came
to
the
acknowledging
of
his
sinne
,
without
any
further
hiding
of
his
iniquity
:
for
so
he
saith
,
he
did
conclude
with
himselfe
,
and
resolued
to
do
,
euen
to
confesse
his
transgressions
vnto
the
Lord
;
shewing
what
a
blessed
effect
followed
vpon
this
course
taken
,
that
then
hee
was
refreshed
,
and
found
ease
to
his
soule
,
the
Lord
was
pacified
towards
him
,
and
forgaue
him
the
iniquitie
of
his
sinne
.
A
very
memorable
example
,
and
thing
most
worthie
to
be
marked
,
as
we
are
well
giuen
to
vnderstand
by
that
word
[
Selah
]
.
Sinne
in
the
conscience
is
as
a
thorne
in
a
mans
foote
,
as
needels
in
the
flesh
,
or
as
poysonfull
matter
in
a
soare
,
which
lieth
burning
,
and
belching
,
and
aking
with
paine
not
to
be
abidden
;
there
is
no
rest
in
such
cases
vntill
they
be
got
out
,
the
soare
launched
,
and
the
poyson
expelled
;
then
commeth
ease
to
the
patient
.
Iob
doth
say
,
that
If
he
Iob.
31.
33.
had
couered
his
transgressions
as
did
Adam
,
by
hiding
his
iniquitie
in
his
bosome
,
he
could
haue
had
no
comfort
by
that
course
in
his
distresse
.
Yea
,
the
Spirit
of
God
directly
setteth
it
downe
,
that
whosoeuer
couereth
and
hideth
his
sinnes
shall
neuer
prosper
:
but
he
that
confesseth
and
forsaketh
his
sinnes
,
that
is
the
man
that
shall
haue
mercy
,
Prou.
28.
13.
The
couers
and
cloakes
of
sinne
doe
nothing
but
intercept
and
hide
the
gracious
light
of
Gods
countenance
from
shining
vpon
the
obtenders
and
vsers
thereof
:
for
why
should
God
vouchsafe
to
forgiue
that
to
vs
,
which
wee
will
not
vouchsafe
to
acknowledge
,
seeing
that
mortall
men
doe
looke
for
confession
of
such
faults
as
others
,
though
being
but
their
fellow-seruants
,
haue
done
against
them
,
before
they
will
forgiue
them
.
Thrusting
out
of
sinne
then
,
and
a
clearing
of
the
conscience
by
casting
it
vp
,
and
vomiting
of
it
out
of
the
stomack
of
the
soule
as
a
loathsome
burden
,
that
cannot
any
longer
be
borne
,
by
a
free
,
an
open
,
and
plaine
confession
made
thereof
;
and
by
an
acknowledgement
of
the
euill
that
hath
been
done
,
though
it
be
against
a
mans
owne
selfe
,
that
hath
been
the
doer
of
the
same
,
is
the
readiest
and
best
way
that
can
bee
taken
,
to
ease
a
grieued
heart
that
is
oppressed
with
sorrow
,
and
heauily
laden
with
the
importable
burthen
of
his
sinne
:
[
](A08055-e52560-b)*
*
Confessio
peccati
est
medicina
peccati
:
Nazianz.
for
confession
of
sinne
is
the
medicine
to
cure
sin
;
and
where
sorrow
is
in
such
a
degree
felt
in
the
hart
,
it
cannot
alwaies
bee
kept
in
,
but
it
will
force
out
some
confession
to
be
made
by
the
tongue
,
to
trie
if
that
way
any
ease
can
come
to
the
heart
,
or
any
reliefe
possibly
bee
gotten
by
such
a
course
taken
.
This
confession
of
sinnes
is
to
be
made
first
and
chiefly
1.
To
God
,
Publike
,
to
God
,
and
that
both
publikely
with
,
and
before
others
,
in
the
publike
Congregations
and
Assemblies
of
the
Church
;
and
also
priuately
in
our
secret
and
priuate
prayers
Priuate
.
by
our selues
,
which
is
then
sufficient
,
when
our
sinnes
are
not
knowne
to
others
,
or
none
else
thereby
wronged
and
offended
;
vnlesse
we
find
cause
to
discouer
our
priuy
faults
and
secret
infirmities
to
some
faithfull
Minister
or
friend
,
that
is
fit
and
able
to
counsel
and
comfort
vs
in
respect
of
the
same
,
as
Iam.
5.
6.
willeth
Christians
to
do
.
And
we
are
to
confesse
our
sins
vnto
God
,
not
as
to
one
that
were
ignorant
of
them
,
and
knew
them
not
before
to
haue
been
done
;
but
as
to
him
that
knoweth
,
and
perfectly
remembreth
all
things
,
hauing
them
as
it
were
written
before
him
in
a
booke
,
who
searcheth
the
heart
,
and
knowes
all
that
wee
doe
amisse
;
that
spieth
out
all
our
waies
,
and
hath
the
heauens
,
the
earth
,
and
our
owne
consciences
the
faithfull
witnesses
of
our
sins
against
vs
;
therfore
are
we
the
rather
to
confesse
our
secret
sins
vnto
him
,
because
we
know
he
knoweth
them
,
that
by
our
so
confessing
of
them
wee
may
doe
him
to
know
,
that
wee
also
know
them
our selues
;
and
that
our
hearts
are
so
filled
with
sorrow
within
for
hauing
done
them
,
that
wee
cannot
but
expresse
the
bitternesse
of
our
griefe
,
by
making
such
an
humble
confession
of
our
sinnes
vnto
him
,
who
taketh
knowledge
of
all
sinnes
,
and
that
onely
can
forgiue
them
,
and
grant
vs
pardon
for
them
;
as
he
hath
promised
so
to
doe
,
Prou.
28.
13.
1.
Iohn
1.
9.
and
hath
accordingly
performed
to
Dauid
and
others
,
2.
Sam.
12.
13.
Beside
this
confessing
of
sinne
vnto
God
,
if
the
sinne
2.
To
men
.
committed
,
hath
not
onely
been
done
in
the
sight
and
knowledge
of
God
,
but
also
before
men
,
with
scandall
and
offence
to
the
Church
wherein
it
is
so
done
;
then
is
it
to
be
openly
confessed
both
to
God
and
men
thereby
offended
,
that
the
plaister
of
confession
being
spread
as
far
,
as
the
hurts
and
wounds
of
sinne
haue
extended
,
they
may
be
soundly
cured
.
Sinnes
for
which
confession
is
due
vnto
men
,
are
either
such
as
be
offensiue
,
and
hurtfull
vnto
some
certaine
and
particular
persons
onely
,
vnto
whom
like
priuate
confession
is
requisite
,
by
the
testimonie
of
our
Sauiour
Christ
;
Mat.
5.
23.
24.
or
else
they
are
such
as
bee
publikely
offensiue
,
and
scandalous
to
a
whole
Church
or
Congregation
;
either
in
regard
of
the
notoriousnesse
of
the
crime
committed
,
or
in
respect
of
the
obstinacie
of
the
offender
,
proceeding
vnreclaimeably
with
an
obdurate
heart
and
high
hand
in
1.
Cor.
5.
Matth.
18.
17.
any
priuate
or
lesser
sinne
,
whereby
he
doth
iustly
deserue
▪
and
cause
that
it
should
be
made
publike
,
that
others
may
take
heed
of
him
,
and
hee
accordingly
be
censured
,
ashamed
,
&
chastised
▪
for
these
,
no
lesse
then
publike
confession
is
sufficient
,
that
thereby
the
Church
and
Congregation
may
be
satisfied
,
and
the
poore
sinners
sorrow
and
griefe
of
heart
,
as
one
that
is
indeed
truely
penitent
,
may
bee
brought
out
,
and
made
manifest
to
be
true
and
sound
,
as
it
ought
to
be
.
Here
in
confession
of
sinne
also
,
there
is
many
manifest
Difference
thereof
.
and
plaine
differences
betweene
the
repentance
of
sound
conuerts
,
and
of
those
that
are
impenitent
,
vnrepentant
,
and
at
the
best
but
counterfeit
.
And
first
to
begin
with
the
Papists
,
who
for
priuate
1.
From
popish
confession
.
confession
are
more
seuere
in
their
tradition
,
then
God
is
in
his
Word
,
vrging
euery
man
vnder
paine
of
damnation
to
confesse
in
the
eare
of
a
Priest
,
all
,
and
euery
one
of
his
1.
Vnto
men
.
sinnes
in
particular
,
how
secretly
soeuer
they
haue
been
done
;
and
so
many
times
doe
vrge
men
to
doe
open
penance
for
secret
sinnes
,
inuerting
the
discipline
of
the
Church
:
this
neither
the
Word
of
God
any
where
requireth
,
neither
the
Orthodox
Church
hath
taught
,
as
well
doth
Master
Perkins
make
to
appeare
in
his
Reformed
Catholike
in
his
Treatise
of
Confession
,
that
Auricular
August
.
Confess
.
lib.
10.
cap.
3.
Chrysost.
tom.
5.
hom.
5.
de
dei
natura
.
Et
in
Psal.
50.
hom.
2.
confession
was
not
knowne
vnto
Augustine
,
it
is
cleare
,
for
he
said
,
What
haue
I
to
doe
with
men
,
that
they
should
heare
my
confessions
,
as
though
they
should
heale
all
my
diseases
.
And
likewise
Chrysostome
;
I
doe
not
compell
thee
to
confesse
thy
sinnes
to
others
.
And
againe
;
I
doe
not
bid
thee
confesse
them
to
thy
fellow-seruants
,
who
will
mocke
thee
:
but
confesse
them
to
God
,
who
will
cure
and
heale
thee
.
The
Papists
doe
likewise
erre
about
the
confession
of
sinnes
which
they
make
vnto
God
,
in
that
it
is
,
and
must
2.
Vnto
God
.
be
made
in
a
tongue
or
language
not
vnderstood
of
the
speakers
thereof
being
ignorant
,
which
hindreth
the
feruencie
of
his
zeale
,
that
so
doth
make
his
confession
,
and
the
breaking
of
his
hart
with
sorrow
for
that
sinne
,
which
hee
confessing
,
knoweth
not
what
it
is
that
hee
doth
confesse
;
and
therefore
may
well
thinke
such
confessing
will
bee
fruitlesse
,
and
bootlesse
,
and
all
in
vaine
:
for
it
is
not
likely
that
euer
God
will
take
knowledge
of
that
for
the
forgiuing
of
it
,
though
pardon
in
some
sort
may
be
asked
of
him
,
when
he
that
asketh
it
,
knoweth
not
what
he
asketh
,
and
vnderstandeth
not
what
he
saith
;
it
is
not
like
that
euer
the
Lord
will
heare
him
,
that
heareth
not
himselfe
all
the
while
he
is
a
speaking
he
cannot
tell
what
.
Now
in
the
next
place
to
come
to
the
openly
prophane
2.
From
open
Atheists
.
and
vngodly
persons
,
they
offend
against
the
making
confession
of
sinnes
vnto
God
,
at
least
in
any
particular
manner
,
because
they
are
shut
vp
in
hardnesse
of
heart
,
so
as
they
cannot
repent
,
and
therefore
will
bee
brought
to
no
speciall
confession
at
all
;
which
course
doth
need
no
light
of
Gods
word
and
glorious
Gospell
to
shew
the
damnablenes
thereof
;
for
the
candle
light
of
the
Heathen
is
sufficient
to
discouer
their
state
to
bee
most
desperate
and
past
all
hope
.
Seneca
could
say
,
that
as
to
tell
a
dreame
is
the
part
of
one
that
first
wakened
himselfe
out
of
his
dreame
,
that
now
hee
may
tell
it
vnto
others
;
so
to
confesse
sinne
,
is
the
office
and
part
of
him
that
is
in
the
way
of
being
recouered
out
of
sin
:
whereby
is
intimated
the
contrarie
,
for
any
to
hold
his
peace
this
way
,
is
to
be
in
his
dreame
still
,
and
to
lie
drowned
in
the
gulph
of
perdition
,
and
in
a
deadly
lethargie
and
sleepe
of
sinne
.
But
to
come
to
set
downe
some
differences
of
confessing
3.
From
common
Protestants
.
sinnes
betweene
common
Protestants
(
I
meane
those
that
only
are
but
carnal
Gospellers
,
hypocrites
,
and
counterfeit
conuerts
at
the
best
)
,
and
them
that
are
throughly
penitent
,
and
who
haue
their
hearts
broken
indeede
with
godly
sorrow
for
their
sinnes
.
The
first
sort
,
if
they
could
1.
Difference
.
get
their
shame
and
ignominie
remoued
,
and
still
keepe
credit
with
men
,
they
care
not
though
they
doe
keepe
still
their
sinne
,
which
appeareth
by
the
manner
of
their
making
confession
of
their
sinnes
;
which
is
done
after
so
slight
a
fashion
,
and
in
a
stubborne
manner
,
hauing
such
a
companion
of
pride
ioyned
with
the
same
,
as
will
strangle
it
to
death
before
it
come
foorth
:
but
a
true
penitent
childe
of
God
doth
make
confession
of
his
sinnes
with
shame
and
confusion
of
face
for
them
;
yet
not
sparing
nor
caring
for
any
shame
amongst
men
by
confessing
his
sinnes
,
nor
what
cause
he
hath
to
looke
sadly
vpon
them
,
but
how
he
may
in
all
humilitie
looke
vp
with
hope
and
comfort
vnto
God
;
hee
careth
not
what
punishment
soeuer
God
laieth
vpon
him
,
so
as
his
sinne
may
be
taken
away
;
he
is
still
crying
out
with
Dauid
,
Lord
take
away
mine
iniquitie
,
and
blot
out
all
my
sinne
:
for
the
Psal.
51.
nature
of
true
repentance
is
to
make
a
man
ashamed
of
sinne
,
which
hee
hath
committed
,
but
not
ashamed
with
griefe
to
confesse
it
when
it
is
done
;
but
men
are
for
the
most
part
so
full
of
selfe-loue
,
as
they
will
not
yeeld
to
make
any
other
confession
of
their
sinnes
,
then
such
as
will
(
as
they
thinke
)
stand
with
their
owne
outward
safetie
,
credit
and
honour
.
Hypocrites
are
more
generall
in
folding
vp
all
their
2.
Difference
.
sinnes
in
a
bundle
together
,
when
they
come
to
make
confession
of
their
sinnes
,
regarding
no
more
one
then
another
of
them
;
but
shuffling
of
them
together
vpon
a
heape
,
they
doe
make
a
generall
and
confused
kinde
of
confession
and
acknowledgment
of
them
,
and
such
also
is
their
humiliation
for
them
.
But
as
in
surfets
taken
in
eating
,
some
one
kinde
of
meate
intemperatly
eaten
,
may
be
the
principall
cause
of
that
surfet
;
so
among
many
sins
there
may
be
some
one
or
two
chiefe
festring
sins
,
which
doe
lie
rankling
in
mens
consciences
,
that
require
speciall
cost
to
be
bestowed
about
them
,
and
regard
to
be
had
of
them
.
True
penitents
therefore
doe
deale
more
particularly
,
and
looke
to
their
speciall
and
chiefe
sinnes
,
acknowledging
them
with
griefe
of
heart
vnto
God
,
making
their
beginning
there
;
and
hauing
their
thoughts
most
specially
to
dwell
vpon
the
consideration
of
them
.
It
is
meet
that
men
should
take
seuerall
repentances
for
their
seuerall
sinnes
,
and
for
the
vaine
pleasures
and
carnall
delights
they
haue
taken
therein
,
that
hauing
had
many
vnlawfull
pleasures
in
sinnes
,
they
doe
not
shut
vp
all
with
one
repentance
alone
.
There
is
a
storie
,
2.
Sam.
21.
1.
that
in
Dauids
time
God
sent
a
plague
vpon
the
land
for
a
sinne
committed
in
the
daies
of
Saul
:
if
Dauid
and
his
people
were
punished
for
not
regarding
Sauls
sinne
;
how
much
more
liable
was
he
to
punishment
,
if
he
had
not
regarded
his
owne
sinnes
,
and
the
sinnes
of
his
time
?
It
was
well
said
by
one
,
that
if
for
the
blood
of
the
Martyrs
shed
in
this
land
in
Queene
Maryes
time
,
wee
had
had
euery
yeere
since
a
fast
throughout
the
whole
land
for
that
blood
shed
,
it
had
been
little
enough
;
how
much
more
then
for
our
owne
proper
sinnes
,
and
the
sinnes
of
this
time
,
which
now
ouerflow
the
bankes
both
of
religion
and
ciuill
honestie
?
Where
capitall
and
principall
sinnes
that
haue
much
angred
the
Lord
,
and
greatly
prouoked
his
displeasure
against
the
offenders
,
haue
not
in
speciall
manner
been
bewailed
,
acknowledged
and
confessed
vnto
the
Lord
,
when
men
haue
made
their
repentance
,
and
humbled
themselues
for
their
sins
,
it
hath
come
to
passe
,
that
such
as
haue
gone
forward
a
great
way
in
repentance
,
haue
been
faine
to
goe
a
great
way
backe
againe
to
fetch
better
repentance
,
that
they
may
repent
for
that
which
yet
they
neuer
repented
of
:
as
in
the
time
of
Ezra
.
10.
10.
11
,
the
people
hauing
repented
long
,
were
faine
to
go
back
to
fetch
now
repentance
;
and
hauing
fasted
before
,
to
fast
again
,
&
turne
all
mirth
into
mourning
,
because
they
forgate
a
speciall
sinne
of
marrying
with
strange
wiues
.
For
as
in
an
Euidence
and
writing
for
assurance
,
there
may
be
left
our
such
words
as
should
be
most
effectuall
in
the
conueiance
,
to
the
great
preiudice
of
the
lawfull
owner
,
which
must
cause
it
to
be
new
written
againe
:
so
in
a
mans
repentance
many
things
may
be
found
out
,
which
were
forgotten
at
the
first
,
to
the
great
hindrance
of
a
mans
comfort
.
Hence
it
is
that
men
often
remember
vpon
their
death-beds
,
with
much
griefe
of
heart
,
the
sinnes
of
their
youth
,
their
incontinencie
,
their
pride
,
their
oppression
,
their
slanders
and
wrongs
they
haue
done
to
their
neighbours
that
are
dead
and
gone
,
no
satisfaction
hauing
been
therefore
made
by
them
.
And
experience
hath
tried
and
taught
this
,
that
many
,
though
they
left
their
sinnes
long
agoe
,
yet
because
they
did
not
throughly
and
soundly
repent
for
them
,
they
haue
rebounded
backe
vpon
them
with
terrible
sights
and
fearfull
visions
,
to
humble
them
,
and
to
bring
them
to
a
more
serious
examination
of
them
,
and
better
sorrowing
for
them
,
though
long
since
left
,
and
in
a
manner
quite
forgotten
.
I
doe
not
denie
,
but
that
hypocrites
and
reprobates
The
confession
of
Iudas
.
may
somtimes
,
through
the
great
distresse
of
conscience
Matth.
27.
3.
4.
that
they
are
in
,
be
brought
to
make
a
more
particular
confession
of
their
sinnes
,
and
to
make
speciall
mention
of
their
most
hainous
and
enormious
vices
,
which
they
are
guilty
of
,
and
which
now
haue
brought
them
to
that
distresse
wherein
they
are
.
Iudas
was
a
rank
hypocrite
,
and
a
close
cunning
one
,
if
euer
there
was
any
,
yet
he
is
said
to
haue
repented
;
and
in
the
hellish
sorrow
that
he
was
in
,
he
made
confession
of
his
sin
;
yea
he
made
confession
of
his
particular
sin
,
&
that
openly
,
he
cared
not
who
heard
him
;
and
he
confessed
that
sinne
that
was
of
all
his
sinnes
the
greatest
,
and
whereby
hee
had
most
offended
:
but
because
it
was
without
faith
in
Gods
mercie
,
and
without
any
true
humbling
of
himselfe
before
the
Lord
,
seeking
vnto
him
to
haue
it
pardoned
;
and
was
made
not
in
the
true
and
perfect
hatred
of
that
sinne
,
because
it
was
sinne
,
but
because
hee
could
keepe
his
owne
counsell
no
longer
;
and
the
ouer-ruling
hand
of
God
would
haue
,
that
he
should
penne
his
owne
inditement
,
and
confesse
the
action
that
he
was
guiltie
of
,
the
fact
for
which
hee
was
in
his
conscience
now
arraigned
,
before
he
should
be
hanged
;
that
being
out
of
his
owne
mouth
thus
condemned
,
all
the
world
might
know
that
hee
died
iustly
damned
.
This
confession
of
his
,
though
it
was
of
his
particular
sinne
,
though
it
was
of
his
chiefest
and
most
hainous
sinne
,
and
that
openly
made
to
his
owne
shame
;
yet
was
it
no
better
then
his
satisfaction
,
when
hee
brought
againe
the
money
and
cast
it
a
forehead
from
him
:
for
nothing
can
bee
well
done
in
a
wicked
man
,
which
yet
would
bee
excellent
,
found
done
by
a
good
man
.
Besides
,
the
confession
of
Iudas
was
a
falfe
confession
,
made
to
wrong
parties
,
such
as
were
guiltie
of
the
same
sinne
himselfe
had
committed
;
and
therefore
were
no
way
fit
nor
able
to
relieue
him
.
He
made
his
confession
to
man
,
hee
made
none
to
God
,
whom
hee
had
so
greatly
offended
,
to
aske
mercie
of
him
;
he
humbled
not
himselfe
before
his
Lord
and
Master
,
whom
most
villanously
aboue
all
he
had
wronged
,
to
aske
pardon
and
forgiuenes
at
his
hands
,
who
only
could
helpe
him
;
it
was
a
confession
of
desperation
,
and
not
of
hope
;
a
confession
that
had
no
true
humiliation
ioyned
with
it
;
a
confession
more
of
the
innocencie
of
Christ
,
then
of
the
greatnesse
of
that
sinne
,
by
which
hee
had
done
all
that
mischiefe
that
then
was
done
:
it
was
therefore
but
an
effect
of
worldly
and
hellish
sorrow
,
that
caused
his
death
and
iust
damnation
.
But
the
humble
confession
,
which
godly
sorrow
in
the
True
confession
.
hearts
of
such
as
are
truly
penitent
doth
cause
them
to
make
,
is
the
reuerend
and
modest
blushing
of
their
guiltie
consciences
;
they
now
putting
themselues
to
shame
,
not
hiding
their
sinnes
any
longer
,
but
making
open
confession
of
them
both
before
God
and
men
,
when
there
is
iust
cause
for
them
so
to
doe
,
with
desire
of
reconciliation
,
with
hope
of
obtaining
mercie
at
the
hands
of
God
,
and
pardon
for
the
same
:
and
these
doe
so
confesse
their
sinnes
,
as
it
is
done
with
an
vtter
loathing
and
perfect
hating
of
them
,
as
those
that
haue
no
purpose
at
all
to
haue
any
more
to
doe
with
them
from
that
time
forward
,
as
Ephraim
who
said
,
Hos.
14.
8.
What
haue
I
to
doe
with
Idols
any
more
?
The
confession
of
sinne
made
by
hypocrites
,
and
such
3.
Difference
.
as
are
vnsound
in
their
repentance
,
is
not
a
voluntarie
humble
confession
of
sinne
in
the
griefe
of
their
hearts
that
they
haue
done
it
,
mooued
by
a
loath
some
hating
of
it
,
that
makes
them
so
to
throw
it
out
,
as
ouerburdensome
longer
to
be
kept
:
for
they
commonly
doe
not
confesse
their
sinnes
,
before
their
sinnes
be
knowne
in
such
sort
,
as
the
deniall
of
them
is
in
vaine
and
without
colour
;
and
before
the
confession
of
sinne
bee
extorted
out
of
them
,
by
the
extremitie
of
some
iudgement
and
plague
vpon
them
.
As
when
that
terrible
thunder
,
and
haile
mingled
with
fier
,
Exod.
9
27.
so
grieuous
as
neuer
before
was
knowne
,
was
throwne
downe
vpon
Pharaohs
head
,
and
vpon
all
his
land
;
and
that
innumerable
Exod.
10.
16.
armie
of
locusts
sent
after
the
haile
had
deuoured
all
the
fruit
which
the
haile
had
left
,
then
was
this
confession
wroong
out
of
Pharaohs
mouth
,
that
he
had
sinned
,
that
God
was
righteous
,
but
he
and
his
people
were
wicked
;
that
he
had
sinned
against
God
,
and
had
sinned
against
his
people
.
Hypocrites
come
not
to
confession
,
till
they
bee
drawne
out
as
by
the
eares
to
the
making
of
it
;
as
was
Adam
,
Iosh.
7.
18.
and
that
they
be
arrested
and
attached
by
some
iudgements
sent
from
God
:
as
the
Lord
was
said
to
haue
taken
Adam
,
and
so
he
was
brought
out
to
make
his
confession
.
When
they
doe
make
their
confession
,
they
do
make
it
but
by
halues
,
and
with
their
mouthes
as
halfe
open
,
confessing
something
,
but
not
fully
the
whole
matter
as
it
was
by
them
done
.
They
confesse
their
sinne
as
did
Adam
,
who
for
all
his
confessing
(
as
Iob
saith
of
him
,
Iob
31.
33
)
,
yet
did
still
hide
his
sinne
;
so
doe
these
,
making
confession
of
their
sinnes
for
all
that
keepe
close
much
iniquitie
in
their
bosome
.
Adam
,
because
his
sinne
was
knowne
vnto
the
Lord
,
who
now
called
to
examination
for
the
same
,
did
indeede
at
the
last
with
much
adoe
say
,
he
had
eaten
:
but
hee
kept
close
his
owne
iniquitie
in
his
bosome
,
and
laid
the
whole
blame
of
the
fault
vpon
another
person
.
When
hypocrites
come
to
confesse
their
sin
,
they
seeke
how
to
extenuate
it
,
and
make
it
seeme
as
little
as
possibly
they
can
,
excusing
it
in
themselues
all
they
are
able
,
and
laying
the
greatest
〈…〉
vpon
the
shoulders
of
other
men
,
if
they
can
fast●n
v●●●●ny
partners
in
the
same
course
with
them
.
As
in
●a●s
example
and
practice
is
euident
to
be
seene
,
who
being
challe●ged
by
Samuel
for
1.
Sam.
15.
14.
15
20.
24.
30.
the
bleating
of
the
she●pe
i●
his
eares
,
and
the
loughing
of
the
oxen
which
were
kept
vbs●●ine
,
though
at
the
length
being
strongly
&
notably
conuinced
by
Samuel
,
he
was
brought
in
spite
of
his
heart
to
make
co●●●●sion
of
his
sinne
,
and
that
twice
for
failing
;
once
after
his
conuiction
,
and
then
againe
the
second
time
before
Samuel
wholly
left
him
;
yet
at
the
first
he
stood
stoutly
to
the
matter
,
that
he
was
innocent
,
and
free
from
all
bl●●e
;
yea
,
that
he
deserued
much
commendation
,
for
hauing
done
all
that
God
commanded
him
,
and
performed
his
whole
will
in
all
that
hee
would
haue
done
;
for
he
for
his
part
had
slaine
the
Amalekites
:
as
for
that
fault
of
keeping
some
of
the
fat
beasts
aliue
,
hee
transferreth
the
blame
therof
wholly
from
himself
,
as
if
he
had
had
no
hand
in
it
,
and
laieth
it
al
vpon
the
people
;
they
indeede
(
saith
he
)
spared
the
fat
beasts
for
sacrifice
.
Wherein
he
dealt
like
a
notable
hypocrite
indeed
:
for
of
that
which
was
well
done
,
he
would
haue
the
whole
praise
,
as
though
he
himselfe
had
done
it
all
alone
:
but
of
that
which
was
euill
done
,
he
would
haue
all
thinke
that
he
stood
cleare
from
all
manner
of
fault
therein
;
that
,
others
must
answer
for
,
let
the
people
share
that
,
and
part
it
amongst
them
,
and
much
good
doe
it
them
,
for
he
will
none
thereof
.
And
this
is
the
most
vsuall
dealing
of
false-hearted
hypocrites
that
haue
liued
since
,
and
doe
liue
at
this
time
:
in
good
things
if
they
haue
done
any
thing
,
they
wil
haue
it
vnderstood
,
that
they
haue
done
all
things
:
but
in
euill
things
,
except
they
haue
done
all
things
,
they
would
haue
men
beleeue
,
that
they
haue
done
nothing
:
if
they
can
picke
out
any
that
haue
done
as
bad
as
they
,
or
though
not
so
bad
,
but
fallen
into
the
lapse
of
those
sinnes
,
wherein
they
doe
lye
notably
bemired
;
though
they
cannot
deny
but
they
haue
done
euill
,
yet
they
presently
haue
such
an
answere
as
this
ready
to
make
to
all
,
that
list
to
charge
them
therewith
;
I
cannot
indeed
deny
,
but
that
I
haue
not
done
well
in
doing
of
this
thing
:
but
I
am
not
the
first
that
in
like
manner
haue
done
amisse
,
neither
shall
I
bee
the
last
;
there
be
others
,
I
warrant
you
,
that
be
as
bad
as
I
;
neither
am
I
alone
in
this
sinne
;
there
were
others
as
well
as
I
,
that
ioyned
with
me
in
it
,
and
were
as
forward
as
I
,
and
prouoked
mee
to
it
;
and
though
I
cannot
say
I
haue
done
well
in
doing
of
〈◊〉
yet
I
pray
God
I
neuer
doe
worse
:
I
haue
as
good
a
heart
to
God-ward
as
any
whosoeuer
,
and
I
had
a
good
meaning
to
doe
for
the
best
,
how
hainous
soeuer
you
make
the
matter
:
God
bee
mercifull
to
vs
;
if
I
should
not
doe
thus
,
there
were
no
liuing
in
this
world
,
but
to
be
vndone
and
laughed
at
for
a
precise
foole
.
This
and
much
more
might
Saul
haue
answered
to
Samuel
;
which
answere
would
haue
been
as
good
,
as
an
aprone
of
Figge
leaues
to
couer
his
nakednesse
.
They
that
are
truly
penitent
indeede
,
take
none
of
these
courses
when
they
are
humbled
before
the
Lord
,
or
before
men
,
to
make
confession
of
their
sinne
;
they
doe
it
after
a
much
differing
▪
yea
after
a
cleane
contrarie
fashion
.
When
their
hearts
are
wounded
and
stricken
thorow
with
godly
sorrow
for
sin
,
there
need
no
great
vrging
nor
inforcing
of
them
to
make
their
humble
confession
and
acknowledgement
of
them
;
they
are
neuer
well
till
that
is
done
;
their
hearts
are
so
oppressed
and
filled
with
sorrow
within
,
that
they
are
as
if
they
should
burst
,
till
after
this
manner
they
haue
s●ught
to
ease
them
;
they
stay
not
alwaies
the
extremitie
,
vntill
by
some
outward
iudgement
,
the
confessing
of
their
sinnes
be
extorted
from
them
;
it
is
enough
that
the
greatnesse
and
heinousnesse
of
their
sins
is
set
before
them
,
and
made
knowne
vnto
them
,
and
that
there
by
they
haue
offended
God
,
their
hearts
being
conuinced
of
them
,
and
smitten
with
remorse
and
griefe
for
the
doing
of
them
:
this
is
found
sufficient
,
without
the
enforcement
of
further
terrour
and
feare
of
punishment
,
to
bring
them
on
their
knees
before
God
,
yea
,
and
before
men
also
,
when
there
is
iust
cause
for
them
so
to
doe
,
to
make
their
free
and
humble
acknowledgement
of
their
sinnes
,
and
to
craue
earnestly
the
pardon
and
forgiuenesse
of
them
.
And
in
the
confessing
of
their
sinnes
,
they
doe
not
mince
the
matter
,
to
make
their
sinnes
either
fewer
or
lesser
then
they
are
;
they
seeke
not
excuses
,
pretences
and
cloakes
to
couer
their
sinnes
,
and
to
shift
of
the
blame
and
fault
from
themselues
to
lay
it
vpon
other
men
:
but
they
discouer
all
their
sinne
,
and
lay
them
open
to
the
full
;
they
seeke
not
how
to
extenuate
,
but
rather
how
to
aggrauate
the
faults
that
they
haue
committed
;
they
leaue
other
men
,
and
take
the
blame
vpon
themselu●●
,
and
lay
the
burthen
vpon
their
owne
shoulders
:
There
are
none
so
hard
and
seuere
vnto
them
,
as
they
are
vnto
themselues
,
in
making
the
most
and
worst
of
their
sins
,
and
passing
out
the
sharpest
sentences
and
censures
against
themselues
aboue
that
any
others
would
euer
doe
;
they
comming
to
take
the
scantling
of
their
owne
sinnes
,
doe
set
them
vpon
the
tenter-hookes
,
to
draw
them
out
to
the
full
and
furthest
length
and
breadth
that
they
can
extend
vnto
;
yea
,
they
straine
them
many
times
so
hard
,
that
they
doe
reach
them
beyond
the
true
extent
of
them
:
and
doe
make
them
greater
,
then
either
God
himselfe
,
or
man
would
doe
.
There
are
none
haue
been
so
humbled
;
none
that
haue
thought
so
meanely
and
basely
of
themselues
,
or
that
haue
cast
themselues
downe
so
low
in
the
sight
of
their
sinnes
,
and
conscience
of
their
vnworthinesse
,
as
haue
done
some
of
Gods
most
worthie
and
excellent
seruants
;
as
it
is
plaine
to
be
seene
by
the
Scriptures
.
Agur
(
Prou.
30.
2
)
Prou.
30.
2.
saith
of
himselfe
,
Surely
I
am
more
foolish
then
●ny
man
,
and
haue
not
the
vnderstanding
of
man
in
me
.
Now
it
is
sure
Agur
was
a
wise
man
,
and
a
holy
man
,
yet
he
thus
meanely
conceiueth
and
speaketh
of
himselfe
.
So
the
Apostle
speaketh
of
himselfe
,
that
he
was
of
all
other
the
greatest
sinner
,
1.
Tim.
1.
15
:
and
yet
answering
for
himselfe
before
1.
Tim.
1.
15.
Acts
23.
1.
the
Iewes
and
High
Priest
,
Acts
23.
1
;
he
saith
,
Men
and
brethren
,
I
haue
in
all
good
consci●nce
serued
God
vnto
this
day
.
Doubtlesse
no
other
godly
and
wise
man
liuing
in
those
times
,
and
knowing
these
men
,
would
euer
haue
giuen
such
a
hard
sentence
of
either
of
them
.
Question
.
The
question
then
from
hence
may
be
,
how
farre
a
man
may
amplifie
his
owne
weaknes
&
vnworthines
,
without
preiudicing
the
truth
.
Answere
.
For
answer
hereunto
,
we
are
to
know
,
that
as
an
act
of
iustice
,
differeth
from
an
act
of
charitie
,
so
the
sentence
of
iudgement
differeth
from
the
sentence
of
affection
and
sense
:
an
act
and
deed
of
iustice
wee
know
must
goe
by
a
straight
thread
,
without
swaruing
any
way
at
all
:
but
an
act
of
charitie
hath
latitude
or
breadth
,
as
the
health
〈◊〉
a
mans
bodie
hath
,
and
the
Zodiack
Circle
in
the
heauens
,
within
the
extreame
whereof
,
the
Moone
is
neuer
out
of
her
right
course
,
though
she
moue
not
euer
with
her
Center
vnuariably
vpon
the
ecclipticke
line
.
Now
in
the
practice
of
repentance
,
which
is
an
immediate
act
of
the
affections
,
men
may
according
to
their
feeling
make
their
faults
,
and
the
reuengement
thereof
with
the
most
,
rather
then
with
the
lest
,
and
yet
be
within
the
compasse
of
the
truth
of
their
conceiuing
and
feeling
,
though
beyond
the
extent
of
the
truth
of
their
sins
in
themselues
exactly
considered
;
according
to
the
practice
of
Zacheus
,
Luke
19.
8.
who
,
repenting
of
his
getting
goods
vniustly
,
said
,
he
would
giue
half
of
his
goods
to
the
poore
:
which
thing
,
though
an
act
of
repentance
will
allow
a
man
to
doe
,
yet
an
act
of
strickt
iustice
and
iudgement
will
not
designe
and
inioyne
a
man
to
doe
so
much
.
Zacheus
repenting
said
,
If
he
had
done
any
Leuit.
6.
5.
man
wrong
,
he
would
restore
him
fourefold
;
which
was
more
then
the
Law
would
haue
required
.
An
indifferent
and
vpright
Iudge
comming
to
iudge
betweene
two
sinners
,
must
iudge
according
to
the
truth
of
things
,
neither
more
nor
lesse
:
but
a
repentant
person
comming
to
iudge
of
himselfe
,
hee
iudgeth
with
the
hardest
,
according
to
the
truth
of
that
he
doth
conceiue
and
feele
to
be
in
himselfe
:
so
in
the
act
of
charitie
,
a
man
thinketh
best
of
others
,
and
worst
of
himselfe
,
as
wee
see
in
the
Apostle
(
Rom.
7.
24.
)
who
in
true
sorrow
for
his
sinne
,
cryeth
out
of
himselfe
,
Rom.
7.
24.
expounded
.
as
of
a
most
wretched
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
is
a
double
compound
,
vsed
when
one
would
most
disgrace
a
man
:
now
we
know
the
Apostle
had
not
committed
any
so
hainous
a
sin
after
his
conuersion
;
for
in
his
apologie
for
himselfe
,
Act.
23.
1.
he
saith
,
that
in
all
good
conscience
he
hath
serued
God
vnto
that
day
:
and
2.
Cor.
1.
12.
he
saith
,
that
that
was
his
reioycing
,
euen
the
testimony
of
his
conscience
;
that
in
all
simplicity
and
godly
purenesse
he
hath
had
his
conuersation
in
the
world
,
&c.
Now
according
to
this
president
set
before
vs
,
in
that
which
was
thus
done
by
this
blessed
Apostle
,
is
the
course
and
practice
of
true
conuerts
,
that
are
throughly
humbled
,
and
cast
downe
with
sorrow
and
griefe
for
their
sinnes
:
there
is
none
that
will
thinke
more
meanly
of
them
,
nor
any
that
will
cry
out
more
loudly
against
them
,
then
they
will
thinke
meanly
and
abiectly
of
themselues
,
and
cry
out
with
a
note
higher
,
then
they
that
are
loudest
against
them
for
their
vnworthines
and
euill
doing
.
And
Qui
sibi
displicet
in
vitijs
,
deo
placet
.
Bernard
.
indeed
the
more
abiect
that
any
true
penitent
seruant
of
God
is
in
his
owne
account
,
so
hee
ende
in
faithfull
humility
,
and
not
in
stubborne
desperation
,
it
is
the
better
.
And
so
much
may
serue
to
haue
been
spoken
for
shewing
some
differences
betweene
the
confession
of
sins
made
by
hypocrites
,
and
those
that
are
sound
conuerts
,
and
true
penitent
persons
.
Now
as
touching
confessing
of
sinnes
in
geneall
,
when
Confession
in
generall
.
we
are
brought
vpon
our
knees
before
the
Lord
,
to
confesse
&
acknowledge
our
sins
vnto
him
;
though
we
may
be
specially
moued
thereunto
,
by
some
one
,
or
some
few
later
grosse
and
grieuous
sinnes
committed
and
fallen
vnto
by
vs
;
yet
is
it
meet
that
we
rest
not
alone
in
the
consideration
of
that
one
,
or
those
few
sinnes
so
lately
committed
;
but
by
meanes
thereof
to
take
occasion
to
find
out
our
other
sinnes
also
,
and
them
all
(
if
we
could
)
by
which
in
former
time
we
transgressed
and
offended
;
that
all
may
be
repented
of
,
and
wee
the
better
humbled
for
them
.
As
when
one
lighting
a
candle
to
goe
seeke
some
one
thing
that
he
misseth
,
by
meanes
of
that
light
,
and
seeking
,
doth
finde
another
;
yea
(
many
times
)
many
things
that
were
ouercast
,
and
(
in
a
manner
)
quite
forgotten
.
As
a
worthy
man
hath
wisely
obserued
out
of
the
practice
of
Dauid
,
that
being
checked
by
Nathan
for
one
grosse
sinne
lately
committed
,
and
by
him
done
,
he
comming
to
make
his
repentance
for
it
,
thinketh
of
more
,
and
neuer
resteth
till
he
come
to
the
root
of
all
,
to
be
humbled
for
his
Originall
sinne
,
as
well
as
for
his
actuall
;
Psalm.
51.
as
in
that
penitentiall
Psalme
composed
by
him
is
euident
to
be
seene
:
so
is
it
meet
,
that
when
(
by
meanes
of
some
grosse
sinne
lately
or
lastly
committed
)
our
consciences
are
so
wounded
,
and
our
hearts
so
pierced
and
smitten
thorow
with
sorrow
and
griefe
,
as
there
is
no
abiding
for
vs
longer
to
deferre
and
put
of
our
repentance
,
and
humbling
of
our selues
before
the
Lord
for
making
our
peace
with
him
,
that
wee
take
occasion
therefrom
to
suruay
and
ouerlooke
all
our
wayes
;
to
cast
ouer
the
day-booke
of
our
whole
life
,
to
see
what
Items
the
Lord
hath
against
vs
,
and
what
arrearages
we
haue
runne
into
,
by
our
transgressing
his
most
righteous
lawes
,
and
to
goe
so
farre
backe
in
searching
and
trying
our
wayes
,
and
Iob
14.
4.
Psal.
25.
7.
well
considering
them
in
our
hearts
,
(
according
as
the
Lord
willeth
vs
to
doe
by
the
mouth
of
his
Prophets
,
Lam.
3.
40.
Hag.
1.
5.
7.
)
vntill
we
come
with
Iob
,
and
Dauid
,
to
bewaile
the
very
sinnes
of
our
youth
,
and
to
aske
mercy
for
them
;
yea
,
vntill
we
come
to
the
head
spring
and
fountaine
of
our
Originall
corruption
;
and
to
gage
the
very
belly
and
wombe
of
sin
in
our
first
conception
;
and
so
acknowledge
that
,
with
all
the
rest
,
vnto
God
,
as
particularly
as
we
can
;
labouring
to
breake
our
hearts
for
them
all
ioyntly
and
seuerally
,
that
so
our
hearts
may
fall
into
the
more
pieces
,
there
being
the
more
stroks
giuen
to
the
same
,
by
the
more
sinnes
we
can
remember
to
haue
been
committed
by
vs
,
vntill
our
hearts
may
be
so
smitten
and
so
contrite
,
that
they
may
be
as
if
they
were
grownd
euen
to
dust
and
powder
:
for
the
which
purpose
we
must
narrowly
search
and
sift
our selues
,
vnto
the
which
course
the
Prophets
haue
so
much
,
and
so
often
called
Gods
seruants
by
their
earnest
exhortations
,
Zeph.
2.
1.
Now
albeit
we
be
willing
to
take
knowledge
of
all
Of
speciall
sins
.
our
sinnes
in
generall
,
yet
are
wee
most
to
humble
our selues
,
to
aske
mercy
,
and
seeke
reconciliation
for
our
speciall
sinnes
,
whereof
we
are
guilty
,
if
we
can
gesse
which
they
are
that
God
hath
chiefly
in
chase
,
and
for
which
he
most
pursueth
vs
by
his
iudgements
,
for
still
retaining
of
them
.
For
commonly
men
that
could
bee
contented
that
all
their
sinnes
might
die
with
the
leane
cattell
slaine
by
Saul
,
yet
haue
they
some
one
or
two
fat
sinnes
,
which
1.
Sam.
15
9.
they
would
as
faine
spare
,
as
Saul
did
the
fat
beasts
and
Agag
the
King
.
There
is
no
gift
of
God
giuen
to
many
men
that
is
so
deare
vnto
them
,
but
there
is
something
forbidden
by
God
,
that
is
in
like
sort
as
deare
to
them
as
that
is
,
and
as
loth
to
be
parted
from
.
Herod
would
not
Mat.
14.
part
with
his
darling
sinne
:
but
God
when
he
hath
sinne
in
chase
,
and
pursueth
men
with
his
iudgements
,
because
they
will
still
retaine
those
sinnes
,
will
neuer
giue
them
ouer
,
no
more
then
Ioab
pursuing
Sheba
the
son
of
Bichri
,
2.
Sam.
20.
did
giue
ouer
his
pursuit
vntill
the
traitors
head
was
throwne
ouer
the
wall
vnto
him
.
Gods
iudgements
are
as
his
armies
of
souldiers
,
that
doe
pursue
vs
for
our
sins
:
wee
are
to
bee
as
wise
therefore
for
making
peace
with
God
,
as
was
the
woman
with
Ioab
in
Abel
,
by
whose
counsell
Vers.
22.
the
traitors
head
was
cut
off
,
by
cutting
off
the
heads
of
all
such
our
sinnes
,
and
casting
them
away
speedily
from
vs
,
that
God
may
cease
any
further
to
pursue
vs
with
his
iudgements
for
them
.
There
are
also
some
sinnes
most
specially
aimed
at
,
as
chiefe
in
the
treason
,
which
God
will
see
speciall
execution
to
be
done
vpon
,
before
euer
he
will
giue
vs
ouer
:
their
heads
are
to
bee
cut
off
in
time
,
and
they
most
specially
to
be
throwne
out
by
humble
confession
and
pardon
craued
for
them
.
We
are
therfore
to
be
most
heedfull
in
obseruing
our
chiefest
infirmities
,
our
strongest
corruptions
,
our
commonest
and
most
masterfull
sins
that
haue
foiled
vs
most
,
and
into
which
we
are
most
in
danger
soonest
and
oftenest
to
fall
;
to
acknowledge
them
especially
vnto
God
,
as
bewailing
them
most
,
with
desire
to
haue
mercy
for
them
,
and
power
against
them
,
euer
keeping
a
vigilant
eye
open
ouer
our
greatest
frailties
,
that
we
may
be
most
humbled
for
them
before
the
Lord
,
most
afraid
of
them
in
our selues
,
in
regard
of
our
knowne
weaknesse
;
and
labour
to
arme
our selues
the
better
,
and
to
make
ouer
selues
the
stronger
to
deale
with
them
,
and
to
wrastle
against
them
;
both
for
the
throwing
them
out
of
vs
,
when
they
are
got
in
;
and
for
the
keeping
them
out
when
they
are
once
expelled
and
gone
.
For
as
one
saith
well
,
they
that
are
the
best
men
of
warre
against
all
the
vanities
and
fooleries
of
the
world
,
doe
alwaies
keepe
the
strongest
guards
against
themselues
,
to
defend
themselues
against
themselues
,
from
selfe-loue
,
selfe-estimation
,
selfe-opinion
,
and
such
other
home-bred
sinnes
.
In
confessing
of
sinne
,
beside
the
variety
and
multitude
Quality
of
sins
.
of
our
sinnes
,
which
thus
are
to
be
searched
out
,
the
quantity
and
quality
of
sinne
is
to
be
waighed
and
considered
,
to
the
end
our
humiliation
may
bee
thereby
the
better
furthered
.
And
first
,
for
the
finding
out
the
heauinesse
and
waightinesse
of
our
sinnes
,
wee
are
not
to
doe
as
they
,
that
,
comming
to
waigh
gruffe
or
massie
mettall
,
bring
great
scales
,
and
leaden
and
great
iron
waights
;
but
wee
are
to
waigh
them
in
the
tryed
scales
and
waights
of
the
Sanctuarie
,
that
are
as
the
waights
wher
with
men
weigh
gold
,
that
will
shew
what
is
wanting
,
though
it
were
but
the
waight
of
a
dramme
,
graine
,
or
lesse
.
The
cause
why
we
vnderualue
sinne
,
is
because
we
take
out
our
owne
waights
to
waigh
it
by
;
which
are
as
waights
of
leade
;
if
things
be
not
somwhat
excessiue
heauie
,
wee
cannot
perceiue
or
find
any
great
want
or
difference
with
them
.
But
nothing
is
little
,
nor
lightly
to
be
accounted
of
,
that
is
committed
against
the
great
Maiesty
of
God
,
the
price
of
Christs
redemption
,
the
couenant
that
we
haue
made
in
Baptisme
,
by
the
committing
whereof
we
are
made
couenant
Nihil
leue
quod
praeponderatur
mundo
.
breakers
,
and
as
periured
persons
.
That
cannot
be
accounted
light
,
that
is
able
to
waigh
against
,
and
to
outwaigh
the
whole
world
,
and
ouerthrow
it
too
;
as
we
know
sinne
hath
done
:
one
iot
of
Gods
Law
is
more
esteemed
by
him
,
then
all
heauen
and
earth
is
beside
.
We
know
what
the
Psalmist
saith
of
men
,
yea
and
of
men
in
their
best
estate
,
how
by
sin
they
are
made
so
subiect
to
vanitie
,
as
if
they
should
be
laid
in
the
ballance
,
they
would
be
found
lighter
then
vanitie
it selfe
:
and
if
the
Lord
should
hold
the
scales
,
and
put
a
sinner
into
the
ballance
,
though
weighed
but
with
the
least
sinne
that
euer
can
be
commmitted
;
yea
though
without
any
actuall
sinne
at
all
,
no
more
being
put
in
than
his
bare
Originall
corruptin
;
as
let
it
be
an
Infant
newly
come
into
the
world
,
and
not
yet
a
day
old
,
he
would
be
found
not
to
hold
waight
in
the
Lords
ballance
;
and
therefore
the
sentence
of
Gods
iustice
passing
out
against
such
an
one
would
be
so
heauie
,
as
would
make
manifest
the
waightinesse
of
his
sinne
;
for
therby
he
would
not
only
be
thrust
downe
from
the
throne
of
an
earthly
kingdome
,
as
was
Balthazar
,
Dan.
5.
but
of
the
euerlasting
kingdome
of
heauen
,
but
also
pressed
downe
into
endlesse
torment
,
and
most
wofull
condemnation
in
hell
.
Let
no
man
then
account
of
that
to
bee
light
,
which
is
able
to
sinke
and
waigh
down
any
vnder
it
into
vtter
destruction
,
and
euerlasting
confusion
;
which
the
least
sinne
in
the
world
is
able
to
doe
.
As
for
the
quality
of
euery
sinne
,
there
is
as
great
difference
betweene
sinnes
and
sinnes
,
as
betweene
moats
and
beames
;
hundreths
of
pence
,
and
thousands
of
tal●nts
;
betweene
fifties
and
fiue
hundreths
,
in
our
reckonings
&
accounts
.
Yea
,
euen
the
same
sinne
againe
and
againe
committed
multiplyeth
,
according
to
that
order
which
is
in
cyphering
;
where
that
figure
which
in
the
first
place
standeth
for
single
,
in
the
second
place
is
ten
times
as
much
,
in
the
third
place
an
hundreth
,
in
the
fourth
a
thousand
,
and
so
infinitely
encreasing
by
tens
,
hundreths
,
and
thousands
,
according
to
the
order
of
the
place
wherin
it
standeth
.
The
same
sinnes
by
circumstances
are
greater
in
one
then
in
another
,
according
to
the
differences
of
mens
persons
and
places
.
Sinnes
are
greater
in
publike
persons
,
then
in
priuate
;
in
such
as
haue
knowledge
,
then
in
them
that
are
ignorant
:
the
white
haires
of
old
men
,
doe
make
their
sinnes
a
great
deale
the
blacker
:
and
this
,
that
men
sinne
in
the
cleere
light
and
sunshine
of
the
Gospell
,
setteth
them
vp
to
a
farre
higher
degree
of
wickednesse
,
and
of
iust
condemnation
,
both
before
God
and
man
,
then
if
they
had
done
the
same
wickednesse
in
the
night
of
ignorance
,
and
times
of
darknesse
.
Sinnes
of
wilfulnesse
,
are
aboue
sinnes
of
weaknesse
:
but
if
there
be
any
one
sinne
to
be
named
more
dangerous
then
another
,
it
is
security
,
hardnesse
of
heart
and
impenitencie
:
all
other
sinnes
,
through
faith
and
repentance
,
may
be
pardoned
:
this
onely
is
the
killing
sinne
,
which
if
it
be
not
preuailed
against
,
will
neuer
be
forgiuen
,
neither
in
this
world
,
nor
in
the
world
to
come
:
for
except
you
repent
,
(
saith
he
that
shall
bee
the
Iudge
of
all
the
world
)
you
shall
all
likewise
perish
,
Luk.
13.
3.
Neither
doth
that
impardonable
sinne
against
the
holy
Ghost
otherwise
kill
,
but
for
that
it
is
accompanied
with
finall
impenitency
:
for
though
God
in
himselfe
be
infinite
in
mercy
,
yet
hath
Heb.
6.
6.
he
set
markes
,
marches
,
and
limits
,
how
farre
,
and
not
beyond
that
,
to
shew
mercy
to
men
,
that
they
may
feare
and
tremble
to
offend
and
proceed
in
sinne
.
CHAP.
XXXIIII
.
Of
satisfaction
,
and
the
diuers
kindes
thereof
:
with
the
differences
betweene
true
beleeuers
and
hyp●crits
therein
.
BEsides
confession
of
sinne
,
there
is
another
Satisfaction
.
1.
To
God
.
thing
that
godly
sorrow
will
vrge
vnto
,
namely
satisfaction
;
in
al
such
cases
wherin
by
our
sinning
we
haue
wronged
either
Church
,
or
Common-wealth
,
or
any
singular
person
or
persons
,
be
they
more
or
fewer
.
But
as
for
making
on
our
part
any
satisfaction
vnto
God
for
our
sins
committed
against
him
,
we
wholly
renounce
the
opinion
of
them
that
hold
it
possible
by
any
meere
man
to
be
done
;
and
wee
doe
as
much
abhorre
from
the
practice
of
euer
endeuouring
or
going
about
the
doing
thereof
;
giuing
eare
to
what
is
said
by
the
Psalmist
,
Psal.
49.
7.
8
,
concerning
that
,
namely
that
it
is
to
be
let
alone
for
euer
;
for
it
cost
more
to
redeeme
our
soules
,
and
the
price
is
greater
then
we
are
able
to
pay
,
though
we
were
able
to
giue
the
whole
world
,
and
offer
it
vnto
God
in
satisfaction
for
our
sinne
.
Wee
know
not
of
,
neither
will
wee
acknowledge
any
other
meete
satisfaction
and
sufficient
vnto
the
iustice
of
God
for
our
sinnes
,
then
that
alone
which
our
blessed
Sauiour
himselfe
hath
offered
;
when
hee
gaue
himselfe
a
price
of
redemption
for
vs
,
and
offered
vp
his
bodie
vpon
the
crosse
,
a
sacrifice
of
a
most
sweete
smelling
sauour
Ephes.
5.
2.
vnto
God
.
The
best
satisfaction
that
we
can
offer
vnto
God
for
our
sins
is
,
with
the
renouncing
of
our selues
,
and
all
opinion
of
our
owne
merits
,
being
cast
downe
before
him
in
the
brokennes
of
our
hearts
for
offending
of
him
,
that
by
the
hands
of
our
faith
apprehending
Christ
Iesus
wee
hold
him
vp
,
and
all
that
hee
hath
done
and
suffered
for
vs
,
desiring
that
thereby
his
iustice
may
be
satisfied
,
and
we
discharged
.
And
in
this
we
may
and
are
to
rest
,
and
that
boldly
too
.
Christ
(
saith
Augustine
)
August
.
serm
37
de
verbis
Apostolorum
.
by
taking
vpon
him
the
punishment
of
our
sinnes
,
and
not
the
fault
,
hath
done
away
both
the
punishment
and
fault
:
and
then
on
our
parts
what
is
it
that
wee
should
feare
,
that
wee
should
goe
about
the
satisfying
of
Gods
iustice
?
Peters
teares
(
saith
Ambrose
)
I
read
of
;
but
I
read
of
no
satisfaction
that
was
made
by
him
.
Neither
euer
was
,
nor
euer
shall
be
made
by
any
,
that
can
bee
sufficient
or
meritorious
,
but
by
Christ
alone
;
and
therein
we
rest
as
touching
such
kinde
of
satisfaction
.
Satisfaction
to
the
Church
for
faults
committed
to
the
2.
To
the
Church
.
scandall
and
offence
thereof
,
is
when
the
offenders
doe
submit
themselues
to
the
discipline
thereof
,
beare
such
censures
,
endure
such
corrections
,
and
performe
such
duties
as
shall
be
in
iustice
imposed
vpon
them
,
and
enioyned
vnto
them
,
after
such
a
fashion
as
the
Church
shall
appoynt
or
approue
of
;
and
so
long
a
time
as
till
the
Church
doe
say
it
is
enough
,
and
thinke
it
is
sufficient
that
hath
been
done
,
and
so
rest
themselues
as
fully
satisfied
therein
.
This
,
hypocrites
and
counterfeit
penitents
will
neuer
Difference
in
hypocrites
.
be
brought
readily
to
yeeld
vnto
,
nor
found
willing
to
performe
;
though
they
make
no
daintie
of
sinne
to
commit
it
,
with
how
great
offence
soeuer
that
bee
done
,
yet
their
stomackes
are
too
weake
to
brooke
the
shame
that
they
ought
iustly
to
take
for
it
,
or
the
punishment
that
doth
belong
as
due
for
the
committing
of
it
:
they
thinke
that
which
should
be
their
gracing
for
euer
,
the
repairing
and
recouering
of
their
credit
againe
with
them
that
are
good
;
if
any
thing
else
be
able
to
doe
it
,
namely
conscionably
and
penitently
to
giue
such
satisfaction
to
the
Church
,
would
be
their
shaming
for
euer
,
make
to
the
vtter
ouerthrow
of
their
credit
,
and
bring
vpon
them
so
great
a
confusion
,
as
they
should
neuer
know
how
to
looke
any
man
in
the
face
againe
.
Rather
then
they
will
stand
in
a
white
sheete
,
come
into
the
congregation
there
vpon
their
knees
with
griefe
to
confesse
their
faults
,
and
renounce
them
,
publikely
asking
forgiuenes
,
they
will
either
runne
the
countrey
,
or
if
it
may
be
bought
off
with
money
,
they
will
be
as
franke
in
offering
liberally
,
euen
to
the
full
contenting
of
them
that
in
that
case
haue
to
doe
with
them
,
if
they
will
take
money
,
so
as
thereby
they
may
be
discharged
from
further
penance
,
as
euer
were
those
hypocrites
in
their
offers
they
made
to
God
in
the
daies
of
Micah
,
so
as
there
might
be
dispensation
Micah
.
6.
7.
granted
them
for
their
sinne
.
And
yet
these
very
persons
will
make
a
shew
of
being
very
penitent
;
talke
with
them
in
priuate
,
and
you
shall
finde
them
as
though
they
were
much
humbled
;
you
shall
see
them
weep
and
shed
teares
in
abundance
,
and
crie
out
of
themselues
for
hauing
done
as
they
haue
done
;
you
shal
heare
them
to
sob
and
sigh
,
as
if
their
hearts
would
breake
within
them
:
but
where
they
refuse
to
giue
the
Church
due
satisfaction
;
this
declareth
them
to
be
but
ranke
hypocrites
,
hollow
and
vnsound
,
and
no
better
then
plaine
counterfeits
in
all
that
they
doe
beside
.
For
this
their
way
(
as
it
is
in
the
Psalme
49.
13.
)
declareth
their
foolishnes
.
They
are
like
vnto
stubborne
Absalom
,
who
,
though
he
had
committed
that
flagitious
fact
,
and
most
iniurious
to
his
father
,
of
murthering
his
fathers
sonne
and
his
owne
brother
,
yet
rather
then
he
would
any
longer
abide
to
goe
vnder
that
which
was
but
too
easie
a
censure
for
so
great
a
crime
,
namely
to
endure
his
fathers
frowning
,
and
the
hiding
of
his
face
from
him
for
a
time
,
he
had
rather
dye
,
be
knocked
on
the
head
,
or
hanged
out
of
the
way
.
So
these
,
rather
then
they
2.
Sam.
14.
32.
will
endure
this
shame
of
making
such
a
satisfaction
,
they
will
giue
ouer
all
,
and
will
goe
as
farre
as
their
legs
will
carrie
them
;
they
are
vexed
and
confounded
not
for
that
they
haue
sinned
,
but
because
their
sinne
is
found
out
and
knowne
:
for
they
are
like
to
the
people
in
Ieremiahs
time
,
of
whom
the
Lord
by
his
Prophet
asketh
whether
Iere.
8.
12.
they
were
ashamed
,
when
they
had
committed
abomination
;
and
answereth
againe
the
question
,
nay
they
were
not
ashamed
,
neither
could
they
blush
or
take
shame
.
And
Iere.
3.
3.
it
is
directly
said
,
they
refused
to
take
shame
:
which
is
the
very
thing
that
these
doe
;
and
therfore
the
sentence
which
the
Lord
in
that
place
by
his
Prophet
Ieremy
,
8.
12.
doth
set
downe
against
them
,
may
be
iustly
feared
of
these
;
and
that
was
,
therefore
shall
they
fall
among
them
that
do
fall
,
in
the
time
of
their
visitation
they
shall
be
cast
downe
,
saith
the
Lord
.
But
they
that
are
truly
touched
with
godly
sorrow
,
In
true
penitents
.
and
are
vnfainedly
penitent
for
their
sinnes
indeed
,
as
led
by
another
spirit
,
are
found
to
be
of
a
cleane
other
practice
;
they
willingly
submit
themselues
to
al
the
censures
of
the
Church
:
they
care
not
what
they
are
appoynted
to
suffer
,
nor
what
is
enioyned
them
for
to
do
;
they
are
readie
to
fulfill
all
,
so
as
thereby
they
may
giue
that
satisfaction
to
the
Church
and
euery
good
Christian
that
is
meete
;
so
as
none
may
any
more
remaine
iustly
offended
,
or
further
to
thinke
themselues
wronged
by
them
.
They
stand
not
vpon
their
credit
with
worldly
men
;
and
as
for
shame
they
refused
not
to
blush
and
be
ashamed
;
for
they
know
it
is
duly
belonging
vnto
them
,
both
before
God
and
men
.
They
are
readie
to
say
with
Daniel
,
To
vs
Dan.
9.
8.
O
Lord
belongeth
shame
and
confusion
of
face
:
and
when
they
make
their
prayers
,
to
say
with
Ezrah
,
O
my
God
I
Ezrah
.
9.
6.
am
ashamed
,
and
blush
to
lift
vp
my
face
to
thee
.
And
when
their
sin
is
broke
out
to
the
offence
of
many
,
then
shame
doth
also
couer
their
faces
before
the
sonnes
of
men
,
especially
when
they
are
shamed
by
rebukes
,
corrections
and
censures
of
the
Church
passed
out
against
them
;
they
refuse
not
to
take
that
deserued
shame
,
but
so
draw
themselues
to
a
willingnesse
,
since
that
must
be
their
burthen
,
contentedly
to
beare
the
same
;
saying
with
the
Prophet
Micah
,
I
will
beare
this
indignation
,
because
I
haue
sinned
.
Micah
.
7.
9.
For
as
the
Lord
answered
Moses
in
the
case
of
Miriam
,
If
her
father
had
but
spit
in
her
face
,
ought
she
not
to
Numb
12.
14.
haue
been
ashamed
seuen
daies
?
So
if
the
fathers
of
the
Church
,
as
abhorring
such
foule
courses
and
grosse
sins
committed
,
shall
shew
how
much
they
are
offended
by
the
hard
censures
they
doe
set
downe
,
and
sharpe
penance
they
doe
enioyne
;
should
not
the
offenders
be
ashamed
seuen
daies
as
it
were
?
Yea
doubtlesse
;
and
they
that
doe
truly
repent
,
though
they
had
not
such
outward
shame
put
vpon
them
,
yet
would
they
with
repentant
Ephraim
,
Ierem.
31.
19.
hauing
truly
repented
and
being
turned
,
smite
their
owne
hands
vpon
their
thigh
,
and
grow
ashamed
of
themselues
,
yea
euen
confounded
by
bearing
the
reproch
of
their
so
doing
amisse
.
And
this
their
shame
,
howsoeuer
for
a
time
it
may
be
their
abasing
;
yet
being
well
carried
,
contentedly
,
conscionably
and
meekly
borne
,
it
will
afterward
make
to
the
lifting
of
them
vp
;
to
be
had
in
better
account
with
all
that
are
good
,
and
to
haue
the
better
credit
and
estimation
among
all
them
.
Dauid
committed
a
sinne
so
grosse
in
that
kinde
,
as
in
many
respects
a
grosser
could
not
lightly
haue
bin
done
;
not
a
single
sinne
,
but
a
compound
sinne
,
that
had
many
other
very
grieuous
and
most
hainous
wickednesses
folded
vp
in
it
,
and
inwrapped
with
it
,
yea
tied
&
twisted
to
it
to
strengthen
the
euill
of
it
,
till
it
became
hugely
big
,
euen
a
very
grosse
and
grieuous
sin
indeed
;
which
could
not
bee
but
with
great
offence
giuen
to
the
Church
of
God
,
when
it
once
became
knowne
.
But
who
more
penitent
Psal.
51.
then
was
Dauid
?
or
who
euer
gaue
the
Church
a
better
satisfaction
then
did
hee
?
who
spared
not
,
besides
the
confessing
and
acknowledging
of
it
in
words
,
though
it
were
(
as
hee
said
)
against
himselfe
,
and
to
his
owne
shame
,
to
publish
it
in
writing
,
with
his
great
sorrow
and
repentance
for
the
same
;
and
suffered
it
to
bee
spread
abroad
,
yea
not
only
to
be
spoken
of
,
but
also
to
bee
sung
out
openly
aloud
in
the
middest
of
the
solemne
assemblies
and
Church-meetings
throughout
his
whole
land
as
it
were
,
thereby
gathering
,
and
in
a
manner
pulling
vpon
himselfe
the
shame
belonging
vnto
it
from
all
the
people
of
his
whole
land
:
and
not
only
shaming
himselfe
with
it
in
his
owne
countrey
,
but
also
not
refusing
to
beare
the
shame
of
it
in
all
other
countries
,
and
from
all
sorts
of
people
,
among
whom
that
which
he
had
so
written
should
euer
come
to
bee
either
read
or
heard
:
yea
,
as
if
it
had
not
been
enough
to
haue
made
it
knowne
to
the
people
of
that
age
alone
,
he
hath
so
published
it
,
as
if
it
had
been
his
meaning
to
tell
all
posteritie
of
it
,
that
we
to
this
day
,
and
all
to
the
end
of
the
world
may
know
what
was
his
fall
,
and
how
great
his
frailty
was
.
Yet
who
doth
not
know
that
all
this
abasing
and
casting
downe
of
himselfe
,
and
taking
vpon
him
the
shame
of
that
hee
had
done
,
that
so
he
might
remoue
the
offence
that
was
thereby
giuen
,
and
render
vnto
the
Church
the
better
and
more
full
satisfaction
,
hath
tended
to
the
lifting
vp
of
his
honour
higher
in
the
Church
of
God
;
and
hath
caused
him
,
and
still
will
cause
him
,
not
only
to
be
as
much
reuerenced
,
but
a
great
deale
more
admired
for
the
abundance
of
rare
grace
,
that
by
all
this
was
manifested
,
then
it
is
like
he
euer
should
otherwise
haue
been
,
if
happily
that
which
hee
so
offended
in
,
had
neuer
been
by
him
done
and
so
repented
of
?
There
is
another
kinde
of
satisfaction
,
which
is
a
ciuill
3.
To
the
Common
wealth
.
1.
For
violating
good
lawes
.
satisfaction
,
that
is
to
be
giuen
and
made
to
the
Common-wealth
,
and
ciuill
state
,
and
societies
of
men
,
when
the
wholesome
lawes
that
are
constituted
for
the
well
ordering
and
gouerning
of
a
countrey
or
kingdome
,
are
violated
and
broken
by
any
;
then
is
the
ciuill
state
and
societies
of
men
wronged
,
and
Common-wealth
it selfe
impeached
.
For
lawes
are
said
to
be
the
bonds
of
a
Common-wealth
Cicero
pro
Clemente
.
to
hold
it
together
,
and
chaines
whereby
men
are
tyed
one
to
another
in
the
world
,
to
liue
ciuilly
one
by
another
;
they
are
the
foundations
of
libertie
,
the
fountaines
of
equitie
,
they
are
the
very
sinewes
and
spirit
of
euery
state
,
by
which
they
liue
and
moue
.
And
therefore
no
marueile
though
the
Ephesian
Heraclitus
said
,
that
citizens
were
to
fight
as
Laertins
.
well
for
their
lawes
,
as
for
their
cities
themselues
:
for
if
they
bee
seene
and
suffered
to
bee
violated
and
torne
asunder
,
all
will
soone
be
brought
to
ruine
.
The
satisfaction
then
which
transgressors
of
lawes
are
to
make
vnto
societies
of
men
and
Common-wealths
thus
wronged
,
is
to
beare
and
goe
vnder
,
and
contentedly
to
satisfie
and
pay
the
fines
,
mulcts
,
and
penalties
that
are
imposed
vpon
offenders
;
and
patiently
without
resistance
to
suffer
imprisonments
,
chastisements
,
&
punishments
;
yea
euen
vnto
death
it selfe
,
according
to
the
nature
and
qualitie
of
the
offence
and
crime
that
hath
been
committed
,
be
it
greater
or
lesse
.
And
herein
also
a
cleane
differing
carriage
is
found
to
Difference
in
impenitents
.
be
by
the
delinquents
on
both
sides
:
vnsanctified
persons
whose
consciences
are
neuer
soundly
touched
with
true
remorse
for
committing
any
sinne
,
neither
for
violating
wholesome
and
good
lawes
,
what
wrong
soeuer
that
way
hath
been
done
by
them
,
they
stand
not
vpon
making
any
recompence
,
or
giuing
satisfaction
so
farre
as
they
are
able
to
tender
their
goods
,
where
they
are
found
sufficient
to
make
it
;
or
to
yeeld
their
bodies
where
their
goods
cannot
doe
it
;
or
patiently
to
lay
downe
their
liues
,
in
cases
;
wherein
nothing
else
can
be
found
sufficient
fully
to
satisfie
:
but
they
seeke
shifts
how
to
auoid
all
;
if
they
be
great
in
the
world
,
they
stand
vpon
their
prerogatiues
,
their
greatnesse
must
allow
them
to
bee
lawlesse
;
they
are
like
the
great
flies
which
doe
breake
through
the
cobwebs
,
they
will
not
bee
taken
,
there
is
nothing
can
hold
them
.
If
they
bee
poore
,
and
it
be
a
pecuniarie
mulct
that
is
imposed
vpon
them
for
their
trespasse
,
they
shift
off
the
matter
by
their
pouerty
,
by
meanes
whereof
they
promise
to
themselues
an
immunity
in
such
cases
;
standing
vpon
that
maxime
,
where
there
is
nothing
to
be
had
,
there
the
King
must
loose
his
right
;
and
so
they
will
be
sure
by
their
shifting
to
pay
nothing
,
whether
then
be
able
yea
or
no.
If
their
bodies
bee
attached
they
their
next
course
is
,
to
spie
out
some
aduantage
how
to
scape
away
,
and
breake
out
of
the
hands
of
them
that
haue
taken
them
.
If
seeing
of
the
Sergeant
,
or
bribing
of
the
Bailiffe
will
not
serue
the
turne
;
if
they
be
clapt
vp
i●
prison
,
the
prison
must
be
strong
if
it
can
long
hold
them
;
they
will
haue
many
times
files
to
get
off
their
bolts
;
they
haue
deuices
to
open
lockes
,
to
breake
barres
,
and
find
shifts
to
make
a
way
for
their
scaping
,
where
no
way
could
haue
been
immagined
might
haue
been
made
before
.
If
they
be
put
by
all
their
muses
,
and
preuented
of
all
their
courses
,
and
no
remedie
but
to
the
gallowes
they
must
come
,
there
men
of
this
sort
are
found
to
die
either
most
desperately
,
as
those
who
after
all
the
wrongs
they
offered
to
others
all
their
life
time
,
sticke
not
to
wrong
God
and
nature
it selfe
in
the
end
,
by
carelesly
,
yea
madly
casting
away
their
life
;
(
as
though
it
were
a
thing
but
vile
,
which
God
hath
made
so
precious
,
and
nature
teacheth
all
to
be
so
charie
of
,
to
stand
so
much
for
,
&
to
make
so
much
of
)
as
daily
may
bee
seene
.
Or
else
to
take
their
deaths
most
impatiently
,
as
those
who
would
yeeld
no
obedience
,
nor
giue
any
willing
satisfaction
,
either
to
law
,
or
to
Magistrate
,
otherwise
then
it
is
thus
extorted
from
them
:
but
hold
their
rebellion
to
the
end
,
and
so
die
therein
.
Hereof
we
haue
a
pregnant
example
in
that
arch-enemie
to
the
Gospell
,
and
most
bloody
persecutor
of
Gods
faithfull
seruants
,
and
traitor
to
the
Prince
and
State
,
Doctor
Storie
,
Doctor
Story
.
who
first
brake
prison
into
which
he
was
put
;
and
then
being
caught
againe
,
when
he
himselfe
was
brought
to
suffer
death
,
who
had
been
the
meanes
of
putting
to
death
hundreds
of
others
,
that
died
Martyrs
in
Gods
cause
,
in
time
of
his
most
deserued
execution
by
quartering
,
was
(
as
the
story
doth
report
)
so
impatient
,
that
he
did
not
onely
roare
and
cry
out
,
but
also
strucke
the
executioner
while
he
was
doing
his
office
,
and
resisted
as
long
as
strength
did
serue
him
,
and
was
Fulke
in
his
confutation
of
Papists
quarrels
,
pag.
14.
faine
to
be
kept
downe
by
three
or
foure
men
vntill
hee
was
dead
.
But
they
whose
hearts
are
throughly
touched
,
and
deeply
pierced
with
sorrow
for
the
sinnes
they
haue
committed
,
and
whom
God
doth
giue
grace
vnto
,
to
consider
rightly
their
owne
wayes
in
their
hearts
,
after
they
(
hauing
been
left
to
themselues
for
a
time
)
through
strength
In
true
penitents
.
of
tentation
,
and
frailty
of
nature
,
haue
not
onely
been
ouercome
to
transgresse
the
lawes
by
some
lesser
crimes
,
fallen
into
,
and
faulted
in
;
but
also
drawne
to
commit
some
hainous
wickednesses
,
and
enormious
vices
,
greatly
preiudiciall
to
the
State
and
Common-wealth
in
which
they
doe
liue
;
so
as
the
wrong
and
hurt
they
haue
done
thereby
cannot
be
recompensed
,
nor
the
law
satisfied
,
the
vnpartiall
executing
of
Iustice
by
the
Magistrate
,
saued
harmelesse
without
confiscation
of
their
goods
,
attaching
of
their
bodies
;
yea
and
in
some
cases
,
the
taking
away
of
their
very
liues
;
for
so
much
as
these
knew
there
is
no
hope
of
obtaining
any
pardon
of
sinne
at
the
hands
of
God
,
if
in
the
wrong
done
to
a
brother
,
and
persisted
in
,
the
same
be
asked
;
much
lesse
,
hauing
dong
a
wrong
vnto
a
whole
society
of
brethren
;
yea
a
whole
state
of
a
kingdome
,
the
parties
delinquent
should
come
to
the
court
of
heauen
to
sue
for
their
pardon
,
would
their
petition
he
euer
regarded
or
looked
vpon
?
but
the
answere
would
be
made
them
as
Christ
taughr
in
his
doctrine
,
If
thou
knowest
thy
brother
hath
ought
against
thee
,
leaue
thy
Mat.
5.
23.
gift
at
the
Altar
,
and
goe
and
bee
reconciled
to
thy
brother
,
and
then
come
and
offer
.
And
because
they
can
haue
no
comfort
of
their
sorrow
,
if
their
sorrow
cause
not
satisfaction
;
nor
proue
that
their
repentance
is
vnto
life
,
if
fruits
worthy
of
repentance
and
amendment
of
life
bee
not
borne
out
:
they
willingly
doe
not
betake
themselues
to
any
such
shifts
,
as
are
ordinarily
to
be
found
to
bee
taken
by
the
other
sort
of
offenders
:
but
they
come
in
and
submit
themselues
vnto
the
law
,
and
yeeld
themselues
to
the
Magistrate
,
and
that
for
conscience
sake
,
to
make
what
recompence
they
can
for
the
fault
that
they
haue
done
,
and
giue
the
best
satisfaction
that
they
are
able
:
they
offer
their
goods
where
they
will
serue
the
turne
;
they
yeeld
their
bodies
to
prison
,
where
their
goods
cannot
be
taken
;
and
where
their
bodies
yeelded
to
prison
,
or
to
other
punishment
,
will
not
be
taken
for
a
sufficient
satisfaction
,
in
regard
of
the
hainousnesse
of
their
transgression
;
then
their
very
liues
themselues
are
no
longer
held
so
deare
vnto
them
,
but
that
euen
they
also
shall
be
laid
downe
to
make
the
paiment
full
.
But
all
this
is
done
of
them
with
such
humble
submission
,
and
in
so
good
a
fashion
,
as
all
that
tooke
themselues
to
haue
been
wronged
by
them
before
,
seeme
now
to
rest
contented
,
and
to
be
satisfied
to
the
full
.
Yea
some
that
are
executed
as
malefactors
,
are
many
times
found
to
take
their
deaths
so
patiently
,
and
so
penitently
,
with
such
brokennesse
of
heart
,
with
such
sorrowing
and
mourning
for
their
sins
,
and
abundant
bewailing
the
mis-leading
of
their
liues
,
with
shewing
such
testimonies
of
their
sound
repenting
,
and
being
found
to
beare
out
such
fruits
of
repentance
vpon
the
tree
they
doe
hang
on
,
that
that
tree
seemeth
now
to
be
laden
with
good
fruit
,
and
that
of
the
best
kind
;
whilest
with
the
good
theefe
on
the
Crosse
,
they
condemne
themselues
,
they
iustifie
the
Law
,
they
reprooue
Luk.
23.
40.
41.
sinne
in
others
,
they
exhort
to
amendmeni
of
life
,
they
warne
all
before
them
,
they
pray
much
and
feruently
,
they
looke
to
Christ
,
they
commit
themselues
to
his
mercy
;
and
so
taking
their
deaths
patiently
:
all
that
see
them
thus
dying
,
make
no
doubt
at
all
of
their
saluation
.
Besides
such
a
kind
of
satis-faction
giuen
to
a
publike
2.
For
not
performing
vniust
lawes
and
wicked
.
state
by
parties
offending
,
for
violating
wholesome
and
good
lawes
that
haue
been
made
,
euen
the
innocent
serseruants
of
God
,
when
they
haue
been
taken
and
condemned
for
offenders
against
a
State
,
because
they
haue
not
yeelded
simple
and
absolute
,
whole
and
ready
obedience
to
all
lawes
in
force
;
thoug
somtimes
there
haue
,
and
may
fall
out
to
be
,
that
there
is
an
antinomie
betweene
the
lawes
of
men
,
and
the
lawes
of
God
:
they
also
haue
not
refused
,
neither
yet
will
refuse
,
in
cases
wherin
they
cannot
satisfie
the
Law
,
or
the
Magistrate
,
by
obeying
the
precept
,
there
to
make
satisfaction
by
their
suffering
the
penalties
that
are
set
downe
;
and
that
whether
it
be
to
the
loosing
of
their
goods
,
and
the
loosing
of
their
liuings
,
they
haue
both
learned
and
practised
,
to
suffer
with
ioy
the
spoyling
of
their
goods
,
because
they
Heb.
10.
34.
looke
to
receiue
in
heauen
a
better
and
more
enduring
substance
:
or
whether
it
be
to
bonds
,
or
to
imprisonment
,
they
are
ready
with
Paul
to
be
bound
;
and
refuse
not
to
goe
to
Act.
21.
13.
Gen.
39.
20.
Psal.
105.
18.
prison
with
Ioseph
,
though
the
iron
doe
enter
into
their
soules
,
when
they
are
hurt
in
the
stockes
.
Yea
,
they
haue
not
refused
to
lay
downe
their
liues
,
if
nothing
but
that
would
goe
for
payment
.
As
did
the
three
children
in
Daniel
,
for
Dan.
3.
22.
not
obeying
the
Kings
command
,
suffer
themselues
to
be
throwne
into
the
hot
fierie
furnace
.
And
Daniel
himselfe
Dan.
6.
16.
to
be
throwne
into
the
den
of
Lions
,
for
not
obeying
the
decree
of
Darius
,
which
as
a
law
of
Medes
and
Persians
might
not
be
broken
:
whose
examples
the
blessed
Martyrs
of
God
haue
since
worthily
followed
.
And
such
kind
of
transgressors
of
lawes
as
this
second
sort
are
,
that
haue
been
now
mentioned
,
are
not
to
bee
ranked
vp
among
rebels
;
neither
are
to
bee
euery
way
counted
as
persons
that
are
disobedient
:
for
there
must
be
a
distinction
made
of
obedience
;
there
is
an
obedience
in
doing
,
and
there
is
an
obedience
in
suffering
:
now
where
that
which
the
Law
commandeth
cannot
so
safely
with
a
good
conscience
,
or
readily
be
done
;
if
that
which
the
Law
setteth
downe
as
punishment
to
be
inflicted
for
it
,
bee
patiently
borne
,
there
is
then
another
obedience
shewed
,
and
a
satisfaction
giuen
for
the
want
of
the
former
,
and
for
that
which
else
could
not
be
done
.
Daniel
though
he
disobeyed
the
commandement
of
the
King
,
in
the
doing
of
that
,
(
though
it
were
a
law
of
the
Medes
and
Persians
,
which
Dan.
6.
22.
being
once
made
,
might
not
be
broken
)
that
hee
might
obey
God
the
better
,
yet
iustified
himselfe
in
that
he
had
done
;
and
said
plainly
to
the
King
,
that
he
had
done
him
no
wrong
,
he
was
no
rebell
,
hee
was
no
vndutifull
subiect
:
which
may
be
said
for
others
of
Gods
seruants
in
the
like
case
and
respect
.
There
is
yet
another
kind
of
satisfaction
,
and
that
is
4.
Priuate
and
particular
men
.
more
particular
and
priuate
betweene
man
and
man
,
when
wrong
is
offered
to
any
man
.
And
this
is
also
requisite
to
be
made
by
euery
person
that
is
truly
penitent
,
if
he
would
either
giue
testimony
to
others
that
his
repentance
is
sound
,
or
take
comfort
to
himselfe
that
his
sinnes
shall
euer
be
pardoned
.
For
Augustine
hath
well
set
that
Non
remittitur
peccatum
nisi
restituatur
ablatum
.
August
.
downe
,
there
is
no
looking
for
pardon
for
the
sinne
,
if
that
which
was
taken
away
be
not
restored
againe
.
And
this
did
Daniel
giue
in
counsell
to
Nebuchadnezzar
,
Dan.
4.
27.
who
had
been
a
great
spoyler
,
waster
and
vndoer
of
the
greatest
part
of
the
world
,
he
hauing
vndone
many
,
and
made
them
poore
,
he
counselleth
him
to
make
some
satisfaction
vnto
them
againe
;
and
so
breake
off
his
sinnes
by
exercising
now
more
righteousnesse
,
and
shewing
mercy
to
the
poore
:
whom
in
some
sort
hee
shall
satisfie
for
the
wrongs
before
hee
had
done
them
in
spoyling
of
them
,
if
now
againe
hee
will
succour
them
,
and
helpe
them
in
their
need
.
Hypocrites
and
worldly-minded
persons
,
they
haue
Difference
in
hypocrites
.
no
skill
of
this
restitution
,
nor
will
,
to
make
this
kind
of
satisfaction
:
if
they
haue
got
any
thing
(
that
is
no
matter
how
)
that
they
thinke
to
bee
their
owne
;
that
they
will
hold
fast
;
and
they
will
be
sure
to
part
with
nothing
.
They
are
of
their
religion
that
will
neither
doe
right
to
others
,
nor
take
any
wrong
to
themselues
.
Wherin
they
goe
not
so
farre
as
Iudas
(
that
notable
hypocrite
)
did
;
nor
doe
not
so
much
as
did
he
:
the
money
that
Iudas
had
gotten
for
selling
his
Master
,
was
as
iustly
and
as
lawfully
his
,
as
the
money
of
many
is
theirs
that
they
come
by
:
for
it
was
his
by
buying
and
selling
,
and
performing
his
bargaine
:
now
it
was
as
lawfully
his
,
as
the
money
that
men
sell
good
corne
for
,
and
put
chaffe
and
drosse
into
it
:
and
as
the
money
that
men
get
by
oppression
and
vsurie
;
who
feeling
the
sweetnesse
of
gaining
,
care
not
how
they
come
by
money
,
though
it
were
by
sucking
out
the
very
life-blood
of
the
owners
thereof
,
so
they
may
haue
it
.
But
though
these
know
and
feele
the
sweetnesse
of
the
comming
of
it
in
,
they
know
not
with
what
bitternesse
it
will
goe
out
againe
.
Iudas
might
haue
kept
his
money
by
any
law
of
the
land
;
he
had
sold
and
performed
his
bargaine
;
and
why
might
hee
not
haue
kept
the
money
that
hee
had
therefore
gotten
?
but
his
conscience
so
pincht
him
and
prickt
him
for
his
treason
against
his
Master
,
whom
he
had
sold
to
get
this
money
;
it
being
the
purchase
of
that
his
iniquitie
,
and
knowing
how
vnlawfully
he
had
got
it
,
his
hands
could
hold
it
no
longer
,
he
was
neuer
quiet
till
he
had
brought
it
againe
,
and
giuen
it
to
them
of
whom
he
had
it
,
though
that
neither
would
quiet
him
;
for
nothing
was
done
as
it
should
be
soundly
by
him
:
his
repentance
was
a
false
repentance
;
and
this
satisfaction
a
false
fruit
of
the
same
.
What
then
may
be
hoped
for
of
them
that
goe
not
so
farre
in
making
satisfaction
,
and
restoring
againe
that
which
they
haue
most
vniustly
taken
,
as
this
damned
diuell
Iudas
did
,
who
is
now
in
hell
?
?
But
they
that
are
truly
penitent
indeed
for
their
sinne
,
whatsoeuer
wrong
they
either
know
themselues
,
or
can
be
shewed
by
others
that
they
haue
offered
to
any
man
,
either
in
his
person
,
in
his
name
,
or
in
his
goods
;
they
neuer
can
be
quiet
till
they
naue
made
the
partie
satisfaction
,
and
that
to
the
full
,
if
their
ability
will
extend
so
farre
,
that
so
it
may
be
performed
by
them
.
If
meanes
bee
wanting
that
they
cannot
doe
as
they
would
,
they
shew
themselues
more
penitent
;
and
by
a
greater
submission
they
humble
themselues
before
the
parties
wronged
;
and
aske
them
forgiuenesse
of
that
which
they
cannot
make
any
better
satisfaction
for
.
And
in
such
kind
of
wrongs
wherein
others
haue
been
wronged
in
their
goods
,
either
vniustly
taken
away
,
or
wrongfully
with-held
by
them
,
if
the
parties
be
dead
to
whom
such
wrong
hath
been
offered
,
then
seeke
they
out
who
are
left
that
did
belong
vnto
them
,
and
were
neerest
of
their
kinne
,
that
to
them
they
may
make
a
full
restitution
and
satisfaction
for
the
wrong
.
If
none
such
can
be
found
to
bee
liuing
,
they
will
rather
bring
it
to
the
Church
for
holy
vse
,
and
see
the
poore
to
haue
it
distributed
among
them
,
then
they
will
keepe
pennie
or
pennies-worth
thereof
:
which
as
the
plague
,
would
infect
all
they
had
beside
,
and
fret
as
a
canker
,
till
it
had
consumed
whatsoeuer
before
had
been
iustly
gotten
,
and
which
with
good
peace
they
might
haue
still
possessed
well
,
and
kept
lawfully
as
their
owne
.
This
care
to
make
restitution
they
haue
learned
from
the
practice
of
that
blessed
penitent
,
and
saued-conuert
,
rich
Zacheus
,
who
hauing
been
a
great
piller
and
powler
of
the
people
,
in
the
day
that
saluation
by
Christ
was
brought
to
his
house
,
stood
forth
and
said
,
Lord
,
halfe
of
my
goods
I
giue
to
the
poore
;
and
if
I
haue
taken
any
thing
from
any
man
by
forged
accusation
,
I
restore
him
foure-fold
.
Thus
much
touching
confession
and
satisfaction
;
which
two
do
neuer
faile
to
accompany
that
sorrow
especially
which
is
godly
,
that
causeth
repentance
neuer
to
be
repented
of
,
being
repentance
vnto
life
.
FINIS
.