THE
HVNDRED
AND
TEN
CONSIDERATIONS
OF
VALDESSO
.
Translated
out
of
the
Italian
Language
into
English
.
CONSIDERATION
I.
How
it
is
to
be
understood
,
that
man
was
created
after
the
Image
and
Likenesse
of
God
.
MANY
times
haue
I
deliberated
to
understand
,
in
what
that
Image
,
and
Likenes
of
God
,
after
which
the
holy
Scripture
saith
Man
was
created
,
doth
properly
consist
;
and
whilst
I
have
endeavoured
to
understand
by
reading
,
I
haue
not
profitted
at
all
:
For
reading
drew
me
now
to
one
opinion
,
&
by
and
by
to
another
,
untill
at
last
endeavouring
to
doe
it
,
by
Consideration
it
seemed
to
me
to
understand
,
or
at
least
to
haue
begun
to
understand
it
.
The
selfe
same
God
that
hath
given
me
that
which
I
have
attained
,
shall
(
I
am
assured
)
give
me
that
,
which
I
yet
want
.
The
Image
,
and
Likenesse
of
God
,
as
I
understand
,
consisteth
in
his
proper
essence
,
in
as
much
as
he
is
impassible
,
and
immortall
;
and
as
much
as
he
is
benigne
,
mercifull
,
just
,
faithfull
,
and
true
.
With
these
Qualities
,
and
with
these
perfections
I
understand
that
God
created
man
in
earthly
Paradise
,
where
,
before
he
became
disobedient
to
God
,
he
was
impassible
,
and
immortall
,
hee
was
good
,
mercifull
,
just
,
faithfull
,
and
true
.
This
Image
,
and
likenesse
of
God
,
as
I
understand
,
the
first
man
lost
for
his
disobedience
to
God
,
and
so
hee
remained
passible
,
mortall
;
he
remained
wicked
,
cruel
,
impious
,
unfaithfull
,
and
a
lyar
.
After
that
I
haue
understood
this
by
Consideration
,
willing
to
confront
it
with
the
holy
Scripture
,
I
finde
it
doth
much
,
and
well
agree
with
that
,
which
S.
Paul
saith
Ephes.
4.
and
Colos.
3.
and
by
so
much
the
more
am
confirmed
in
my
Consideration
.
And
passing
on
farther
I
understand
that
this
Image
of
God
was
in
the
person
of
Christ
,
as
much
as
belongs
to
the
soule
,
before
his
death
;
so
that
he
was
benigne
,
mercifull
,
just
,
faithfull
,
and
true
:
And
after
his
resurrection
,
as
much
as
belongs
both
to
soule
and
body
,
in
as
much
as
over
and
aboue
benignity
,
mercifulnesse
,
justice
,
truth
,
&
faithfulnesse
,
he
also
doth
possesse
immortality
,
and
impassibility
.
And
farther
then
this
I
understand
,
that
they
,
who
being
called
,
and
drawne
by
God
unto
the
grace
of
the
Gospell
make
the
justice
of
Christ
to
become
their
own
,
&
are
incorporated
in
Christ
,
doe
in
this
present
life
recover
,
in
part
,
that
part
of
the
Image
of
God
,
which
appertaines
to
the
soul
;
and
in
the
life
everlasting
,
they
recover
that
part
also
which
appertaines
to
the
body
.
And
by
this
meanes
we
shall
all
come
through
Christ
,
to
be
like
unto
God
,
as
Christ
is
;
every
one
in
his
own
degree
,
Christ
as
the
Head
,
and
we
as
the
Members
.
And
verily
it
shall
be
a
marveilous
happinesse
,
to
see
goodnesse
,
mercifulnesse
,
justice
,
faithfulnesse
,
and
truth
in
men
;
and
to
see
them
also
impassible
,
&
immortall
,
to
see
them
much
like
to
Christ
,
and
to
see
them
much
like
to
God
:
and
to
see
,
that
together
with
this
happinesse
of
men
,
the
glory
of
God
encreaseth
,
and
the
glory
of
the
sonne
of
God
encreaseth
;
by
whose
meanes
we
shall
all
acknowledge
to
haue
obtained
our
happinesse
,
acknowledging
all
of
us
for
our
Head
the
selfe
same
Iesus
Christ
our
Lord
.
CONSID.
II.
That
mans
happinesse
consisteth
in
knowing
God
,
and
that
we
cannot
know
God
,
except
we
first
know
Christ
.
MAny
men
haue
laboured
much
,
desiring
to
understand
in
what
a
mans
happines
doth
properly
consist
:
and
having
endeavoured
this
,
as
men
by
humane
wisdome
,
haue
all
of
them
erred
in
their
imaginations
,
as
they
likewise
erre
almost
in
all
other
things
,
which
they
endeavour
to
know
by
the
selfe
same
meanes
.
This
matter
,
which
I
say
,
so
many
haue
with
much
l●…bour
desired
to
understand
,
Iesus
Christ
our
Lord
teacheth
us
in
one
word
,
saying
,
This
is
eternall
life
,
that
they
may
know
thee
,
the
only
true
God
,
and
whom
thou
hast
sent
Iesus
Christ
!
As
if
he
should
haue
said
,
herein
consisteth
mens
happinesse
,
That
they
should
know
God
and
Christ
.
But
how
ever
Christ
teach
it
,
none
understand
it
,
but
they
that
leave
to
be
men
,
that
is
,
they
which
leave
the
image
of
Adam
,
and
take
the
image
of
Christ
:
for
these
only
know
Christ
,
and
in
Christ
,
and
through
Christ
they
know
God
.
Men
,
whilst
they
remain
still
men
,
come
indeed
to
a
certain
knowledge
of
God
▪
by
the
contemplation
of
the
creatures
,
but
they
find
not
happinesse
in
this
knowledge
.
For
in
truth
happinesse
doth
not
consist
therein
,
consisting
only
in
that
knowledge
of
God
,
which
they
get
that
leaue
to
be
men
,
and
know
God
,
as
they
are
incorporated
in
Christ
,
first
knowing
Christ
.
And
to
them
,
as
I
understand
the
reading
of
holy
Scripture
,
and
the
contemplation
of
the
creatures
,
serves
to
encrease
,
and
augment
in
them
that
knowledge
of
God
,
in
which
happinesse
,
and
eternall
life
are
found
.
That
knowledge
of
God
,
which
they
get
,
who
know
him
by
the
creatures
,
as
I
understand
,
is
like
to
that
know
ledge
which
an
ill
Painter
gets
of
a
most
perfect
Painter
,
by
seeing
the
things
which
he
hath
depainted
.
And
that
knowledge
of
God
,
which
they
get
,
who
know
him
by
the
holy
Scriptures
,
as
I
understand
,
is
like
to
that
knowledge
which
an
ignorant
man
,
and
unlearned
gets
of
a
most
famous
learned
man
,
by
reading
the
things
which
he
hath
written
And
that
knowledge
of
God
,
which
they
get
,
who
know
Christ
,
&
are
incorporated
in
Christ
,
as
I
understand
,
is
like
to
that
knowledge
which
I
haue
of
the
Emperour
,
by
having
seen
his
image
,
&
by
having
had
very
particular
information
of
all
his
usages
,
by
the
relation
of
persons
,
who
are
very
inward
with
the
Emperour
.
And
they
that
know
God
after
this
manner
,
as
I
understand
,
know
God
in
the
reading
of
holy
Scripture
,
as
a
learned
man
knowes
one
that
is
very
highly
learned
,
by
reading
of
his
works
.
And
the
selfe
same
,
as
I
understand
,
knew
God
by
contemplation
of
the
creatures
,
as
a
good
painter
knowes
a
most
perfect
painter
,
by
viewing
the
things
which
he
hath
depainted
.
Having
understood
this
,
I
understand
in
what
the
happinesse
of
man
doth
consist
:
and
I
finde
my selfe
to
bee
happy
;
and
I
understand
much
better
then
I
did
before
,
the
great
obligation
that
men
haue
to
God
,
and
to
the
Sonne
of
God
our
Lord
.
CONSID.
III.
In
what
the
Sonnes
of
God
differ
from
the
Sonnes
of
Adam
.
IN
as
much
as
we
suffer
our selves
to
be
ruled
,
and
governed
of
God
,
in
so
much
are
we
●…e
sonnes
of
God
:
so
saith
S.
Paul
,
They
which
are
led
by
the
spirit
of
God
,
they
are
the
sonnes
of
God
.
And
certainly
so
it
is
,
that
he
that
is
the
sonne
of
God
suffers
himselfe
to
be
ruled
,
and
governed
of
God
;
and
that
he
,
who
suffers
himselfe
to
be
ruled
,
and
governed
of
God
,
is
the
sonne
of
God
.
And
on
the
contrary
,
they
who
rule
and
govern
themselues
by
humane
wisdome
,
they
are
the
sonnes
of
Adam
:
and
the
sonnes
of
Adam
rule
and
govern
themselves
by
humane
wisdome
,
neither
knowing
,
nor
feeling
any
other
regiment
,
or
goverment
:
I
understand
this
regiment
,
and
goverment
,
as
well
touching
that
which
belongs
to
the
body
,
as
touching
that
,
which
appertaines
to
the
soule
.
The
sonnes
of
Adam
ruling
,
&
governing
themselues
by
their
own
humane
wisdome
,
haue
certain
Rules
,
and
Medicines
to
conserve
themselves
,
&
to
maintain
themselves
healthfull
,
and
they
have
others
to
regain
health
when
they
are
infirm
,
having
,
as
they
have
,
Hearbs
,
and
Boots
,
and
many
other
things
,
that
serve
to
this
effect
.
But
the
point
lieth
,
that
they
know
at
what
time
,
and
season
to
make
use
of
these
things
,
which
is
almost
impossible
.
The
selfe
same
sonnes
of
Adam
haue
to
conserve
,
and
maintain
their
soules
in
Purity
and
simplicity
,
the
Law
of
God
,
and
they
haue
the
Doctrine
of
Christ
,
&
his
Apostles
.
The
point
lies
,
that
they
know
how
to
understand
this
Law
,
and
this
Doctrine
,
and
that
they
know
how
to
make
use
of
it
;
which
I
hold
to
bee
much
more
impossible
.
And
in
case
that
both
the
one
,
and
the
other
were
possible
,
I
should
peradventure
say
,
that
as
if
they
knew
how
to
make
use
of
the
creatures
,
they
should
conserve
themselves
,
and
maintain
themselves
healthfull
;
so
likewise
if
they
knew
how
to
make
use
of
the
holy
Scriptures
,
they
should
conserve
,
and
maintain
themselves
healthfull
.
But
holding
both
the
one
,
and
the
other
for
impossible
,
I
doe
equally
hold
it
impossible
,
that
a
sonne
of
Adam
should
maintain
himselfe
with
bodily
health
,
or
with
spirituall
health
.
The
Sonnes
of
God
as
they
goe
mortifying
their
humane
wisdome
,
goe
equally
renouncing
the
utility
of
the
medicine
,
with
all
other
things
conjoyned
,
and
pertaining
thereunto
,
holding
only
for
Physitian
the
selfe-same
God
,
who
is
to
them
a
Father
,
by
whom
they
are
immediatly
governed
,
&
maintained
in
corporal
health
;
if
not
as
much
as
they
themselves
would
,
at
least
as
much
as
is
sufficient
,
and
may
serve
for
their
spirituall
health
,
which
is
the
principall
in
them
.
God
suffereth
them
to
fall
into
infirmity
,
but
sometimes
to
mortify
them
,
sometimes
to
try
them
,
and
sometimes
that
they
may
know
him
for
their
Father
,
&
Lord
:
And
when
they
are
infirme
,
hee
oft
times
heales
them
without
using
the
medicines
,
which
the
sonnes
of
Adam
use
.
These
selfe
same
sonnes
of
God
as
they
goe
approaching
to
God
,
they
goe
becomming
like
unto
them
of
Samaria
,
that
said
unto
the
woman
,
Not
for
thy
speech
:
they
also
saying
unto
holy
Scripture
,
Not
for
thy
speech
:
Other
law
,
and
other
Doctrine
haue
we
,
that
maintaines
and
conserves
us
in
holinesse
,
&
justice
.
This
is
the
Spirit
of
God
which
abides
in
us
,
which
rules
,
and
governes
us
in
such
manner
,
that
no
need
haue
we
of
other
regiment
,
nor
of
other
goverment
,
so
long
as
we
shall
not
sever
our selves
from
our
heavenly
Father
.
And
as
it
is
possible
that
a
man
may
be
the
son
of
God
,
and
suffer
himselfe
to
be
ruled
,
and
governed
of
God
:
so
is
it
possible
,
that
a
sonne
of
God
should
conserve
,
and
maintain
himselfe
in
bodily
and
spirituall
health
.
The
sonnes
of
God
will
make
use
of
the
Physitians
,
&
of
the
physick
to
conserue
the
health
of
the
body
,
as
they
also
make
use
of
the
Scripture
to
conserve
the
health
of
their
mindes
:
but
they
doe
it
without
putting
confidence
either
in
this
,
or
in
that
;
for
all
their
trust
stands
put
in
God
.
They
make
use
likewise
,
to
conserve
the
health
of
their
bodies
,
of
the
observation
of
times
,
and
places
,
as
they
make
use
of
some
ceremonies
to
cōlerve
the
health
of
their
soules
.
This
they
doe
rather
to
conforme
themselues
in
the
outward
with
the
sonnes
of
Adam
,
then
because
they
feel
themselves
needing
of
such
observations
:
forasmuch
as
they
being
govern'd
by
God
alone
,
observe
the
will
of
God
,
and
wholly
depend
on
it
.
These
truths
they
understand
that
prove
them
,
the
others
finde
in
them
many
intricacies
.
For
the
naturall
man
perceives
not
the
things
that
are
of
the
spirit
of
God
:
alwaies
he
blames
them
,
and
condemnes
them
.
That
I
may
be
the
better
understood
,
I
put
this
Example
:
There
are
two
men
would
passe
a
great
river
by
wading
;
there
comes
to
them
one
that
is
experienced
in
the
river
,
and
saith
unto
them
in
this
manner
;
If
you
will
passe
of
your selues
alone
,
you
are
to
enter
here-away
,
&
when
you
are
entred
,
you
are
to
govern
your selves
thus
,
and
thus
:
and
if
so
be
you
will
that
I
should
passe
you
over
,
come
after
me
,
and
haue
no
feare
.
Of
these
two
men
,
one
confident
in
his
own
wisdome
,
upon
that
which
hath
been
told
him
,
puts
himselfe
alone
into
the
water
:
by
him
I
mean
the
sonnes
of
Adam
.
The
other
having
confidence
in
him
,
that
is
experienced
in
the
river
,
goes
after
him
:
by
him
I
understand
the
sonnes
of
God
.
And
as
I
hold
for
certain
,
that
the
presumption
,
and
errour
of
the
sonnes
of
Adam
,
is
much
greater
folly
,
then
then
that
of
him
,
who
when
hee
might
passe
the
river
with
a
Guide
,
and
safely
,
puts
himselfe
to
the
hazard
to
passe
it
alone
so
I
hold
it
for
certaine
,
that
the
prudence
,
and
discretion
of
the
Sonnes
of
God
,
that
suffer
themselves
to
be
ruled
,
and
governed
by
the
spirit
of
Christ
,
is
much
greater
then
that
of
that
man
,
that
chooseth
rather
to
passe
the
river
with
a
Guide
,
then
alone
.
And
it
is
to
be
understood
,
that
in
as
much
as
wee
are
Incorporated
in
Iesus
Christ
our
Lord
,
in
so
much
are
wee
the
Sonnes
of
God
.
CONSID.
IV.
From
whence
the
revengefull
affection
proceeds
in
men●…
And
what
effects
the
long
sufferance
causeth
,
wherewith
God
goes
deferring
the
revenge
of
those
injuries
,
which
men
doe
unto
him
.
PVtting
on
one
part
all
the
offences
that
from
the
beginning
of
the
world
untill
this
present
day
,
have
been
done
by
men
one
towards
another
;
and
putting
on
the
other
part
onely
those
,
which
one
man
inone
day
only
doth
to
God
;
It
seemes
to
me
to
behold
beyond
all
comparison
a
greater
Quality
and
Quantity
of
these
,
then
of
them
.
Passing
on
further
,
and
considering
the
Revengefull
affections
in
men
so
extreame
,
that
there
are
very
few
injured
,
who
being
able
to
revenge
themselves
doe
not
take
revenge
:
And
considering
in
God
,
that
hee
being
able
with
one
beck
to
anihilate
all
those
that
offend
him
,
he
doth
not
anihilate
them
,
but
rather
tolerates
them
,
and
comports
,
and
gives
unto
them
of
his
good
things
;
I
have
set
my self
to
examine
,
whence
this
revengefull
affection
in
men
proceeds
?
And
what
effects
the
Patience
of
God
doth
worke
?
And
I
hold
for
certaine
,
that
the
revengefull
affection
in
men
proceeds
from
the
depravation
of
the
first
man
:
confirming
my selfe
in
this
,
that
if
humane
nature
had
not
been
depraved
,
men
would
have
been
most
estranged
from
all
revenge
.
For
the
first
man
being
created
unto
the
Image
,
and
likenesse
of
God
,
it
is
a
manifest
thing
he
was
created
with
an
affection
estranged
from
revenge
,
as
we
know
it
to
be
in
God
.
This
is
for
that
which
belongs
to
men
.
From
the
patience
,
with
which
God
suffers
the
injuries
,
which
are
ordinarily
done
him
,
I
consider
,
that
all
these
effects
proceed
worthy
(
according
to
my
judgement
)
of
great
consideration
.
The
first
is
,
that
many
of
the
injurers
,
and
impious
,
become
servants
,
and
pious
,
which
would
not
come
to
passe
,
if
they
be
punished
in
their
injuring
.
The
second
,
that
if
God
should
suddainly
punish
the
wicked
,
in
a
short
space
all
the
wicked
that
are
in
the
world
would
be
consumed
;
And
there
being
no
wicked
,
the
pious
would
not
have
the
meanes
to
exercise
their
piety
,
the
which
is
necessary
should
be
exercised
,
to
the
intent
,
that
being
purified
it
may
shine
out
to
the
glory
of
God
.
The
third
is
,
that
pious
men
considering
how
God
is
estranged
from
revenge
,
and
remembring
themselves
,
that
that
which
belongs
to
them
in
this
present
life
,
is
to
recover
the
Image
of
God
,
with
which
the
first
man
was
created
,
they
should
reduce
their
mindes
to
leave
all
affection
of
wrath
,
and
of
revenge
;
saying
,
when
they
are
assaulted
,
these
,
and
other
like
words
,
My
intent
is
to
recover
the
Image
,
and
likenesse
of
God
,
with
which
the
first
man
was
created
.
This
was
altogether
estranged
from
revenge
,
for
as
much
as
God
being
able
to
revenge
himselfe
doth
not
revenge
himselfe
:
And
therefore
it
belongs
not
to
me
to
revenge
my selfe
,
but
to
doe
that
which
my
God
doth
,
to
whom
I
procure
to
liken
my selfe
.
These
three
effects
I
finde
redound
to
the
gaine
of
the
pious
:
And
I
finde
other
two
,
which
redound
to
the
damage
of
the
impious
.
The
first
of
which
is
,
that
by
how
much
they
live
the
longer
,
by
so
much
the
more
doe
they
offend
,
and
doe
injuries
:
And
in
this
manner
they
goe
accumulating
,
and
increasing
eternall
condemnation
.
The
second
is
,
that
with
the
unquietnesse
,
and
travaile
that
they
suffer
in
their
owne
consciences
,
they
begin
to
feele
in
this
life
that
which
they
are
to
suffer
in
the
other
.
They
desire
to
dye
,
supposing
to
be
free
from
their
punishment
:
And
on
the
other
fide
they
would
not
dye
,
doubting
that
it
should
be
augmented
unto
them
.
In
so
much
,
that
through
the
patience
,
wherewith
God
suffers
,
and
deferres
the
revenge
of
the
injuries
,
which
men
doe
unto
him
,
I
finde
three
profits
of
the
pious
,
and
in
the
selfe-same
I
finde
two
damages
of
the
wicked
.
Whereupon
it
seemes
to
me
,
that
even
as
the
good
redounds
to
the
damage
of
the
wicked
;
so
also
that
which
seems
evill
,
redounds
to
the
profit
of
the
pious
,
that
doe
hold
,
and
embrace
that
piety
,
which
is
obtained
by
faith
in
Iesus
Christ
our
Lord
.
I
will
here
adde
three
things
,
the
first
,
that
God
commanding
me
,
that
I
should
pardon
them
that
doe
me
injury
,
it
is
the
selfe
same
as
to
command
me
,
that
I
should
be
like
unto
him
,
and
that
I
should
doe
as
hee
doth
.
Secondly
,
that
the
affection
of
revenge
proceeds
from
a
base
minde
,
and
that
the
inclination
to
pardon
proceeds
from
a
generous
.
Thirdly
,
that
a
Christian
man
seeing
that
he
can
with
greater
ease
pardon
an
injury
,
then
revenge
it
,
he
knowes
that
God
will
have
from
him
that
,
which
is
very
easie
for
him
to
doe
,
and
that
which
is
more
convenient
for
him
,
and
more
profitable
to
him
.
And
by
this
meanes
I
know
how
great
the
love
is
which
God
beares
unto
men
,
for
whom
he
hath
executed
the
rigour
of
his
justice
in
his
onely
begotten
sonne
Iesus
Christ
our
Lord
.
CONSID.
V.
The
difficulty
that
is
to
enter
into
the
kingdome
of
God
;
how
it
is
to
be
entred
,
and
in
what
it
consists
.
NAturally
man
trusteth
not
himselfe
of
another
man
,
but
in
that
which
he
cannot
doe
of
himselfe
:
nor
also
doth
he
put
confidence
in
God
,
except
in
that
,
which
hee
knowes
,
and
sees
,
that
hee
is
not
able
to
obtaine
by
meanes
of
any
creature
:
so
great
is
the
impiety
of
mans
minde
And
hence
it
proceeds
,
that
he
who
hath
greater
favour
of
the
creatures
,
doth
bring
himselfe
with
greater
difficulty
to
have
confidence
in
God
.
That
this
is
true
,
we
may
from
hence
understand
,
that
of
infirme
people
they
are
onely
brought
to
remit
themselves
to
the
will
of
God
,
that
have
not
the
meanes
to
pay
Physitians
,
nor
physique
,
and
they
who
although
they
have
meanes
,
are
come
to
those
tearmes
,
that
they
have
no
more
hope
at
all
neither
in
the
one
,
or
other
of
these
things
.
From
whence
I
consider
the
perversity
of
man
,
and
I
also
consider
the
goodnesse
of
God
,
in
as
much
as
he
doth
help
,
and
favour
them
,
who
when
they
can
doe
no
otherwise
,
remit
themselves
to
his
divine
will
;
and
for
the
rest
he
regards
not
how
pious
,
or
how
impious
we
be
,
but
only
hath
respect
to
this
that
he
hath
promised
his
help
to
them
,
that
shall
remit
themselves
to
him
,
and
that
it
belongs
to
him
to
maintain
his
promise
.
That
this
is
true
,
we
haue
the
proof
every
houre
,
not
only
in
that
which
we
have
of
sicknesse
,
but
also
in
all
other
things
,
that
befall
men
in
this
present
life
.
This
selfe
same
thing
which
we
see
by
experience
in
outward
things
,
I
hold
for
certain
,
that
we
may
also
see
in
inward
things
,
forasmuch
as
a
man
is
never
brought
to
remit
to
God
his
justification
,
nor
his
resurrection
,
nor
his
eternall
life
,
untill
he
see
,
and
know
,
that
this
cannot
be
obtained
by
meanes
of
the
creatures
.
Now
considering
that
as
well
for
outward
,
as
for
the
inward
things
the
rich
man
hath
the
meanes
,
according
to
his
own
opinion
,
to
bee
able
to
serve
himselfe
of
the
creatures
,
without
remitting
himselfe
to
the
will
of
God
,
that
he
should
doe
with
him
according
as
it
seemes
to
him
,
I
know
the
cause
why
Christ
saith
,
that
a
rich
man
enters
with
difficulty
into
the
kingdome
of
Heaven
,
that
is
,
comes
to
remit
himselfe
unto
the
will
of
God
,
and
to
suffer
himselfe
to
be
ruled
,
and
governed
by
God
,
renouncing
the
regiment
,
and
goverment
of
humane
wisdome
;
and
renouncing
the
favour
of
the
creatures
.
Whereupon
I
gather
,
that
he
whom
God
will
set
in
his
kingdome
,
whether
he
be
rich
,
or
whether
he
be
poor
first
he
opens
his
eyes
,
that
he
may
see
his
own
impossibility
,
and
the
impossibility
that
all
creatures
haue
to
bee
able
to
giue
him
that
which
he
pretends
,
&
would
haue
.
And
I
consider
,
that
the
difference
,
that
is
betweene
the
Pious
,
and
the
wicked
,
when
they
recommend
themselves
to
God
,
consisteth
in
this
,
that
the
wicked
remits
himselfe
to
God
,
because
he
can
doe
no
otherwise
,
&
the
Pious
remits
himselfe
to
God
,
even
when
he
might
help
and
serve
himselfe
of
the
creatures
,
and
this
,
as
well
in
the
outward
things
,
as
also
in
the
inward
.
And
I
suppose
that
a
man
may
come
to
know
,
when
he
trusteth
in
God
for
inward
things
,
by
that
which
he
shall
finde
in
himselfe
touching
his
trusting
in
God
for
externall
things
.
They
which
are
in
the
kingdome
of
God
after
this
manner
,
which
I
haue
spoken
of
,
are
the
poore
in
spirit
,
which
Christ
commends
.
And
such
a
one
did
David
feel
himselfe
,
when
he
called
himselfe
poore
,
and
a
beggar
;
And
they
,
as
I
understand
;
haue
impart
obtained
that
which
is
demanded
,
when
we
say
,
Thy
Kingdome
come
.
And
considering
the
felicity
that
doth
consist
in
the
being
,
and
persevering
in
this
kingdome
,
I
understand
the
cause
,
why
Saint
Iohn
began
his
preaching
from
this
kingdome
,
and
the
cause
,
why
Christ
began
from
the
self
same
,
and
the
cause
why
he
sent
his
Apostles
for
the
self-same
effect
.
Whence
I
gather
,
that
the
beginning
,
the
middle
,
and
end
of
Christian
preaching
ought
to
be
to
preach
the
kingdome
of
God
,
and
to
enforce
men
that
they
should
enter
thereinto
,
renouncing
the
kingdome
of
the
world
,
&
all
that
appertaines
thereunto
.
The
men
that
are
as
it
were
natiue
in
this
kingdome
,
I
consider
,
that
they
are
planted
in
God
,
as
a
Tree
is
planted
in
the
earth
:
And
as
the
tree
maintaines
it selfe
,
and
produceth
Flowres
,
and
Fruits
by
the
vertue
which
th●…
earth
communicates
unto
it
;
So
he
also
,
that
stands
in
the
kingdome
of
God
,
maintaines
himselfe
,
and
produceth
flowres
,
&
fruits
by
the
spirit
of
God
,
which
governeth
,
&
ruleth
him
.
And
he
that
is
such
,
is
the
sonne
of
God
,
is
just
,
and
shall
arriue
glorious
,
and
have
everlasting
life
.
For
he
is
conformable
to
Iesus
Christ
the
sonne
of
God
.
And
he
that
is
such
a
one
,
doth
(
as
it
were
for
vantage
)
enjoy
of
the
things
of
this
present
life
litle
,
or
much
,
according
as
it
appertaines
to
the
glory
of
God
.
Between
that
which
they
,
that
are
without
this
kingdome
of
God
,
know
,
and
understand
of
it
,
by
that
which
they
read
,
and
by
that
which
they
heare
;
and
that
which
they
,
who
are
in
it
understand
,
and
know
of
this
selfe-same
kingdome
,
by
that
which
they
feel
,
and
that
which
they
proue
in
themselues
,
I
know
a
much
greater
difference
,
then
between
that
which
they
know
,
&
understand
of
the
regiment
,
and
goverment
of
a
most
perfect
King
,
by
that
which
they
read
,
&
by
that
which
they
heare
,
being
themselues
out
of
the
same
;
and
that
which
they
know
,
and
understand
of
the
selfesame
regiment
,
and
goverment
,
by
that
which
they
see
and
proue
,
being
themselues
under
the
same
.
I
will
adde
this
,
which
in
my
judgement
is
to
the
purpose
,
that
according
as
the
qualities
of
the
hearbs
that
are
in
the
selfe
same
medow
,
are
different
,
so
they
doe
diversly
participate
of
the
vertue
of
the
earth
,
some
more
,
some
lesse
,
and
some
in
one
manner
,
and
some
in
another
:
Even
so
,
as
the
constitutions
of
them
,
who
are
in
the
kingdome
of
God
,
are
different
,
so
doth
God
diversly
communicate
unto
them
of
his
spirit
,
to
him
more
,
to
him
lesse
,
to
him
after
one
manner
,
and
to
him
after
another
;
and
all
are
in
the
same
kingdome
,
&
all
participate
of
the
selfe
same
spirit
,
even
as
all
the
hearbs
in
the
same
medow
doe
all
participate
of
the
selfe
same
vertue
of
the
earth
.
And
as
the
hearbs
,
if
they
had
sense
,
would
affirme
,
that
what
hath
been
said
of
them
,
is
true
;
so
also
they
that
appertain
to
the
kingdome
of
God
,
because
they
haue
the
spirit
,
doe
affirme
that
which
is
said
of
them
,
to
be
true
,
acknowledging
it
altogether
from
the
favour
of
God
,
by
Iesus
Christ
our
Lord
.
CONSID.
VI.
Two
depravations
of
Man
,
the
one
Naturall
,
the
other
Acquisite
.
IN
every
man
not
quickned
by
the
holy
spirit
,
I
consider
Two
Depravations
,
one
Naturall
,
the
other
Acquisite
.
The
Naturall
I
understand
to
be
in
that
,
Not
the
child
of
a
Day
,
and
in
that
,
I
was
conceived
in
iniquities
,
and
in
that
of
S.
Paul
,
We
were
by
nature
the
children
of
wrath
:
and
likewise
in
all
those
places
of
holy
Scripture
,
in
which
this
humane
nature
of
ours
is
condemned
.
The
acquisite
I
understand
in
that
,
All
flesh
had
corrupted
his
waies
,
and
in
that
of
S.
Pauls
,
I
was
aliue
once
without
the
Law
,
and
generally
in
all
those
places
of
Scripture
,
where
the
malignity
of
our
flesh
is
spoken
of
.
From
the
Naturall
proceeds
the
acquisite
,
and
by
the
acquisite
the
naturall
is
inflamed
.
O●…
these
two
Depravations
I
understand
that
the
natural
cannot
be
repaired
,
but
by
grace
,
and
I
understand
,
that
they
only
are
free
from
it
,
who
enter
into
the
kingdome
of
God
by
faith
,
and
come
to
be
the
sonnes
of
God
by
the
holy
spirit
,
which
abideth
in
them
;
In
such
sort
,
that
in
them
,
who
knowing
Christ
by
Revelation
,
&
accepting
the
covenant
,
which
he
made
between
God
,
&
man
,
belieue
,
and
because
they
belieue
,
are
baptized
;
The
naturall
depravation
is
repaired
,
and
they
remain
onely
with
that
,
which
is
acquisite
,
from
which
they
goe
on
freeing
themselues
by
litle
and
litle
,
the
spirit
of
God
helping
them
therein
.
And
whilst
they
goe
freeing
themselues
of
it
,
that
which
they
offend
,
is
not
put
to
their
accompt
of
sin
,
because
they
be
incorporated
in
Christ
Iesus
,
and
therefore
S.
Paul
saith
,
Nothing
comes
to
them
to
condemnation
.
The
Depravation
acquisite
with
the
inflammation
of
the
Naturall
,
I
understand
,
that
as
it
was
got
by
habit
,
so
it
may
be
lost
by
habit
:
and
to
this
serue
,
as
I
understand
,
the
Laws
,
and
Precepts
,
which
humane
wisdome
hath
found
out
;
in
such
manner
,
that
a
man
may
of
himselfe
free
him selfe
from
the
acquisite
depravation
,
and
from
the
inflammation
of
the
Naturall
,
as
wee
read
,
that
many
did
free
themselues
;
but
he
shall
never
be
able
to
free
himselfe
by
himself
from
the
naturall
depravation
.
For
from
this
,
as
I
haue
said
,
The
grace
of
our
Lord
Iesus
Christ
doth
free
us
.
CONSID.
VII
.
That
God
will
that
we
should
remit
unto
him
the
execution
of
all
our
desires
.
IN
effect
it
is
true
,
that
we
understand
many
things
by
experience
,
which
wee
should
not
understand
by
knowledge
.
I
having
oftentimes
determined
to
doe
many
things
,
the
one
more
pious
,
more
holy
,
and
more
Christian
then
another
,
and
having
seen
,
that
as
it
were
alwaies
my
determinations
sorted
out
contrary
to
that
which
I
determined
,
and
there
having
some
pious
,
holy
,
and
Christian
things
come
from
me
without
thinking
thereon
,
and
without
any
deliberation
of
mine
preceding
,
I
stood
as
it
were
confounded
in
my selfe
,
not
understanding
in
what
this
secret
did
consist
.
I
did
not
wonder
,
that
in
things
,
which
I
deliberated
as
a
man
,
the
contrary
should
come
to
passe
of
that
which
I
would
;
but
I
did
wonder
,
that
in
the
things
which
I
deliberated
as
a
Christian
,
the
same
should
befall
me
.
And
finding
my selfe
in
this
confusion
,
it
came
to
passe
that
I
read
that
deliberation
of
S.
Peter
,
Though
I
should
dye
with
thee
.
And
considering
that
although
the
deliberation
was
pious
,
holy
,
and
Christian
,
the
contrary
of
that
which
he
deliberated
,
befell
himselfe
,
I
understand
,
that
the
reason
,
why
my
Deliberations
came
out
contrary
to
me
,
was
because
I
did
deliberate
without
consideration
of
the
impossibility
that
is
in
mee
to
put
in
effect
that
which
I
did
deliberate
.
And
over
,
and
aboue
I
understood
,
that
although
God
chastised
my
inconsideratnes
,
not
suffering
that
to
come
to
passe
,
which
I
intended
,
yet
on
the
other
side
he
satisfied
my
affections
,
suffering
that
to
come
to
passe
,
which
I
did
not
procure
,
nor
hope
,
nor
pretend
unto
.
whence
I
haue
gathered
,
That
the
will
of
God
is
,
that
I
should
depend
on
him
in
such
manner
,
that
I
should
deliberate
,
or
propound
nothing
,
without
holding
him
before
mine
eyes
,
shewing
unto
him
my
good
will
,
and
remitting
the
execution
of
the
same
to
him
.
And
that
as
well
in
things
,
which
appertaine
to
the
outward
,
and
corporall
living
,
as
in
those
things
,
that
apper
tain
to
the
inward
,
and
spirituall
living
.
This
will
of
God
doth
so
much
restrain
,
that
although
I
know
,
that
this
which
I
haue
said
,
is
that
,
which
he
would
have
from
me
,
I
dare
not
determine
,
saying
,
I
will
do
it
accordingly
;
for
I
know
that
impossibility
of
mine
:
and
not
daring
to
deliberate
,
I
dare
desire
to
conform
my selfe
alwaies
with
this
will
of
God
,
and
to
remit
to
God
the
Execution
of
the
same
,
and
I
assure
my self
,
that
God
for
his
mercy
shall
favour
mee
in
this
good
designe
of
mine
.
And
I
understand
,
that
in
this
manner
I
ought
to
govern
my selfe
in
all
things
.
There
will
come
to
mee
a
new
desire
to
haue
confidence
in
God
in
all
things
,
I
will
remit
my selfe
to
him
,
that
he
should
put
this
designe
of
mine
in
execution
in
this
manner
.
I
desire
to
govern
my selfe
in
Charity
,
in
Hope
,
in
Mortifications
,
&
simplicity
in
all
other
things
,
which
may
make
me
like
unto
Christ
,
&
like
unto
God
,
and
in
all
those
things
that
may
redound
to
the
corporall
and
spirituall
profit
of
my
neighbours
,
in
such
manner
,
as
the
desire
stand
aliue
,
and
entire
in
me
,
and
the
execution
of
it
remaines
remitted
unto
the
goodnesse
of
God
.
In
this
selfe
same
manner
I
pray
every
Christian
person
to
govern
himselfe
,
or
,
to
speak
better
,
to
suffer
himselfe
to
be
governed
of
God
;
certifying
him
that
God
will
not
only
fulfill
his
desires
,
but
content
him
with
many
other
things
,
which
though
he
neither
thinks
on
them
hopes
for
them
,
nor
desires
them
,
shall
be
effected
by
him
to
the
glory
of
God
,
&
to
his
own
edification
,
&
his
neighbours
:
This
God
shall
doe
through
Iesus
Christ
our
Lord
.
For
confirmation
of
these
things
,
which
haue
beene
said
,
I
consider
that
a
man
naturally
determines
onely
of
those
things
,
which
he
supposeth
to
be
in
his
own
power
to
doe
,
or
not
to
doe
;
In
as
much
as
no
man
determines
to
cause
that
it
should
raine
,
or
be
faire
weather
.
Whence
I
gather
,
that
our
Determinations
shall
never
want
of
arrogancy
,
and
presumption
,
if
we
shall
think
that
to
be
in
our
power
,
which
is
no
more
in
our
power
,
then
to
cause
Rain
,
or
to
make
faire
weather
.
Wherfore
we
ought
not
to
determine
,
but
to
desire
and
to
remit
to
God
the
execution
of
that
which
we
desire
.
Together
with
this
I
consider
to
the
selfe
same
purpose
,
that
in
our
Christian
Determinations
we
ought
alwaies
to
consider
,
whether
that
which
we
determine
be
acceptable
to
God
or
no
:
For
it
is
a
signe
of
great
ignorance
to
determine
to
doe
a
thing
for
the
honour
of
God
,
which
thing
we
are
not
certain
is
acceptable
to
God
.
And
so
I
resolue
in
my selfe
in
this
matter
,
that
our
Deliberations
shall
then
be
good
,
and
discreet
,
when
they
shall
be
conformable
to
that
which
God
would
haue
from
us
,
and
conformable
to
our
possibility
;
for
as
much
as
it
is
a
foolish
thing
to
promise
another
that
,
which
is
not
in
the
power
of
him
that
promiseth
to
put
in
execution
.
And
this
being
true
,
it
is
well
said
,
that
the
Deliberation
consisteth
in
desiring
,
and
remitting
to
God
the
execution
of
our
desires
,
holding
for
certain
,
that
he
will
favour
as
in
them
for
Iesus
Christ
our
Lord
.
CONSID.
VIII
.
The
Covenants
which
Iesus
Christ
our
Lord
made
between
God
,
and
Man
.
ALL
men
in
acknowledgement
of
that
being
which
we
have
from
God
,
are
borne
with
obligation
to
love
God
,
to
depend
upon
him
,
and
to
suffer
our selves
to
be
ruled
,
and
governed
by
him
.
This
obligation
being
hindred
by
our
depravation
,
and
evill
inclination
,
draws
to
that
,
which
is
altogether
contrary
.
This
obligation
we
may
call
the
law
of
nature
;
and
we
may
say
,
that
to
discover
this
obligation
of
ours
,
and
this
depravation
,
the
law
came
,
which
God
by
meanes
of
Moses
gave
unto
the
people
of
the
Hebrews
.
This
evill
inclination
is
so
powerfull
in
the
mindes
of
men
,
that
however
much
they
labour
,
they
never
come
to
satisfy
entirely
to
their
obligation
.
God
knowing
this
,
sent
his
only
begotten
Sonne
into
the
world
,
being
made
man
,
and
was
pleased
,
that
in
him
should
bee
executed
his
justice
for
that
which
all
men
had
failed
,
and
were
to
●…aile
,
touching
the
obligation
with
which
we
are
borne
.
In
such
manner
,
that
this
is
the
covenant
between
God
,
and
man
,
That
they
should
believe
,
and
hold
,
that
that
justice
,
which
was
executed
upon
Christ
the
Sonne
of
God
,
doth
free
,
and
make
them
exempt
from
the
chastisement
,
which
they
should
deserve
for
that
wherein
they
faile
,
in
regard
of
the
obligation
with
which
they
are
borne
;
and
that
God
makes
t●…em
just
,
holds
them
for
adopted
Sonnes
,
and
as
such
ruleth
;
and
governeth
them
,
in
this
present
life
,
and
afterwards
raiseth
them
up
,
and
shall
give
them
eternall
life
.
Humane
wisdome
is
not
capable
to
admit
this
covenant
.
First
,
because
seeing
Christ
a
man
as
others
are
,
it
cannot
be
brought
to
understand
,
that
he
is
the
Sonne
of
God
.
Afterward
,
because
it
sees
not
in
what
to
found
the
truth
of
this
covenant
,
to
believe
it
,
and
hold
it
for
certaine
,
and
to
rely
upon
it
.
For
hereunto
is
necessary
a
proper
,
and
particular
Revelation
from
God
,
which
must
throw
down
to
the
ground
all
the
discourses
of
humane
wisdom
;
in
such
manner
,
that
holding
it
for
certain
&
firm
,
that
Christ
is
the
Son
of
God
,
and
that
the
justice
which
was
executed
in
him
,
doth
make
us
exempt
from
that
wherein
we
faile
,
touching
our
obligation
,
we
doe
oblige
God
to
justify
us
,
according
to
the
covenant
,
which
hee
hath
made
with
us
.
And
being
justified
wee
are
incorporated
in
Christ
,
and
planted
in
him
in
such
manner
,
that
as
an
hearbe
is
sustained
by
vertue
of
the
earth
where
it
growes
,
or
is
planted
;
so
we
are
sustained
by
the
vertue
of
Christ
in
whom
we
are
planted
,
because
we
persevere
in
the
covenant
.
From
this
covenant
two
other
covenants
depend
;
the
on●…s
,
that
we
believe
,
that
Christ
rose
glorious
,
and
that
this
faith
doth
incorporate
us
in
the
resurrection
of
Christ
,
to
the
intent
,
that
we
should
rise
,
as
he
arose
,
and
that
God
should
doe
unto
us
that
which
he
did
unto
Christ
.
Humane
wisdome
findes
not
wherein
to
found
the
resurrection
,
it
believes
it
not
;
but
the
man
that
hath
accepted
the
first
covenant
,
doth
easily
accept
this
second
.
The
other
covenant
is
,
that
we
believe
,
that
Christ
liveth
an
everlasting
life
in
a
soveraigne
degree
with
God
,
and
that
this
faith
is
to
give
to
us
eternall
life
,
and
that
by
this
faith
God
should
doe
with
us
that
,
which
he
did
,
and
doth
with
Christ
.
Humane
wisdome
findes
not
wherein
to
founde
the
hope
of
this
eternall
life
:
but
the
man
,
who
hath
by
revelation
accepted
the
first
covenant
;
and
by
the
first
hath
accepted
the
second
,
doth
easily
accept
this
third
,
in
such
manner
,
that
we
being
certified
,
that
Christ
is
the
sonne
of
God
,
we
doe
by
faith
accept
the
covenant
of
justification
,
which
doth
incorporate
us
into
the
death
of
Christ
;
and
we
doe
accept
the
couenant
of
the
resurrection
of
Christ
,
which
doth
incorporate
us
into
the
resurrection
;
and
we
doe
accept
the
covenant
of
eternall
life
,
which
doth
ncorporate
us
into
that
eternall
life
,
which
Christ
liveth
.
Wee
believe
foure
things
,
and
God
doth
foure
things
with
us
.
We
believe
,
that
Christ
is
the
sonne
of
God
,
That
he
dyed
,
That
he
rose
,
And
that
he
lives
.
And
God
makesus
his
sonnes
,
he
justifieth
us
,
he
raiseth
us
up
,
and
he
gives
us
eternall
life
.
Of
the
two
first
we
have
enjoyment
in
this
present
life
,
and
these
make
us
,
that
we
love
God
,
that
wee
depend
upon
him
;
according
to
the
obligation
where
with
we
were
borne
,
having
overcome
great
part
of
our
evill
inclination
.
Of
the
other
two
wee
shall
have
enjoyment
in
that
othe●…
life
;
and
experimenting
in
this
life
.
In
these
two
fi●…st
things
,
the
truth
,
that
is
in
the
covenant
,
which
Christ
made
between
God
,
and
us
,
we
certifie
our selves
of
the
●…uth
,
which
is
in
the
two
second
;
which
we
shall
experiment
,
when
it
shall
please
the
divine
Majesty
:
In
the
m●…●…ace
let
us
attend
to
stand
,
and
persevere
in
the
covenant
,
and
covenants
,
which
Iesus
Christ
our
Lord
hath
made
with
us
.
CONSID.
IX
.
An
excellent
priviledge
of
piety
.
ALL
good
the
works
whereunto
we
apply
our selves
in
this
present
life
,
doe
appertaine
either
to
the
being
a
man
,
or
to
the
being
godly
.
The
being
of
a
man
which
we
have
,
draweth
us
to
have
compassion
one
towards
the
other
,
to
helpe
one
another
,
and
that
,
in
all
those
things
that
appertain
to
the
commodities
of
this
life
.
Piety
drawes
us
to
have
confidence
in
God
,
to
love
him
,
to
depend
upon
him
;
it
drawes
us
to
have
confidence
in
Christ
,
to
love
him
,
and
to
preach
him
;
it
drawes
us
to
mortification
of
the
affections
,
and
appetites
,
that
are
after
the
flesh
,
and
it
drawes
us
to
the
despising
of
all
that
which
the
world
doth
prize
,
as
honours
,
states
,
&
riches
.
There
will
be
a
person
altogether
estranged
from
piety
,
who
will
not
onely
exercise
himselfe
in
all
those
things
,
to
which
the
being
of
a
man
which
he
hath
,
doth
draw
him
,
but
also
in
those
things
,
that
are
proper
to
piety
,
enforcing
himselfe
also
to
doe
those
things
,
and
hee
shall
doe
some
of
them
:
And
there
will
be
another
altogether
pious
,
who
shall
not
only
exercise
himselfe
i●…
those
things
,
which
are
properly
belonging
to
piety
,
but
also
in
those
things
,
which
are
proper
to
that
being
of
a
man
,
which
he
hath
applying
himselfe
unto
them
,
when
they
offer
themselues
unto
him
.
And
as
the
stranger
to
piety
exercising
himselfe
in
those
things
,
which
are
properly
of
piety
,
doth
not
exercise
himselfe
in
piety
,
but
in
the
being
of
a
man
,
which
he
hath
;
(
for
his
principall
intent
is
his
own
proper
interest
,
which
is
proper
to
the
being
of
a
man
.
)
so
on
the
other
side
,
the
person
,
that
is
altogether
pious
,
exercising
himselfe
in
those
things
,
which
are
proper
to
that
being
of
a
man
,
which
hee
hath
,
exerciseth
himselfe
in
piety
,
because
his
principall
intent
is
the
glory
of
God
,
which
is
proper
to
piety
.
And
it
will
come
to
passe
,
that
one
estranged
from
piety
,
shall
preach
Christ
,
and
shall
not
exercise
himselfe
in
piety
,
because
his
principall
intent
will
be
his
proper
glory
,
and
his
proper
interest
:
and
on
the
contrary
it
will
come
to
passe
,
that
a
pious
person
will
doe
good
to
one
that
is
without
piety
,
and
he
shall
be
exercised
in
piety
,
because
his
principall
intent
is
the
glory
of
God
:
And
although
he
was
not
moved
to
that
thing
with
Christian
charity
,
but
with
humane
mercifulnesse
,
neverthelesse
he
exercised
himselfe
in
piety
.
Whereupon
I
gather
,
that
the
greatest
of
all
others
are
those
priviledges
,
which
they
enjoy
which
haue
piety
,
which
is
obtained
by
the
holy
spirit
,
which
is
communicated
to
the
faithfull
by
Iesus
Christ
or
Lord
.
I
will
adde
this
,
that
as
he
,
who
is
estranged
from
piety
,
is
as
it
were
deprived
of
the
knowledge
of
the
difference
of
works
,
which
is
here
set
down
;
so
also
is
he
deprived
of
the
knowledge
,
that
he
doth
never
exercise
himselfe
in
piety
.
And
that
he
,
who
is
pious
,
doth
excellently
well
understand
,
when
hee
exerciseth
himselfe
in
those
things
,
which
are
proper
to
a
man
,
and
when
he
exerciseth
himselfe
in
those
things
,
which
are
properly
of
piety
,
and
this
only
bethinking
himselfe
a
litle
,
or
to
say
better
,
not
suffering
at
any
time
his
mind
to
wander
carelesly
.
In
effect
it
is
true
,
that
these
priviledges
of
piety
are
Books
,
which
Esay
saith
,
God
hath
prepared
for
them
that
loue
him
,
that
is
,
for
them
,
that
should
come
to
know
,
and
to
love
him
,
being
justified
by
faith
in
Iesus
Christ
our
Lord
.
CONSID.
X.
In
what
regard
the
estate
of
the
Christian
person
,
that
belieues
with
difficulty
,
is
better
,
then
of
that
Person
which
belieues
with
ease
.
AMongst
them
,
which
haue
the
name
of
Christians
,
I
doe
consider
two
sorts
of
men
;
the
one
,
extremely
facile
to
believe
in
matters
of
Religion
all
that
is
told
them
;
and
the
other
extremely
hard
.
And
as
I
understand
it
,
the
facility
of
the
one
growes
from
superstition
,
and
from
litle
consideration
;
and
the
difficulty
of
the
other
in
believing
,
growes
from
two
much
consideration
.
The
first
on
no
cause
call
humane
wisdome
into
counsell
;
and
the
second
call
it
in
all
things
:
and
so
with
difficulty
they
are
brought
to
belieue
that
,
which
humane
wisdome
doth
not
approue
.
The
first
,
amongst
some
true
things
which
they
believe
,
believe
many
false
,
and
it
comes
to
passe
,
that
they
giue
much
more
credit
to
the
many
false
,
then
to
the
few
true
:
The
second
doe
not
believe
the
false
,
&
doubt
of
the
true
.
Considering
farther
,
I
finde
that
the
first
by
the
spirit
of
God
,
when
it
is
communicated
unto
them
,
are
certified
of
those
true
things
,
which
they
belieue
,
by
which
certification
they
goe
by
litle
,
and
litle
,
[
freeing
themselues
]
from
deceipt
in
false
things
,
and
so
they
goe
leaving
there
.
Moreover
I
finde
,
that
the
second
,
by
the
selfesame
spirit
of
God
,
when
it
is
communicated
unto
them
,
are
certified
in
the
true
things
,
by
which
certification
they
fortify
themselues
in
believing
the
true
things
,
and
in
not
believing
the
false
things
,
in
such
manner
,
that
the
holy
spirit
entring
into
two
persons
,
one
very
easie
to
believe
,
and
the
other
very
difficult
,
it
puts
them
in
that
estate
,
that
the
one
combates
with
his
own
selfe
,
labouring
to
driue
out
of
his
minde
those
falsities
,
which
with
much
facility
he
had
been
perswaded
,
and
the
other
combates
with
himselfe
,
labouring
to
certifie
himself
in
those
true
things
,
which
he
hath
not
been
able
to
believe
by
the
relation
of
men
.
Both
these
persons
labour
,
but
I
hold
for
better
the
estate
of
the
person
,
that
is
hard
to
belieue
,
then
of
him
,
that
is
easie
,
and
that
for
three
causes
principally
.
The
first
,
because
it
is
more
easie
to
belieue
the
truth
,
whereunto
the
hol
,
spirit
helps
,
and
many
other
things
help
,
then
to
belieue
a
lye
,
which
superstition
,
&
many
other
things
hinder
from
.
The
second
,
because
the
person
,
who
is
easie
to
belieue
,
may
with
ease
be
deceaved
;
and
he
that
is
hard
,
suffers
himselfe
hardly
to
be
deceived
.
And
the
third
,
because
the
person
,
that
is
easie
to
belieue
,
resteth
many
daies
in
errour
,
as
they
rested
in
the
Primitive
Church
,
that
were
converted
from
Iudaisme
to
Christian
Religion
:
And
he
that
is
hard
,
remaines
free
from
all
false
opinion
,
in
as
much
as
he
only
belieues
that
which
the
holy
spirit
teacheth
him
.
Whereupon
I
resolue
my self
,
that
without
any
comparison
that
estate
is
better
,
in
which
the
spirit
of
God
sets
the
person
hard
to
belieue
,
when
it
begins
to
instruct
him
,
then
that
,
in
which
it
sets
that
person
,
who
is
easie
to
belieue
.
Together
with
this
,
I
resolve
my selfe
in
this
,
that
that
which
is
believed
without
the
instruction
of
the
spirit
of
God
,
alwaies
consisteth
more
in
opinion
,
then
in
faith
,
and
is
alwaies
mingled
with
false
,
and
faigned
things
.
Whereupon
it
may
be
understood
,
that
when
a
person
equally
giues
credit
to
all
things
that
are
said
unto
him
,
he
is
without
the
spirit
of
God
,
he
belieues
by
relation
,
humane
perswasion
,
and
by
opinion
,
and
not
by
revelation
,
nor
inspiration
.
And
it
being
true
,
that
the
blessednesse
of
a
Christian
man
doth
not
consift
in
believing
,
but
in
believing
by
revelation
,
and
not
by
relation
,
it
is
concluded
,
that
it
is
not
Christian
faith
that
which
is
by
relation
,
but
onely
that
which
is
by
revelation
is
the
Christian
,
and
that
which
makes
us
blessed
,
and
that
which
brings
with
it
Charity
,
and
Hope
,
and
that
which
purifies
the
heart
,
and
is
that
,
which
in
every
thing
is
pleasing
unto
God
:
Of
this
selfe
same
,
God
make
us
rich
by
Iesus
Christ
our
Lord
!
CONSID.
XI
.
In
what
ma●…er
Gods
being
just
doth
redound
to
the
profit
of
them
,
that
by
Revelation
believe
in
Christ
.
ALL
the
perfections
,
which
the
holy
Scripture
attributeth
to
God
,
seem
even
according
to
humane
wisdome
to
redound
to
the
benefit
of
man
,
except
it
bee
one
,
which
seemes
to
redound
to
his
dammage
:
for
as
much
as
it
is
beneficiall
to
a
man
,
that
God
should
be
omnipotent
,
liberall
,
wise
,
faith●…ull
,
benigne
,
mercifull
,
and
pittifull
;
but
it
seemes
not
,
that
it
is
beneficiall
to
him
,
that
he
should
be
Iust.
For
God
being
Iust
,
and
man
unjust
,
he
findes
not
how
to
be
able
to
saue
himselfe
in
Gods
judgement
.
The
goodnesse
of
God
is
so
great
,
that
being
willing
,
that
this
perfection
of
his
,
which
seemes
to
us
to
redound
to
the
dammage
of
man
,
should
no
lesse
redound
to
his
benefit
,
then
all
the
other
;
he
did
determine
to
execute
upon
his
own
proper
Sonne
all
the
rigour
of
that
Iustice
,
which
he
ought
to
haue
executed
against
all
men
,
for
all
their
impieties
and
sinnes
,
to
the
intent
,
that
men
holding
this
truth
for
certain
,
that
God
hath
executed
the
rigour
of
his
Iustice
on
his
own
proper
Sonne
,
may
know
,
that
it
is
as
beneficiall
to
them
,
that
God
is
Iust
,
as
that
he
is
mercifull
;
it
being
certain
,
that
administring
Iustice
he
cannot
fayle
to
sa●…e
them
,
they
having
accepted
for
their
own
,
that
Iustice
,
which
was
executed
on
Gods
own
Son
.
Whereby
I
understand
and
certifie
my selfe
,
that
God
revealed
unto
the
Saints
of
the
Old
Testament
,
how
that
his
justice
ought
to
be
executed
upon
his
own
proper
son
Iesus
Christ
our
Lord
,
and
therefore
they
might
certainly
hold
,
that
it
was
no
lesse
favourable
for
them
,
that
God
should
be
Iust
,
then
merciful
,
together
with
all
the
other
perfections
,
that
are
attributed
unto
God
.
Furthermore
I
understand
,
that
those
men
,
which
are
not
certifi'd
by
revelation
,
that
God
hath
executed
on
Christ
the
rigor
of
his
Iustice
,
as
we
haue
said
,
doe
alwaies
feare
the
judgement
of
God
,
and
it
is
grievous
unto
them
,
that
Iustice
is
in
God
;
for
they
doe
not
finde
how
to
bee
able
to
satisfie
it
.
From
this
feare
superstitions
grow
,
seruples
grow
,
and
ceremonies
grow
:
From
all
which
we
are
free
,
that
are
come
by
revelation
to
the
knowledge
of
Christ
,
being
certain
that
God
being
just
,
he
will
not
twise
punish
.
Let
us
belieue
the
Gospell
,
which
doth
certifie
us
▪
that
we
were
punished
in
Christ
;
and
in
this
let
us
assure
our selues
,
knowing
that
God
is
Iust
,
and
that
wee
haue
been
already
punished
on
the
Crosse
,
In
Iesus
Christ
our
Lord
.
CONSID.
XII
.
In
what
manner
the
Reason
of
our
inward
man
serves
us
to
that
,
which
the
Eyes
of
our
outward
Man
.
HAving
often
said
,
that
to
stand
,
and
persevere
in
the
kingdome
of
God
,
it
is
needfull
for
a
man
to
mortifie
in
all
things
,
and
altogether
his
reason
,
and
his
humane
prudence
;
it
is
doubted
,
this
being
true
,
to
what
purpose
God
put
Reason
in
a
man
,
since
hee
will
not
haue
him
to
serve
himselfe
thereof
,
whilst
he
abides
in
his
kingdome
.
To
this
it
seemes
to
me
,
that
I
may
answer
resolutely
,
that
God
put
reason
in
the
inner
Man
,
to
that
end
for
which
he
put
the
Eyes
in
the
outward
Man
.
For
as
much
as
the
outward
eyes
are
able
to
see
the
Sun
,
not
of
themselues
,
but
with
the
selfe
same
Sun
,
and
likewise
all
those
things
,
which
the
Sun
discovereth
:
so
the
reason
,
which
is
in
the
inward
Man
,
is
able
to
know
God
,
not
of
it selfe
,
but
with
the
selfe
same
God
,
&
likewise
all
those
things
,
which
God
manifesteth
.
The
first
man
priding
himselfe
of
his
reason
,
would
know
God
without
God
,
as
if
one
would
see
the
Sunne
without
the
Sun
;
and
he
deprived
himselfe
of
the
knowledge
of
God
,
and
was
left
to
the
goverment
of
his
own
reason
.
And
he
,
and
all
they
,
that
haue
imitated
him
,
procuring
to
know
God
with
their
own
reason
,
onely
by
meanes
of
the
Scriptures
,
and
of
the
Creatures
,
are
moreover
more
rash
then
they
,
who
being
unwilling
to
see
the
Sun
with
the
Sun
,
should
endeavour
to
see
it
with
the
light
of
Candles
.
Now
this
being
true
,
we
may
understand
,
that
God
hath
put
reason
in
man
,
to
the
end
,
that
with
it
hee
might
know
God
,
but
with
God
,
and
not
by
his
own
discourses
.
It
is
meet
,
that
God
should
require
of
man
,
that
hee
mortifie
his
own
reason
,
in
as
much
as
it
presumes
to
know
God
,
and
the
things
of
God
by
it selfe
alone
,
without
the
spirit
of
God
,
if
so
be
he
desire
to
know
God
,
and
to
abide
in
the
kingdome
of
God
in
such
manner
as
hee
ought
.
Of
this
Mortification
wee
haue
already
at
other
times
spoken
,
and
said
,
that
it
is
that
,
which
Iesus
Christ
our
Lord
discovereth
unto
us
.
CONSID.
XIII
.
A
comparison
which
shewethin
what
the
benefit
,
which
the
generation
of
mankinde
hath
received
from
God
by
Iesus
Christ
,
doth
consist
.
A
Certain
great
Kings
Vassals
rebelled
against
him
:
for
their
rebellion
he
condemned
them
to
death
,
deprived
them
of
their
goods
,
droue
them
out
of
his
kingdome
;
being
condemned
,
deprived
,
and
driven
out
,
they
set
themselves
to
serve
other
Kings
,
strangers
,
and
enemies
to
their
naturall
King
.
Things
standings
thus
for
some
space
of
time
,
the
king
that
was
benigne
toward
his
vassalls
,
desiring
to
reduce
unto
his
kingdome
those
that
went
wandring
,
and
banished
,
first
of
all
he
executed
the
rigour
of
his
justice
upon
one
sonne
of
his
,
and
afterward
he
fent
to
make
publike
proclamation
throughout
the
whole
world
,
in
the
which
he
declared
,
that
his
justice
was
already
satisfied
,
and
that
he
generally
pardoned
all
those
that
had
rebelled
against
him
,
exhorting
them
to
return
unto
his
Kingdome
,
and
promising
unto
them
entire
restitution
of
that
which
theyhad
lost
.
They
which
were
culpable
in
the
rebellion
heard
this
Proclamation
,
of
which
some
pretending
that
they
had
not
run
thereinto
would
not
accept
the
pardon
,
it
seeming
unto
them
,
that
accepting
it
they
should
make
themselves
to
haue
been
Rebels
:
Others
,
although
they
knew
themselues
Rebells
,
would
not
giue
credit
to
the
Proclamation
,
it
seeming
to
them
too
strange
a
thing
,
that
the
King
should
pardon
them
,
because
his
Son
had
been
obedient
to
him
.
Likewise
some
others
,
although
they
knew
themselves
Rebels
,
although
they
held
the
Proclamation
for
certain
,
although
they
took
copies
of
it
,
&
they
them selves
published
it
,
notwithstanding
all
this
,
they
dared
not
to
return
unto
the
kingdome
,
but
rather
by
all
waies
,
and
meanes
possible
to
them
they
bestirred
themselves
to
obtain
pardon
of
the
King
with
services
,
gifts
and
presents
;
by
no
meanes
willing
to
enjoy
the
Kings
liberality
,
or
the
obedience
of
the
Kings
Son
.
And
so
not
comming
to
the
kingdome
,
their
estates
were
not
restored
unto
them
,
and
so
neither
these
,
nor
those
other
enjoyed
the
generall
pardon
,
in
such
sort
,
that
as
much
as
belonged
to
them
,
it
was
no
more
,
then
if
it
had
never
been
made
.
There
weresome
others
,
who
knowing
themselves
Rebels
,
and
giving
entire
credit
to
the
Proclamation
,
having
confidence
in
the
Kings
word
,
accepted
the
pardon
general
,
and
came
unto
the
kingdome
,
submitting
themselves
in
all
things
,
and
altogether
unto
the
regiment
of
their
own
King
.
And
although
at
the
beginning
they
doubted
somewhat
of
the
pardon
,
and
so
much
the
more
,
as
they
saw
that
their
estates
were
not
presently
restored
unto
them
,
notwithstanding
perceiving
not
to
depart
from
the
kingdome
,
and
seeing
that
the
King
used
them
well
,
and
that
by
litle
and
litle
,
he
went
on
restoring
unto
them
that
which
they
had
lost
by
their
rebellion
,
they
likewise
went
on
certifying
themselves
to
haue
obtained
the
pardon
,
and
found
themselves
most
contented
in
h●…ving
come
to
serve
their
own
King
,
and
to
abide
und●…r
his
regiment
,
and
goverment
.
And
because
they
had
proved
the
evill
of
rebellion
,
&
of
banishment
,
they
did
deprive
,
and
dispose
themselues
of
all
friendship
,
and
of
all
intelligences
with
men
,
and
of
all
their
own
proper
designes
,
which
according
to
their
opinions
might
make
them
another
time
Rebels
.
In
this
they
emploied
,
&
in
this
they
exercised
themselues
;
whereupon
by
litle
and
litle
they
gained
so
much
credit
with
the
King
,
that
not
only
he
restored
unto
them
all
that
,
which
they
had
lost
by
their
rebellion
,
but
he
made
them
many
great
gifts
,
and
he
used
them
in
that
manner
,
as
if
so
be
they
had
neverbeen
Rebels
.
This
is
the
Comparison
:
and
although
it
bee
of
it selfe
cleare
,
I
will
not
cease
to
declare
a
litle
better
,
and
say
;
that
the
first
man
being
in
the
kingdome
of
God
,
being
created
to
the
Imag●…
&
lik●…nesse
of
God
,
rebelled
against
God
,
for
which
rebellion
he
was
deprived
of
this
Image
and
likenesse
of
God
,
he
was
driven
out
of
the
kingdome
of
God
,
and
he
was
condemned
unto
death
;
and
in
this
banishment
all
mankinde
as
it
were
abode
,
serving
the
Divell
a
long
while
.
God
willing
of
his
infinite
mercy
to
remedy
this
evill
,
first
of
all
executed
the
rigour
of
his
justice
upon
his
own
proper
Son
Iesus
Christ
our
Lord
;
and
afterward
sent
to
preach
throughout
all
the
world
,
how
that
now
his
justice
was
satisfied
,
and
how
that
he
had
now
pardoned
all
them
that
were
rebels
,
and
that
they
might
at
their
pleasures
return
unto
the
kingdome
,
out
of
which
they
were
driven
,
and
that
he
would
restore
unto
them
his
own
Image
,
and
likenesse
,
which
they
had
lost
.
This
Proclamation
hath
been
heard
throughout
the
whole
world
.
And
of
mankinde
some
holding
themselues
Saints
,
and
just
,
haue
imagined
,
that
the
pardon
belongs
not
to
them
,
it
seeming
to
them
,
that
where
there
is
no
errour
,
there
needs
no
pardon
;
and
so
they
haue
let
it
passe
.
Others
,
although
they
hold
themselves
for
rebels
,
yet
trust
not
to
the
pardon
,
it
seeming
to
them
a
thing
too
too
strange
,
that
God
should
pardon
them
,
and
receiue
them
into
his
kingdome
,
and
restore
unto
them
that
,
which
they
had
lost
by
rebellion
,
for
anothers
justice
,
and
obedience
.
There
are
others
,
who
albeit
they
know
themselues
Rebels
,
and
although
they
hold
the
pardon
for
certain
,
&
imbrace
the
Gospell
,
and
read
it
,
and
preach
it
,
yet
for
all
this
they
cannot
bring
themselues
to
enter
into
the
kingdome
of
God
,
because
they
haue
more
confidence
in
themselues
,
then
in
God
,
and
so
they
will
rather
stay
under
the
goverment
of
their
humane
prudence
,
then
come
unto
the
kingdome
of
God
.
These
think
they
ought
to
gaine
the
pardon
of
their
rebellion
with
their
industry
,
and
diligence
,
and
with
their
merits
.
And
because
as
well
they
,
as
those
others
,
come
not
to
the
kingdome
of
God
,
they
feel
not
the
benefit
thereof
,
nor
enjoy
the
liberality
of
God
,
nor
the
obedience
of
Christ
.
And
unto
this
estate
they
are
brought
through
their
own
arrogancy
,
and
presumption
,
and
so
by
this
meanes
continue
alwaies
in
their
rebellion
.
There
are
others
,
who
know
themselves
rebels
to
God
,
and
doe
giue
entire
faith
,
and
credit
unto
the
pardon
generall
,
which
is
preached
unto
them
on
Gods
behalfe
in
the
Gospell
,
and
so
instantly
without
farther
bethinking
,
accepting
the
pardon
,
they
come
unto
the
kingdome
of
God
,
renouncing
the
kingdome
of
the
world
,
and
the
goverment
of
humane
prudence
.
And
albeit
these
at
first
may
feem
to
make
some
kind
of
doubt
,
doubt
of
the
pardon
,
doubt
of
the
goverment
,
and
regiment
of
God
,
yet
in
as
much
as
they
depart
not
from
the
kingdome
,
they
goe
on
certifying
themselues
both
in
the
one
,
and
the
other
of
these
matters
,
&
so
much
the
more
,
as
they
feel
,
that
God
proceeds
in
restoring
unto
them
that
image
and
likenesse
of
God
,
which
the
first
man
lost
by
his
rebellion
,
with
all
those
other
priviledges
,
which
were
lost
by
the
●…ame
rebellion
.
And
because
the
principall
punishment
of
the
rebellion
was
death
,
albeit
he
doe
not
deliver
them
from
temporall
death
,
for
they
die
,
as
wel
as
others
,
yet
he
delivers
them
from
eternall
death
,
promising
them
the
resurrection
,
and
giving
them
a
signall
thereof
by
the
inward
vivification
,
and
by
the
resurrection
of
Christ
.
And
these
men
liue
in
the
height
of
cheerfulnesse
,
attending
only
to
mortifie
their
wisdom●…
,
and
their
humane
reason
,
and
all
those
other
things
,
that
led
them
to
their
fore
▪
passed
rebellion
,
and
which
might
lead
them
on
to
the
like
.
In
this
they
abide
,
in
this
they
persevere
,
and
so
they
goe
getting
so
much
favour
of
God
,
that
hee
doth
not
only
cause
them
to
feel
the
pardon
,
and
that
happinesse
which
is
to
be
in
his
kingdome
,
and
to
possesse
the
image
of
God
in
it
;
but
he
doth
many
other
graces
,
and
favours
unto
them
,
accepting
them
for
his
Sons
.
This
kingdome
begins
in
this
present
life
,
and
is
continued
in
that
which
is
to
come
.
And
all
this
feli●…ity
those
persons
doe
acknowledge
from
the
liberality
of
God
,
from
the
obedience
of
his
only
begotten
Son
Iesus
Christ
our
Lord
.
CONSID.
XIIII
.
Amongst
the
things
which
Christian
Piety
obligeth
us
to
believe
,
what
that
is
which
is
believed
with
greatest
difficulty
.
HAving
set
my selfe
sometimes
to
consider
,
with
how
great
difficulty
mans
minde
is
brought
to
belieue
,
as
it
ought
,
the
things
of
Christian
piety
,
when
it
sets
it selfe
to
view
,
and
review
them
,
I
am
come
to
examine
amongst
all
these
,
what
that
is
,
in
which
there
is
greatest
difficulty
found
.
And
I
am
resolved
,
that
it
is
the
Pardon
Generall
,
by
the
justice
of
God
,
which
was
executed
on
Christ
.
I
am
come
to
this
resolution
by
co●…ering
,
that
all
men
being
friends
to
their
own
interesses
,
doe
easily
believe
those
things
,
in
which
they
loose
nothing
by
believing
them
,
and
with
difficulty
doe
they
believe
those
things
,
which
being
believed
might
redound
any
way
to
their
dammage
.
In
as
much
therefore
as
it
being
true
,
that
amongst
all
those
things
,
which
are
believed
in
Christian
piety
,
onely
this
Generall
pa●…don
,
as
it
is
said
,
might
redound
unto
the
dammage
of
him
that
believeth
it
,
in
case
it
should
not
be
true
,
it
seemeth
to
me
,
that
my
resolution
is
good
.
Holding
,
that
amongst
the
things
which
are
believed
,
this
is
that
which
is
believed
with
greatest
difficulty
,
I
might
fortifie
this
my
resolution
with
many
reasons
:
But
this
seems
to
be
so
sufficient
,
that
I
will
content
my selfe
therewith
,
fortifying
it
with
that
,
which
is
seen
by
experience
,
that
even
he
also
,
who
gives
credence
to
the
Proclamation
,
which
is
published
through
the
world
concerning
the
Pardon
generall
,
shews
that
he
doth
believe
that
dispoyling
himselfe
of
all
outward
justification
,
and
boldly
entring
into
the
kingdome
of
God
,
in
which
God
equally
provides
for
his
,
both
of
things
that
appertain
to
the
body
and
the
soule
;
neverthelesse
hee
findes
much
repugnancy
in
his
minde
,
when
he
will
reduce
it
to
those
termes
,
that
he
should
totally
hope
from
God
the
sustentation
of
the
body
,
and
that
of
the
soule
;
in
as
much
as
he
alwaies
goes
thinking
,
and
saying
in
himselfe
▪
And
if
it
should
not
be
true
,
that
God
would
provide
things
necessary
for
my
sustentation
without
mine
own
sollicitousnesse
,
what
shall
become
of
me
?
And
if
it
be
not
true
,
that
God
hath
executed
upon
Christ
the
rigour
of
his
justice
,
and
that
by
his
order
the
Proclamation
of
Pardon
generall
be
published
through
the
world
,
I
shall
remain
miserably
abused
.
And
it
is
certain
,
that
so
much
more
any
person
makes
these
discourses
,
by
how
much
it
seemes
to
him
,
that
he
might
of
himself
provide
both
for
the
one
,
and
other
thing
.
Passing
on
further
,
and
willing
to
examine
whether
with
greater
difficulty
a
man
brings
himselfe
to
hope
from
God
either
the
sustentation
of
his
body
,
or
that
of
his
minde
,
I
suppose
it
is
the
sustentation
of
the
body
.
This
I
suppose
to
be
so
,
in
regard
that
a
man
brings
himselfe
with
lesse
difficulty
to
expect
from
God
that
which
he
certainly
knowes
he
cannot
be
able
to
obtain
of
himselfe
:
It
being
therefore
true
,
that
a
man
doth
more
distrust
of
himselfe
touching
his
justification
,
then
his
sustentation
,
it
is
concluded
,
that
there
is
greater
difficulty
to
bring
a
mans
selfe
to
hope
for
his
corporall
,
then
his
spirituall
sustentation
.
Having
gone
thus
far
with
my
consideration
,
I
well
understand
,
what
the
cause
is
,
that
the
rich
man
enter●…
with
difficulty
into
the
kingdome
of
God
.
And
willing
to
perswade
my
minde
,
that
it
should
bring
it selfe
to
depend
on
God
,
as
well
in
corporall
,
as
in
spirituall
things
,
I
bring
to
remembrance
,
how
Christ
doth
promise
them
for
vantage
to
the●…
,
who
seek
the
kingdome
of
God
.
And
I
suppose
,
that
finding
all
that
which
Christ
promiseth
in
things
pertaining
to
the
soule
,
to
be
true
,
I
haue
no
cause
to
doubt
,
that
I
should
not
finde
him
true
likewise
in
those
things
,
which
appertain
to
the
body
.
When
this
doth
not
suffice
me
,
I
think
in
this
manner
;
Since
that
I
am
justified
in
having
accepted
,
and
believed
the
Proclamation
of
the
Pardon
generall
,
and
since
that
I
am
entered
into
the
kingdome
of
God
,
from
which
the
first
man
was
driven
by
rebellion
,
and
that
I
goe
on
recovering
the
priviledges
which
the
first
man
lost
by
his
rebellion
,
ought
I
to
doubt
,
that
God
without
my
sollicitousnesse
will
not
provide
for
me
in
outward
things
,
since
it
is
true
,
that
the
first
man
,
as
long
as
he
remained
in
the
kingdome
of
God
,
was
provided
of
them
without
his
own
sollicitousnesse
?
And
that
this
is
true
,
I
know
from
hence
,
that
amongst
those
other
punishmets
,
with
which
God
chastned
his
rebellion
,
this
was
once
.
In
the
sweat
of
thy
browes
shalt
thou
eat
thy
bread
!
From
all
these
Considerations
I
gather
,
that
it
becomes
me
to
attend
with
my
minde
to
depend
on
God
,
as
well
in
the
sustentation
of
the
body
,
as
in
that
of
the
mind
.
And
so
much
more
in
the
sustentation
of
the
body
,
now
I
haue
accepted
,
and
believed
the
Proclamation
of
the
Pardon
generall
,
and
am
entred
into
the
kingdome
of
God
,
as
I
know
that
it
is
true
,
that
with
greater
difficultie
a
man
brings
himselfe
to
trust
in
this
matter
,
then
in
that
other
.
Together
with
this
I
gather
,
that
I
shall
then
bee
entirely
a
citisen
of
the
kingdome
of
God
,
when
I
shall
depend
altogether
on
God
,
being
a
lively
,
and
true
member
of
the
son
of
God
Iesus
Christ
our
Lord
.
CONSID.
XV.
How
Christian
persons
ought
to
governe
themselves
in
their
tribulations
,
afflictions
,
and
troubles
.
BEcause
humane
wisdome
,
as
we
haue
otherwhere
said
,
thinks
that
it
is
humility
not
to
haue
confidence
in
God
,
and
that
it
is
pride
to
haue
confidence
in
him
,
it
is
necessary
that
a
Christian
person
should
alwaies
stand
upon
his
guard
touching
this
point
,
in
such
manner
,
that
he
come
not
to
be
couze●…ed
with
the
white
for
the
black
,
nor
the
black
for
the
white
.
When
a
pious
person
findes
himselfe
in
some
great
trouble
,
&
distresse
,
he
is
sollicited
by
the
Divell
through
the
meanes
of
humane
wisdome
perswading
him
,
that
it
is
amisse
to
believe
,
that
God
shall
deliver
him
from
that
distresse
,
and
trouble
,
in
which
he
finds
himselfe
,
and
that
that
which
appertaines
to
him
,
is
only
to
bring
his
minde
to
content
himselfe
of
that
,
which
God
will
doe
concerning
him
.
This
perswasion
seemes
pious
,
and
holy
,
but
being
examined
with
a
Christian
spirit
,
a
man
may
know
in
it
a
certain
spice
of
desperation
,
and
diffidence
,
which
consisteth
in
that
first
part
,
where
it
is
said
,
that
it
is
a
misse
to
haue
confidence
in
God
.
And
although
the
second
part
with
the
desire
of
reducing
the
minde
to
submit
it selfe
to
God
by
good
,
yet
it
is
marred
by
the
first
.
Now
to
the
intent
that
the
second
may
be
good
,
the
Christian
spirit
makes
the
first
good
,
perswading
every
pious
person
,
when
it
sees
him
in
distresse
,
and
trouble
,
that
God
hath
promised
,
that
hee
will
make
account
of
them
,
that
make
account
of
him
,
and
that
he
will
not
suffer
them
to
be
evill
entreated
of
worldly
persons
,
nay
rather
he
will
haue
great
care
of
them
,
and
will
help
them
,
and
will
defend
them
.
Thou
makest
account
of
God
,
hold
then
for
certain
,
&
firme
,
that
God
makes
accompt
of
thee
,
and
that
by
and
by
he
will
draw
thee
from
this
distresse
,
and
trouble
,
in
which
thou
findest
thy selfe
,
in
such
sort
,
as
the
wicked
,
who
seek
thy
harm
,
shall
haue
no
cause
to
rejoyce
of
thy
harme
.
Speaking
to
him
these
words
,
it
redu●…eth
to
his
memory
all
the
promises
,
that
God
in
holy
Scripture
makes
,
pertaining
hereunto
.
And
when
the
pious
person
that
is
in
tribulation
,
is
made
capable
of
this
truth
,
and
stands
firme
,
and
constant
in
this
hope
,
it
perswades
him
to
reduce
his
minde
to
content
himselfe
of
that
,
which
God
will
doe
with
him
in
that
tribulation
.
And
in
such
case
this
conformity
with
the
will
of
God
is
pious
,
and
holy
,
because
it
is
founded
upon
confidence
,
which
is
a
pious
and
holy
foundation
.
To
this
humane
wisdome
opposeth
it selfe
,
and
saies
,
Thou
having
seen
that
God
permits
,
that
his
should
be
persecuted
,
afflicted
,
and
evill
entreated
,
in
what
canst
thou
found
thy
confidence
,
that
he
will
free
thee
from
this
affliction
,
and
trouble
?
In
what
I
say
,
O
Christian
,
canst
thou
found
this
confidence
?
To
this
the
Christian
spirit
replies
,
It
is
true
,
that
God
permits
all
that
you
say
to
befall
them
which
are
his
,
but
when
it
is
for
the
cause
of
the
Gospell
,
for
the
manifestation
of
his
own
glory
,
for
the
illustration
of
his
own
name
▪
and
not
for
the
malignity
,
and
appetite
of
the
men
of
this
world
,
God
well
consents
that
his
Saints
shall
be
evill
entreated
,
when
they
are
evill
entreated
,
because
they
be
Saints
.
For
from
hence
redound
all
that
which
we
haue
spoken
of
.
But
he
doth
not
now
consent
,
when
they
are
evill
entreated
as
men
for
the
things
of
the
world
.
For
he
hath
promi●…ed
altogether
the
contrary
.
David
glories
,
not
to
haue
seen
in
all
his
life
any
●…ust
man
forsaken
of
God
:
And
in
this
very
selfe
same
may
all
just
men
boast
themselves
:
for
albeit
God
permits
,
that
they
should
suffer
,
when
they
suffer
,
because
they
bee
Saints
,
&
just
men
,
he
doth
not
consent
,
that
they
should
suffer
for
those
things
,
which
indifferently
be
fall
to
men
in
this
present
life
.
From
all
this
which
is
spoken
,
it
may
be
gathered
,
that
a
Christian
person
,
when
he
is
evill
entreated
for
his
piety
,
and
justice
,
rejoycing
that
in
it
,
and
by
it
the
name
of
God
is
illustrated
,
he
ought
to
remit
himselfe
wholly
,
and
altogether
to
God
,
reducing
his
minde
to
content
it selfe
of
that
which
God
shall
ordain
,
and
dispose
of
him
:
and
when
he
is
evill
entreated
as
a
person
of
the
world
,
he
ought
to
believe
and
hold
for
certain
that
God
will
draw
him
out
of
that
affliction
,
and
out
of
that
trouble
with
much
satisfaction
,
and
his
own
content
;
and
hee
ought
to
reduce
his
minde
to
content
himselfe
of
that
which
God
will
doe
.
And
this
truly
is
a
Christian
disposition
of
the
soule
,
which
is
only
found
in
them
that
stand
incorporated
in
Iesus
Christ
our
Lord
.
CONSID.
XVI
.
That
the
promises
of
God
belong
to
them
who
belieue
them
.
CHristian
piety
requires
that
a
Christian
man
should
hold
certainly
,
and
firmly
,
that
God
will
maintaine
him
in
this
present
life
with
his
grace
,
and
in
his
grace
,
&
that
in
the
other
life
he
will
giue
him
immortality
,
and
glory
.
Humane
wisdome
presuming
,
or
pretending
,
piety
,
perswades
him
,
that
hee
ought
to
hold
for
certain
that
God
will
deal
thus
with
him
but
on
condition
that
hee
haue
Faith
,
Hope
,
and
Charity
,
which
are
the
gifts
of
God
that
giue
life
,
and
being
to
a
Christian.
And
in
the
mean
while
humane
wisdome
understands
not
,
that
a
man
shall
so
far
enjoy
these
three
Graces
,
as
he
shall
abide
certainly
,
and
firmly
grounded
in
those
other
two
things
,
wherein
Christian
piety
requires
that
a
Christian
man
should
abide
firm
,
and
assure
himselfe
in
.
For
in
these
two
things
doth
Faith
and
Hope
consist
,
from
which
Charity
doth
arise
and
proceed
.
Whence
it
is
well
gathered
,
that
it
belongs
to
a
Christian
to
shut
his
eares
to
humane
wisdome
,
and
to
open
them
to
the
Promises
of
the
holy
spirit
;
and
so
to
attend
to
certifie
himselfe
,
and
found
himselfe
in
those
two
first
things
.
And
as
I
understand
the
matter
,
he
shall
then
obtain
,
and
possesse
these
three
Christian
gifts
of
Faith
,
Hope
,
and
Charity
,
when
he
shall
certainly
,
and
firmly
belieue
,
that
God
will
maintain
him
in
this
present
life
with
his
grace
,
and
in
his
grace
,
and
that
in
the
other
life
he
will
give
him
immortality
,
and
glory
.
I
know
,
will
the
pious
Christian
say
,
that
God
calls
not
unto
him
but
those
whom
he
hath
first
known
,
and
predestinate
:
I
know
also
,
that
those
whom
he
calls
,
them
hee
iustifies
,
and
them
he
glorifies
.
And
I
know
certainly
,
that
he
hath
called
me
,
and
thereby
I
assure
my selfe
,
that
hee
hath
known
,
and
predestinated
me
,
and
that
he
hath
justified
me
,
and
that
he
will
glorifie
me
.
In
this
let
him
stand
,
in
this
let
him
confirm
himselfe
without
doubting
in
any
manner
.
For
the
promises
of
God
are
fulfilled
with
them
.
That
this
is
true
,
may
be
proved
by
many
authorities
of
holy
Scripture
.
But
better
it
will
be
to
say
in
this
manner
,
That
the
truth
of
this
matter
is
not
believed
,
except
it
be
experimented
;
and
the
experience
appertaines
only
to
them
,
that
stand
incorporated
in
Iesus
Christ
our
Lord
.
CONSID.
XVII
.
In
what
manner
a
Man
ought
to
resolue
himself
touching
the
world
,
and
touching
himself
,
that
he
may
become
a
true
Christian.
ALL
the
Christian
businesse
consists
in
trusting
,
believing
,
and
loving
:
for
all
this
is
piety
,
justice
,
and
holinesse
;
for
as
much
as
a
man
having
confidence
,
gets
piety
;
believing
,
gets
justice
;
and
loving
,
holinesse
.
That
a
man
may
trust
,
belieue
,
and
love
,
it
is
necessary
to
apprehend
,
to
understand
,
and
know
:
To
apprehend
,
in
what
thing
he
ought
to
haue
confidence
,
To
understand
in
what
it
is
convenient
to
believe
,
And
to
know
that
which
ought
to
be
loved
.
Of
this
wisdome
,
cognition
,
and
intelligence
,
a
man
is
uncapable
,
partly
for
the
depravation
,
that
is
naturall
to
him
,
by
reason
of
Originall
sin
,
and
partly
by
reason
of
that
which
is
acquired
by
evill
custome
,
&
worse
exercises
.
The
Wise
man
meant
this
,
when
he
said
,
That
wisdome
entreth
not
into
a
minde
that
is
evill
enclined
,
nor
abideth
in
a
body
subject
unto
sin
.
Whereupon
I
understand
,
that
a
man
,
which
desireth
to
trust
,
belieue
,
and
loue
,
that
he
may
obtain
piety
,
justice
and
holinesse
;
to
such
a
one
it
appertaines
to
bee
wise
,
to
know
,
and
to
understand
;
dispoilng
his
minde
of
all
evill
inclinations
,
and
estranging
his
body
from
all
evill
exercises
,
and
from
every
evill
custome
.
Together
with
this
I
understand
,
that
to
the
intent
a
man
may
dispoile
his
mind
of
every
evill
inclination
,
it
is
meeter
,
that
a
man
should
couragiously
,
and
generously
resolve
himselfe
touching
the
world
,
turning
his
back
to
all
the
honour
thereof
,
to
all
the
glory
thereof
,
and
to
all
the
estimation
thereof
,
not
pretending
unto
it
,
not
procuring
it
,
nor
willing
it
in
any
thing
,
nor
in
any
manner
,
putting
an
end
to
all
kinds
of
ambition
,
and
self
esteem
.
Together
with
this
I
understand
,
that
to
the
intent
a
man
may
estrange
his
body
from
all
evill
exercise
,
and
from
all
evill
custome
,
it
is
meet
,
that
a
man
should
valorously
resolve
touching
things
which
concern
himselfe
,
renouncing
in
good
earnest
all
those
things
,
from
which
there
doth
come
,
or
may
come
any
satisfaction
,
or
any
corporall
content
;
putting
an
end
to
all
,
estranging
himselfe
from
it
,
and
abhorring
it
.
For
doing
in
this
manner
,
he
shall
purifie
his
soule
,
and
his
body
,
and
he
shall
make
himselfe
able
;
God
giving
unto
him
that
wisdome
,
understanding
,
and
knowledge
,
which
he
is
capable
of
.
And
so
doing
he
shall
come
to
obtain
Confidence
,
Faith
,
and
Loue
,
and
shall
be
Pious
,
Iust
,
and
Holy
,
and
consequently
he
shall
become
a
true
Christian.
Vnto
this
resolution
I
understand
that
Iesus
Christ
our
Lord
inviteth
every
one
of
us
,
saying
,
Hee
that
will
come
after
me
,
&c.
And
as
I
understand
it
,
then
a
man
is
to
be
said
to
take
his
crosse
upon
him
,
when
willingly
he
suffers
the
martyrdome
with
which
the
men
of
the
world
will
martyrize
him
,
whether
it
be
of
the
body
,
or
of
the
soule
.
That
of
the
body
,
the
true
Christians
of
the
Primitiue
Church
did
suffer
,
when
those
which
were
open
enemies
of
God
,
and
of
Christ
took
away
their
lives
,
because
they
believed
in
Christ
:
That
of
the
minde
hath
been
suffered
,
and
is
daily
to
be
suffered
by
true
Christians
,
that
haue
followed
the
steps
of
the
Ancient
,
when
they
who
are
secret
enemies
of
God
,
&
of
Christ
,
doe
despise
them
,
esteem
them
for
vile
,
and
for
nobody
;
deprive
them
of
honour
,
and
fame
.
And
as
I
understand
it
,
this
is
the
most
cruell
,
and
most
terrible
,
and
most
unsupportable
martyrdome
of
all
:
And
a
man
that
stands
constant
in
this
kind
of
martyrdome
,
may
well
hold
himselfe
for
a
true
martyr
of
Christ
.
Together
with
this
I
understand
,
that
to
the
resolutions
,
which
a
man
should
make
with
the
world
,
and
with
his
own
selfe
,
and
to
the
martyrdome
whereunto
hee
ought
to
be
ready
,
Christ
added
,
And
let
him
follow
mee
,
I
conceive
a
man
doth
not
obtain
piety
,
justice
,
and
holinesse
through
the
resolution
,
nor
through
the
martyrdome
,
but
through
the
imitation
of
Christ
,
in
as
much
as
imitating
Christ
he
goes
recovering
in
his
minde
the
image
,
and
similitude
of
God
,
with
which
the
first
man
was
created
,
pretending
to
recover
it
also
in
his
body
in
the
resurrection
of
the
just
,
where
having
obtained
impassibility
and
immortality
,
the
Christian
shall
perpetually
rejoyce
with
Iesus
Christ
our
Lord
.
CONSID.
XVIII
.
In
what
things
that
person
who
pretends
,
and
desires
to
enter
,
and
to
persevere
in
the
kingdome
of
God
,
ought
to
be
exercised
;
and
what
a
man
brings
of
his
own
thereunto
.
VNderstanding
that
which
our
Lord
Iesus
Christ
saith
,
that
none
can
come
unto
him
,
except
his
eternall
Father
conduct
him
:
And
understanding
what
S.
Peter
saith
,
that
Faith
is
not
for
all
men
,
and
that
Faith
is
the
gift
of
God
,
I
understand
likewise
,
that
it
is
not
in
any
mans
power
to
believe
,
to
loue
,
and
to
haue
confidence
.
Neither
is
it
in
a
mans
power
to
know
God
,
nor
to
know
himselfe
,
nor
to
hate
the
world
,
and
himselfe
:
For
as
much
as
all
this
must
come
unto
him
by
particular
and
especiall
favour
of
God
,
in
such
sort
,
that
as
it
seems
hereby
,
it
is
not
in
mans
power
to
form
himselfe
touching
the
inward
,
so
that
he
should
become
pious
,
just
,
and
holy
;
for
all
this
must
come
unto
him
from
God
.
On
the
other
side
I
perceive
many
Exhortations
,
and
Admonitions
,
of
which
the
holy
scripture
is
full
,
by
which
generally
men
are
exhorted
,
and
instructed
unto
piety
,
iustice
and
holinesse
.
I
conceive
,
that
it
appertaines
to
every
man
to
pretend
to
desire
and
procure
Piety
,
Iustice
,
and
Holinesse
,
but
seeking
it
of
God
,
pretending
to
haue
it
altogether
from
him
,
and
by
him
.
And
as
I
understand
,
it
appertaines
to
that
Christian
man
,
that
exercises
himselfe
in
desiring
,
and
demanding
,
this
to
exercise
himself
with
all
study
,
and
diligence
in
those
things
which
belong
to
him
,
and
which
seem
to
be
in
his
own
power
to
do
,
that
is
,
in
refrayning
the
affections
,
and
the
appetites
,
at
least
in
outward
things
,
in
which
they
may
be
restrained
;
that
is
to
say
,
not
to
see
that
,
which
would
give
satisfaction
to
thine
eyes
,
and
not
to
heare
that
which
delights
thy
eares
,
and
so
in
all
the
other
outward
senses
,
in
which
a
Christian
may
overcome
himselfe
,
separating
his
body
,
when
he
cannot
separate
his
minde
.
But
aboue
all
things
a
Christian
man
ought
to
attend
principally
not
to
content
the
men
of
this
world
,
neither
to
walk
,
nor
to
speak
after
the
rellish
of
their
words
;
ever
more
remembring
himselfe
of
that
saying
of
S.
Paul
,
If
I
seek
to
please
men
,
&c.
In
which
matter
hee
ought
to
obserue
this
rule
;
If
so
be
he
be
sollicited
to
please
men
in
things
contrary
unto
piety
,
he
shall
in
no
wise
please
them
:
if
in
things
conformable
to
piety
,
alwaies
:
And
if
in
indifferent
things
,
he
shall
please
them
in
those
things
,
in
which
he
displeaseth
himselfe
,
and
he
shall
not
please
them
in
those
things
,
wherein
he
findes
his
own
proper
satisfaction
;
In
such
manner
,
that
then
he
shall
bring
himselfe
not
to
please
men
,
when
they
desire
of
him
things
contrary
to
piety
,
and
when
he
shall
haue
in
those
things
his
own
proper
satisfaction
.
And
in
this
manner
,
he
shall
not
forbeare
to
satisfie
them
,
because
he
would
not
satisfie
them
,
but
because
he
would
not
offend
piety
,
and
because
he
would
not
giue
nourishment
to
his
minde
touching
its
own
satisfaction
.
To
this
passe
a
man
shall
easily
bring
himselfe
,
recommending
himselfe
to
God
,
and
alwaies
living
with
watch
over
himselfe
,
imagining
that
hee
liues
amongst
more
then
mortall
enemies
,
amongst
which
it
becomes
to
stand
alwaies
on
his
guard
,
that
nothing
may
happen
unto
him
unawares
.
And
exercising
,
and
occupying
himselfe
in
this
,
he
must
not
pretend
hereby
to
get
piety
,
justice
,
and
holinesse
,
but
he
shall
pretend
only
to
keep
his
minde
very
wakefull
,
and
his
manners
well
moderated
;
to
the
intent
that
when
it
shall
please
God
to
give
unto
him
piety
,
justice
,
and
holinesse
,
they
may
fall
into
his
soul
so
happily
,
and
prosperously
,
as
water
falls
on
good
ground
,
when
it
is
plowed
,
and
purged
from
thornes
,
and
stones
:
Holding
this
for
certain
,
that
as
the
Tiller
,
when
he
cleares
his
ground
from
thornes
,
and
stones
,
doth
no
way
oblige
God
,
that
he
should
send
his
raine
,
&
his
Sun
upon
it
;
so
neither
doth
a
man
by
purging
,
and
cleansing
the
appetites
of
his
body
,
and
the
affections
of
his
minde
,
oblige
God
,
that
he
should
send
his
holy
spirit
to
him
.
And
as
the
Sun
,
and
the
rain
doth
more
good
to
the
earth
,
which
it
findes
plowed
,
and
purged
from
thornes
,
and
stones
,
so
in
like
manner
the
holy
Spirit
doth
more
good
to
the
minde
,
which
he
findeth
free
,
and
purged
from
affections
,
and
appetites
.
And
after
this
manner
the
Christian
man
understanding
that
which
belongs
to
him
,
and
exercising
himselfe
therein
,
and
understanding
what
hee
is
to
expect
from
God
,
and
desiring
it
,
in
short
time
shall
finde
himselfe
much
comfortable
to
the
image
of
God
,
&
unto
that
of
Iesus
Christ
our
Lord
.
CONSID.
XIX
.
That
the
Christian
life
consisteth
in
this
,
that
a
man
esteem
himselfe
dead
to
the
world
,
and
pretend
to
liue
to
God
.
THe
Christian
name
in
the
first
beginning
,
was
in
the
eyes
of
the
world
so
vile
,
so
despised
,
dishonoured
,
and
abject
,
that
none
accepted
it
,
but
only
they
,
who
being
called
of
God
,
and
having
set
an
end
to
Ambition
,
to
Glory
,
and
all
worldly
reputation
,
did
esteem
and
judge
themselues
altogether
dead
unto
the
world
:
And
properly
this
name
of
a
Christian
was
taken
by
them
when
they
came
unto
Baptisme
,
in
such
sort
,
that
it
was
first
,
that
they
were
called
of
God
,
and
that
they
did
esteem
,
and
judge
themselves
as
it
were
dead
unto
the
world
,
and
after
that
they
came
to
Baptisme
,
in
which
they
took
the
Christian
name
.
For
those
which
were
baptized
,
although
they
were
formerly
called
Saints
,
were
afterward
called
Christians
;
in
as
much
as
being
chosen
of
God
they
did
accept
the
justice
of
God
executed
on
Christ
:
and
being
baptized
they
became
dead
,
and
buried
as
much
as
belongs
to
the
world
,
and
they
were
raysed
up
,
and
did
line
towards
God
,
making
profession
to
imitate
Christ
,
who
died
with
ignominy
to
the
world
,
&
liveth
gloriously
to
God
.
This
S.
Paul
meant
,
where
hee
saith
,
that
the
Christians
are
dead
,
and
buried
in
Babtisme
with
Christ
în
his
death
;
to
the
intent
that
as
Christ
was
dead
and
buried
,
and
liveth
;
so
we
also
being
dead
and
buried
may
liue
.
We
Christians
are
dead
,
and
buried
as
well
in
respect
of
our
being
dead
on
the
Crosse
with
Christ
,
as
also
in
respect
of
the
opinion
which
the
world
hath
of
vs
,
and
of
that
which
we
have
of
the
world
,
and
we
are
raysed
up
,
and
Liue
,
as
well
in
respect
that
wee
are
raysed
up
with
Christ
,
as
also
in
respect
of
that
opinion
which
God
hath
of
us
,
giving
unto
us
his
holy
spirit
;
and
of
that
which
we
haue
of
him
,
endeavouring
to
make
our selves
very
like
to
the
Image
of
his
onely
begotten
Son
Iesus
Christ
our
Lord
.
After
that
the
Christian
name
began
to
hee
honoured
,
and
glorious
in
the
eyes
of
the
world
,
Kings
and
Emperours
themselues
being
honoured
thereby
.
And
after
that
Baptisme
is
given
,
and
communicated
to
them
,
which
doe
not
persevere
in
that
first
deliberation
to
iudge
them selves
dead
unto
the
world
;
albeit
in
baptisme
the
Christian
name
is
taken
,
and
that
in
Baptisme
a
man
doth
promise
,
and
make
profession
to
imitate
Christ
,
in
as
much
as
he
died
unto
the
world
,
and
liues
to
God
.
For
although
in
the
eyes
of
the
world
it
be
an
honourable
thing
to
take
the
Christian
name
,
and
to
make
the
Christian
profession
,
it
is
a
dishonour
to
accomplish
that
which
is
promised
,
&
to
keep
the
profession
.
Men
commonly
contenting
themselues
with
taking
that
part
with
Christ
,
which
is
now
honourable
,
that
is
,
the
name
,
and
the
profession
,
care
not
to
take
that
which
is
ignominious
,
that
is
,
to
dye
unto
the
world
;
nor
that
,
which
the
world
neither
sees
,
nor
understands
,
that
is
,
to
liue
unto
God
.
And
therefore
that
which
S.
Paul
saith
,
belongeth
not
unto
them
:
for
they
are
neither
dead
with
Christ
,
nor
are
raised
with
Christ
:
for
none
riseth
,
but
he
who
is
dead
.
I
consider
,
that
it
belongs
to
a
Christian
,
to
the
intent
he
may
satisfie
the
name
which
he
holds
,
and
obserue
the
profession
which
he
hath
made
in
his
Baptisme
,
to
reduce
himselfe
to
that
deliberation
to
which
men
in
the
beginning
of
the
manifestation
of
the
Gospell
did
reduce
themselves
,
resolving
themselves
in
this
manner
:
I
am
dead
and
buried
,
as
much
as
belongs
to
the
world
:
for
when
they
baptized
me
,
they
slew
me
,
and
buried
me
:
I
am
raised
up
,
and
liue
towards
God
;
for
when
Christ
died
,
I
was
buried
in
Baptisme
with
Christ
in
his
death
;
I
began
to
rise
,
and
to
liue
with
Christ
in
his
resurrection
,
and
in
his
life
.
God
killing
the
flesh
of
Christ
on
the
Crosse
,
killed
mine
;
and
raising
up
Christ
,
raised
up
me
.
Now
it
being
true
,
that
I
am
dead
and
buried
,
it
is
necessary
,
that
in
me
there
be
no
greater
livelinesse
of
affections
,
and
appetites
,
then
in
a
man
,
who
truly
and
effectually
is
dead
and
buried
.
And
it
being
likewise
true
,
that
I
am
raised
,
and
aliue
,
it
is
needfull
that
all
those
affections
,
and
conceits
should
be
aliue
in
me
,
which
are
in
a
man
who
is
truly
and
effectually
raysed
up
.
He
that
liues
with
this
deliberation
,
and
resolution
,
will
liue
on
his
guard
,
and
watchfulnesse
,
in
such
sort
,
that
when
he
shall
know
in
himselfe
any
affection
,
or
any
appetite
which
belongs
to
a
man
,
that
liues
to
the
world
,
straight
way
he
will
labour
to
kill
it
,
saying
,
this
belongs
not
,
nor
appertaines
to
me
,
who
am
dead
to
the
world
.
And
when
he
shall
finde
himselfe
sollicited
by
any
thing
that
is
matter
of
honour
,
and
of
worldly
esteem
,
or
when
he
shall
resent
himselfe
,
because
the
one
,
or
the
other
is
taken
from
him
,
hee
will
quickly
provide
remedy
for
the
evill
,
saying
,
I
know
I
liue
not
unto
the
world
;
why
then
I
ought
not
to
pretend
unto
,
or
to
esteem
that
which
the
world
esteems
;
and
if
I
liue
unto
God
,
I
ought
not
to
pretend
unto
,
nor
to
esteem
but
only
that
which
God
pretends
unto
,
and
esteems
;
that
is
,
that
I
should
esteem
my selfe
dead
&
buried
in
respect
of
the
world
,
and
that
I
should
esteem
my selfe
raised
up
,
and
liue
unto
God
;
in
such
sort
,
that
I
being
dead
,
and
buried
unto
the
world
,
ought
not
to
pretend
unto
the
things
of
the
world
,
nor
I
ought
not
to
resent
myselfe
,
when
I
am
deprived
of
them
;
and
being
raised
up
by
God
,
and
living
unto
God
,
I
ought
to
pretend
unto
the
things
of
God
,
and
to
be
grieved
,
and
to
resent
my selfe
,
when
I
shall
be
deprived
of
them
.
And
the
things
of
God
,
which
a
Christian
ought
to
pretend
unto
,
are
,
the
holy
Spirit
,
that
may
rule
and
govern
him
,
and
which
may
maintain
him
in
the
possession
of
the
kingdome
of
God
in
this
present
life
,
as
much
as
may
be
,
and
in
eternall
life
,
as
it
ought
to
be
;
and
this
by
Iesus
Christ
our
Lord
.
CONSID.
XX.
That
in
the
Infirmity
,
Amendment
,
and
Health
of
the
mind
,
Men
ought
to
govern
themselues
,
as
in
those
of
the
body
.
IN
the
Infirmity
,
in
the
Amendment
,
and
in
the
Health
of
the
minde
,
I
conceiue
,
that
those
men
which
remaine
in
the
kingdome
of
God
,
ought
to
govern
themselues
,
as
discreet
men
govern
themselues
in
the
Infirmities
,
Amendment
,
and
Health
of
the
body
.
That
which
I
would
say
,
is
,
that
as
the
discreet
person
,
that
is
sick
in
his
body
,
seekes
discreet
and
experienced
Physitians
,
who
by
applying
unto
him
his
convenient
medicines
,
and
giving
him
a
right
regiment
doe
cure
him
:
Even
so
he
,
that
finds
himselfe
sick
in
his
minde
,
ought
to
seek
a
spirituall
,
and
experimented
Physitian
,
or
Physitians
,
that
may
set
him
in
the
way
of
the
knowledge
of
Christ
,
that
so
becomming
the
member
of
Christ
he
may
be
healed
of
the
Infirmity
of
his
soule
,
of
which
I
understand
all
those
are
healed
,
who
being
called
of
God
doe
belieue
in
Christ
:
all
others
whosoever
,
remain
in
their
infirmity
.
Furthermore
,
I
would
say
,
that
the
discreet
person
,
that
is
upon
recovery
of
his
bodily
infirmity
,
liues
alwaies
very
attentiue
,
and
very
wary
of
himselfe
,
in
all
things
being
carefull
not
to
eat
any
thing
that
may
cause
him
to
relapse
,
nor
to
commit
any
excesse
that
may
make
him
fall
into
the
same
inconveniency
:
so
hee
who
findes
himselfe
to
haue
any
health
of
minde
,
whilst
he
remaines
upon
his
recovery
,
ought
to
liue
very
attentiue
to
himselfe
,
and
very
wary
over
himselfe
in
all
things
,
being
carefull
not
to
engage
himselfe
in
any
of
those
things
which
may
cause
him
to
relapse
,
or
loose
any
part
of
that
health
which
he
hath
gotten
;
being
alwaies
,
when
ever
he
comes
into
conversation
,
and
in
other
affaires
of
the
world
,
attentiue
,
and
watchfull
not
to
take
any
of
those
things
that
may
doe
him
hurt
,
even
as
he
carries
himself
,
that
is
upon
recovery
,
in
banquets
,
and
other
occasions
,
where
he
is
afraid
to
erre
in
any
thing
that
may
spoyl
his
bodily
health
,
feigning
that
he
eats
,
and
doth
not
eat
,
and
entertaining
himselfe
in
such
sort
,
that
hee
hurts
not
his
bodily
health
,
nor
offends
those
that
behold
him
.
Furthermore
I
would
say
,
that
as
he
who
having
been
sick
,
and
upon
recovery
,
although
he
finde
himselfe
well
,
if
he
be
a
discreet
man
yet
doth
not
suffer
himselfe
to
be
transported
to
eat
things
contrary
to
his
body
,
nor
do
any
dammageable
exercises
,
although
hee
do●…
not
liue
with
that
attention
,
with
which
he
lived
,
when
he
was
upon
recovery
,
being
afraid
to
return
unto
the
sicknesse
from
which
he
was
cured
:
so
in
like
manner
he
that
finds
himselfe
healed
of
the
infirmity
of
his
minde
,
feeling
himselfe
much
mortified
,
and
much
quickned
,
ought
not
to
liue
negligently
,
nor
to
debauch
himselfe
,
or
put
himself
out
of
hisown
way
in
the
dealing
,
and
conversations
of
men
,
and
in
intermedling
with
the
outward
things
of
the
world
,
being
afraid
to
return
to
his
former
infirmity
by
the
depravation
of
his
minde
,
considering
that
the
relapses
of
the
minde
into
sicknesse
are
more
dangerous
,
as
well
as
the
relapses
into
bodily
sicknesse
;
albeit
God
himselfe
doth
ever
keep
from
this
kinde
of
falling
those
that
haue
got
health
by
regeneration
,
and
renovation
,
which
the
holy
spirit
causeth
in
those
,
who
are
incorporated
in
Iesus
Christ
our
Lord
.
CONSID.
XXI
.
The
difference
of
Sinnes
,
and
Sinners
:
The
Obligations
of
Piety
:
The
Signes
of
Piety
and
Impiety
.
ALL
Men
that
sin
,
sin
either
against
themselues
,
or
against
their
neighbours
,
or
against
Christ
,
or
against
God
.
They
sin
against
themselues
,
defyling
their
bodies
with
carnall
vices
,
and
with
Drunkennesse
;
depraving
their
mindes
with
Ambition
,
with
Envy
,
and
with
Wrath
:
For
whilst
they
occupy
themselves
in
these
matters
,
besides
the
naturall
depravation
with
which
they
are
born
,
they
adde
corruption
to
their
manners
.
They
sin
against
their
neighbours
,
doing
them
evil
,
and
dammage
,
in
their
persons
,
in
their
estate
,
in
their
honour
,
and
fame
,
and
giving
them
evill
example
,
and
evill
doctrine
.
They
sin
against
Christ
,
justifying
themselues
by
their
own
works
:
for
thereby
they
shew
that
they
giue
no
credit
to
Christ
,
touching
the
Covenant
of
Iustification
,
which
covenant
he
made
between
God
&
Man
,
shedding
his
blood
.
I
say
they
declare
,
that
they
do
not
hold
it
for
a
thing
firmly
established
,
that
they
doe
not
rely
upon
it
.
They
sin
against
God
,
when
they
resent
themselves
,
and
are
grieved
touching
that
which
God
doth
:
For
in
grieving
themselves
,
resenting
themselves
,
and
afflicting
themselves
,
they
shew
that
they
doe
not
content
themselves
thereof
.
And
this
discontent
of
men
proceeds
in
that
,
that
they
esteem
it
not
good
,
and
their
esteeming
it
not
to
be
good
proceeds
from
this
,
that
they
haue
not
a
good
opinion
of
God
,
upon
which
selfe
same
ground
they
grow
in
the
end
even
to
hate
God
.
Now
they
who
sin
against
themselves
,
sin
against
the
dignity
of
a
man
:
they
who
sin
against
their
neighbour
,
sin
against
Charity
:
they
who
sin
against
Christ
,
sin
against
the
Faith
:
and
they
who
sin
against
God
sin
against
naturall
Piety
.
They
who
sin
against
themselves
,
sin
also
against
their
neighbours
,
in
as
much
as
by
their
sins
they
giue
evill
example
,
and
they
sin
against
Christ
,
in
as
much
as
by
their
sins
they
make
Christian
religion
to
bee
evill
spoken
of
;
they
sin
against
God
,
in
as
much
as
they
are
convinced
in
themseves
,
either
by
the
Law
,
or
by
their
own
judgements
,
that
they
offend
God
in
that
which
they
doe
,
They
who
sin
against
their
neighbours
,
sin
likewise
against
themselves
,
augmenting
their
proper
depravation
and
corruption
:
they
sin
against
Christ
depriving
themselves
of
Charity
,
which
is
the
proper
counter-signe
of
Christian
Piety
;
and
they
sin
against
God
,
being
convinced
in
themselves
,
either
through
the
Law
,
or
through
their
own
consciences
that
they
offend
God
in
that
which
they
doe
.
They
who
sin
against
Christ
,
sin
against
themselves
,
depriving
themselves
of
justification
,
and
consequently
of
the
kingdome
of
God
:
they
sin
against
their
neighbours
in
giving
them
examples
of
incredulity
,
and
they
sin
against
God
:
for
in
offending
the
Son
,
they
offend
the
Father
,
and
offending
him
that
is
sent
,
they
offend
him
that
sent
.
They
who
sin
against
God
,
sin
against
themselves
,
depriving
themselves
of
piety
against
their
neighbours
,
by
giving
them
evill
example
;
against
Christ
for
the
selfe-same
respect
that
they
doe
who
sin
against
Christ
,
they
sin
against
God
for
the
union
,
which
is
between
Christ
&
God
.
From
hence
I
gather
,
that
a
man
owes
to
himselfe
purity
,
and
cleannesse
,
which
is
got
by
mortification
of
the
appetites
,
and
affections
,
which
are
according
to
the
old
Adam
.
He
owes
unto
his
neighbours
Loue
and
Charity
,
with
good
example
,
and
good
doctrine
:
To
Christ
Faith
;
and
to
God
Piety
.
And
I
understand
that
as
unto
Faith
there
is
also
annexed
certain
hope
of
the
resurrection
and
life
eternall
;
so
unto
piety
is
also
annexed
the
worship
in
Spirit
,
and
in
Truth
.
Furthermore
I
gather
,
that
to
liue
licentiously
,
and
vitiously
,
is
a
signe
of
depravation
,
and
corruption
:
To
liue
hurtfull
to
his
neighbour
,
is
a
signe
of
malignity
,
and
iniquity
:
To
liue
superstitiously
,
and
ceremoniously
,
is
a
signe
of
incredulity
,
and
diffidence
:
To
liue
discontent
for
that
which
God
doth
,
is
a
signe
of
Impiety
.
As
on
the
contrary
,
to
liue
chast
,
and
pure
,
and
modest
,
is
a
signe
of
mortification
:
to
liue
without
prejudicing
any
one
,
is
a
signe
of
Charity
,
and
goodnesse
:
To
liue
with
peace
and
conscience
is
a
signe
of
fidelity
,
and
confidence
:
To
liue
contentedly
touching
every
thing
which
God
doth
,
is
a
signe
of
piety
,
and
holinesse
.
Whereupon
I
understand
,
that
as
mortification
,
and
charity
are
gotten
only
by
Gods
gift
,
so
likewise
that
faith
,
and
confidence
,
piety
,
and
holinesse
,
mortification
,
and
charity
are
conserved
and
encreased
in
a
man
by
the
spirit
of
God
,
even
that
which
is
obtained
through
Iesus
Christ
our
Lord
.
I
will
adde
this
further
,
that
in
those
things
wherein
men
sin
against
themselves
,
and
against
their
neighbours
,
if
so
be
they
sin
through
weaknesse
,
and
infirmity
,
presently
after
they
haue
sinned
,
they
are
sorry
,
and
repent
,
considering
the
offence
of
God
,
and
the
hurt
of
their
neighbour
,
&
of
themselues
.
And
in
those
things
,
wherein
men
sin
against
Christ
,
and
against
God
,
if
they
sinne
through
weaknesse
,
and
infirmity
,
they
doe
the
self-same
,
considering
the
offence
of
Christ
,
and
of
God
,
the
ill
example
of
their
neighbour
,
and
their
own
dammage
.
And
furthermore
as
they
that
sin
in
carnall
vices
,
find
satisfaction
in
their
sins
,
when
they
sin
through
wretched
wilfulnesse
,
so
also
they
,
who
sinne
against
Christ
in
outward
justification
,
&
against
God
,
being
grieved
at
those
things
which
God
doth
,
if
so
bee
they
sin
through
incredulity
,
and
impiety
,
they
are
to
finde
satisfaction
in
their
own
works
,
and
in
their
own
opinions
▪
And
by
these
counter-signes
may
a
man
know
when
he
sins
through
frailty
,
and
infirmity
,
and
when
through
wretched
wilfulnesse
,
and
incredulity
;
alwaies
setting
before
his
eyes
the
light
of
the
Spirit
,
which
is
obtained
through
Iesus
Christ
our
Lord
.
CONSID.
XXII
.
For
what
reason
God
sometime
giues
a
godly
man
a
Child
,
and
suddenly
takes
him
away
.
EXamining
with
my selfe
what
God
intends
,
when
he
bestowes
upon
a
godly
person
a
child
,
&
a
few
daies
after
takes
him
away
again
;
I
suppose
hee
intends
that
self
same
which
we
intend
,
when
wee
giue
an
Infant
a
thing
,
and
seeing
him
much
delighted
therewith
,
and
desirous
to
make
experiment
of
his
minde
,
and
inclination
,
we
take
it
away
again
.
And
as
I
understand
the
matter
,
as
we
haue
a
good
conceit
of
that
child
,
whom
wee
see
with
the
same
cheerfulnesse
to
let
goe
the
thing
,
when
we
take
it
from
him
,
with
which
he
took
it
when
wee
gaue
it
unto
him
;
and
that
as
we
haue
an
evill
conceit
,
when
we
perceiue
him
to
be
sorrowfull
,
grieved
,
and
weep
,
and
thereupon
we
oftentimes
upon
this
occasion
knock
,
and
beat
him
:
so
God
willing
to
make
proof
of
a
pious
person
,
and
of
his
mortification
,
giues
him
a
Son
,
&
when
he
sees
him
joyfull
,
takes
him
from
him
.
And
if
the
said
person
leaue
his
son
,
when
God
takes
him
away
with
the
selfesame
joyfulnesse
,
with
which
he
receaved
him
,
when
God
gaue
him
,
he
giues
good
signe
of
his
piety
,
and
holinesse
:
if
he
be
sorrowful
,
grieved
,
and
weeps
,
he
giues
an
ill
signe
of
his
piety
,
and
a
worse
of
his
mortification
:
and
sometimes
it
comes
to
passe
,
that
God
for
this
cause
the
more
sharply
chastiseth
him
even
in
that
which
most
grieveth
him
.
One
difference
there
is
,
that
wee
giving
the
thing
to
the
childe
,
and
taking
it
away
,
intend
to
prove
him
,
&
to
know
him
;
and
God
in
bestowing
a
sonne
upon
a
pious
person
,
and
taking
him
away
,
intends
that
the
said
person
should
know
himselfe
,
that
hee
should
understand
how
far
he
is
proceeded
in
piety
,
how
far
he
is
proceeded
in
mortification
,
and
he
intends
to
exercise
him
in
mortifications
.
And
it
is
a
much
more
easie
thing
to
God
to
giue
a
son
to
a
man
,
and
to
take
him
away
,
then
for
a
man
to
giue
a
Peare
,
and
take
it
away
.
Together
here
with
I
understand
,
that
it
belongs
and
appertaines
to
a
pious
person
to
demean
himselfe
with
God
,
when
he
deprives
him
of
any
thing
,
which
he
hath
given
him
,
how
deare
soever
it
be
unto
him
,
as
a
well
inclined
child
demeanes
himself
towards
his
father
,
when
hee
takes
from
him
the
thing
which
he
had
given
him
.
But
to
this
piety
none
ever
come
,
but
they
only
,
who
enter
in
at
the
gate
,
and
that
is
,
our
Lord
Iesus
Christ
.
CONSID.
XXIII
.
That
to
him
,
whom
God
disenamours
of
the
world
,
&
enamours
of
himselfe
,
the
selfe
same
things
befall
,
as
doe
to
him
,
that
disenamours
himselfe
of
one
woman
,
and
enamours
himself
of
another
.
FInding
my
soule
altogether
barren
,
and
dry
,
and
as
it
were
estranged
from
God
,
&
understanding
that
this
proceeded
,
because
God
had
hid
his
presence
from
me
,
I
thought
to
remedy
this
necessity
of
mine
,
by
reducing
my
memory
,
that
it
should
not
think
upon
any
other
things
then
God
.
Scarce
had
I
made
this
deliberation
,
●…carce
had
I
begun
to
put
it
in
execution
,
but
I
perceaved
,
that
although
it
be
in
my
power
to
exercise
my
memory
in
God
,
as
in
another
thing
,
yet
for
all
that
it
is
not
in
my
power
to
make
that
my
minde
should
feel
the
presence
of
God
,
and
so
free
it selfe
from
its
barrennesse
,
and
drynesse
,
and
estrangement
from
God
.
Furthermore
I
understood
a
very
great
difference
between
the
state
,
in
which
the
soule
that
labours
to
haue
God
present
,
findes
it selfe
,
from
the
estate
in
which
it
findés
it selfe
,
when
God
●…auseth
it
to
feel
his
presence
.
And
being
willing
to
know
in
what
this
difference
consisteth
,
I
understood
it
consisted
in
this
,
that
in
one
estate
mans
spirit
worketh
,
and
in
the
other
,
the
holy
Spirit
worketh
.
And
so
I
resolved
with
my selfe
,
that
between
these
states
there
is
the
same
difference
,
that
is
between
Flesh
and
Spirit
.
Passing
on
further
I
understood
,
that
those
men
,
who
upon
their
own
designes
,
&
for
their
own
interresses
desire
,
&
endeavour
to
disenamour
themselves
of
the
world
,
and
enamour
themselves
of
God
,
not
being
inspired
,
nor
moved
thereunto
from
the
holy
spirit
,
are
much
like
to
those
men
,
who
for
their
own
designes
,
and
for
their
own
interresses
,
doe
labour
,
and
endeavour
to
disenamour
themselves
of
a
base
,
and
vulgar
thing
,
and
to
enamour
themselves
of
some
other
thing
,
that
is
qualified
with
much
worth
;
not
being
incited
thereunto
either
by
the
sway
of
their
own
proper
affections
,
or
by
the
desire
of
the
thing
it selfe
,
to
which
they
would
affectionate
themselves
.
I
would
say
,
that
the
difficulties
,
the
distasts
,
and
the
troubles
are
much
alike
.
which
the
one
,
and
the
other
make
experience
of
,
and
that
neither
these
,
nor
those
doe
ever
obtain
that
which
they
pretend
.
Furthermore
I
understood
,
that
those
men
,
whom
God
would
dis●…namour
of
the
world
,
and
enamour
of
himselfe
,
are
much
like
to
those
men
,
whom
a
qualified
person
would
withdraw
from
another
base
,
and
vulgar
person
,
and
make
enamoured
of
themselves
.
I
would
say
,
that
almost
the
selfe
same
things
befall
to
the
one
,
as
to
the
other
that
with
the
same
facility
the
one
,
and
the
other
both
disenamour
,
and
enamour
themselves
;
and
that
almost
the
selfe
same
things
betide
the
one
and
the
other
,
and
that
there
are
almost
the
selfe
same
conceits
in
the
one
,
and
in
the
other
.
For
as
the
one
is
forwarded
to
unlove
,
and
to
love
by
favours
,
and
cherishments
,
and
by
outward
demonstrations
:
so
the
other
is
forwarded
,
or
(
to
speak
better
)
is
constrained
to
unlove
,
and
to
love
,
by
favours
,
and
cherishments
;
and
inward
demonstrations
spirituall
,
and
divine
.
One
notable
difference
I
finde
,
that
the
one
,
because
he
loves
changeable
things
remaines
alwaies
with
feare
;
and
the
other
because
he
loves
stable
things
,
hath
driven
all
feare
from
himselfe
.
Furthermore
I
finde
,
that
the
one
of
them
hath
his
satisfaction
in
his
owne
power
touching
that
which
he
loves
by
meanes
of
remembrance
;
and
the
other
stands
alwaies
at
the
mercy
of
God
,
it
not
being
in
his
owne
power
to
be
able
to
take
,
or
feele
more
satisfaction
,
then
that
which
God
will
give
unto
him
,
causing
him
to
feele
,
and
tast
his
presence
.
And
I
understand
,
that
when
the
Person
,
whom
God
would
disenamour
of
the
world
,
and
enamour
of
himselfe
,
applies
himselfe
by
his
owne
industry
,
and
by
his
owne
exercises
to
enamour
himselfe
of
God
,
he
doth
experiment
in
himselfe
that
which
he
proves
,
who
for
his
own
designes
,
and
for
his
own
interresses
would
disenamour
himselfe
of
the
world
,
and
enamour
himselfe
of
God
.
In
such
sort
,
that
they
who
God
disenamours
,
and
enamours
,
can
giue
testimony
of
the
estate
of
them
,
who
labour
to
disenamour
,
and
enamour
themselves
;
but
these
cannot
giue
testimony
of
the
state
of
those
others
.
Whereupon
I
understand
,
that
men
toyle
themselves
in
vaine
,
that
seek
for
their
own
designes
to
disenamour
themselves
of
the
world
,
and
to
enamour
themselues
of
God
.
Furthermore
I
understand
,
that
they
may
judge
themselves
to
be
most
happy
,
who
know
that
they
haue
not
been
moved
of
themselues
to
disenamour
themselues
of
the
world
,
and
to
enamour
themselves
of
God
,
but
haue
been
moved
thereunto
by
the
spirit
of
God
.
Furthermore
I
understand
,
that
they
who
goe
about
disenamouring
themselues
of
the
world
,
and
enamouring
themselves
of
God
,
loose
their
labour
,
when
without
being
moved
by
him
to
loue
,
they
by
their
own
industry
,
&
by
their
own
exercises
seek
to
discover
Gods
presence
,
when
he
hides
it
from
them
;
And
when
God
withdrawing
himselfe
from
them
,
they
for
their
own
satisfaction
would
haue
him
present
.
And
above
all
things
I
understand
,
that
the
proper
exercise
of
them
,
whom
God
would
disenamour
of
the
world
,
and
enamour
of
himselfe
,
is
to
apply
their
mindes
to
disenamour
themselves
of
the
world
,
not
accepting
of
its
Favours
,
nor
its
Cherishments
,
nor
its
flatteries
,
but
driving
them
away
from
himselfe
,
flying
them
,
and
abominating
them
:
Not
pretending
for
all
this
,
that
God
being
moved
by
this
their
exercise
,
should
enamour
them
more
of
himselfe
,
but
that
the
favours
of
God
finding
them
dispoiled
,
&
deprived
of
the
favours
of
the
world
,
will
become
more
effectuall
in
them
,
will
more
penetrate
,
and
transforme
them
more
into
God
,
and
so
they
shall
more
speedily
,
and
intirely
obtaine
,
and
get
the
Love
of
God
.
That
this
is
true
,
every
man
will
easily
understand
,
that
shall
consider
,
how
that
he
,
that
hath
expelled
,
and
altogether
abandoned
the
familiarity
,
and
conversation
of
a
base
,
and
vulgar
Person
,
comes
much
more
easily
to
enamour
himselfe
of
a
Personage
exceedingly
qualified
in
worth
.
Having
passed
through
these
considerations
,
and
understood
these
secrets
,
and
others
,
that
are
annext
unto
them
,
and
that
doe
depend
on
them
,
looking
towards
the
Holy
Scripture
,
I
have
known
that
these
things
are
very
conformable
to
that
which
I
have
read
therein
:
for
as
much
as
Solomon
in
his
Canticles
,
doth
celebrate
this
Enamourment
between
God
and
the
soule
;
and
that
the
departing
from
God
is
called
Adultery
,
when
the
soule
leaves
God
,
and
applies
it selfe
to
the
World
.
And
it
seemes
to
me
,
that
our
Lord
and
Saviour
Iesus
Christ
,
leaving
one
that
would
have
followed
him
,
and
calling
another
,
that
alleaged
excuse
,
or
delay
,
it
was
nothing
else
,
then
to
refuse
the
love
of
one
,
and
to
enamour
the
other
.
This
selfe
same
,
as
I
conceive
,
he
meant
to
let
his
Apostles
understand
,
when
he
said
unto
them
,
you
have
not
chosen
me
but
I
have
chosen
you
;
as
if
he
should
have
said
,
you
have
not
enamoured
your selves
of
mee
,
but
I
have
enamoured
you
.
This
very
selfe
same
,
as
I
understand
,
S.
Iohn
meant
to
say
,
when
he
said
,
that
to
become
the
sons
of
God
,
must
proceed
,
not
from
the
will
of
man
,
nor
from
mans
spirit
,
but
by
the
will
of
God
,
and
by
the
Holy
Spirit
,
in
such
sort
,
that
in
this
present
life
it
appertaines
to
a
man
to
apply
himselfe
to
disenamour
himselfe
of
the
world
,
and
to
occupy
himselfe
in
praying
God
,
that
he
would
enamour
him
of
himselfe
,
to
this
effect
giving
unto
him
his
holy
Spirit
,
which
is
obtained
by
believing
in
Christ
our
Lord
.
CONSID.
XXIV
.
That
those
Persons
,
who
are
governed
by
the
holy
Spirit
in
their
serving
of
God
,
pretend
to
increase
in
the
love
of
God
.
GOd
generally
loves
all
men
,
and
he
loves
with
particular
love
all
those
,
for
whom
he
hath
executed
the
rigour
of
his
Iustice
on
his
only
begotten
Sonne
Iesus
Christ
our
Lord
.
Men
generally
hate
God
,
and
they
hate
him
with
particular
hatred
,
who
are
guilty
to
have
added
other
depravations
to
their
naturall
depravation
.
The
love
which
God
beares
men
,
proceeds
from
the
great
things
,
which
he
hath
done
for
them
,
in
such
sort
,
that
with
reason
he
loves
them
more
,
to
whom
justification
by
Christ
doth
appertaine
.
And
mans
hatred
towards
God
proceeds
from
the
depravation
,
wherewith
he
offends
him
,
(
for
as
it
is
said
,
He
that
offends
,
pardons
not
)
in
such
sort
,
that
with
reason
they
most
ha●…e
God
,
that
have
most
offended
him
▪
According
to
reason
it
seemes
that
God
being
most
perfect
,
he
ought
to
be
most
soveraignly
beloved
of
man
,
and
that
man
being
most
highly
imperfect
,
ought
to
be
most
highly
hated
of
God
.
Likewise
because
man
hath
received
many
good
things
from
the
Liberality
of
God
,
he
oughtmuch
to
love
God
:
and
God
having
received
▪
from
man
nothing
but
offences
,
and
injuries
,
he
ought
to
be
hated
of
God
.
But
on
the
other
side
so
great
force
hath
the
obligation
which
God
hath
to
loue
man
for
the
great
matters
that
he
hath
done
,
and
doth
for
him
,
that
however
he
know
the
height
of
imperfection
to
be
in
him
,
&
that
he
is
offended
by
him
,
he
doth
not
leaue
to
loue
him
:
it
comming
so
to
passe
on
Gods
behalfe
in
this
case
with
men
,
as
it
comes
to
passe
to
a
good
father
,
with
a
disobedient
and
vitious
son
,
who
is
more
drawn
by
the
force
of
that
which
he
hath
done
for
his
son
,
to
loue
him
,
then
by
the
disobedience
,
and
depravation
of
his
son
to
hate
him
.
And
likewise
on
the
other
side
,
the
hatred
,
and
enmity
which
a
man
hath
to
God
through
his
naturall
depravation
,
and
through
the
offences
,
that
he
hath
added
to
this
depravation
,
enforce
so
much
,
that
although
man
know
the
height
of
perfection
in
him
and
although
he
finde
,
&
feel
himselfe
benefitted
of
God
,
not
only
he
cannot
bring
himselfe
to
loue
God
,
but
also
hee
cannot
leaue
to
hate
him
:
That
betiding
a
man
in
this
case
with
God
,
that
betides
to
a
vitious
,
and
malignant
son
with
a
good
father
,
with
whom
his
villany
,
and
malignity
hath
more
force
to
hate
his
father
,
then
the
knowledge
of
his
fathers
goodnesse
,
and
of
the
great
obligation
which
he
hath
to
his
father
to
make
him
loue
him
.
Whereupon
I
understand
,
that
God
willing
to
be
loved
of
man
,
as
a
good
father
would
be
loved
of
his
sonne
,
(
knowing
that
the
impediment
of
this
loue
is
that
▪
which
is
spoken
of
,
that
he
who
offends
pardons
not
)
executed
the
rigour
of
his
justice
on
his
own
son
,
as
if
a
good
father
should
say
to
a
disobedient
son
,
See
I
haue
chastised
'
thy
brother
for
thy
disobedience
and
offences
;
since
then
I
haue
taken
away
the
impediment
,
loue
thou
me
as
I
louethee
.
Hence
I
understand
,
that
the
intent
which
God
had
executing
the
rigour
of
his
justice
on
Christ
,
was
not
les●…e
to
secure
me
,
then
to
satisfie
himselfe
.
Further
I
understand
,
that
a
man
who
giues
credit
to
this
justice
executed
on
Christ
,
accepting
it
,
and
making
it
his
own
,
doth
altogether
loose
the
hatred
which
he
beares
to
God
,
and
begins
to
loue
God
,
even
as
the
son
who
belieues
that
his
father
hath
chastised
his
brother
for
that
which
hee
had
disobeyed
in
,
leaues
to
hate
his
father
,
and
begins
to
loue
him
.
And
now
I
understand
that
as
the
son
desiring
,
not
that
his
father
should
loue
him
,
for
hee
already
knowes
that
he
loues
him
;
nor
much
lesse
that
he
should
loue
him
more
,
for
he
knowes
that
he
loues
him
much
,
but
he
himselfe
desiring
greatly
to
loue
his
Father
applies
himselfe
with
all
his
force
to
serue
him
in
every
thing
,
which
hee
thinks
to
be
pleasing
unto
him
,
&
puts
himselfe
to
great
hazards
for
him
,
and
deprives
himselfe
of
all
his
pleasures
and
all
his
satisfactions
for
him
,
considering
that
being
loved
by
his
Father
,
and
likewise
doing
great
things
for
his
Father
,
he
shall
come
to
loue
his
Father
greatly
:
Even
so
neither
more
nor
lesse
the
man
that
is
already
justifi'd
desiring
not
that
God
should
loue
him
,
for
hee
knowes
already
that
God
loues
him
,
nor
that
he
should
loue
him
more
,
for
he
knows
that
he
loues
him
much
,
but
he
himselfe
desiring
to
loue
God
much
,
applies
himself
with
all
his
force
to
serve
God
,
knowing
that
being
beloved
of
God
for
the
great
things
which
God
hath
done
,
and
doth
for
him
,
that
he
also
doing
great
things
for
God
,
shall
come
to
loue
God
greatly
.
Furthermore
,
I
understand
,
that
the
consideration
of
the
great
sinnes
which
God
hath
●…doned
us
,
makes
us
to
grow
in
the
loue
of
God
,
as
the
confideration
of
the
great
offences
which
we
haue
done
,
when
wee
doe
not
feel
the
pardon
,
makes
us
to
grow
in
hatred
.
Furthermore
I
understand
,
that
the
services
,
which
those
persons
,
who
are
governed
by
the
spirit
of
God
,
doe
to
God
,
are
not
done
to
satisfie
the
Obligation
,
with
which
they
were
born
;
neither
are
they
done
,
as
humane
wisdome
instructs
,
and
as
humane
Philosophy
teacheth
,
pretending
piety
,
thereby
to
oblige
God
,
either
to
the
intent
,
that
he
should
pardon
their
offences
,
or
that
hee
should
loue
them
,
but
properly
to
binde
themselues
to
loue
God
more
,
and
every
day
more
to
encrease
in
the
loue
of
God
.
Furthermore
I
understand
,
that
the
services
unto
which
the
holy
Spirit
applies
these
persons
,
are
to
disenamour
them
of
themselues
,
and
of
the
world
,
and
to
enamour
them
of
God
,
and
of
those
persons
that
loue
God
.
And
I
understand
,
that
then
a
man
disenamours
himselfe
of
himselfe
,
when
he
depriues
himselfe
of
all
those
things
,
which
may
giue
,
or
cause
unto
him
outward
satisfaction
in
any
kinde
whatsoever
.
And
then
,
as
I
understand
,
he
disenamours
himselfe
of
the
world
,
when
he
takes
away
&
apparts
from
his
minde
all
thought
to
satisfie
&
please
the
world
in
things
of
the
world
,
and
when
any
occasion
offers
it selfe
,
he
puts
this
deliberation
in
effect
.
And
then
I
understand
it
,
a
man
affectionates
himselfe
to
God
,
and
to
the
persons
that
loue
God
,
when
hee
applies
himselfe
with
his
minde
unto
them
,
when
by
service
,
and
benefits
he
doth
oblige
himselfe
to
loue
them
,
doing
unto
them
that
which
he
would
doe
unto
God
himselfe
,
if
he
saw
him
to
haue
need
of
his
service
,
accordingly
as
David
saith
he
himselfe
did
,
Ps.
16.
And
furthermore
,
that
to
suffer
for
Christ
,
and
for
the
confession
,
and
manifestation
of
the
Gospell
of
Iesus
Christ
,
doth
aboue
all
things
enamour
them
of
God
,
and
Christ
,
that
so
suffer
.
●…nd
I
understand
,
that
in
their
own
suffering
loue
doth
in
great
part
deprive
them
of
the
sense
of
that
which
they
suffer
.
And
withall
this
I
understand
,
that
without
comparison
the
love
which
God
beares
a
pious
,
and
just
man
,
however
sorry
a
one
,
and
imperfect
hebe
,
is
much
greater
then
that
loue
,
which
a
pious
,
and
just
person
,
however
much
perfect
he
be
,
beares
to
God
;
even
as
a
good
Father
more
loues
a
son
,
however
sorry
a
one
he
be
,
then
a
son
,
however
good
he
be
,
loue
his
Father
;
and
because
this
is
so
,
it
is
no
marviel
,
if
they
who
be
such
,
live
with
much
security
,
that
neither
in
this
present
life
any
thing
shall
be
fall
them
,
that
shall
be
evill
for
them
,
nor
that
that
felicity
which
is
promised
to
them
that
are
pious
,
&
just
,
shall
be
wanting
unto
them
in
the
life
everlasting
;
knowing
the
particular
Providence
of
God
;
and
they
are
just
,
accepting
the
justice
of
God
executed
on
Iesus
Christ
our
Lord
.
CONSID.
XXV
.
In
what
sort
pious
persons
are
moved
to
put
in
execution
the
justice
of
God
.
AVery
great
part
of
Christian
piety
,
as
I
understand
,
consisteth
in
this
,
that
a
man
should
never
dispose
of
himselfe
,
neither
in
effect
putting
his
own
will
in
execution
,
nor
saying
in
his
thought
,
This
would
bee
well
for
me
,
if
so
b●…he
haue
not
some
evident
signe
of
the
will
of
God
:
in
such
sort
,
that
when
the
state
wherein
he
findes
himselfe
,
the
place
,
or
the
manner
of
living
shall
become
wearisome
to
him
,
and
there
shall
come
thoughts
into
his
minde
,
saying
,
This
,
or
that
thing
would
fit
me
well
;
he
should
presently
say
,
But
what
know
I
,
if
this
would
bee
good
for
me
?
God
is
he
,
who
knows
what
is
good
,
and
since
he
knows
it
,
to
him
I
remit
my selfe
,
that
he
should
set
me
in
it
,
and
in
the
mean
space
I
will
belieue
,
that
that
which
is
best
for
me
,
is
to
continue
in
the
state
wherein
I
am
?
With
this
resolution
a
man
condemnes
the
judgement
of
humane
wisdome
,
and
reason
,
and
renounceth
his
naturall
light
,
and
enters
into
the
kingdome
of
God
,
remitting
himself
to
the
regiment
and
goverment
of
God
.
Furthermore
I
understand
,
that
albeit
to
some
Saints
of
the
old
Testament
,
and
to
others
of
the
new
,
God
hath
manifested
his
will
as
it
were
by
words
,
the
common
language
,
with
which
God
speakes
to
the
pious
,
is
to
put
it
into
their
hearts
that
which
they
should
doe
,
and
afterwards
to
necessitate
them
to
doe
it
,
or
to
facilitate
the
execution
thereof
;
in
such
sort
,
that
when
a
pious
person
shall
feel
himselfe
moved
to
change
his
state
,
place
,
or
manner
of
living
,
or
whatsoever
other
thing
,
in
which
he
shall
be
doubtfull
,
whether
it
be
a
motion
of
the
spirit
,
or
of
the
flesh
;
if
on
the
other
part
he
shall
see
himselfe
necessitated
to
put
it
in
execution
,
or
shall
find
much
facility
in
executing
it
,
he
shall
take
it
,
that
God
declares
his
will
unto
him
by
this
meanes
;
and
holding
that
demonstration
for
a
sufficient
token
of
Gods
will
,
he
shall
not
doubt
to
put
it
in
execution
.
If
he
shall
haue
the
will
,
but
neither
the
necessity
,
nor
the
facility
,
he
shall
keep
himselfe
quiet
;
and
if
so
be
he
shall
haue
the
necessity
,
or
the
facility
,
and
not
the
will
,
he
shall
likewise
abide
quiet
,
saying
If
this
be
the
will
of
God
,
he
will
put
it
into
my
will
,
that
I
should
put
it
in
execution
.
In
this
hee
shall
so
much
more
assure
himselfe
,
in
as
much
as
I
understand
it
,
and
hold
for
certain
and
firm
,
God
is
so
jealous
of
them
that
attend
to
this
piety
,
that
even
then
when
they
are
so
much
sollicited
by
sensuall
appetites
,
and
by
humane
affections
,
that
they
come
to
desire
the
execution
,
God
himselfe
hinders
them
,
to
the
intent
they
should
not
come
to
deprave
themselves
,
except
when
he
meanes
to
punish
them
;
letting
them
fall
into
that
which
they
desire
,
because
they
hold
it
a
good
thing
for
them
;
as
he
chastised
David
in
the
case
of
Bersabe
;
&
this
chastisement
is
very
terrible
:
which
as
I
understand
it
,
doth
not
consist
in
the
Execution
of
that
thing
which
a
man
desires
,
but
in
the
knowledge
of
the
inconvenience
,
wherein
he
findes
himselfe
to
bee
fallen
after
the
Execution
.
In
these
like
cases
also
pious
persons
know
the
will
of
God
,
but
it
is
that
will
of
his
,
which
is
with
wrath
,
and
with
fury
;
and
so
they
doe
confirme
themselves
in
the
deliberation
,
to
think
that
nothing
befits
them
,
but
that
in
which
they
finde
themselves
,
&
to
stand
attentive
to
heare
the
language
of
God
,
when
he
moves
the
will
,
and
facilitateth
,
and
necessitateth
the
Execution
thereof
.
With
which
language
I
understand
that
God
also
speaks
unto
the
impious
,
as
hee
spake
to
Nebuchadnezzar
,
and
as
he
spake
to
Darius
,
and
Cyrus
,
and
as
he
spake
to
Titus
and
Vespasian
.
But
there
is
very
great
difference
in
that
,
which
they
that
are
pious
doe
,
and
in
that
which
they
doe
that
are
impious
;
forasmuch
as
they
neither
knew
,
nor
doe
know
the
will
of
God
,
and
therefore
albeit
they
did
it
,
yet
for
all
this
they
did
not
serve
,
nor
doe
serve
God
therein
.
But
the
pious
,
because
they
know
the
will
of
God
,
and
knowing
it
put
it
in
execution
,
they
serve
God
therein
.
And
in
as
much
as
they
who
are
such
,
doe
set
themselves
to
all
their
works
with
this
knowledge
,
they
doe
,
as
I
understand
,
in
all
things
serve
God
.
Those
are
they
who
believe
,
and
doe
Gods
justice
executed
on
Iesus
Christ
our
Lord
.
CONSID.
XXVI
.
That
the
Flesh
,
whilst
it
is
unregenerated
Flesh
,
is
the
enemy
of
God
,
and
that
Regeneration
is
properly
the
work
of
the
holy
Spirit
.
SAint
Paul
the
Apostle
speaking
by
eyperience
of
the
holy
Spirit
,
condemnes
the
Flesh
for
the
enemy
of
God
.
I
understand
by
Flesh
all
men
,
in
as
much
as
they
are
not
regenerated
by
the
holy
Spirit
.
Humane
prudence
,
that
alwaies
opposeth
it selfe
against
the
holy
Spirit
,
holding
this
condemnation
for
an
hard
and
terrible
thing
,
and
not
willing
to
endure
it
,
will
haue
it
that
S.
Paul
meanes
by
Flesh
,
that
which
Socrates
,
or
Plato
would
haue
meant
,
that
is
,
the
Iudgement
of
the
Flesh.
In
this
opinion
all
they
who
follow
humane
wisdome
doe
concurre
,
holding
it
for
an
absurd
and
evill
thing
to
condemne
as
sinnes
,
al
the
works
of
unregenerated
Flesh.
For
,
according
to
their
opinion
,
there
are
some
,
with
which
unregenerated
men
doe
not
only
not
offend
God
,
but
in
effect
doe
him
service
,
such
as
are
those
,
wherein
they
agree
with
beasts
,
both
the
one
and
the
other
being
moved
by
naturall
instinct
;
as
for
a
Father
to
beget
Children
,
and
for
a
Son
to
nourish
his
Father
;
which
things
humane
wisdome
saith
,
since
they
be
not
vices
,
nay
rather
being
vertues
in
brute
beasts
,
it
is
no
waies
just
to
say
that
the
selfe
same
should
be
sinnes
in
unregenerated
men
:
for
in
such
case
the
condition
of
man-kinde
would
come
to
be
worse
then
that
of
brute
beasts
.
Here
I
understand
humane
wisdome
deceives
itselfe
,
in
as
much
as
it
doth
not
consider
,
that
the
brute
beast
having
neither
wisdome
,
nor
reason
,
doth
not
alter
the
order
of
God
,
nor
the
institution
of
nature
;
and
a
man
not
regenerated
by
the
holy
Spirit
,
by
his
prudence
,
and
reason
doth
continually
pervert
,
and
alter
it
,
nay
he
cannot
leaue
to
pervert
,
and
alter
it
,
in
as
much
as
being
proud
he
goes
mending
the
workes
of
God
by
his
own
reason
,
and
by
his
own
prudence
,
and
in
as
much
as
loving
himselfe
in
every
thing
that
he
doth
,
he
pretends
his
own
interest
,
and
his
own
proper
glory
;
and
so
hee
doth
not
follow
the
naturall
order
,
nor
pretends
the
glory
of
God
.
In
such
sort
as
the
Father
bringing
up
the
son
,
and
the
son
nourishing
the
Father
,
every
one
of
them
pretends
his
own
glory
,
&
his
own
interest
,
and
his
own
satisfaction
:
That
being
properly
in
men
through
the
vice
of
their
corrupted
flesh
,
which
leaves
to
loue
,
and
to
esteem
God
,
and
esteems
and
loves
it selfe
,
ayming
in
every
thing
at
its
own
proper
glory
,
and
its
own
proper
●…nterest
.
Whereupon
I
consider
in
this
present
life
that
which
is
in
the
house
of
a
great
Lord
,
who
hath
thirty
slaues
,
for
whom
he
doth
sufficiently
provide
all
necessary
things
,
and
ordaining
them
the
things
,
in
which
he
will
be
served
of
them
.
Of
these
thirty
slaves
I
imagine
that
ten
of
them
are
fooles
,
without
understanding
,
and
without
any
manner
of
discourse
,
altogether
as
Beasts
.
These
as
I
understand
it
,
without
perverting
,
and
without
altering
the
order
which
their
Lord
hath
given
them
,
doe
that
which
is
commanded
them
,
not
pretending
any
thing
else
,
but
only
to
obey
their
Lord
:
The
other
ten
,
I
suppose
,
are
well
experienced
,
and
haue
judgement
,
and
discretion
,
who
pretending
to
know
,
and
understand
as
much
as
their
Lord
,
and
sometimes
more
,
pervert
the
order
that
is
given
unto
them
,
supposing
to
finde
the
point
better
,
and
having
the
eye
to
their
own
interresses
,
haue
alwaies
an
eye
to
gaine
their
liberty
,
and
to
be
better
intreated
,
and
more
cherished
of
their
Lord
,
not
contenting
themselves
with
their
servitude
,
nor
contenting
themselues
with
that
ordinary
entertainment
which
they
receaue
from
their
Lord
:
The
other
Ten
,
I
imagine
to
my selfe
,
are
likewise
experienced
,
and
understanding
,
and
such
as
haue
judgement
,
wit
,
and
understanding
,
but
perswading
themselves
,
that
their
Lord
knowes
more
then
they
,
and
no
waies
serving
themselves
of
what
they
know
to
understand
their
Lords
meaning
in
that
which
is
commanded
them
,
without
perverting
or
altering
the
order
that
is
given
unto
them
,
obey
their
Lord
,
and
contenting
themselues
of
their
servitude
and
of
their
entertainment
obey
their
Lord
,
pretending
only
to
doe
that
which
is
ordained
them
for
the
profit
,
for
the
satisfaction
,
and
for
the
glory
of
their
Lord
.
The
first
Ten
serue
but
like
Beasts
with
their
bodies
,
and
these
in
the
world
are
the
brute
Beasts
.
The
second
Ten
in
serving
pretend
to
serue
,
but
offend
,
and
then
offend
most
,
when
they
serue
most
,
and
best
;
for
then
they
doe
most
alter
,
and
pervert
the
will
,
and
order
of
their
Lord
:
And
these
are
all
men
,
in
as
much
as
they
are
not
regenerated
by
the
holy
Spirit
:
The
third
Ten
serve
as
obedient
Sons
,
not
perverting
,
nor
altering
the
order
,
and
will
of
their
Lord
,
and
they
serue
both
with
their
bodies
,
and
with
their
mindes
;
and
these
are
the
men
that
are
regenerated
by
the
holy
Spirit
,
without
which
regeneration
it
is
impossible
that
men
should
reduce
themselues
to
this
degree
.
And
therefore
S.
Paul
well
saith
,
that
the
flesh
is
the
enemy
of
God
,
and
is
not
subject
to
the
Law
and
will
of
God
;
neither
though
it
would
,
could
it
,
in
as
much
as
a
man
doting
upon
his
own
wisdome
,
and
his
own
reason
,
pretends
to
mend
the
works
of
God
,
and
in
as
much
as
being
enamoured
of
himselfe
in
every
thing
which
he
doth
hee
hath
an
eye
unto
himselfe
.
To
the
intent
this
may
be
the
better
understood
,
I
say
,
that
by
regeneration
I
understand
that
change
,
and
outward
,
and
inward
Renovation
,
which
the
holy
Spirit
doth
in
those
persons
,
who
believing
in
Iesus
Christ
,
and
accepting
as
their
own
,
Gods
justice
,
that
hee
executed
upon
Christ
,
are
changed
,
and
renewed
in
all
their
affections
,
in
such
sort
,
that
no
waies
pretending
in
the
execution
of
their
own
appetites
,
nor
in
the
sway
of
their
own
affections
,
that
which
they
did
pretend
before
their
regeneration
,
having
lost
that
understanding
to
goe
about
mending
of
Gods
works
,
and
having
lost
their
own
loue
,
whereby
they
loved
themselues
,
as
if
one
of
the
Tenne
slaues
of
the
second
order
should
passe
to
the
number
of
the
Ten
of
the
third
order
.
Those
men
,
who
by
wit
,
and
humane
artifice
pretend
to
change
themselues
,
and
to
renew
themselues
,
as
I
understand
it
,
doe
not
obtain
this
Christian
regeneration
,
but
that
which
is
humane
,
that
which
is
of
the
flesh
,
and
of
humane
wisdome
,
&
reason
;
such
as
was
that
of
some
heathen
Philosophers
.
For
in
Christian
reason
the
holy
Spirit
only
hath
part
,
nay
it
is
so
much
Regeneration
,
and
Renova●…ion
,
in
as
much
as
it
is
wrought
by
the
holy
Spirit
;
that
is
in
as
much
as
the
holy
Spirit
works
it
in
a
man
,
when
he
feeling
his
election
,
and
his
vocation
,
and
permitting
the
holy
Spirit
to
work
in
him
without
pretending
to
work
of
himselfe
,
nor
to
follow
his
proper
judgement
,
nor
his
proper
opinion
in
any
thing
,
when
hee
thinks
himselfe
to
stand
farthest
off
from
his
Regeneration
,
and
Renovation
,
findes
himselfe
more
neer
,
and
more
intire
,
and
more
perfect
therein
.
And
this
is
that
Regeneration
,
and
Renovation
,
which
S.
Paul
saith
,
the
holy
Spirit
works
in
them
which
are
true
Christians
.
And
this
is
that
selfe
same
,
which
the
sonne
of
God
himselfe
our
Lord
,
&
Saviour
Iesus
Christ
spake
of
to
Nicodemus
.
CONSID.
XXVII
.
That
by
Mortification
a
Christian
man
maintaines
himselfe
in
his
resolution
,
and
by
reducing
of
his
minde
to
God
,
he
maintaines
himselfe
in
the
certainty
of
Gods
providence
.
THE
man
that
being
called
of
God
,
feeling
his
vocation
,
and
answering
unto
it
applies
himselfe
with
his
minde
to
piety
,
as
I
understand
it
,
is
first
moved
to
resolue
himselfe
touching
the
world
,
not
willing
to
haue
from
it
any
greater
part
,
then
that
which
it
shall
please
God
that
he
should
haue
in
the
dignities
thereof
,
and
in
the
estimation
thereof
;
and
he
is
moved
to
resolve
with
himselfe
,
not
desiring
touching
his
body
neither
more
commodities
,
nor
any
better
condition
in
outward
matters
,
then
it
shall
please
God
to
put
him
into
.
Furthermore
I
understand
,
that
a
man
cannot
maintaine
himselfe
in
his
resolution
with
the
world
,
if
so
be
he
doe
not
mortifie
the
affections
that
live
in
him
,
of
Ambition
,
and
Avarice
,
and
of
selfe-estimation
;
neither
can
he
sustaine
himselfe
in
his
Resolution
with
himselfe
,
if
he
doe
not
mortifie
his
sensuall
appetites
that
liue
in
his
body
.
And
therefore
after
that
the
feeling
of
his
vocation
hath
moved
him
to
these
two
Resolutions
,
the
feeling
of
that
faith
,
whereunto
he
is
called
,
together
with
the
holy
Spirit
,
which
together
with
Faith
is
communicated
unto
him
,
dorh
mortify
in
him
the
affections
which
might
hinder
,
and
disturb
the
Resolution
with
the
world
;
and
the
appetites
that
might
hinder
and
disturb
the
Resolution
with
himselfe
;
in
such
sort
,
as
Faith
,
and
the
holy
Spirit
doth
mortifie
the
affections
and
appetites
of
a
man
to
conserue
,
and
maintain
him
in
those
Resolutions
,
which
through
his
vocation
he
hath
made
with
the
world
,
and
with
himselfe
.
Whereupon
I
understand
it
,
that
for
a
pious
person
to
feel
himselfe
sollicited
by
ambition
,
and
his
own
proper
estimation
,
is
not
a
●…igne
,
that
he
stands
not
resolute
with
the
world
,
but
that
he
hath
not
mortified
his
affections
.
Likewise
I
understand
,
that
for
a
pious
person
to
feel
himselfe
sollicited
by
the
pleasures
of
the
body
,
is
not
a
signe
that
he
stands
not
resolved
with
himselfe
,
but
that
he
hath
not
mortified
his
Appetites
.
And
so
I
take
this
Resolution
,
that
a
pious
person
,
who
answering
to
his
Vocation
is
resolved
with
the
world
,
and
with
himselfe
,
desiring
to
maintain
himselfe
in
his
Resolutions
,
ought
to
attend
unto
Mortification
,
which
as
hath
been
said
,
maintaines
a
person
in
his
Resolutions
.
I
likewise
understand
,
that
the
selfe
same
calling
of
God
doth
moue
a
man
being
called
to
accept
the
particular
Providence
of
God
in
all
things
;
holding
for
certain
that
all
are
his
works
,
wherein
his
will
doth
particularly
concurre
.
And
I
understand
,
that
the
Faith
whereunto
a
man
is
called
,
and
the
holy
Spirit
,
which
by
Faith
is
communicated
unto
him
,
doe
bring
a
man
to
content
himselfe
of
every
thing
that
befals
him
,
either
good
,
or
evill
;
holding
it
all
for
good
,
to
the
intent
,
that
hee
should
sustaine
himselfe
in
his
certainty
,
in
which
he
could
not
maintain
himselfe
,
but
by
being
brought
to
this
passe
.
And
hence
also
I
understand
,
that
for
a
pious
person
to
resent
himselfe
of
those
things
,
which
happen
amisse
to
him
touching
his
body
,
is
not
a
signe
,
that
he
hath
not
certification
of
Gods
providence
,
but
that
hee
hath
not
reduced
his
minde
to
content
himselfe
of
that
which
God
doth
.
And
so
I
resolve
my selfe
in
this
matter
,
that
together
with
a
mans
attending
unto
the
mortification
of
his
Affections
,
and
of
his
appetites
,
he
ought
to
attend
to
reduce
his
minde
to
this
conformity
to
the
will
of
God
.
For
in
this
manner
maintaining
his
own
Resolutions
in
himselfe
,
he
shall
also
maintain
the
Certainty
of
Gods
providence
,
and
shall
likewise
maintain
himselfe
in
piety
,
justice
,
and
holinesse
,
which
is
got
by
believing
on
Iesus
Christ
our
Lord
.
CONSID.
XXVIII
.
For
a
man
to
assure
himselfe
of
his
Vocation
.
FOrasmuch
as
I
understand
,
it
doth
greatly
import
,
that
a
man
should
be
certain
,
that
he
is
called
of
God
to
the
grace
of
the
Gospell
of
Christ
,
that
is
,
to
the
intent
,
that
believing
in
Christ
he
should
obtain
immortality
,
and
eternall
life
:
(
for
this
certainty
works
in
him
the
resolution
with
the
world
,
and
with
himselfe
,
and
mortification
,
by
which
he
is
maintained
in
his
resolutions
.
)
I
come
now
to
say
,
that
a
person
that
shall
not
haue
had
a
Vocation
so
evident
,
so
cleare
,
and
exterior
,
as
was
that
of
S.
Paul
,
after
the
comming
of
the
holy
Spirit
;
or
as
was
that
of
the
Apostles
,
whilst
Christ
conversed
with
men
;
nor
so
effectuall
,
and
powerfull
,
as
in
some
persons
,
in
whom
,
although
it
be
inward
,
the
effects
are
so
evident
,
as
may
serve
for
outward
;
but
shall
have
had
a
quiet
,
and
remisse
Uocation
,
as
it
is
in
those
persons
,
in
whom
it
being
inward
,
and
notable
to
shew
it selfe
by
outward
signes
,
because
they
are
of
themselves
outwardly
moderate
in
their
affections
,
and
appetites
:
I
say
that
such
a
person
may
certifie
himselfe
of
his
Uocation
,
by
the
sense
,
that
he
hath
of
his
justification
through
Faith
.
I
would
say
,
that
when
a
Pious
person
being
moved
unto
Christian
piety
,
or
having
understood
the
motion
,
shall
doubt
whether
he
were
moved
,
because
he
was
called
of
God
,
or
that
he
was
sollicited
of
his
own
selfe-loue
,
finding
in
himselfe
some
sense
of
his
justification
by
Faith
,
that
is
,
of
peace
of
conscience
,
which
they
obtain
,
who
believing
make
Gods
justice
their
own
;
hee
may
well
assure
himselfe
,
that
his
motion
to
piety
was
the
Uocation
of
God
,
and
no
designe
of
humane
wisdome
;
this
being
certaine
,
that
only
they
,
who
are
called
of
God
,
doe
feel
in
themselves
the
benefit
of
Gods
justice
executed
on
Christ
Iesus
.
CONSID.
XXIX
.
That
to
believe
with
difficulty
is
a
signe
of
Vocation
.
THE
Easinesse
with
which
they
believe
the
matters
of
Christian
Faith
,
who
believe
by
Opinion
,
by
Relation
,
and
by
perswasion
;
and
the
Difficulty
with
which
they
believe
them
,
who
believe
them
by
Inspiration
,
&
Revelation
,
hath
led
me
to
this
Consideration
,
that
they
,
who
believe
by
Relation
,
amongst
some
true
things
believe
many
false
,
and
are
likewise
more
easie
to
belieue
false
things
then
true
;
and
they
,
who
belieue
by
Revelation
,
belieue
only
true
things
,
and
o●…
falsities
they
admit
none
;
in
such
sort
,
that
the
difficulty
of
believing
is
rather
a
signe
of
Vocation
,
then
the
easinesse
.
He
that
believes
by
Revelation
,
believes
as
much
as
he
feels
,
and
because
in
those
things
which
he
doth
not
feel
,
he
findes
contradiction
,
he
believes
that
which
is
inspired
,
and
revealed
unto
him
,
and
yet
not
that
alwaies
,
but
when
the
Revelation
,
and
Inspiration
,
and
the
inward
sense
is
liuely
and
intire
.
They
who
obtain
this
Faith
,
Christ
calls
them
Blessed
,
and
these
selfesame
are
the
sonnes
of
God
.
And
this
is
the
faith
,
that
alwaies
leads
Charity
,
and
Hope
in
its
company
,
and
without
which
it
is
impossible
to
please
God
;
That
which
purifies
the
hearts
,
makes
them
clean
,
&
quickens
them
;
Of
which
our
omnipotent
God
make
us
rich
by
Christ
our
Lord
.
CONSID.
XXX
.
That
God
in
communicating
spirituall
things
unt●…●…s
,
dealeth
as
in
giving
the
fruits
of
the
earth
.
SEtting
my selfe
sometimes
to
accompt
with
God
,
I
say
unto
him
in
this
sort
:
Wherefore
Lord
,
when
you
call
a
person
to
your
kingdome
,
doe
you
not
make
him
presently
feel
his
justification
?
Doe
you
not
presently
giue
him
th●…
holy
Spirit
,
which
should
rule
,
and
govern
him
?
And
why
doe
you
not
show
unto
him
your
presence
?
To
this
it
seems
to
me
,
that
he
makes
answer
to
me
,
saying
,
For
the
selfe
same
cause
,
that
I
doe
not
make
the
graine
as
soone
as
it
is
sowne
,
to
spring
,
so
that
it
may
be
reaped
.
This
,
say
I
,
is
the
curse
of
sin
:
And
this
other
matter
,
saith
he
,
is
also
through
the
curse
of
sinne
.
Againe
,
say
I
,
Since
you
haue
done
it
with
S.
Paul
,
and
with
some
others
,
why
doe
you
it
not
generally
with
all
?
For
the
selfe
same
cause
(
replies
he
)
that
I
haue
sometimes
given
men
bread
to
eat
without
causing
it
to
grow
by
the
ordinary
way
,
willing
to
shew
my
omnipotency
both
in
the
one
and
the
other
.
As
those
persons
(
say
I
)
Lord
to
whom
thou
hast
given
bread
by
extraordinary
waies
,
doe
more
acknowledge
that
bread
from
thy
liberality
,
then
those
other
,
who
haue
it
by
ordinary
waies
;
even
so
also
all
thine
elect
would
more
acknowledge
all
their
inward
gifts
from
thy
liberality
,
if
so
be
thou
wouldst
doe
with
them
that
which
thou
didst
with
S.
Paul
,
rather
then
guîding
them
,
as
thou
guidest
them
by
an
ordinary
way
.
I
will
(
saith
God
)
that
both
the
one
,
and
the
other
should
acknowledge
from
me
that
which
they
obtain
by
the
ordinary
way
,
&
that
so
much
the
more
,
as
it
seemes
to
themselves
,
that
they
get
it
by
industry
,
and
labour
.
For
in
this
thing
I
will
,
that
they
should
mortifie
the
judgement
of
theîr
humane
wisdome
which
mortification
should
not
be
necessary
,
if
they
had
these
things
by
extraordinary
way
.
I
will
haue
the
labourer
to
labour
the
ground
,
and
to
sow
his
seed
,
and
I
will
that
hee
shall
attribute
to
me
the
fruit
of
all
his
labours
.
I
will
likewise
that
the
spirituall
persons
labouring
,
and
travelling
themselves
should
submit
themselves
to
believe
,
and
to
loue
,
and
that
they
should
so
get
iustification
,
and
the
holy
Spirit
;
and
I
will
,
that
they
attribute
all
unto
me
.
And
hold
thou
it
for
certain
,
that
as
the
labourer
should
proue
himselfe
very
rash
,
that
should
think
to
gather
much
grain
,
having
the
water
at
his
command
when
he
pleased
,
and
the
Sun
when
hee
pleased
:
so
likewise
should
that
spirituall
person
be
very
rash
who
would
hope
to
encrease
much
in
piety
,
having
the
inspirations
in
his
own
power
when
he
would
.
Whereupon
hold
for
certain
,
that
he
doth
take
the
better
,
who
freely
in
all
things
,
and
every
where
leaues
it
for
me
to
doe
,
without
opposing
himselfe
in
any
thing
,
and
without
supposing
to
governe
by
himselfe
that
which
ought
to
be
governed
by
mee
.
With
these
Considerations
I
put
my
minde
in
quiet
,
when
I
finde
it
impatient
,
and
not
well
enduring
to
expect
God
,
remitting
my selfe
in
all
things
,
and
every
where
to
my
God
;
being
assured
,
that
he
doth
govern
,
&
will
govern
me
in
this
Christian
businesse
according
to
my
necessity
through
his
only
begotten
Son
Iesus
Christ
our
Lord
.
CONSID.
XXXI
.
That
the
liuelinesse
of
Affections
is
more
dammageable
then
that
of
the
Appetites
;
and
that
it
is
necessary
that
both
the
one
,
and
the
other
should
be
Mortified
.
EXamining
in
what
properly
the
Liuelinesse
of
Affections
,
and
of
the
Appetites
doth
consist
,
and
when
this
Liuelinesse
doth
offend
,
and
when
it
doth
not
offend
,
and
verify●…g
,
that
the
Liuelinesse
of
Affections
consisteth
in
the
inward
satisfaction
that
is
according
to
the
flesh
,
that
is
,
when
a
man
abides
aliue
and
vigorous
in
rellishing
with
the
senses
of
his
minde
the
things
that
belong
to
the
world
,
such
as
are
honours
done
to
him
,
selfe-boastings
,
and
that
which
is
principall
,
his
reputatlon
,
&
fame
.
And
I
understand
that
the
Liuelinesse
of
Appetites
consisteth
in
the
outward
satisfactions
,
that
is
,
when
a
man
abides
aliue
,
and
vigorous
to
rellish
with
his
fiue
bodily
senses
,
the
thing●…
that
delight
,
and
content
the
sensuality
.
And
resolving
my selfe
,
that
this
Liuelinesse
of
Affections
,
and
Appetites
is
then
hurtfull
,
when
he
who
hath
it
,
knowes
it
not
,
nor
understands
it
,
or
doth
not
hold
it
for
a
fault
,
nor
defect
;
and
that
then
it
doth
not
hurt
,
when
he
that
hath
it
,
knowes
it
,
and
understands
it
,
and
holding
it
for
a
defect
,
and
vice
,
goes
by
litle
,
and
litle
refrayning
and
mortifying
it
;
I
come
to
consider
,
which
of
the
twois
most
dammageable
,
and
most
contrary
to
the
holy
Spirit
,
either
the
Liuelinesse
of
Affections
,
or
of
that
of
the
Appetites
?
In
this
resolution
I
come
first
considering
,
that
the
Liuelinesse
of
Affections
holds
the
inward
man
aliue
in
the
things
of
the
world
;
and
that
the
Liuelinesse
of
Appetites
holds
the
outward
man
in
things
of
the
Flesh.
And
I
understand
that
by
how
much
the
soule
is
more
worthy
then
the
Body
,
by
so
much
is
the
Liuelinesse
of
Affections
more
contrary
to
the
spirit
,
then
that
of
the
Flesh.
Furthermore
I
consider
in
this
matter
;
A
certain
person
goes
to
a
feast
for
his
own
satisfaction
,
I
would
say
,
to
satisfie
his
Appetites
in
seeing
,
hearing
,
smelling
,
tasting
,
&
touching
;
and
another
person
goes
to
comply
with
the
world
for
the
satisfaction
of
him
that
makes
the
Feast
:
And
it
will
seeme
,
that
in
him
that
goes
for
his
owne
satisfaction
there
is
greater
Liuelinesse
,
then
in
him
that
goes
for
others
satisfaction
,
and
it
is
not
true
:
for
if
in
him
that
goes
for
others
satisfaction
,
the
Affections
of
his
own
proper
estimation
,
&
of
the
honour
of
the
world
were
not
aliue
,
he
would
not
goe
:
in
such
sort
,
that
albeit
he
doth
not
goe
being
drawn
by
his
Appetites
,
yet
hee
goes
being
drawn
by
his
own
affections
,
and
by
theirs
whom
he
desires
to
please
.
It
being
very
true
,
that
that
person
that
goes
for
his
own
satisfaction
,
satisfies
his
own
Appetites
;
and
he
that
goes
for
others
satisfaction
,
satisfies
his
own
Affections
,
and
others
:
It
is
cleare
that
the
satisfaction
of
the
Affections
is
more
dammageable
,
and
more
contrary
to
the
spirit
,
then
that
of
the
Appetites
.
Furthermore
I
consider
,
that
in
the
eyes
of
humane
wisdome
he
is
reprehended
,
and
defamed
,
that
is
unbridledly
aliue
in
his
Appetites
;
And
he
is
praised
,
and
honoured
,
that
is
moderate
,
and
temperate
in
them
;
and
hee
is
esteemed
to
be
a
Saint
,
that
hath
altogether
mortified
them
.
And
on
the
contrary
,
he
is
esteemed
,
and
prized
,
that
keeps
liuely
his
Affections
of
honour
,
and
his
own
particular
esteem
;
and
he
is
esteemed
vile
,
and
of
no
worth
,
that
is
in
all
these
things
mortified
.
Now
it
being
true
,
that
to
the
eies
of
humane
wisdome
that
alwaies
appears
great
,
which
to
the
eyes
of
the
holy
Spirit
seems
litle
,
&
that
alwaies
appeares
litle
to
humane
wisdome
,
which
appeares
great
to
the
holy
Spirit
,
it
will
easily
follow
that
humane
wisdome
holding
the
Appetites
more
dammageable
then
the
Affections
,
the
holy
Spirit
will
hold
the
Affections
more
dammageable
then
the
Appetites
.
Many
other
things
might
be
considered
to
confirm
this
,
but
these
abundantly
suffice
to
come
to
my
intent
,
which
is
this
,
that
that
pe●…son
,
who
studies
to
be
like
unto
Christ
,
and
like
unto
God
,
and
to
comprehend
the
Christian
perfection
,
in
which
he
is
comprised
by
the
incorporation
whereby
he
stands
incorporated
in
Christ
,
must
attend
to
the
Mortification
of
his
Affections
and
Appetites
,
alwaies
keeping
strict
account
with
them
to
kill
them
in
that
wherein
hee
shall
see
them
aliue
.
But
principally
hee
ought
to
attend
to
the
mortification
of
his
Affections
,
as
well
for
that
respect
,
which
we
haue
spoken
of
,
as
also
because
in
the
death
of
the
Affections
the
Appetites
dye
,
But
the
Affections
doe
not
at
all
dye
in
the
death
of
the
Appetites
,
nay
it
comes
to
passe
,
that
in
the
death
of
the
Appetites
the
Affections
revive
:
For
,
as
hath
been
said
,
in
in
the
eyes
of
humane
wisdome
the
mortification
of
the
Appetites
is
very
highly
esteemed
of
.
Hereby
I
understand
this
,
that
when
any
Person
kills
his
Affections
by
Humane
wisdome
,
and
industry
,
despising
Honour
,
and
reputation
of
the
world
,
he
growes
Vicious
,
and
Licentious
;
for
the
Appetites
live
,
and
grow
unbridled
:
And
when
another
Person
kills
his
Affections
by
the
Holy
Spirit
,
hee
doth
together
therewith
kill
his
Appetites
:
by
which
proofe
a
man
may
judge
of
many
designes
,
and
motions
pertaining
to
the
despising
of
the
world
,
whether
they
be
of
humane
spirit
,
or
from
the
Holy
Ghost
.
I
would
that
in
mee
the
Affections
were
altogether
dead
,
and
likewise
the
Appetites
,
so
that
neither
my
minde
should
be
delighted
with
any
thing
,
that
were
not
spirituall
,
and
divine
,
nor
my
body
should
take
of
the
things
of
the
world
more
then
that
which
sufficeth
to
maintaine
,
and
sustaine
them
in
the
world
the
time
that
God
hath
ordained
,
that
it
should
live
here
!
But
if
so
be
I
must
runne
out
in
any
thing
,
and
that
some
kinde
of
Livelinesse
is
to
be
kpet
,
That
of
the
Appetites
would
lesse
displease
me
,
then
that
of
the
Affections
.
I
would
say
,
I
should
hold
it
for
lesse
inconvenient
to
see
in
me
some
Livelinesse
of
Appetites
,
and
to
satisfy
my selfe
in
them
,
then
to
see
in
my selfe
any
Livelinesse
of
Affections
,
and
to
satisfy
my selfe
,
and
others
in
them
.
Nay
verily
if
the
shame
of
the
world
,
and
the
ill
example
I
should
give
to
spirituall
persons
did
not
restraine
me
,
I
could
scarce
containe
my selfe
sometimes
from
suffering
my selfe
to
be
transported
to
the
satisfaction
of
my
Appetites
,
holding
it
for
certaine
,
that
by
that
meanes
I
should
sooner
mortify
my
Affections
,
and
that
my
Affections
dying
,
my
Appetites
would
also
dye
w●…th
them
,
I
will
adde
this
,
that
the
Affections
are
mortified
,
when
a
man
having
opportunity
to
grow
in
Honour
,
and
reputation
,
and
in
much
credit
with
men
,
will
not
,
but
renounceth
all
:
And
that
the
Appetites
are
mortified
,
when
a
man
properly
may
satisfie
them
,
and
doth
not
satisfie
them
.
He
that
mortifies
his
Appetites
,
doth
kill
his
flesh
,
and
he
that
mortifies
his
Affections
,
crucifieth
himselfe
entirely
with
Iesus
Christ
our
Lord
.
In
saying
,
that
sometimes
satisfying
my
Appetites
I
should
think
to
mortify
my
Affections
,
I
meane
that
the
shame
,
and
confusion
,
which
I
should
deserve
in
having
satisfied
my
Appetites
,
would
be
a
cause
,
that
I
should
not
think
to
put
in
execution
my
Affections
,
and
that
I
should
be
wary
from
any
more
satisfying
my
Appetites
,
as
I
hold
for
certaine
many
of
those
persons
prove
in
themselves
,
who
attend
unto
the
Spirit
,
of
which
Persons
only
I
speake
.
CONSID.
XXXII
.
In
what
consisteth
the
abuse
,
and
in
what
consisteth
the
use
of
Jmages
,
and
of
Holy
Scriptures
,
I
Vnderstand
it
,
that
learned
men
being
without
the
Spirit
,
doe
suffer
the
selfe
same
deceit
in
the
Holy
In
the
selfe
same
manner
a
learned
man
without
the
Spirit
keepes
written
in
Holy
Scripture
the
things
,
that
pertaine
to
a
Christian
man
;
that
which
hee
ought
to
believe
,
and
that
which
he
ought
to
doe
;
in
such
sort
,
that
when
ever
he
gets
his
book
,
he
understands
both
the
one
,
and
the
other
:
And
this
seeming
sufficient
to
him
,
he
imployes
all
his
study
,
and
all
his
diligence
in
having
many
bookes
,
that
may
declare
unto
him
Holy
Scripture
,
not
caring
at
all
to
imprint
in
his
minde
that
which
hee
reads
,
and
that
which
he
studies
in
Holy
Scripture
,
nor
to
forme
his
opinions
,
nor
his
conceits
in
things
pertaining
unto
Christian
Piety
according
to
that
he
there
reads
,
and
studies
.
And
it
comes
to
passe
,
that
being
desirous
to
understand
some
secret
of
God
,
and
of
spirituall
matters
,
applying
himselfe
to
seeke
it
in
Holy
Scripture
,
he
doth
not
lift
up
his
minde
to
pray
God
that
he
would
shew
it
him
,
and
that
hee
would
teach
it
him
,
in
such
sort
,
that
he
doth
take
for
his
aime
the
spirit
of
God
;
but
that
which
by
his
owne
proper
nature
,
and
his
owne
proper
wit
he
learnes
from
that
,
which
was
written
by
them
,
who
had
the
spirit
of
God
.
And
if
so
be
they
suffer
this
deceit
,
that
handle
the
Scriptures
which
were
written
by
the
holy
spirit
,
what
may
wee
think
is
the
deceit
of
them
,
who
handle
the
writings
,
that
are
written
by
humane
spirit
?
The
unlearned
man
,
that
hath
the
spirit
,
serveth
himselfe
of
Images
as
of
an
Alphabet
of
Christian
Pietie
;
forasmuch
as
hee
so
much
serves
himselfe
of
the
Picture
of
Christ
Crucified
,
as
much
as
serves
to
imprint
in
his
mind
that
which
Christ
suffered
,
and
to
tast
,
and
feele
the
benefit
of
Christ
.
And
when
hee
hath
imprinted
him
,
and
tasteth
,
and
feeleth
him
,
hee
cares
no
more
for
the
Picture
,
leaving
it
to
so
serve
for
an
Alphabet
to
other
beginners
:
And
when
he
hath
Christ
in
his
minde
,
when
he
is
inspired
to
demand
any
thing
of
Christ
,
hee
careth
not
to
set
his
corporall
eyes
on
the
Picture
,
but
sets
his
spirituall
on
the
impression
,
which
he
keepes
in
his
minde
:
In
like
manner
a
learned
man
,
that
hath
the
spirit
,
serveth
himselfe
of
holy
Scriptures
,
as
of
an
Alphabet
of
Christian
pietie
,
wherein
hee
reads
that
which
appertaines
to
pietie
,
untill
such
time
,
as
it
penetrate
into
his
minde
,
so
that
he
tasteth
,
and
feeleth
not
by
Iudgment
,
nor
by
humane
Wisedome
,
but
by
his
own
proper
minde
,
in
which
he
imprints
those
conceits
,
and
those
opinions
of
God
,
which
are
there
written
;
in
such
manner
,
as
when
there
comes
unto
him
a
desire
to
understand
any
secret
of
God
,
first
he
goes
to
the
booke
of
his
minde
,
first
he
consults
with
the
spirit
of
God
,
and
afterward
hee
goes
to
prove
that
which
he
hath
understood
,
with
that
which
he
findes
written
in
those
holy
books
;
in
such
sort
,
as
having
at
first
served
himselfe
of
holy
Scriptures
,
as
of
an
Alphabet
,
hee
afterwards
leaves
them
to
serve
for
the
same
effect
to
other
beginners
,
hee
attending
to
the
inward
inspirations
,
having
for
his
proper
master
the
spirit
of
God
,
and
serving
himselfe
of
holy
Scriptures
,
as
of
an
holy
conversation
,
and
which
causeth
refreshment
unto
him
,
altogether
putting
from
himselfe
all
those
writings
which
are
written
by
humane
spirit
.
And
so
as
well
in
the
unlearned
with
the
spirit
,
as
in
the
learned
with
the
spirit
,
as
I
understand
it
in
this
manner
,
is
fulfilled
that
,
which
was
prophecyed
of
the
time
of
the
Gospell
,
where
it
is
said
,
they
shall
be
all
taught
of
God
,
accordingly
as
they
experiment
in
themselues
,
who
obtaine
the
spirit
,
which
is
communicated
by
Iesus
Christ
our
Lord
.
CONSID.
XXXIII
.
In
what
manner
through
the
patience
,
and
through
the
Consolation
of
the
Scriptures
we
maintain
our selves
in
Hope
.
ACcording
to
S.
Paul
,
wee
who
in
this
life
abide
in
the
kingdome
of
God
,
Maintain
our selves
in
the
hope
of
eternall
life
through
patience
,
and
consolation
of
the
Scriptures
.
The
patience
consisteth
in
this
,
that
although
the
accomplishment
of
that
which
we
desire
,
seem
long
,
we
doe
the
more
fortifie
our
minds
to
hope
more
and
more
,
no
waies
departing
from
confidence
.
And
the
consolation
of
Scriptures
consisteth
in
this
,
that
reading
in
them
the
promises
of
God
,
we
doe
anew
confirm
,
and
fortify
our selves
in
Hope
;
there
betiding
unto
us
that
which
betides
to
one
,
to
whom
a
Lord
promiseth
by
his
Letters
a
thousand
Duckets
of
In-comes
,
who
maintains
himselfe
in
the
Hope
to
haue
that
revenew
through
patience
,
fotti●…ying
his
heart
more
and
more
through
hope
,
when
it
seemes
to
him
,
that
the
accomplishment
of
the
promise
is
delayed
,
no
waies
departing
from
his
hope
,
&
comforting
himselfe
with
the
Letter
of
the
Lord
,
in
which
reading
the
promise
,
he
doth
anew
comfort
himselfe
in
hope
,
and
anew
confirm
himselfe
in
the
confidence
which
hee
hath
to
obtain
the
revenew
which
is
promised
him
.
I
would
say
,
that
like
as
he
supporting
the
delay
,
and
reading
the
Letter
conserues
himselfe
,
till
the
promise
be
made
good
unto
him
:
So
wee
on
the
other
side
bearing
the
delay
of
Christs
second
comming
,
and
reading
the
holy
Scriptures
,
confirm
ou●…selves
,
untill
we
come
unto
that
eternall
life
,
which
is
promised
us
by
Iesus
Christ
our
Lord
.
CONSID.
XXXIV
.
In
what
doth
consist
the
benefit
which
men
haue
obtained
from
God
by
Christ
.
A
Certain
rich
man
hath
a
woman
slaue
vitious
,
and
ill
inclined
,
who
hath
her
children
also
vitious
,
and
ill
inclined
,
as
her selfe
is
.
He
because
they
be
such
,
will
not
for
some
time
keep
them
in
his
house
;
but
at
another
time
for
some
other
occasion
hee
contents
himselfe
to
keep
and
maintain
some
of
them
in
his
house
;
and
moreover
to
the
end
they
may
more
willingly
stay
with
him
,
it
pleaseth
him
to
use
them
as
sonnes
.
And
because
hee
sees
their
evill
inclination
,
and
sees
,
that
if
so
be
he
goe
by
the
way
of
rigour
with
them
,
it
will
be
impossible
to
keep
them
in
his
house
,
he
doth
not
onely
pardon
them
for
being
born
of
a
vitious
and
ill
inclined
slave
,
(
For
,
for
as
much
as
concernes
this
point
,
he
did
set
his
minde
at
quiet
,
when
he
took
them
into
his
house
:
)
but
he
likewise
pardons
all
that
which
they
shall
doe
,
being
vitiously
,
and
villanously
drawn
,
and
overcome
by
the
evill
inclination
with
which
they
were
born
.
And
they
by
the
good
usage
of
their
Lord
,
who
hath
made
himself
a
Father
unto
the
,
and
by
the
good
customes
,
that
they
learn
,
being
in
his
house
,
goe
leaving
that
which
they
inherit
from
their
old
,
and
evill
mother
,
and
goe
getting
that
which
they
see
in
their
new
,
and
good
Father
:
and
in
this
manner
they
come
to
be
heyres
of
the
goods
of
their
Lord
,
who
is
become
unto
them
a
Father
.
By
this
similitude
I
understand
in
what
Christs
benefit
towards
men
doth
consist
.
The
rich
man
is
God
.
The
evill
slave
is
humane
nature
depraved
by
the
first
transgression
.
Her
sonnes
are
all
mankinde
.
The
house
of
God
is
the
kingdome
of
God
.
The
time
,
in
which
God
admits
men
into
his
kingdome
,
is
the
time
of
the
Gospell
.
The
occasion
is
the
justice
of
God
executed
on
Iesus
Christ
our
Lord
:
For
this
God
is
content
to
admit
into
his
kingdome
them
that
come
unto
him
,
and
to
hold
them
for
sonnes
,
and
to
use
them
as
sonnes
.
And
because
he
knows
their
evill
inclination
,
&
sees
,
that
if
he
use
rigour
with
them
,
it
will
be
impossible
for
them
to
keep
themselves
in
his
kingdome
,
he
pardoneth
them
not
onely
the
fault
of
their
depraved
nature
,
with
which
they
are
born
,
which
is
originall
sin
,
(
for
as
much
as
belongs
to
originall
sin
,
he
pardons
it
,
when
hee
admits
them
to
his
kingdome
;
)
but
also
all
those
things
,
which
they
shall
doe
vitiously
,
and
villanously
,
being
drawn
,
and
overcome
by
that
evill
inclination
,
with
which
they
were
born
,
(
which
is
proper
,
and
naturall
unto
them
,
)
whilst
they
goe
combating
,
and
contrasting
with
it
.
Whereupon
they
by
the
favour
of
God
,
who
of
a
Lord
is
become
unto
them
a
Father
,
making
them
sonnes
of
slaues
,
and
by
the
good
customes
which
they
learne
continuing
in
the
kingdome
of
God
,
goe
by
litle
and
litle
forsaking
that
which
they
hold
of
their
old
,
evill
,
and
vicious
mother
;
and
goe
on
getting
that
which
they
see
in
their
new
,
good
and
heavenly
Father
,
leaving
both
to
appeare
,
and
to
be
like
their
mother
.
And
as
before
they
came
unto
the
kingdome
of
God●…
▪
they
had
and
represented
in
them
the
image
&
the
likenesse
of
depraved
nature
:
so
likewise
being
entered
into
the
kingdome
of
God
,
they
haue
and
represent
in
themselves
the
image
and
similitude
of
God
;
recovering
that
which
the
first
man
lost
.
By
this
I
understand
,
in
what
sort
a
man
was
created
unto
the
likenesse
and
similitude
o
God
,
and
in
what
doth
consist
the
benefit
that
men
haue
received
by
Iesus
Christ
our
Lord
.
CONSID.
XXXV
.
Whence
it
is
,
that
that
difficulty
comes
,
which
pious
persons
haue
to
continue
in
that
whith
appertaines
to
Piety
,
and
Justification
.
Considering
that
the
duty
of
Piety
is
for
a
man
to
content
himselfe
of
every
thing
which
God
doth
,
perswading
himselfe
and
holding
for
certain
,
that
all
that
so
comes
to
him
,
is
Good
,
and
Holy
,
and
Iust
:
And
believing
that
all
that
which
comes
to
passe
in
this
present
life
,
comes
to
passe
by
divine
providence
,
without
admitting
,
that
anything
should
come
to
passe
by
chance
:
And
considering
that
the
duty
of
Christian
Faith
is
to
accept
with
his
minde
,
and
to
confesse
with
his
mouth
the
Gospell
of
Iesus
Christ
our
Lord
.
And
seeing
on
one
side
in
many
men
that
haue
not
the
spirit
,
much
conformity
to
the
will
of
God
,
in
such
manner
,
that
they
neither
grieve
themselves
,
nor
resent
out
of
measure
the
death
of
those
persons
whom
they
greatly
loue
,
nor
for
the
losse
of
goods
,
nor
for
the
losse
of
Honour
,
and
that
they
themselves
are
content
to
dye
:
And
seeing
likewise
in
many
other
men
that
haue
not
the
spirit
,
much
acceptation
,
and
much
confession
of
the
Gospell
without
any
scruple
of
doubt
at
all
.
And
seeing
on
the
other
side
,
that
some
spirituall
persons
grieve
themselves
,
resent
themselves
and
are
very
sorrowfull
for
the
death
of
those
persons
whom
they
loved
,
&
for
other
inconveniences
that
befall
them
,
and
they
cannot
bring
themselves
to
be
willing
to
dye
,
and
that
they
feel
the
losse
of
estate
,
and
the
losse
of
Honour
;
And
seeing
also
in
other
persons
who
haue
the
spirit
,
much
wavering
in
the
acceptation
,
and
confession
of
the
Gospell
,
that
they
cannot
certifie
,
nor
confirm
themselves
of
all
that
is
therein
;
I
haue
many
times
set
my self
to
consider
the
causes
,
whence
these
contrary
effects
should
proceed
;
forasmuch
as
it
seems
,
that
in
him
,
who
hath
not
the
spirit
,
there
should
not
be
conformity
with
the
will
of
God
,
nor
should
he
giue
credit
to
the
Gospel
:
and
in
him
that
hath
the
spirit
,
there
ought
to
be
both
the
one
,
and
the
other
.
And
after
I
haue
considered
the
matter
,
I
understand
,
that
however
flesh
doth
sometimes
a
litle
contradict
flesh
,
yet
in
the
end
flesh
suffers
her selfe
to
be
overcome
,
and
subdued
by
the
flesh
:
whereupon
there
being
a
man
that
hath
not
the
spirit
,
as
well
an
aff●…ction
of
the
flesh
willing
to
conform
it selfe
with
God
,
as
to
grieve
,
to
be
sorrowfull
,
and
to
resent
it selfe
for
the
inconveniences
that
offer
themselves
in
this
present
life
,
it
comes
to
passe
,
that
one
affection
overcomming
the
other
,
it
seems
that
such
a
man
doth
conform
himself
with
the
will
of
God
,
and
it
is
not
true
:
For
hee
doth
not
conform
himselfe
,
but
with
his
own
proper
will
,
by
which
for
his
own
satisfaction
,
and
for
his
own
designes
,
he
doth
determine
to
content
himselfe
of
every
thing
,
and
to
conform
himselfe
in
all
things
with
the
will
of
God
.
That
this
is
true
,
wee
read
in
many
Books
of
the
Gentiles
,
and
we
heare
,
and
see
it
in
many
other
Nations
altogether
Infidels
,
and
others
,
that
counterfeit
faith
.
Likewise
I
understand
,
that
there
being
a
man
,
that
hath
not
the
spirit
,
as
well
an
affection
of
the
flesh
to
accept
,
and
confesse
the
Gospell
,
as
not
accept
,
nor
confesse
it
,
it
comes
to
passe
,
that
one
affection
overcomming
the
other
,
it
seems
,
that
such
an
one
believes
the
Gospell
;
and
it
is
not
true
:
for
he
doth
not
belieue
but
only
his
own
opinion
,
and
imagination
,
as
the
Iew
,
that
stands
stubborn
in
his
Law
,
and
as
the
Moore
,
that
believes
his
Alcoran
.
On
the
other
side
I
understand
that
the
flesh
alwaies
repugnes
against
the
spirit
,
alwaies
contradicts
it
,
and
alwaies
struggles
with
it
,
by
reason
of
the
great
enmity
,
that
is
between
them
two
.
Whereupon
it
comes
to
passe
that
there
being
in
a
man
that
hath
the
spirit
,
an
affection
of
the
spirit
,
that
makes
him
willing
to
conform
himselfe
with
the
will
of
God
,
contenting
himself
of
every
thing
that
God
doth
,
and
repugning
,
and
contrasting
with
the
flesh
,
which
suffers
not
it selfe
to
be
overcome
,
but
after
a
long
space
,
it
comes
to
passe
,
that
the
man
who
hath
the
spirit
,
laments
,
resents
,
and
is
grieved
for
the
corporall
incommodities
,
and
for
all
those
other
things
,
in
which
the
flesh
suffers
,
and
aboue
all
things
for
death
,
even
as
we
see
that
the
saints
of
the
Law
did
grieue
themselues
,
and
as
S.
Paul
,
a
Saint
of
the
Gospell
would
haue
resented
it
,
as
himselfe
saith
,
if
that
friend
of
his
had
died
;
and
as
the
proper
son
of
God
our
Lord
God
Iesus
Christ
did
resent
himselfe
.
In
like
manner
I
understand
,
that
there
being
in
the
man
which
hath
the
spirit
,
an
affection
of
the
spirit
to
be
willing
to
accept
,
and
confesse
the
Gospell
,
and
the
Flesh
repugning
,
and
contradicting
,
because
it
hath
no
part
in
such
desire
,
nor
in
such
will
,
it
comes
to
passe
,
that
a
man
that
hath
the
spirit
,
feels
a
weaknesse
in
his
faith
,
&
goes
wavering
,
and
doubting
in
it
,
as
wee
haue
read
in
some
Saints
,
and
as
we
our selues
see
it
in
others
;
in
such
sort
,
that
as
from
the
small
contradiction
which
the
affections
of
the
flesh
haue
amongst
themselues
,
there
comes
forth
an
appearance
of
Piety
,
and
appearance
of
Faithin
them
,
that
haue
not
the
spirit
:
so
from
the
great
contradiction
,
that
is
between
the
Flesh
,
and
the
Spirit
,
there
proceeds
in
them
that
haue
the
spirit
a
weaknesse
in
faith
;
that
befalling
in
a
man
,
which
befalls
in
the
world
,
in
a
Province
,
or
in
a
common-wealth
.
I
would
say
,
that
as
it
comes
to
passe
,
that
when
any
person
speaketh
,
or
publisheth
any
thing
with
an
affection
of
the
spirit
,
he
presently
findes
a
contrast
,
a
contradiction
and
outward
persecution
although
it
be
a
thing
which
is
ordinarily
spoken
,
&
practised
,
but
without
the
spirit
,
and
out
of
humane
affections
:
so
likewise
when
a
man
goes
about
through
the
motion
of
the
spirit
to
perswade
himselfe
,
and
confirme
himselfe
in
any
thing
pertaining
to
piety
,
or
iustification
,
he
suddenly
,
findes
an
inward
contrast
,
and
contradiction
:
for
his
own
affections
,
&
his
own
appetites
,
which
are
mortall
enemies
to
the
spirit
,
rise
up
against
him
.
And
this
comes
to
passe
,
not
withstanding
that
the
selfe
same
things
haue
been
formerly
accepted
,
and
believed
of
him
by
his
own
proper
affection
,
and
opinion
.
Whereupon
I
gather
this
conclusion
,
That
it
is
a
signe
,
that
it
is
the
holy
Spirit
which
works
in
a
man
that
which
sets
him
in
the
will
,
and
in
the
desire
to
haue
much
piety
,
and
much
faith
,
when
in
all
this
a
man
finds
in
himselfe
much
contrast
,
and
much
contradiction
,
and
when
also
the
same
comes
to
passe
in
that
which
is
exteriour
unto
men
.
And
I
resolve
my selfe
,
that
in
this
contrast
,
&
in
this
fight
a
man
ought
to
labour
,
and
travell
much
,
but
without
affliction
,
or
grieving
himselfe
;
for
although
the
flesh
together
with
all
its
affections
remain
aliue
,
yet
the
holy
spirit
should
haue
the
victory
,
and
bethe
conquerour
.
For
it
is
not
meet
that
the
son
of
the
slave
,
that
is
,
the
flesh
,
should
be
heire
with
the
son
of
the
Free-woman
,
that
is
the
spirit
,
of
those
goods
that
properly
belong
to
the
spirit
,
that
is
of
the
knowledge
of
God
,
in
the
present
life
,
and
of
the
vision
of
God
in
life
everlasting
.
And
saying
the
flesh
,
I
understand
the
affection
of
flesh
,
that
which
men
receive
from
Adam
,
all
which
must
needs
dye
in
us
,
to
the
intent
that
all
that
may
live
,
which
we
can
receive
from
Iesus
Christ
our
Lord
.
CONSID.
XXXVI
.
In
what
the
Christian
Liberty
doth
consist
,
how
it
is
knowne
,
and
how
it
is
exercised
.
THat
it
may
be
well
understood
,
wherein
it
is
,
that
Christian
liberty
doth
consist
,
how
it
is
to
be
knowne
and
how
it
is
to
be
exercised
,
it
imports
much
,
to
understand
first
in
what
the
Hebrew
servitude
doth
consist
,
how
it
was
understood
,
and
how
it
was
exercised
.
The
Hebrew
servitude
,
as
I
understand
it
,
proceeded
from
the
command
of
the
law
,
which
menacing
,
and
promising
kept
men
in
servitude
,
and
intreated
them
as
servants
.
Amongst
them
,
that
were
of
the
Hebrew
people
,
some
applyed
themselves
to
the
law
by
inspiration
,
and
others
out
of
opinion
;
and
there
were
others
also
,
who
cared
not
for
the
law
,
living
licentiously
;
they
knew
not
the
Hebrew
servitude
,
neither
exercised
themselves
in
it
.
They
who
out
of
opinion
applyed
themselves
to
the
law
,
desiring
,
and
procuring
,
that
the
Menaces
,
wherewith
the
law
threatned
trangressors
,
should
not
be
executed
on
them
,
and
that
the
promise
,
which
the
law
made
to
them
,
that
observ'd
it
,
might
bee
fulfilled
in
them
,
knew
the
Hebrew
servitude
,
but
did
not
exercise
it
as
they
ought
:
For
being
governed
by
their
owne
proper
spirit
,
they
were
most
superstitious
in
some
things
,
and
most
licentious
in
other
.
They
who
by
inspiration
applyed
themselves
unto
the
law
,
and
exercised
themselves
in
it
,
as
was
meete
,
desiring
the
promises
thereof
,
and
fearing
the
threatnings
,
knew
the
Hebrew
servi
●…ude
,
seeing
that
it
behoved
them
alwaies
to
stand
knit
unto
the
law
,
and
they
exercised
themselves
in
it
as
was
meete
,
holding
themselves
for
servants
,
and
depending
on
the
will
of
God
for
being
governed
by
the
holy
spirit
,
that
did
inspire
them
to
the
fulfilling
of
the
law
;
they
were
,
pious
,
holy
,
and
just
,
in
such
sort
,
that
the
Hebrew
servitude
consisted
in
the
law
,
and
was
knowne
when
men
applyed
themselves
to
the
observation
of
the
law
,
and
was
exercised
,
when
the
application
proceeded
from
the
holy
spirit
.
On
the
contrary
,
the
Christian
liberty
consisteth
in
the
abrogation
of
the
law
,
which
was
altogether
abrogated
in
the
comming
of
the
holy
spirit
,
which
succeeded
in
place
of
the
law
to
governe
the
people
of
God
.
Among
them
,
who
have
the
name
of
Christians
,
there
are
some
,
who
feele
this
Liberty
by
the
holy
spirit
:
there
are
others
,
who
divine
it
by
humane
spirit
;
and
there
are
others
,
who
neither
feele
,
nor
divine
it
▪
They
who
neither
feele
,
nor
divine
it
,
are
in
all
points
,
and
altogether
like
unto
them
,
amongst
the
the
Hebrew
people
,
who
divined
the
servitude
of
the
law
,
being
in
all
things
,
and
altogether
most
superstitious
,
obliging
and
binding
themselves
not
only
to
that
,
which
they
think
to
be
the
law
of
God
,
but
also
to
that
which
they
know
to
be
the
law
of
man
and
more
then
this
,
they
themselves
doe
oblige
,
and
binde
themselves
to
other
lawes
;
in
such
sort
,
as
they
know
not
in
what
Christian
liberty
doth
consist
,
neither
doe
they
know
it
,
nor
exercise
it
,
living
wretchedly
in
miserable
,
and
hard
servitude
.
They
,
who
by
humane
spirit
divine
Christian
liberty
,
are
much
like
unto
them
amongst
the
Hebrew
people
,
who
made
no
account
of
the
law
,
they
taking
away
from
themselves
all
manner
of
yoak
,
live
licentiously
,
not
knowing
,
nor
exercising
the
Christian
liberty
,
as
was
meete
.
They
are
ordinarily
impious
,
and
vicious
;
and
I
understand
it
,
that
they
divine
Christian
liberty
by
humane
spirit
,
they
who
by
their
owne
wit
,
and
Iudgment
,
and
by
that
which
they
read
,
and
heare
,
and
understand
,
that
a
Christian
man
is
free
,
not
considering
whether
they
bee
Christians
in
such
manner
,
as
that
Christian
liberty
appertains
to
them
;
grow
to
make
the
licentiousnesse
of
the
flesh
Christian
liberty
.
They
who
by
the
holy
spirit
feele
the
Christian
liberty
,
are
like
as
it
were
to
them
amongst
the
Hebrew
people
,
who
through
the
holy
spirit
applied
themselves
unto
the
law
:
They
know
,
that
Christian
liberty
consisteth
in
this
,
that
a
Christian
shall
not
bee
chastized
for
his
evill
living
,
nor
shall
not
be
rewarded
for
his
well
living
;
knowing
,
that
chastizement
is
for
the
unbelievers
,
and
the
reward
for
the
faithfull
:
in
as
much
as
God
will
chastize
them
,
that
believe
not
on
Christ
,
and
not
believing
on
him
doe
not
accept
the
covenant
,
that
hee
set
betweene
God
,
and
man
;
and
that
hee
will
reward
them
that
shall
believe
in
Christ
,
and
accept
the
covenant
of
Christ
.
They
who
in
this
manner
know
the
Christian
liberty
,
having
no
regard
neither
to
chastizement
,
nor
to
punishment
,
and
having
a
regard
to
observe
the
decorum
of
those
persons
,
whom
they
represent
in
this
present
life
,
that
is
,
to
bee
a
member
of
Christ
the
most
perfect
head
,
and
to
live
in
this
life
a
life
like
unto
that
,
which
they
are
to
live
in
eternall
life
,
doe
well
exercise
the
Christian
liberty
:
For
being
governed
by
the
holy
spirit
,
on
one
side
they
finde
,
and
know
themselves
to
bee
free
,
and
exempted
from
the
law
,
in
so
much
that
it
seemes
to
them
,
that
they
may
say
with
S.
Paul
,
All
things
are
lawfull
unto
me
:
Neither
fearing
to
be
chastized
for
transgression
,
nor
hoping
to
bee
rewarded
for
observation
;
in
which
they
feele
,
and
know
the
Christian
liberty
.
And
on
the
other
side
they
finde
,
and
know
themselves
obliged
to
be
like
unto
Christ
in
their
life
,
and
manners
,
and
therefore
they
say
with
S.
Paul
,
all
things
are
not
expedient
.
And
standing
in
this
they
exercise
themselves
in
Christian
liberty
,
in
such
manner
,
that
Christian
liberty
consisteth
in
the
abrogation
of
the
law
,
and
is
knowne
,
when
men
doe
not
feare
the
chastizement
of
the
transgression
of
the
law
,
nor
pretend
the
reward
of
the
observation
thereof
.
And
it
is
well
exercised
when
men
observe
the
decorum
,
that
belongs
to
a
Christian
,
who
is
a
member
of
Christ
,
and
ought
in
all
his
things
to
bee
very
conformable
to
Christ
.
Hence
I
gather
,
that
since
men
,
that
divine
Christian
liberty
by
humane
spirit
,
and
wit
,
and
Iudgment
,
make
themselves
vicious
,
and
impious
;
and
not
understanding
it
,
make
themselves
superstitious
,
and
miserable
;
and
understanding
it
,
knowing
it
,
feeling
it
,
and
exercising
it
by
the
holy
spirit
,
become
holy
,
pious
,
and
just
,
becoming
very
like
unto
Christ
our
Lord
,
it
is
good
,
that
a
man
should
apply
himselfe
to
understand
the
Christian
liberty
,
craving
of
God
his
holy
spirit
,
which
may
cause
him
to
know
,
and
feele
it
,
and
likewise
make
him
to
exercise
it
.
And
in
this
manner
,
neither
will
the
not
knowing
it
make
him
to
live
with
superstition
,
and
in
misery
:
nor
the
knowing
it
by
humane
spirit
make
him
to
live
licentious
in
his
manners
,
and
impious
in
his
minde
:
And
to
understand
it
,
know
it
,
and
exercise
it
,
will
make
him
to
live
without
feare
before
God
with
holinesse
,
See
the
Preface
.
and
Iustice
all
the
time
of
his
life
,
and
will
afterward
set
him
glorious
in
life
everlasting
with
Iesus
Christ
our
Lord
.
CONSID.
XXXVII
.
That
they
,
who
know
God
by
mens
relation
,
have
a
false
opinion
of
him
,
and
they
who
know
him
by
the
holy
spirit
,
have
a
good
.
THis
is
alwaies
true
,
that
men
frame
their
opinions
,
and
their
conceits
of
those
things
,
which
they
know
not
,
according
to
the
relations
,
and
informations
,
that
men
give
them
of
those
things
.
And
it
comes
to
passe
,
that
understanding
,
that
a
man
takes
an
affection
to
every
thing
,
which
he
seeth
,
we
hold
him
for
vaine
;
And
understanding
,
that
hee
doth
delight
to
take
money
,
and
gifts
,
we
hold
him
for
covetous
;
and
understanding
,
that
he
doth
not
pardon
,
when
hee
is
offended
,
wee
hold
him
for
cruell
,
inhumane
,
and
vindicative
.
In
like
manner
this
is
alwayes
true
,
that
if
it
come
to
passe
wee
have
need
of
such
a
man
,
wee
doe
endeavour
to
gaine
his
good
will
with
those
things
,
which
are
according
to
the
opinion
and
conceit
,
which
we
have
of
him
by
relation
,
in
which
we
continue
,
and
persevere
,
untill
such
time
as
holding
strait
familiarity
with
that
man
,
by
litle
,
and
litle
wee
goe
framing
other
opinions
,
and
other
conceits
.
according
to
that
which
we
our selves
know
of
him
.
Whereupon
it
comes
to
passe
,
that
now
we
doe
not
goe
about
to
gaine
his
good
will
by
those
things
,
with
which
we
did
at
first
,
following
the
Relation
;
But
by
those
things
,
which
according
to
our
owne
knowledge
seeme
to
us
to
bee
to
purpose
.
This
selfe
same
betides
us
with
God
:
Men
being
deceived
by
humane
Philosophy
,
and
by
their
owne
wisdome
,
and
reason
,
which
doth
reach
unto
the
knowledge
of
God
,
and
being
deceived
principally
by
superstition
,
and
false
religion
,
they
make
relation
,
that
God
is
so
delicate
,
and
sensitive
,
that
hee
is
offended
for
every
thing
:
that
he
is
so
vindicative
,
that
he
doth
chastize
all
offences
:
that
he
is
so
cruell
,
that
hee
chastizeth
them
with
eternall
punishment
:
that
he
is
so
inhumane
,
that
hee
de
lights
,
that
we
should
evill
intreat
our
persons
,
in
so
much
as
to
shed
our
owne
blood
,
which
he
hath
given
unto
us
;
and
that
we
should
deprive
our selues
of
that
substance
,
which
he
hath
given
unto
us
to
the
end
that
wee
should
therewith
maintaine
our selves
in
this
present
life
:
that
he
doth
delight
,
that
we
should
goe
naked
,
and
barefoot
,
alwaies
suffering
:
That
he
is
vaine
,
and
that
presents
doe
please
him
,
and
that
he
delights
to
have
gold
,
and
goodly
furniture
;
and
in
summe
,
that
he
delights
himselfe
of
all
those
things
,
in
which
a
Tyrant
doth
delight
,
and
reioyceth
to
have
from
them
,
that
are
subject
to
him
.
According
to
this
Relation
,
which
men
make
us
of
God
,
we
frame
our
opinions
,
and
our
conceits
of
God
,
and
so
much
the
more
,
in
as
much
as
what
men
tell
us
by
word
of
mouth
,
we
finde
written
in
the
writings
of
men
.
And
in
as
much
as
both
they
and
we
,
when
we
begin
to
read
holy
Scripture
,
have
already
conceived
this
opinion
of
God
,
and
formed
these
conceits
of
him
,
it
comes
to
passe
,
that
not
gathering
the
true
fruit
of
holy
Scripture
,
which
consisteth
in
the
knowledge
of
God
,
but
rather
stretching
it
out
,
and
understanding
it
according
to
that
opinion
,
and
to
those
conceits
,
which
we
bring
with
us
by
the
Relation
of
men
,
it
befals
us
,
that
the
holy
Scripture
,
being
the
Relation
of
the
holy
spirit
,
by
meanes
where
of
we
might
conceive
a
true
opinion
,
and
right
conceits
of
God
,
we
make
it
,
that
it
become
the
Relation
of
men
,
and
that
it
speakes
not
that
which
the
holy
spirit
intends
,
but
that
which
humane
ignorance
imagines
.
From
whence
it
comes
,
that
men
knowing
,
that
they
have
neede
of
God
,
because
they
hold
him
for
sensitive
,
for
vindicative
,
for
cruell
,
live
in
continuall
scruples
,
in
continuall
feare
,
and
terror
,
which
are
things
that
ordinarily
beget
hatred
.
Because
we
hold
him
for
inhumane
wee
evill
intereat
our
own
persons
with
fastings
,
with
watchings
,
with
disciplines
,
and
with
all
those
other
things
,
which
the
flesh
abhorres
;
And
in
this
we
think
much
to
please
God
.
Because
wee
hold
him
for
covetous
,
we
offer
unto
him
our
goods
,
and
wee
adorne
him
with
ornaments
of
gold
,
and
of
silver
,
and
of
jewels
.
And
in
summe
,
because
wee
hold
him
for
a
Tyrant
,
we
demeane
our selves
with
him
in
all
things
,
and
every
where
,
as
we
demeane
our selves
with
them
that
are
Tyrants
.
In
this
we
abide
,
and
in
this
we
persevere
with
God
all
the
time
that
we
frame
our
opinions
,
and
our
conceits
of
God
by
the
Relation
,
that
we
have
of
men
.
Whence
I
understand
,
that
whilst
a
man
procures
to
gaine
Gods
good
will
by
these
things
,
he
shewes
,
that
the
opinion
,
and
conceit
,
that
he
hath
of
God
is
by
mans
Relation
.
And
if
any
man
shall
say
unto
me
,
I
doe
these
things
to
conforme
my selfe
with
others
,
but
I
have
no
confidence
in
them
,
nor
I
esteeme
them
at
all
;
I
shall
answer
him
,
that
it
is
a
most
difficult
thing
to
understand
,
whether
he
trust
in
them
,
or
no
;
And
I
shall
say
unto
him
,
Wilt
thou
,
Brother
,
understand
whether
thou
trust
in
them
,
or
no
?
Examine
thy selfe
well
,
whether
thou
finde
satisfaction
in
doing
of
them
or
no
?
whether
thou
hast
a
good
opinion
of
them
,
who
doe
them
or
no
?
and
whether
thou
hast
an
evill
opinion
of
them
that
doe
them
not
,
or
no
?
And
so
shalt
thou
understand
,
whether
thou
hast
confidence
in
them
or
no.
And
finding
,
that
thou
hast
confidence
in
them
,
hold
for
certaine
,
that
the
opinion
,
and
the
conceit
,
which
thou
hast
of
God
,
is
by
Relation
of
men
.
They
who
accepting
the
Gospell
,
and
through
the
Covenant
of
Iustification
,
which
is
by
Iesus
Christ
our
Lord
,
being
made
the
sonnes
of
God
,
and
having
familiarity
with
God
,
know
God
,
and
get
a
new
opinion
of
God
,
and
frame
new
conceits
of
God
,
not
now
by
relation
,
but
by
knowledge
,
and
experience
;
and
going
unto
the
holy
Scriptures
with
their
new
opinion
,
and
with
their
new
conceits
,
finde
written
in
it
the
selfe
same
,
which
they
know
,
and
experiment
:
They
understand
,
that
God
is
patient
,
mercifull
,
slow
to
wrath
,
&
estranged
from
revenge
,
except
it
bee
in
them
,
that
are
the
vessels
of
wrath
,
whom
also
God
for
sometime
tolerates
,
and
comports
.
Vnderstanding
this
,
they
drive
out
of
their
mindes
the
scruples
the
fears
,
&
the
terrors
;
they
understand
,
that
God
is
full
of
such
loving
kindnesse
that
to
give
eternall
life
to
men
,
he
sent
into
the
world
his
own
sonne
,
made
a
man
,
on
whom
he
executed
the
rigor
of
his
Iustice
,
wherby
they
know
,
that
he
doth
not
delight
,
that
men
should
euill
intreat
their
owne
persons
,
but
that
they
should
in
such
sort
be
dispoiled
of
self-loue
,
that
being
euill
intreated
upon
whatsoever
occasion
,
they
should
not
be
grieved
,
nor
resent
themselves
;
And
that
he
would
not
,
that
they
should
deprive
themselves
of
their
goods
,
but
that
they
should
possesse
them
in
such
manner
,
that
being
by
what
ever
occasion
deprived
of
them
,
they
should
not
esteeme
it
for
evill
,
nor
be
sorrowfull
;
and
that
it
being
necessary
to
leave
them
,
God
calling
them
to
the
preaching
,
and
manifestation
of
the
Gospell
,
they
should
immediately
leave
them
,
and
deprive
themselves
of
them
.
Finally
these
persons
holding
this
new
opinion
,
and
these
new
conce●…ts
of
God
,
knowing
God
first
in
Christ
,
are
Iust
,
and
holy
;
and
knowing
that
God
delights
himselfe
of
holinesse
,
and
Iustice
,
they
serve
him
in
holinesse
,
and
Iustice
.
And
also
acknowledging
God
in
these
naturall
things
,
they
content
themselves
of
all
thing
,
after
whatsoever
manner
they
come
to
passe
;
they
follow
willingly
that
order
,
which
God
hath
set
,
without
being
grieved
,
or
resenting
themselves
for
any
of
those
things
which
befall
them
,
holding
them
all
for
good
,
and
just
,
and
holy
;
although
sometimes
according
to
the
Iudgment
of
humane
wisedome
they
be
judged
the
contrary
.
And
because
they
understand
,
that
God
is
delighted
with
this
obedience
,
and
this
mortification
of
humane
wisedome
,
in
serving
with
obedience
,
and
with
mortification
,
they
serve
with
piety
:
In
this
they
abide
,
whilst
they
remaine
in
the
opinion
,
and
in
the
conceits
,
which
are
had
of
God
by
the
familiarity
,
and
by
the
knowledge
,
and
by
the
experience
that
they
have
of
God
,
who
accept
●…he
covenant
of
Iustification
,
which
is
by
Iesus
Christour
Lord
.
They
as
I
understand
,
not
only
finde
no
satisfaction
in
those
things
,
which
they
doe
,
who
stand
in
that
opinion
of
God
,
and
in
those
conceits
of
God
,
which
are
had
by
Relation
of
men
;
but
if
they
be
necessitated
to
doe
them
,
they
feele
displeasure
,
and
discontent
:
And
this
displeasure
,
and
this
discontent
in
these
things
I
understand
to
be
a
good
countersigne
for
to
know
,
that
a
man
hath
now
lost
the
opinion
,
and
those
conceits
of
God
which
are
by
Relation
of
men
,
and
hath
obtained
that
opinion
,
&
those
conceits
of
God
,
which
are
by
familiarity
,
and
by
the
knowledge
of
God
,
and
by
the
experience
of
those
things
which
are
by
the
spirit
of
God
.
By
this
Consideration
I
understand
the
cause
,
why
a
person
beginning
to
haue
familiarity
with
God
,
and
to
haue
experience
of
the
things
of
the
spirit
of
God
,
it
seems
every
day
to
him
,
that
the
knowledge
of
God
is
renewed
in
him
,
that
is
,
that
hee
comes
anew
to
know
God
;
and
that
by
reason
that
holding
a
long
time
imprinted
in
his
minde
that
opinion
of
God
,
and
those
conceits
which
are
by
Relation
of
Men
,
and
not
being
able
at
once
to
dispoyle
himselfe
of
them
,
and
going
leaving
them
by
litle
and
litle
,
he
goes
on
by
litle
and
litle
receiving
that
opinion
,
and
those
conceits
of
God
,
which
are
by
the
spirit
of
God
.
Whereupon
it
comes
to
passe
,
that
it
seems
to
him
to
make
so
many
changes
in
the
knowledge
of
God
,
as
those
are
,
which
he
makes
in
leaving
his
old
opinion
,
and
his
old
conceits
of
God
,
and
in
cloathing
of
himselfe
of
a
new
opinion
,
and
new
conceits
of
God
.
And
because
it
is
also
more
proportionable
to
the
depraved
nature
of
man
to
abide
in
the
first
,
then
in
the
second
,
in
the
old
,
then
in
the
new
,
in
that
of
Adam
,
then
in
that
of
Christ
,
in
that
of
the
Law
,
then
in
that
of
the
Gospell
;
I
understand
,
that
with
difficulty
doth
a
man
spoyle
himselfe
of
the
old
,
and
cloath
himselfe
with
the
new
.
And
I
understand
,
that
to
a
regenerate
man
,
and
renued
by
the
holy
Spirit
,
it
appertaines
to
keep
his
mind
all
his
life
long
,
attent
to
dispoyle
himselfe
of
that
opinion
,
and
of
those
conceits
of
God
,
which
are
by
Relation
of
men
;
and
to
cloath
himselfe
of
that
opinion
,
and
of
those
conceits
of
God
,
which
are
by
Revelation
of
the
spirit
of
God
,
which
is
obtained
by
Iesus
Christ
our
Lord
.
CONSID.
XXXVIII
.
By
a
comparison
is
shewed
in
what
the
errour
of
false
Christians
doth
consist
,
and
what
thing
that
is
which
true
Christians
doe
.
THis
is
certain
,
that
all
of
vs
would
judge
,
and
hold
them
for
very
sots
,
&
very
fools
,
who
finding
themselues
banished
from
a
kingdome
by
their
demerits
,
and
there
being
presented
unto
them
on
their
Kings
behalfe
a
Patent
subscribed
with
his
name
,
and
sealed
with
his
seal
▪
by
which
he
pardons
them
,
and
enables
them
to
returne
unto
the
Kingdome
,
and
they
taking
the
Patent
,
&
acknowledging
the
●…ngs
hand
in
it
,
and
the
Kings
seale
,
should
not
care
at
all
to
co●…●…to
the
kingdome
,
setting
themselves
to
examine
,
whether
the
seale
,
with
which
that
Pattent
was
sealed
,
were
of
gold
,
or
of
brasse
;
and
occupying
themselues
in
adoring
,
&
adorning
it
,
themselues
alwaies
abiding
in
exile
,
and
deprived
of
the
kingdome
,
and
deprived
of
the
Kings
Grace
,
procuring
by
other
means
,
and
by
other
waies
to
haue
that
selfe-same
,
which
the
King
had
freely
,
and
liberally
given
unto
them
by
that
Patent
of
his
,
which
they
had
read
,
and
acknowledged
,
&
which
they
adore
,
and
obserue
with
reverence
,
doing
in
it
,
and
with
it
that
which
is
of
no
importance
to
them
,
to
that
purpose
for
which
the
King
sent
it
unto
them
.
For
that
which
belonged
to
them
to
doe
,
if
so
be
they
were
wise
,
were
in
receiving
,
and
acknowledging
the
Patent
to
come
unto
the
kingdome
,
and
to
accept
the
Kings
Grace
,
and
afterwards
to
conserue
,
and
well
keep
that
his
Patent
in
testimony
of
their
pardon
,
and
thereby
should
they
know
from
the
Kings
hand
,
and
from
his
seale
what
ever
concerned
them
to
know
.
By
this
comparison
,
or
similitude
I
understand
what
a
man
ought
to
doe
presently
after
he
comes
to
the
knowledge
of
the
Evangelicall
preaching
,
which
is
like
unto
a
Patent
,
by
which
God
freely
and
liberally
pardons
all
those
misdoings
,
by
reason
whereof
we
remain
in
exile
,
and
out
of
his
kingdome
,
and
he
doth
enable
us
to
return
,
and
to
enter
into
it
,
and
to
recover
his
favour
,
and
together
with
it
his
Image
,
and
similitude
.
And
I
understand
also
how
great
,
and
wherein
the
errour
,
the
sottishnesse
,
and
the
folly
of
men
doth
consist
,
who
reading
the
Gospell
,
approving
it
,
and
holding
it
for
true
,
and
yet
not
relying
upon
that
which
it
promiseth
,
nor
entring
into
the
kingdome
of
God
,
nor
making
peace
with
God
,
doe
occupy
themselues
in
examining
&
verifying
curious
matters
of
God
,
and
of
Christ
,
such
as
appertain
not
to
them
,
and
are
not
profitable
unto
them
;
and
doe
occupy
themselues
in
serving
God
,
and
Christ
in
those
things
which
are
not
required
of
them
,
nor
are
acceptable
unto
him
,
and
by
which
they
doe
peradventure
more
procure
the
wrath
of
God
against
themselues
.
In
this
errour
I
understand
it
,
all
men
come
,
who
govern
themselues
in
Gods
affaires
with
humane
wisdome
,
not
knowing
God
,
nor
knowing
Iesus
Christ
our
Lord
.
CONSID.
XXXIX
.
That
Quickning
answereth
to
Mortification
,
and
the
glory
of
the
Resurrection
answereth
to
Quickning
.
THis
is
certain
,
that
as
soon
as
a
man
being
inspired
of
God
accepts
the
covenant
of
justification
by
Iesus
Christ
our
Lord
,
he
begins
to
dye
unto
the
world
,
and
to
liue
unto
God
,
to
dye
unto
Adam
,
and
to
liue
unto
Christ
,
to
come
out
of
the
kingdome
of
the
world
,
and
to
enter
into
the
kingdome
of
God
:
And
that
at
that
time
which
a
man
dyes
,
the
soule
being
separated
from
the
body
,
hee
doth
accomplish
his
dying
to
the
world
,
his
dying
to
Adam
,
and
his
comming
out
of
the
kingdome
of
the
world
;
and
that
when
he
shall
arise
again
,
his
soule
returning
to
unite
it selfe
with
the
body
,
he
shall
liue
perfectly
,
and
entirely
unto
God
;
he
shall
liue
unto
Christ
,
and
shall
abide
in
the
kingdome
of
God
.
Whereupon
considering
the
difference
that
is
betwixt
the
state
of
a
man
however
much
mortified
he
be
to
Adam
,
and
to
the
world
,
whilst
his
soul
remaines
with
his
body
,
and
the
estate
of
another
man
already
dead
,
his
soul
being
severed
from
his
body
,
I
understand
the
difference
that
shall
be
between
the
estate
of
a
man
,
how
much
soever
mortified
he
be
to
God
,
&
to
Christ
,
whilst
he
continues
in
this
present
life
,
from
that
estate
in
which
he
shall
stand
being
raised
to
God
,
&
to
Christ
in
eternall
life
:
understanding
that
there
shall
be
without
all
compare
greater
difference
between
the
state
of
the
Resurrection
,
and
that
of
Vivification
,
then
is
between
the
state
of
Death
,
and
that
of
Mortification
,
although
this
should
be
never
so
great
.
I
would
say
,
that
much
greater
is
the
difference
between
a
man
raised
up
,
and
him
that
is
quickned
,
then
that
which
is
between
a
man
that
is
dead
,
a●…d
him
that
is
mortified
;
understanding
that
the
mortified
stands
as
it
were
dead
,
standing
●…rucified
unto
the
world
,
and
unto
himselfe
rather
in
the
other
life
then
in
this
;
and
that
he
who
is
quickned
,
stands
as
it
were
not
raised
up
,
standing
subject
to
passions
and
to
death
,
from
all
which
he
is
free
in
the
Resurrection
.
And
understanding
all
this
,
I
use
so
to
call
Mortification
an
imperfect
death
,
and
vivification
an
imperfect
resurrection
.
And
I
understand
,
that
such
shall
the
resurrection
●…e
in
eternall
life
,
as
the
Vivification
is
in
the
present
:
I
would
say
,
that
the
glory
of
the
resurrection
shall
answer
to
the
perfection
of
the
Vivification
.
Whence
I
gather
,
that
since
Vivification
answereth
to
mortification
in
this
present
life
,
and
that
the
glory
of
the
resurrection
in
eternall
life
shall
answer
unto
vivification
,
it
belongs
to
the
pious
Christian
,
who
desires
to
liue
eternall
life
,
to
attend
to
mortify
himselfe
much
,
to
become
much
like
to
Christ
in
his
death
,
that
he
may
be
likewise
much
like
to
Christ
in
his
surrection
▪
in
which
a
man
shall
perpetually
abide
in
the
kingdome
of
God
,
together
with
the
son
of
God
himself
Iesus
Christ
our
Lord
.
CONSID.
XL.
Two
Wills
in
God
,
one
Mediate
,
and
another
Immediate
.
IN
God
I
consider
two
Wills
,
one
Mediate
,
and
Generall
,
and
another
Immediate
,
&
Particular
.
With
one
I
understand
it
,
he
governs
the
universe
;
And
with
the
other
,
I
understand
,
he
governs
those
,
who
are
redeemed
by
Christ
.
Of
the
one
I
understand
all
the
creatures
are
the
executioners
every
one
in
his
degree
,
and
office
;
and
of
the
other
I
understand
,
the
holy
Spirit
is
the
executioner
,
and
the
persons
which
are
partakers
of
the
selfe
same
spirit
.
Furthermore
I
understand
,
that
men
doe
oftimes
grieue
themselves
for
those
effects
which
result
from
the
Mediate
Will
of
God
,
because
it
seems
to
them
to
redound
unto
their
dammage
.
And
I
understand
,
that
of
those
effects
,
which
result
from
the
Immediate
Will
of
God
,
those
persons
to
whom
they
appertain
,
doe
alwaies
rejoyce
,
because
they
alwaies
redound
to
their
good
.
The
effects
of
the
Mediate
Will
I
understand
to
be
those
,
which
result
from
the
heavenly
influences
,
and
other
naturall
causes
,
which
following
the
order
that
God
hath
set
,
doe
sometimes
hurt
,
and
sometimes
help
.
This
order
,
and
this
course
I
understand
,
is
sometimes
altered
by
the
Immediate
Will
of
God
;
and
I
understand
it
,
is
sometimes
restrained
by
the
selfe
same
Will.
And
in
this
alteration
,
and
restraint
I
understand
,
that
one
part
of
that
Will
of
God
,
which
we
call
Immediate
,
doth
con●…ist
;
because
it
followeth
not
the
common
and
generall
order
:
The
other
part
of
the
Immediate
Will
of
God
I
understand
consists
in
those
things
which
he
himselfe
doth
by
his
word
,
and
by
the
holy
Spirit
;
such
as
are
the
Creation
of
the
world
,
and
particularly
that
of
Man
;
the
Reparation
of
mankinde
by
Iesus
Christ
;
the
Vocation
of
the
participation
of
this
good
;
the
Iustification
,
with
all
the
other
spirituall
knowledges
,
and
feelings
.
To
this
Immediate
Will
of
God
I
understand
a
man
was
subject
in
his
first
creation
:
And
I
understand
,
that
in
sinning
hee
made
himselfe
subject
to
the
Mediate
Will
of
God
,
under
which
subjection
I
understand
all
evills
doe
consist
,
and
all
troubles
,
to
which
our
humane
nature
is
subject
,
amongst
which
death
is
a
most
principall
one
.
In
this
discourse
that
hath
been
said
,
I
understand
two
things
;
the
one
,
that
Adam
disobeying
God
made
us
subject
to
that
Will
of
God
,
which
is
Mediate
,
and
the●…eupon
to
evils
,
and
to
death
:
And
that
Christ
obeying
God
returnes
his
to
the
subjection
,
and
to
the
Will
of
God
,
which
is
Immediate
;
and
therefore
he
frees
them
from
evils
,
and
from
death
:
From
death
he
frees
them
,
habilitating
them
unto
the
Resurrection
,
in
which
they
shall
liue
an
eternall
life
:
And
from
evills
he
doth
sometimes
free
them
,
causing
that
those
should
not
touch
them
,
which
should
touch
them
according
to
ordinary
course
;
At
other
times
depriving
them
of
the
feeling
of
them
;
and
othertimes
mortifying
them
therewith
:
In
such
sort
that
the
evill
is
converted
into
good
,
in
such
sort
,
that
like
as
he
doth
not
in
such
manner
free
them
from
death
,
that
they
should
not
dye
,
but
he
doth
abilitate
them
to
a
most
happy
everlasting
life
;
so
neither
doth
he
free
them
from
evills
,
in
such
sort
,
as
they
should
not
touch
them
,
but
hee
doth
abilitate
them
to
draw
good
out
of
these
evills
.
The
other
thing
which
I
understand
,
is
that
the
continuall
sighing
of
a
man
,
that
feels
,
or
begins
to
feel
in
himselfe
the
benefit
of
Christ
,
ought
to
be
desiring
,
and
demanding
to
be
freed
from
the
subjection
of
Gods
Mediate
Will
,
and
return
under
that
Will
which
is
Immediate
.
For
God
being
soveraignly
good
,
or
rather
good
it selfe
,
in
that
Immediate
Will
of
his
there
can
be
nothing
but
that
which
is
such
as
he
himselfe
.
And
I
think
assuredly
,
that
Christ
counselling
his
to
say
,
Thy
will
be
done
,
does
coun●…ell
them
to
haue
this
desire
,
of
which
I
haue
spoken
,
and
that
they
should
alwaies
sigh
●…n
this
m●…nner
;
as
if
he
should
haue
said
;
Craue
of
God
that
he
would
make
you
exempt
from
that
ordinary
Regiment
,
and
government
,
and
make
you
free
from
the
government
of
his
Mediate
Will
,
&
that
he
set
you
in
that
of
his
Immediate
Will
;
in
such
sort
,
that
like
as
the
heavenly
armies
are
immediatly
governed
of
God
,
so
you
also
,
that
are
on
earth
,
may
bee
immediatly
governed
of
God!
Whence
I
gather
,
that
when
a
pious
person
shall
feele
himselfe
troubled
,
and
molested
in
his
body
,
or
in
his
minde
,
it
shall
be
well
,
that
attributing
that
trouble
,
and
molestation
to
the
subjection
of
that
will
of
God
,
which
is
mediate
,
he
should
feele
in
himselfe
the
evill
of
Adam
;
and
that
desiring
,
and
sighing
to
feele
the
good
of
Christ
,
he
should
say
to
God
,
Thy
will
be
done
!
Free
me
,
Lord
,
from
this
thy
mediate
,
and
generall
will
,
&
set
me
in
thy
immediate
,
and
particular
will
!
deprive
me
of
the
feeling
of
evill
of
the
disobedience
of
Adam
and
set
me
in
the
feeling
of
good
of
the
obedience
of
Christ
!
They
who
say
these
words
,
Thy
will
be
done
,
and
understand
it
not
in
this
manner
,
if
they
shall
well
examine
their
mindes
,
I
am
assured
they
shall
find
they
say
,
because
they
cannot
choose
:
for
if
so
be
they
could
cause
that
God
should
doe
that
which
they
would
,
they
would
not
easily
remit
themselves
to
the
Will
of
God
:
but
when
they
cannot
put
in
execution
their
own
wills
,
they
say
unto
God
,
Thy
will
be
done
,
making
a
vertue
of
necessity
.
They
who
say
unto
God
,
Thy
will
be
done
,
pretending
as
is
said
,
to
bee
subject
to
the
Will
of
God
,
that
is
Immediate
,
they
say
it
with
all
their
minde
,
they
say
it
with
the
holy
Spirit
,
and
they
say
it
in
that
sense
which
Iesus
Christ
our
Saviour
intended
it
should
be
said
.
I
doe
not
understand
,
that
in
that
Will
of
God
,
which
I
call
Mediate
,
there
is
not
a
particular
providence
of
God
,
but
I
understand
,
that
that
providence
is
generall
to
many
persons
,
such
as
is
to
raine
,
the
sun
shine
&c.
of
which
things
many
enjoy
their
parts
.
And
the
Immediate
Will
I
understand
it
is
a
more
particular
,
and
more
favourable
providence
with
them
who
are
elected
,
such
as
it
was
in
giving
us
Christ
,
and
such
as
are
other
favours
,
which
are
done
more
to
one
then
to
another
,
of
which
sometimes
some
wicked
like
wise
haue
their
part
,
although
that
bee
not
Gods
princip●…l
intent
:
so
as
when
he
staid
the
Sun
through
Ioshuah's
prayers
;
of
that
favour
many
wicked
had
their
part
,
as
man
may
say
,
by
chance
,
the
people
of
God
enjoying
it
much
otherwise
,
because
they
felt
the
favour
of
God
.
In
this
selfesame
manner
a
man
may
discourse
through
all
outward
favours
,
which
God
doth
unto
his
,
of
which
others
likewise
that
are
not
his
,
doe
alwaies
enjoy
some
part
,
but
they
doe
not
know
that
more
particular
,
and
more
favourable
providence
,
and
Will
of
God
,
and
so
as
much
as
concernes
them
,
they
are
things
that
come
by
chance
.
I
resolue
therefore
my selfe
in
this
,
that
saying
the
Mediate
Will
of
God
,
I
understand
that
particular
providence
of
God
,
which
is
with
naturall
order
,
in
which
alwaies
God
doth
concurre
;
and
that
saying
the
Immediate
Will
of
God
,
I
understand
the
more
particular
,
and
favourable
providence
of
God
,
by
which
the
naturall
order
is
altred
.
And
to
this
I
attribute
all
that
which
God
works
in
his
,
and
for
his
.
And
I
call
them
his
,
who
are
incorporated
with
Iesus
Christ
our
Lord
,
CONSID.
XLI
.
That
God
will
,
that
Pious
Persons
should
know
that
all
things
are
to
come
from
him
,
and
that
they
should
pretend
to
haue
them
all
of
him
.
COnsidering
that
Iesus
Christ
our
Lord
certifies
every
pious
person
,
that
hee
shall
obtain
from
his
eternall
Father
all
that
which
with
confidence
he
shall
demand
in
Prayer
;
and
experimenting
in
my selfe
,
and
finding
the
selfesame
experience
in
other
persons
addicted
unto
piety
,
that
sometimes
I
doe
lesse
fully
obtain
that
which
I
demand
,
when
to
my
seeming
I
haue
most
confidence
in
prayer
;
And
that
sometimes
I
doe
obtain
that
which
I
demand
,
when
to
my
seeming
I
haue
lesse
confidence
in
prayer
;
I
suppose
that
God
so
demands
of
a
man
confidence
in
his
prayers
,
as
he
demands
of
him
all
his
loue
.
God
well
knows
that
a
man
cannot
Loue
him
with
all
his
heart
;
and
he
well
knows
,
that
he
cannot
haue
confidence
in
prayer
;
for
both
the
one
,
and
the
other
is
contrary
to
his
naturall
inclination
;
and
it
is
necessary
,
that
both
the
one
,
and
the
other
should
come
from
him
.
And
hee
requires
it
of
man
,
because
man
should
know
himselfe
,
and
knowing
himselfe
should
humble
himselfe
,
and
remit
himselfe
to
the
mercy
of
God
,
and
should
not
pretend
to
be
able
to
doe
any
thing
of
himselfe
.
And
because
hee
knowes
that
a
mans
minde
is
most
arrogant
,
he
is
sometimes
the
more
deafe
to
a
mans
petition
,
when
it
seems
to
a
man
himselfe
to
haue
greatest
confidence
in
his
praier
.
This
God
doth
,
to
the
intent
,
that
a
man
should
not
attribute
that
to
his
own
confidence
,
which
hee
obtaines
by
prayer
;
and
to
the
intent
,
that
hee
should
understand
the
difference
between
that
confidence
,
which
is
properly
his
own
and
that
which
comes
from
God
:
And
to
the
inten●…●…e
mig●…
〈◊〉
●…hat
〈◊〉
●…akes
●…nd
not
of
him
and
that
hee
loves
him
,
sometimes
hee
gives
him
that
which
he
demands
,
when
to
his
owne
seeming
hee
hath
least
confidence
;
other
times
he
gives
it
him
without
demanding
,
only
upon
desiring
;
and
sometimes
he
gives
him
that
,
which
he
would
,
it
may
be
,
desire
,
without
any
desiring
at
all
.
Whereupon
I
understand
,
that
God
would
have
from
a
man
,
that
hee
should
apply
his
minde
to
give
all
his
love
unto
him
;
to
have
confidence
only
in
him
,
to
hope
from
him
all
whatever
appertaines
to
this
present
life
,
or
to
the
future
.
With
this
application
,
and
with
this
propension
I
understand
,
that
a
man
obtaines
two
principall
things
;
the
one
,
that
God
winkes
at
his
coldnesse
in
love
,
his
weakenesse
in
confidence
,
and
his
impatience
in
hope
;
and
the
other
,
that
God
himselfe
by
litle
,
and
litle
goes
inflaming
him
in
loue
,
fortifying
him
in
confidence
,
&
animating
him
in
hope
;
and
so
he
comes
to
fulfill
that
,
which
Iesus
Christ
our
Lord
promised
.
CONSID.
XLII
.
In
what
sort
a
pious
person
ought
to
governe
himselfe
in
the
state
of
prosperity
,
and
in
inward
adversity
.
IT
comes
to
passe
,
that
a
pious
person
finding
himselfe
in
a
dry
,
and
discontented
estate
,
findes
himselfe
likewise
without
confidence
,
and
as
it
were
an
Infidell
.
And
it
comes
to
passe
,
that
the
selfe
same
finding
himselfe
in
another
estate
with
satisfaction
,
and
with
joy
,
and
content
,
findes
himselfe
together
therewith
full
of
confidence
,
and
full
of
faith
,
whereupon
the
enemy
of
mankinde
willing
to
disturbe
his
felicity
,
comes
to
perswade
him
,
that
he
trusteth
,
and
believeth
for
the
good
,
which
he
findes
in
himselfe
,
in
such
sort
that
he
hath
confidence
in
himselfe
and
not
in
God
;
And
it
is
cleane
contrary
.
And
therefore
the
pious
person
finding
himselfe
in
that
first
estate
,
shall
know
,
and
understand
,
what
he
is
of
himselfe
what
his
owne
being
is
,
and
the
being
which
he
hath
from
Adam
,
and
shall
thinke
,
because
hee
hath
at
other
times
felt
the
favour
of
God
,
he
feeles
in
that
estate
his
disfavour
,
for
as
much
as
none
ever
feeles
the
disfavour
,
but
he
that
hath
felt
the
favour
:
And
so
thinking
shall
assure
himselfe
of
his
election
,
of
his
vocation
,
and
prededestination
,
and
shall
say
,
The
selfe
same
God
,
who
without
my
desert
hath
at
other
times
favoured
me
,
shall
draw
me
out
of
this
disfavour
,
and
returne
mee
unto
his
favour
.
When
a
pious
person
shall
finde
himselfe
in
the
estate
of
prosperity
,
he
shall
know
,
and
understand
that
which
he
is
through
God
,
and
the
being
,
which
hee
hath
from
God
,
and
the
being
which
hee
hath
through
Christ
,
and
shall
know
in
himselfe
the
presence
of
God
,
unto
which
he
shall
attribute
his
loving
,
his
confidence
,
his
believing
,
and
his
hope
,
knowing
that
they
are
all
the
gifts
of
God
,
having
already
knowne
,
what
hee
is
of
himselfe
,
what
he
is
without
God
.
In
this
manner
knowing
himselfe
in
that
first
estate
deprived
of
the
presence
of
God
,
and
knowing
God
in
the
second
state
,
and
beeing
rich
by
the
presence
of
God
,
hee
shall
much
augment
himselfe
in
the
knowledge
of
himselfe
,
and
in
the
knowledge
of
God
:
And
this
,
as
Solomon
saith
,
is
all
that
belongs
to
a
man
.
He
would
say
that
Addition
.
I
doe
not
meane
,
that
Iustification
answers
to
Faith
,
but
that
they
,
who
believe
,
enjoy
Iustification
of
the
Iustice
of
God
executed
in
Christ
.
And
I
understand
,
that
a
man
being
Iust
by
this
Iustice
,
doth
as
much
prize
himselfe
▪
or
esteeme
himselfe
,
or
vaine-glory
himselfe
,
as
much
as
the
theife
,
who
is
taken
from
the
Gallowes
in
Holy
Weeke
,
prizeth
himselfe
,
esteemes
himselfe
,
and
vaine-glories
himselfe
for
his
deliverance
:
Men
never
esteeme
themselves
▪
but
for
that
wherein
they
finde
,
and
know
their
owne
proper
vertue
:
I
speake
of
them
,
who
have
good
judgment
.
And
if
any
man
shall
say
unto
me
,
wherefore
doth
S.
Paul
so
much
prize
himselfe
,
and
glory
for
his
being
a
Christian●…
I
will
answer
him
,
that
S.
Paul
did
not
prize
himselfe
of
himselfe
for
his
owne
glory
,
but
he
did
prize
himselfe
of
Christ
for
the
glory
of
God
:
as
the
thiefe
prizing
himselfe
for
his
deliverance
glorieth
not
,
nor
prizeth
himselfe
for
his
proper
glory
,
but
prizeth
himselfe
,
as
a
man
may
say
,
of
the
Holy
Weeke
for
the
glory
of
Christ
.
CONSID.
XLIII
.
How
a
pious
person
may
assure
himselfe
to
have
obtained
Piety
,
and
Justification
by
the
Spirit
,
and
not
by
Humane
wisdome
.
FOr
as
much
as
I
understand
that
amongst
other
things
with
which
the
evill
Spirits
disquiet
,
and
molest
the
thoughts
of
persons
applyed
unto
piety
,
one
is
to
perswade
them
,
that
the
knowledge
,
which
they
haue
of
God
,
and
of
Christ
,
and
that
understanding
of
the
spirituall
things
of
the
holy
Spirit
,
is
not
gotten
by
them
through
Revelation
,
or
inward
Inspiration
,
as
they
obtaine
it
who
are
elected
of
God
,
and
as
it
ought
to
be
,
to
the
intent
,
that
that
blessednesse
,
for
which
our
Saviour
pronounced
S.
Peter
blessed
;
may
reach
unto
them
;
but
by
humane
wisdome
▪
by
Iudgment
,
and
by
humane
industry
,
as
those
men
obtaine
it
,
who
are
not
elected
of
God
,
and
therefore
are
neither
held
;
nor
called
blessed
.
And
because
understanding
this
I
desire
,
that
they
,
who
know
God
and
Christ
by
the
holy
spirit
,
should
understand
their
good
,
and
their
felicity
,
I
say
that
every
pious
person
and
just
by
the
Iustice
executed
in
Christ
,
being
sollicited
with
such
imaginations
,
and
with
such
perswasions
,
should
for
the
first
hold
it
certaine
,
that
his
piety
,
and
his
justification
were
not
the
worke
of
the
holy
Spirit
,
he
should
not
bee
sollicited
with
such
imaginations
,
nor
with
such
perswasions
.
For
flesh
is
never
contrary
unto
flesh
,
and
it
is
alwaies
contrary
to
the
spirit
.
And
therefore
the
evill
spirits
,
who
,
as
David
saith
,
seeke
ill
thoughts
,
serving
themselves
of
the
enmity
that
is
betweene
the
flesh
and
the
holy
Spirit
,
doe
disturbe
the
Spirit
with
such
imaginations
,
and
with
such
perswasions
.
If
they
cannot
by
such
meanes
drive
away
from
them
such
kinde
of
imaginations
,
and
perswasions
,
let
them
compare
that
which
they
know
of
God
and
of
Christ
,
and
that
which
they
understand
of
spirituall
things
by
the
operation
of
the
holy
spirit
himselfe
,
with
that
which
men
of
the
world
,
who
are
prized
and
esteemed
for
their
wits
,
and
judgments
,
and
for
their
industries
,
doe
commonly
understand
,
who
have
read
the
same
things
,
which
they
have
,
and
have
heard
the
same
things
which
they
have
,
and
pretend
that
selfe
same
,
which
they
doe
.
And
finding
it
,
as
indeed
they
shall
finde
it
,
that
it
is
much
different
,
and
very
diverse
,
and
of
another
quality
;
that
which
they
know
of
God
,
and
of
Christ
,
and
that
which
they
understand
of
spirituall
things
by
meanes
of
the
holy
spirit
himselfe
,
from
that
which
commonly
men
know
,
and
understand
;
They
may
well
certify
themselves
,
that
neither
by
wi●…
▪
nor
by
Iudgment
,
nor
by
humane
Industry
they
have
obtained
the
grace
of
Piety
,
and
the
grace
of
Iustification
,
b●…t
properly
by
divine
revelation
,
and
by
divine
inspiration
,
and
by
the
holy
Spirit
;
except
they
bee
so
presumptuous
,
and
so
arrogant
,
that
they
think
themselves
to
have
more
wit
,
and
more
industry
,
and
more
judgment
,
then
other
men
.
But
this
thought
is
alwaies
farre
from
those
persons
which
are
elected
of
God
to
the
participation
of
the
grace
,
and
favour
of
God
,
which
is
preached
amongst
men
in
the
Gospell
of
Iesus
Christ
our
Lord
.
CONSID.
XLIIII
.
In
what
manner
a
man
shall
know
what
fruit
hee
hath
made
in
Mortification
▪
and
what
is
the
cause
,
that
they
,
who
apply
themselves
to
Piety
,
are
sollicited
by
Affections
,
and
Appetites
,
with
which
they
were
never
before
sollicited
.
I
Vnderstand
,
that
when
a
person
would
understand
the
profit
that
he
hath
made
in
mortification
,
I
would
say
,
what
affections
,
and
appetites
he
hath
mortified
,
he
shall
know
it
by
examining
himselfe
throughly
,
what
affections
,
and
appetites
he
hath
found
alive
in
himselfe
and
intire
,
being
sollicited
by
them
.
And
considering
what
,
and
which
of
them
are
now
dead
,
and
mortified
,
he
shall
understand
what
profit
hee
hath
made
in
mortification
.
For
I
understand
,
that
he
,
who
hath
never
felt
the
shame
to
speake
of
the
Justice
of
Christ
,
hath
not
mortified
the
affection
of
shame
,
which
is
proper
,
and
naturall
unto
man
:
And
he
,
that
hath
felt
the
shame
,
and
now
no
more
feeles
it
,
he
it
is
that
hath
mortified
it
;
as
S.
Paul
had
mortify'd
it
,
according
as
he
shewes
,
saying
,
that
he
was
not
ashamed
to
preach
the
Gospell
.
And
I
understand
,
that
if
hee
had
never
beene
ashamed
,
hee
would
never
have
gloried
in
not
being
ashamed
.
In
like
manner
I
understand
,
that
none
hath
mortified
the
affection
of
the
honour
of
the
world
,
and
of
his
owne
proper
esteeme
,
but
hee
that
having
beene
sollicited
thereunto
,
and
having
combated
is
now
no
more
sollicited
.
This
selfe
same
I
understand
of
the
affections
of
anger
,
of
envy
,
of
hatred
,
and
of
revenge
,
as
I
likewise
understand
it
of
the
seusuall
appetites
:
Vnderstanding
,
that
none
hath
mortifi'd
the
carnall
appetite
,
but
he
,
that
having
beene
sollicited
by
it
,
and
having
combated
with
it
,
is
no
more
sollicited
.
This
selfe
same
I
understand
of
that
Appetite
,
which
delights
to
see
things
that
please
the
eyes
,
and
to
eate
things
,
that
please
the
tast
,
and
to
heare
vaine
things
and
matters
of
the
world
,
&
to
smell
delicate
things
,
understanding
it
,
that
he
only
may
say
,
that
he
is
mortified
in
these
appetites
,
who
having
beene
sollicited
,
and
molested
by
them
,
and
having
combated
with
them
,
is
is
now
reduced
to
such
termes
,
that
either
he
feeles
them
not
,
or
is
so
much
master
of
them
,
that
with
●…ase
he
overcomes
them
,
when
ever
they
molest
him
.
And
because
none
dyes
,
but
he
that
hath
lived
,
it
being
necessary
,
that
in
them
who
are
to
be
quickned
,
all
that
,
which
is
according
to
the
flesh
,
should
die
,
as
well
touching
affections
,
as
appetites
,
I
understand
,
that
all
this
being
to
die
in
the
regenerated
,
it
is
the
worke
of
God
,
that
presently
when
a
man
sets
himselfe
to
pietie
,
he
should
bee
molested
,
and
sollicited
not
only
from
those
affections
,
and
appetites
,
with
which
he
was
formerly
sollicited
,
but
moreover
with
others
,
which
he
never
before
felt
,
being
different
,
yea
and
very
strange
ones
;
to
the
intent
that
feeling
them
alive
hee
may
kill
them
,
and
killing
them
,
his
regeneration
should
be
made
perfect
,
as
appertaines
to
them
that
are
members
of
the
Sonne
of
God
Iesus
Christ
our
Lord
.
CGNSID
.
XLV
.
Whence
the
feare
of
death
proceeds
in
pious
persons
,
and
that
it
is
a
signe
of
Predestination
for
a
man
to
content
himselfe
,
that
there
should
be
another
life
.
WIlling
to
understand
whence
it
proceeds
,
that
many
estranged
from
piety
have
voluntarily
offered
themselves
unto
Death
and
have
willed
,
and
desired
it
,
and
have
themselves
killed
themselves
;
And
many
pious
are
grieved
,
and
much
resent
the
remembrance
of
Death
,
not
being
able
to
reduce
themselves
to
be
content
to
die
,
which
according
to
humane
reason
ought
to
be
cleane
contrary
;
In
as
much
,
as
they
who
are
estranged
from
piety
either
doe
not
believe
the
other
life
,
or
are
doubtfull
of
it
,
or
doe
not
thinke
to
bee
happy
in
it
;
And
in
as
much
as
they
who
are
pious
,
believe
the
other
life
,
and
are
very
certaine
of
it
,
and
are
assured
that
they
shall
be
happy
in
it
;
I
come
to
thinke
after
this
manner
,
that
amongst
them
who
are
estranged
from
piety
,
some
doe
not
feare
death
for
some
opinions
whereof
they
are
perswaded
;
and
others
because
they
hold
it
for
a
point
of
valour
not
to
feare
it
;
And
others
love
death
,
believing
that
they
shall
get
fame
by
dying
;
and
others
,
because
it
is
troublesome
,
and
painefull
unto
them
to
live
in
necessity
,
or
in
dishonour
,
wherein
they
doe
,
as
the
sick-patient
,
that
puts
himselfe
into
hazard
of
running
into
a
greater
infirmity
through
desire
of
comming
out
of
that
lesse
which
he
feeles
.
In
all
these
I
consider
their
owne
proper
rashnesse
,
their
owne
proper
folly
,
and
their
owne
proper
impatiency
.
Moreover
I
thinke
,
that
amongst
the
pious
,
that
feare
death
,
some
feare
it
because
they
are
not
throughly
confirmed
in
piety
,
nor
throughly
assured
of
that
Iustice
,
by
which
eternall
life
is
obtained
;
others
feare
it
through
naturall
instinct
,
it
being
Gods
doing
that
men
should
feare
Death
,
and
love
life
,
to
the
intent
they
may
preserve
themselves
in
life
;
and
others
feare
it
,
in
as
much
as
it
is
given
to
men
in
punishment
of
their
sinne
,
it
being
Gods
doing
,
that
a
man
should
feel
as
a
punishment
that
which
is
given
him
as
a
punishment
by
generall
sentence
,
which
belongs
to
every
man
,
as
indeede
the
evill
of
originall
sinne
belongs
to
every
man
.
In
every
of
these
I
know
pietie
,
Iustice
,
and
holinesse
,
albeit
,
in
the
first
I
know
weaknesse
,
and
infirmity
,
as
I
also
know
in
those
pious
persons
,
who
without
feeling
the
inward
Inspiration
,
that
God
would
have
them
to
die
,
doe
desire
,
and
love
Death
.
For
this
desire
is
not
free
from
some
branch
of
impatiency
,
like
unto
that
of
them
,
who
are
strangers
from
piety
.
Whence
I
take
this
resolution
,
that
for
as
much
as
in
them
,
who
are
strangers
from
pietie
,
the
not
fearing
of
death
,
and
the
loving
it
,
proceeds
from
rashnesse
,
folly
,
and
impatiency
;
and
the
fearing
of
death
in
the
pious
proceeds
from
pietie
,
Iustice
,
and
holinesse
;
that
neither
the
stranger
from
piety
hath
cause
to
exalt
himselfe
,
when
he
feares
not
Death
;
nor
the
pious
hath
cause
to
be
sorrowfull
,
when
hee
findes
himselfe
fearefull
of
Death
:
knowthat
the
feare
comes
to
him
through
weaknesse
and
infirmity
,
for
his
small
assurance
,
and
firmenes●…e
in
his
confidence
;
or
it
comes
to
him
by
naturall
inclination
,
or
it
comes
to
him
through
sence
of
the
punishment
of
sinne
,
which
is
effectuall
in
all
them
that
appertaine
to
the
people
of
God
,
yea
even
when
themselves
thinke
it
not
so
.
Whereupon
if
a
man
shall
say
,
that
Christ
having
satisfyed
for
originall
sinne
,
they
who
are
his
members
,
ought
not
to
feele
the
punishment
,
or
chastisement
of
death
,
I
shall
say
unto
him
,
that
Christ
did
not
revoke
that
sentence
given
against
us
,
whereby
we
are
all
obliged
to
Death
,
but
that
he
remedyed
it
by
his
resurrection
,
in
such
sort
as
wee
die
by
Adam
,
and
shall
rise
againe
by
Christ
.
I
also
take
another
resolution
,
that
is
,
that
a
pious
person
doth
then
content
himselfe
of
Death
,
as
pious
,
when
by
his
death
the
glory
of
God
is
illustrated
;
as
the
Christian
Martyrs
did
content
themselves
;
and
when
it
is
Gods
will
,
that
he
should
die
.
For
then
,
as
I
understand
,
God
gives
him
content
,
in
such
sort
,
as
when
a
pious
person
feeles
in
himselfe
a
strong
feare
of
Death
,
not
being
able
to
bring
himselfe
to
be
content
to
die
,
hee
may
hold
for
certaine
,
that
God
will
not
at
that
time
take
him
from
this
life
:
And
he
ought
to
thinke
that
as
long
as
he
feares
,
the
naturall
inclination
,
and
the
chastizement
of
sinne
worke
their
effects
in
him
,
and
so
hee
will
not
be
grieved
,
nor
accompt
himselfe
Iesse
in
pietie
for
this
matter
.
They
that
are
strangers
from
piety
,
when
they
least
feare
Death
,
and
when
they
have
most
brought
themselves
to
be
contented
with
it
,
if
they
wouid
speake
truth
,
will
confesse
,
that
if
it
were
in
their
power
,
they
would
not
that
their
should
be
any
other
life
;
for
they
are
not
certaine
to
be
happy
therein
.
And
they
who
are
pious
,
when
they
most
feare
Death
,
speaking
the
truth
will
confesse
,
that
they
would
not
be
contented
,
that
there
were
no
other
life
,
feeling
within
themselves
that
God
hath
not
created
them
for
this
,
but
for
another
.
And
for
a
man
to
be
thus
not
contented
of
this
life
only
,
as
I
understand
it
,
is
a
great
countersigne
for
a
man
to
bee
assured
of
his
piety
,
and
of
his
Predestination
.
For
I
hold
for
certaine
,
that
to
them
,
to
whom
God
meanes
to
give
eternall
life
,
hee
doth
also
put
a
great
love
,
and
great
affection
of
it
,
in
such
sort
,
that
hee
who
shall
finde
in
his
minde
a
desire
that
there
were
no
other
life
,
let
him
hold
himselfe
impious
,
although
hee
would
choose
to
die
,
and
let
him
not
despaire
.
For
albeit
he
be
out
of
piety
,
hee
ought
to
thinke
,
that
God
is
able
to
draw
him
out
of
it
,
as
he
hath
drawn
,
and
doth
draw
all
them
that
have
beene
,
and
are
in
it
.
And
hee
who
shall
finde
in
his
minde
a
love
of
eternall
life
,
not
contenting
himselfe
with
●…his
present
,
may
hold
himselfe
for
pious
,
and
for
predestinated
unto
life
everlasting
,
although
he
feare
death
,
considering
all
this
,
which
hath
beene
said
,
and
above
all
,
that
even
the
only
Begotten
Sonne
of
God
feared
Death
,
Iesus
Christ
our
Lord
.
CONSID.
XLVI
.
That
they
,
who
walke
through
the
Christian
path
without
the
inward
light
of
the
holy
Spirit
,
are
like
unto
them
that
walke
in
the
night
without
the
light
of
the
Sunne
.
ALL
they
,
who
being
guided
only
by
their
naturall
light
,
and
by
humane
wisdome
presume
to
understand
the
things
that
are
of
the
Spirit
of
God
,
&
to
walk
in
the
Christian
way
,
that
is
,
to
live
Christianly
,
I
liken
them
to
a
man
,
that
goes
by
night
with
the
light
only
of
his
own
eyes
,
through
a
way
that
is
full
of
dangers
,
and
inconveniencies
.
And
it
seemes
to
me
,
that
as
to
such
a
one
sometimes
a
piece
of
wood
will
seeme
a
thiefe
,
and
a
stone
an
armed
man
,
and
thereupon
he
will
fly
,
and
be
afraid
;
and
another
time
the
water
will
seeme
a
stone
,
and
he
will
wet
himselfe
,
and
the
shadow
will
seeme
to
him
a
tree
,
and
thinking
to
leane
to
it
he
will
fall
on
the
ground
:
Even
so
neither
more
nor
lesse
hee
that
walkes
Gods
way
being
guided
by
his
naturall
light
,
is
sometimes
affrighted
by
those
things
which
ought
not
to
affright
him
,
and
is
sometimes
secured
,
and
reposeth
himselfe
on
those
things
,
on
which
he
ought
not
to
secure
,
nor
repose
.
And
so
going
hee
goes
on
groping
like
a
man
amazed
,
and
without
knowing
what
he
doth
.
Hee
that
walkes
by
the
light
of
the
holy
Scripture
,
and
by
the
examples
of
Saints
,
but
without
the
Spirit
,
I
liken
him
unto
one
,
that
walkes
by
night
carying
a
candle
in
his
hand
,
and
goes
not
altogether
in
the
darke
:
but
yet
notwitstanding
he
goes
not
without
feare
,
nor
hee
goes
not
secure
in
his
minde
,
nor
certaine
not
to
fall
into
many
inconveniences
.
Whereupon
I
understand
,
that
as
to
the
traveller
,
of
whome
I
have
spoken
,
that
travels
by
night
,
by
the
light
of
his
owne
eyes
only
,
the
best
,
and
most
wholesome
counsell
that
could
be
given
him
,
were
,
that
hee
should
stay
in
his
journey
whilst
the
night
lasteth
,
untill
such
time
as
the
●…unne
were
risen
,
and
would
shew
him
the
way
,
and
the
things
that
are
in
it
,
and
he
might
travell
,
being
helped
by
the
light
of
his
own
eyes
.
Even
so
to
him
,
that
walkes
Gods
way
only
with
his
naturall
light
,
with
the
testimony
of
Scriptures
,
and
with
the
example
of
Saints
,
the
best
,
and
most
wholesome
counsell
that
could
be
given
him
,
is
,
that
he
should
firme
himselfe
in
his
journey
,
whilst
the
night
of
his
owne
proper
blindnesse
continueth
,
untill
such
time
that
God
send
him
his
spirit
,
by
meanes
whereof
with
his
naturall
light●…
,
and
with
his
wisedome
,
hee
may
be
able
well
to
understand
the
journee
,
and
to
see
all
that
is
therein
.
And
if
any
person
shall
demand
me
,
saying
,
How
shall
I
doe
to
firme
my selfe
in
this
journey
?
I
will
answer
him
,
Exercise
not
thy selfe
in
any
thing
pretending
Iustification
thereby
nor
Religion
of
any
sort
,
nor
of
any
quality
;
and
pray
God
affectionately
,
CONSID.
XLVII
.
Foure
Counter-signes
to
know
them
by
,
who
pretend
piety
,
and
the
spirit
,
not
having
either
the
one
,
or
the
other
.
VNderstanding
that
the
false
Prophets
,
of
whom
our
Lord
Iesus
Christ
counselleth
us
to
beware
,
because
they
shew
themselves
as
Sheep
and
are
Wolves
,
are
properly
those
,
who
having
entred
themselves
into
Christian
piety
,
pretending
by
their
own
exercises
,
and
by
their
own
industry
to
obtain
the
spirit
of
God
,
and
to
become
spirituall
,
and
not
being
able
to
compasse
their
intent
,
remain
alwaies
impious
in
their
minds
,
although
they
dissemble
,
and
feigne
piety
as
much
as
it
may
bee
feigned
with
strange
superstitions
,
and
other
ceremonies
,
which
haue
an
appearance
of
piety
:
&
understanding
likewise
that
the
cause
,
why
Iesus
Christ
our
Lord
●…aith
unto
us
,
That
we
should
beware
of
them
,
is
because
they
are
the
most
pernitious
pestilence
that
can
be
for
them
who
attend
unto
piety
,
in
as
much
as
having
.
●…ost
the
shame
of
the
world
,
and
having
renounced
honour
,
and
outward
reputation
,
and
having
lost
the
respect
unto
God
,
and
to
all
religion
,
they
doe
only
attend
to
doe
all
the
dammage
that
they
can
to
piety
,
and
to
those
persons
that
attend
unto
it
,
finding
the
dore
open
thereunto
by
the
communication
,
and
conversation
that
they
haue
with
such
persons
.
Now
desiring
that
pious
,
and
spirituall
persons
should
know
these
kinds
of
Wolves
that
make
themselus
Sheep
,
and
knowing
them
,
should
beware
to
converse
and
deale
with
them
,
with
that
dove-like
simplicity
,
which
they
haue
obtained
through
the
holy
Spirit
,
using
that
serpentine
wisdome
which
is
naturall
unto
them
;
I
haue
considered
foure
countersignes
,
whereby
spirituall
persons
may
discover
,
whether
he
that
comes
unto
them
,
comes
called
of
God
,
or
comes
on
his
own
designes
being
called
by
his
own
proper
loue
I
would
say
,
whether
he
,
that
despising
that
false
religion
which
the
men
of
the
world
follow
,
would
apply
himselfe
unto
that
true
religion
,
which
the
sonnes
of
God
follow
,
comes
freed
from
the
deceipt
by
his
own
wisdome
and
by
his
own
humane
reason
,
or
purely
by
the
participation
of
the
holy
spirit
.
For
as
I
understand
,
they
who
come
to
bee
freed
from
the
deceit
of
false
religions
by
humane
wisdome
,
are
alwaies
impious
,
and
are
pernitious
to
spirituall
persons
.
The
first
countersigne
,
is
The
great
affection
to
spirituall
things
,
being
delighted
in
them
,
and
running
after
them
with
anxiety
.
And
I
call
spirituall
things
all
those
things
which
are
properly
of
the
holy
spirit
,
and
are
inward
,
&
divine
things
,
such
as
are
the
reading
of
holy
Scripture
,
dis●…urses
of
holy
things
,
continuall
prayer
,
and
continuall
adoration
in
the
spirit
,
that
is
,
for
a
man
to
bee
contented
with
what
ever
God
doth
,
holding
it
for
holy
,
and
for
just
,
and
for
good
,
as
much
as
the
frailty
of
the
flesh
permits
.
The
second
Countersigne
is
The
totall
abhorring
of
all
those
conversations
,
and
of
all
those
readings
of
men
,
and
of
books
,
in
which
there
is
no
part
of
the
holy
spirit
to
be
seen
.
For
I
understand
,
that
a
man
that
hath
truly
tasted
the
conversation
,
and
the
reading
of
those
persons
,
and
of
those
books
,
in
which
the
holy
spirit
is
,
cannot
tast
other
men
,
and
other
books
;
and
if
hee
doe
rellish
them
,
it
is
a
signe
he
hath
not
tasted
those
other
.
The
third
Countersigne
is
To
approue
the
things
of
the
holy
Spirit
,
the
conceits
,
and
the
knowledges
,
and
the
apprehensions
,
that
are
obtained
by
the
holy
spirit
,
and
that
with
the
minde
,
and
not
with
the
wit
.
Humane
wisdome
doth
sometimes
approue
spirituall
things
not
with
the
minde
,
but
with
the
wit
,
and
by
opinion
,
&
not
by
inward
sense
.
And
I
understand
it
,
that
a
man
that
hath
the
inward
feeling
,
doth
easily
know
when
one
approves
it
with
his
minde
,
or
with
his
wit
.
The
fourth
Countersigne
is
The
Mortification
of
the
minde
,
and
of
the
body
;
of
the
minde
in
all
the
affections
,
that
are
according
to
the
world
,
amongst
which
I
put
especially
,
Curiosity
,
in
what
way
soever
it
come
palliated
,
and
adorned
,
and
of
the
body
in
all
the
appetites
that
are
according
to
the
flesh
.
Humane
wisdome
approues
and
teacheth
mortification
;
but
however
much
it
approue
,
and
teach
it
,
there
never
was
yet
,
nor
never
shall
be
man
,
that
without
the
Christian
spirit
,
I
would
say
,
without
remaining
incorporated
in
Christ
,
can
obtaine
it
in
such
sort
that
it
may
not
be
easily
discerned
by
him
that
shall
in
part
haue
got
it
by
Iesus
Christ
our
Lord
.
And
therefore
I
resolve
my selfe
in
this
,
that
pious
and
Christian
persons
may
securely
admit
unto
their
conversation
,
and
acquaintance
those
men
whom
they
shall
see
affectioned
unto
spirituall
things
,
drawn
away
,
and
disenamoured
from
those
things
in
which
the
holy
spirit
hath
no
part
;
and
those
of
whom
they
shall
see
the
things
of
the
holy
spirit
to
be
approved
,
and
in
whom
they
shall
see
true
mortification
,
holding
for
certain
,
that
humane
wisdome
,
and
humane
craft
sufficeth
not
to
feigne
,
nor
to
dissemble
in
all
these
things
,
although
it
suffice
for
some
of
them
,
&
even
in
this
not
altogether
,
but
in
part
.
And
this
part
is
easily
discovered
by
pious
persons
,
and
Christian
,
to
whom
it
appertaines
,
to
use
the
Serpentine
wisdome
in
such
sort
,
that
making
use
of
these
foure
Countersignes
,
they
shall
know
those
who
come
unto
them
making
shew
of
sheep
,
being
indeed
wolves
,
and
so
doing
they
shall
make
use
of
that
help
,
which
Iesus
Christ
our
Lord
gives
.
CONSID.
XLVIII
.
That
hee
who
prayes
,
and
workes
and
understands
,
doth
then
pray
,
worke
,
and
understand
as
hee
ought
,
when
hee
is
inspired
to
pray
to
worke
,
and
to
understand
.
S.
Paul
,
in
the
8
to
the
Romans
understands
,
that
Prayer
is
one
amongst
those
other
things
,
wherein
in
our
weaknesses
,
and
infirmities
wee
are
favoured
of
God
,
and
helped
by
the
Spirit
of
God
:
And
so
hee
saith
,
that
we
not
knowing
how
to
pray
as
wee
ought
,
the
Spirit
of
God
prayeth
for
us
.
Whereby
I
understand
,
that
then
holy
Spirit
prayes
for
us
,
when
it
moves
us
,
and
when
it
moves
us
to
pray
,
for
then
it
prayes
in
us
.
And
I
understand
,
that
he
,
who
prayes
with
the
Spirit
of
God
,
demands
that
which
is
the
will
of
God
,
and
so
hee
doth
obtaine
what
he
will
.
And
he
who
praies
with
his
owne
Spirit
demands
that
which
is
his
owne
will
,
wherein
consisteth
the
not
knowing
neither
what
,
nor
how
we
ought
to
pray
.
Mans
minde
is
presumptuous
,
and
arrogant
;
and
not
willing
to
yield
,
that
it
knowes
not
what
,
nor
how
,
it
ought
to
pray
,
saith
,
I
will
crave
of
God
,
that
hee
should
doe
his
owne
will
,
and
so
I
cannot
erre
:
and
doth
not
consider
,
that
to
pray
in
this
manner
,
comes
because
a
man
cannot
choose
,
and
that
peradventure
it
would
not
goe
well
with
him
,
nor
is
convenient
,
that
God
should
doe
his
will
;
as
it
was
not
convenient
for
Ezekias
,
when
death
was
intimated
unto
him
;
and
that
he
doth
not
know
how
he
shall
content
himselfe
,
and
conforme
with
the
will
of
God
.
But
man
not
willing
to
give
himselfe
as
overcome
,
no
not
by
this
neither
,
saith
,
I
will
demand
of
God
,
that
he
would
cause
,
that
I
should
content
my selfe
with
that
which
shall
be
his
will
,
and
so
I
shall
be
sure
to
hit
the
marke
;
and
doth
not
consider
,
that
oftentimes
it
is
better
for
a
man
not
to
content
himselfe
;
nor
to
conforme
himselfe
with
Gods
will
:
as
it
was
better
for
Hezekias
,
and
as
it
is
better
for
those
persons
,
who
grieving
,
and
resenting
themselves
for
that
which
God
doth
,
come
to
re-acknowledge
themselves
,
and
to
know
God
,
and
to
humble
themselves
,
and
to
exalt
God
,
in
such
sort
,
as
will
they
,
nill
they
,
mans
mind
is
forced
to
confesse
that
which
S.
Paul
saith
,
that
we
know
not
what
,
nor
how
wee
ought
to
pray
.
And
he
who
confesseth
this
,
understanding
from
the
selfe
same
S.
Paul
,
that
the
Spirit
of
God
praies
for
us
,
and
in
us
,
will
apply
himselfe
to
pray
God
,
that
he
would
give
him
his
Spirit
to
pray
for
him
,
and
in
him
.
When
he
,
that
prayes
by
humane
Spirit
saith
those
words
of
the
Pater
noster
,
Thy
will
be
done
,
albeit
they
be
words
spoken
with
the
Spirit
of
God
,
he
doth
not
pray
with
the
Spirit
of
God
,
because
hee
doth
not
pray
being
inspired
,
but
taught
.
And
S.
Paul
doth
not
say
;
That
the
holy
Spirit
teacheth
us
to
pray
,
but
that
he
prayes
by
us
,
and
that
hee
prayes
in
us
.
I
will
adde
this
,
That
they
,
who
pray
with
their
owne
proper
Spirit
,
when
they
obtaine
that
which
they
demand
in
Prayer
,
they
feele
in
their
minds
a
contentednesse
mixed
with
pride
,
and
with
selfe
estimation
;
and
they
who
pray
with
the
holy
Spirit
,
obtaining
that
which
they
demand
in
their
Prayers
,
feele
a
most
excessive
content
mingled
with
humility
,
and
with
Mortification
.
And
I
hold
that
these
feelings
are
sufficient
to
give
a
person
intire
knowledge
,
whether
hee
pray
with
his
owne
Spirit
,
or
with
the
holy
Spirit
.
It
is
very
true
,
that
in
case
a
man
have
never
prayed
with
the
holy
Spirit
,
he
cannot
make
this
difference
.
Cornelius
prayed
with
the
holy
Spirit
before
S.
Peter
went
to
his
house
,
yet
he
did
not
understand
,
that
hee
prayed
with
the
holy
Spirit
;
But
hee
understood
it
afterward
,
when
by
S.
Peter's
meanes
hee
had
obtained
of
God
even
more
then
he
pretended
;
I
meane
not
,
more
then
the
Spirit
of
God
,
which
prayed
by
him
,
and
in
him
,
but
more
then
Cornelius
himselfe
pretended
unto
in
his
owne
minde
;
in
such
sort
,
that
oftentimes
the
Spirit
of
God
prayes
in
us
,
and
by
us
,
without
our
knowledge
,
that
it
is
the
holy
Spirit
that
prayeth
,
and
what
that
thing
is
,
which
in
Prayer
is
demanded
.
The
selfe
same
I
understand
in
working
as
in
Prayer
:
For
S.
Paul
likewise
puts
them
for
gifts
of
the
holy
Spirit
,
to
minister
,
that
is
,
to
doe
service
to
our
Neighbour
,
and
the
exercise
of
Charity
.
And
I
understand
,
that
because
wee
doe
not
know
,
not
how
,
nor
when
to
worke
,
God
gives
us
his
Spirit
,
that
should
worke
in
us
.
Humane
wisdome
,
that
alwaies
opposeth
it selfe
to
the
Spirit
of
God
,
pretends
to
know
how
to
worke
,
and
when
it
doth
worke
it
workes
for
its
owne
proper
benefit
,
it
workes
for
its
owne
proper
glory
,
and
for
its
owne
proper
satisfaction
,
and
not
purely
for
the
benefits
of
his
Neighbour
,
not
for
Gods
glory
,
not
for
the
satisfaction
of
them
that
love
God
,
and
therefore
it
knoweth
not
nor
how
,
nor
when
it
ought
to
worke
.
On
the
contrary
,
the
Spirit
of
God
workes
for
the
profit
of
the
Neighbour
,
for
the
satisfaction
of
them
that
love
God
,
and
it
workes
for
the
glory
of
God
.
When
he
that
workes
by
humane
Spirit
imitateth
the
workes
of
holy
men
,
followes
,
the
doctrine
of
the
Saints
,
I
doe
not
understand
that
he
workes
with
the
holy
Spirit
,
but
with
his
owne
proper
Spirit
,
because
hee
doth
not
worke
being
inspired
,
but
taught
:
And
S.
Paul
saith
,
that
it
is
a
gift
of
the
holy
Spirit
to
worke
by
the
holy
Spirit
.
They
who
worke
with
humane
wisdome
finde
content
in
their
owne
workes
,
but
mingled
with
arrogancy
,
and
with
presumption
:
And
they
who
worke
with
the
holy
Spirit
,
finde
likewise
content
in
their
owne
workes
,
but
most
different
,
and
mingled
with
humility
,
and
Mortification
.
In
such
sort
,
as
a
person
examining
his
minde
,
after
hee
hath
wrought
,
may
by
his
consideration
understand
,
whether
it
bee
humane
wisdome
that
hath
wrought
in
them
,
or
the
Spirit
of
God
.
It
is
very
true
,
that
he
who
hath
never
wrought
with
the
Spirit
of
God
,
cannot
make
this
difference
.
In
Cornelius
I
consider
the
selfe
same
in
his
working
,
as
I
have
done
in
his
Prayer
:
He
did
worke
with
the
holy
Spirit
,
but
he
did
not
understand
that
it
was
the
holy
Spirit
;
and
he
understood
it
,
when
he
saw
and
felt
in
himselfe
that
which
arose
from
his
working
.
And
betweene
that
which
Cornelius
wrought
,
and
prayed
with
the
holy
Spirit
,
before
hee
knew
Christ
,
and
received
the
holy
Spirit
,
and
that
which
he
prayed
,
and
wrought
with
the
holy
Spirit
,
after
that
he
had
knowne
Christ
,
and
received
the
holy
Spirit
;
I
make
this
difference
,
that
at
the
first
praying
,
and
working
he
did
not
understand
that
hee
prayed
,
and
wrought
by
the
holy
Spirit
.
That
which
I
understand
in
praying
,
and
working
,
I
understand
likewise
in
the
acknowledgments
of
God
,
and
in
the
understanding
of
holy
Scripture
,
considering
that
S.
Paul
sets
also
these
understandings
for
gifts
of
the
holy
Ghost
;
understanding
that
humane
wisdome
not
knowing
how
to
understand
the
things
of
the
Spirit
of
God
,
God
gives
his
spirit
unto
them
who
are
his
,
to
the
intent
he
may
teach
them
those
things
.
Mans
minde
is
proud
,
and
haughty
in
this
point
,
as
in
all
others
;
whereupon
putting
it selfe
before
the
holy
spirit
,
it
goes
helping
it selfe
as
much
as
it
may
to
gaine
by
its
owne
proper
understanding
and
judgment
the
knowledge
of
God
,
and
the
understanding
of
Scriptures
.
And
it
is
a
marveilous
thing
,
that
how
much
it
labours
the●…ein
,
so
much
more
it
dis-enables
it selfe
,
taking
,
and
understanding
the
things
of
God
,
and
of
the
spirit
of
God
in
a
contrary
sense
,
and
by
the
contrary
.
They
who
understand
,
and
know
the
holy
Spirit
,
by
how
much
more
they
apply
themselves
to
understand
,
and
know
,
by
so
much
doe
they
know
,
and
understand
the
more
.
When
as
he
,
who
knowes
and
understands
the
things
of
God
,
goes
about
with
his
owne
proper
wit
,
and
his
proper
judgment
,
albeit
hee
doe
understand
that
which
the
Saints
have
understood
,
yet
I
doe
not
understand
,
that
hee
knowes
,
and
understands
with
the
holy
spirit
,
but
with
humane
wisdome
;
understanding
,
and
knowing
,
as
being
taught
,
and
not
inspired
,
And
S.
Paul
makes
it
to
be
a
gift
of
the
holy
spirit
,
to
know
the
holy
spirit
.
He
who
knowes
,
and
understands
the
things
of
God
with
his
owne
proper
wit
,
and
judgment
,
findes
the
same
satisfaction
,
that
he
findes
in
other
knowledges
,
and
in
other
understandings
of
humane
things
,
and
of
the
writings
of
men
,
and
with
this
satisfaction
looking
upon
it
,
he
feeles
pride
,
and
selfe-esteeme
in
his
owne
minde
.
And
he
that
understands
and
knowes
with
the
holy
spirit
,
findes
in
that
which
hee
knowes
,
and
understands
,
most
different
satisfaction
from
that
which
hee
findes
in
those
other
things
,
which
hee
knowes
,
and
understands
and
findes
in
his
minde
,
Humility
,
and
Mortification
;
in
such
sort
,
that
by
the
feeling
which
a
person
findes
in
his
owne
minde
,
when
hee
shall
have
got
a
knowledge
of
God
,
and
when
hee
shall
have
understood
a
place
of
holy
Scripture
,
hee
may
Iudge
if
hee
have
gained
that
knowledge
,
and
that
understanding
with
his
proper
wit
,
and
Iudgment
,
or
with
the
spirit
of
God
.
If
so
be
the
feeling
shall
be
of
pride
,
and
of
selfe
esteeme
,
judging
that
what
he
hath
knowne
and
understood
,
is
with
his
owne
wit
and
Iudgment
,
he
shall
not
firme
himselfe
therein
:
And
if
the
feeling
shall
be
of
Humility
,
&
Mortification
,
judging
that
what
he
hath
knowne
,
and
understood
,
is
with
the
holy
spirit
,
he
shall
firme
himselfe
,
and
fortify
himselfe
in
it
.
It
is
very
true
,
that
he
who
hath
never
known
,
nor
understood
with
the
holy
spirit
,
cannot
make
this
difference
.
From
these
three
considerations
I
come
to
take
this
resolution
,
that
as
well
to
pray
as
is
meete
,
as
to
worke
,
and
to
know
,
and
understand
,
and
as
for
all
other
things
also
,
in
which
we
exercise
our selves
with
our
minds
,
or
with
our
bodies
in
this
present
life
,
we
have
need
of
the
government
of
the
spirit
of
God
,
without
which
although
it
be
grievous
to
us
,
we
ought
to
confesse
,
that
we
know
not
to
pray
as
we
ought
,
and
that
we
know
not
to
know
,
and
understand
as
we
ought
.
With
this
confession
wee
shall
alwaies
demande
of
God
his
holy
Spirit
,
and
he
shall
giue
it
us
through
Iesus
Christ
our
Lord
.
CONSID.
XLIX
.
Whence
it
proceeds
,
that
humane
wisdome
will
not
attribute
all
things
to
God
:
And
in
what
manner
they
ought
to
bee
attributed
to
him
.
FOR
three
Causes
I
understand
it
,
men
being
deceived
by
the
judgement
of
humane
wisdome
,
will
not
confesse
that
every
thing
comes
from
God
.
The
first
is
,
that
they
might
not
deprive
themselues
of
the
merits
of
their
own
good
works
,
understanding
that
they
should
depriue
themselues
of
them
,
when
every
thing
should
be
attributed
to
God
;
in
as
much
as
in
their
good
works
,
the
goodnesse
of
God
would
be
that
which
was
to
bee
considered
,
and
not
that
of
men
.
The
second
Cause
I
understand
is
,
because
men
judging
of
Gods
works
with
the
selfesame
judgement
,
with
which
they
judge
their
own
proper
works
,
they
hold
that
for
evill
in
God
,
which
they
would
hold
for
evill
in
evill
men
:
And
it
seeming
to
them
an
evill
,
and
absurd
thing
to
attribute
any
evill
thing
to
God
,
who
is
soveraignly
good
,
and
is
goodnesse
it selfe
,
they
resolue
that
they
will
not
attribute
every
thing
to
God
.
The
third
Cause
,
as
I
understand
,
is
because
they
think
that
if
men
believed
that
God
did
all
things
,
they
would
become
dissolute
in
their
lives
,
licentious
,
vitious
,
and
insolent
,
and
remisse
in
succouring
,
helping
,
and
favouring
their
neighbours
;
every
man
saying
of
himselfe
,
if
I
liue
ill
,
it
is
because
it
pleaseth
God
,
that
I
should
liue
so
,
and
he
himselfe
,
when
it
so
seems
good
to
him
,
will
make
me
to
liue
well
;
and
saying
of
their
neighbour
,
if
such
a
one
be
needy
,
tribulated
,
and
afflicted
,
it
is
because
it
so
pleaseth
God
;
and
when
it
shall
please
God
that
he
should
not
be
so
,
he
will
draw
him
out
of
necessity
,
and
out
of
tribulation
,
and
out
of
affliction
,
and
therefore
it
is
not
necessary
that
I
should
meddle
ther●…with
.
To
these
three
Causes
,
or
reasons
of
humane
wisdome
I
understand
that
a
man
may
fully
answer
in
this
manner
.
To
the
first
,
that
if
men
knew
themselues
,
they
would
know
in
themselues
rebellion
,
iniquity
,
and
sin
,
and
in
their
works
selfe-loue
,
and
selfe-interest
,
and
so
they
would
not
pretend
to
obtain
merit
through
their
own
works
;
and
not
pretending
it
,
the
first
cause
of
impiety
would
be
taken
away
,
in
which
they
doe
easily
fall
that
are
in
the
eyes
of
the
world
,
just
and
holy
:
for
they
properly
are
those
that
seek
Meritin
their
works
.
From
this
inconveniency
they
are
free
,
who
knowing
the
being
,
and
the
nature
of
man
,
renounce
their
own
merits
,
cleaving
only
to
the
justice
of
God
executed
in
Christ
.
To
the
second
Cause
and
reason
,
it
may
bee
answered
,
that
if
so
be
it
seem
to
men
an
absurd
,
&
evill
thing
,
that
God
should
harden
the
heart
of
Pharaoh
,
making
him
to
sin
in
not
suffering
the
people
of
God
to
depart
;
&
that
God
should
command
Shimei
,
that
he
should
sin
by
cursing
David
;
and
that
God
should
make
them
to
sin
,
to
whom
the
Scripture
saith
he
gaue
the
spirit
of
errour
,
and
that
he
should
ordain
,
that
Judas
should
sin
by
selling
Christ
;
and
that
God
should
blinde
them
,
of
whom
S.
Paul
(
Rom.
1
)
speaks
,
that
they
should
fall
into
silthy
,
and
abominable
sins
:
And
if
like
wise
it
seem
an
absurd
&
evill
thing
to
men
,
that
which
God
doth
to
many
men
in
the
world
,
it
is
not
because
the
things
are
in
themselues
absurd
,
and
evill
,
but
because
they
are
works
of
the
holy
spirit
;
and
men
judging
with
humane
wisdome
,
with
which
they
cannot
understand
the
divine
secret
that
is
in
them
,
come
to
judge
falsely
of
them
;
being
herein
towards
God
,
as
rash
men
are
towards
their
Princes
,
judging
evill
of
them
;
when
for
the
good
goverment
for
the
common
profit
,
they
doe
something
which
turnes
to
the
dammage
of
some
particular
,
not
considering
,
nor
peircing
the
intent
,
which
the
Prince
hath
in
such
like
things
.
For
if
they
did
consider
,
and
understand
,
they
would
judge
well
of
those
things
,
and
of
the
Princes
that
doe
them
.
I
would
say
in
the
selfesame
manner
rash
men
,
because
they
understand
not
the
intent
which
God
hath
in
his
works
,
they
judge
them
evill
,
and
then
pretending
piety
,
they
will
not
attribute
them
to
God
,
and
if
they
did
know
,
and
understand
the
intent
that
God
hath
in
those
things
which
they
judge
evill
,
they
would
hold
,
and
judge
them
for
good
;
and
so
they
would
not
come
to
deprive
God
of
his
particular
providence
in
every
thing
.
And
certainly
if
these
men
did
consider
,
that
God
hardning
the
heart
of
Pharaoh
,
that
he
should
sin
,
not
letting
Gods
people
goe
,
did
pretend
to
illustrate
his
glory
,
and
to
make
manifest
his
power
in
favouring
his
people
,
they
would
accompt
the
hardnesse
of
Pharaohs
heart
amongst
the
works
of
Gods
mercy
,
for
as
much
as
that
which
the
people
of
God
desired
,
was
thereby
effected
:
and
this
selfesame
judgement
they
would
make
of
the
curses
of
Shimei
;
and
of
Iudas
his
s●…lling
Christ
;
and
of
the
sins
of
them
,
of
whom
Saint
Paul
speaks
in
the
first
of
the
Romans
;
and
they
would
make
the
selfesame
judgement
in
all
the
works
of
men
,
not
doubting
to
attribute
them
all
unto
God
,
searching
out
the
secret
judgement
that
is
in
them
,
even
as
pious
persons
search
them
out
,
to
whom
it
oft-times
happens
,
that
they
hold
something
of
their
own
or
others
for
an
errour
,
because
they
know
not
the
intent
that
God
hath
in
it
:
And
afterwards
by
time
knowing
the
intent
that
God
had
in
it
,
they
hold
it
for
a
very
certain
thing
.
And
to
the
selfe
same
persons
it
oftentimes
befals
,
that
they
hold
a
thing
for
well
done
,
which
afterwards
by
tract
of
time
they
knew
was
ill
done
.
This
sometimes
happens
to
them
,
when
they
stand
not
very
attent
to
consider
the
judgements
of
God
;
and
sometimes
,
because
it
doth
not
alwaies
please
God
that
they
should
understand
that
which
he
pretends
in
his
works
;
as
peradventure
it
did
not
please
him
,
that
Moses
and
Aaron
should
understand
that
which
he
pretended
in
the
hardnesse
of
Pharaohs
heart
,
to
the
intent
they
should
not
cease
to
be
very
instant
,
that
he
would
let
the
people
of
God
to
goe
out
.
Whereupon
it
seems
,
that
mans
piety
consisteth
in
applying
his
minde
to
understand
that
which
God
pretends
in
his
workes
,
especially
in
those
which
seem
absurd
and
evill
;
and
to
venerate
,
and
approue
those
which
hee
doth
not
understand
,
holding
them
all
for
holy
,
just
,
and
good
.
To
the
third
cause
,
and
reason
,
which
men
finde
not
to
confesse
that
God
doth
all
things
,
it
may
be
effectually
,
&
by
our
own
proper
experience
answered
,
that
those
men
,
who
belieue
,
&
hold
for
certain
,
that
God
doth
all
things
,
for
this
selfe
same
cause
that
they
abide
in
this
certainty
,
are
pious
,
and
iust
;
and
being
pious
,
and
iust
are
in
themselues
most
temperate
,
and
most
modest
,
and
are
towards
their
neighbours
most
mercifull
,
most
diligent
,
and
most
liberall
,
in
as
much
as
piety
and
iustice
doe
as
well
mortifie
in
them
the
appetites
of
sensuality
,
that
might
make
them
vitious
,
and
insolent
,
as
also
the
affections
of
the
minde
,
that
might
make
them
interressed
,
and
lovers
of
themselues
,
and
consequently
remisse
with
their
neighbours
.
This
mortification
in
them
proceeding
partly
from
that
union
which
they
hold
in
their
hearts
with
God
,
never
forgetting
themselues
of
God
,
and
principally
from
that
incorporation
with
which
they
stand
incorporated
in
the
death
of
Christ
,
who
killing
his
own
flesh
on
the
Crosse
did
likewise
kill
the
flesh
of
all
them
,
who
believing
in
him
are
made
his
Members
.
And
they
who
remain
in
this
,
never
come
to
excuse
their
licentious
liues
in
the
liuelinesse
of
their
mindes
,
saying
it
pleaseth
God
they
should
be
so
:
nay
,
rather
finding
in
themselues
any
vice
,
and
finding
in
their
minds
any
liuelinesse
,
they
know
the
reliques
of
their
own
iniquity
,
rebellion
and
sin
,
and
demand
of
God
,
that
he
should
mortify
them
in
them
,
as
he
hath
mortified
the
rest
:
nor
doe
they
ever
become
remisse
in
helping
,
and
favouring
their
neighbours
;
except
in
as
much
as
the
affections
that
are
according
to
the
flesh
,
and
humane
wisdome
dying
in
them
,
and
those
which
are
according
to
the
spirit
reviving
,
they
doe
not
move
with
an
anxious
affection
of
the
flesh
,
but
are
moved
with
a
moderate
desire
of
the
spirit
:
And
in
as
much
as
they
doe
not
feel
in
themselves
any
motion
to
help
,
&
succour
their
neighbours
,
they
know
that
God
will
haue
it
so
.
This
I
say
,
because
those
persons
that
stand
in
this
piety
keeping
good
account
with
their
inward
motions
,
hold
those
to
be
wills
of
the
flesh
,
which
are
not
according
to
that
which
they
knew
to
be
the
will
of
God
.
And
they
hold
those
to
be
the
will
of
the
spirit
,
which
they
know
to
be
conformed
to
the
will
of
God
;
making
this
judgement
by
that
which
is
the
due
of
piety
,
and
that
which
is
the
due
of
justification
,
and
by
that
which
the
holy
Scriptures
,
New
and
Old
teach
:
and
standing
attent
hereunto
,
they
overcome
the
motions
which
are
according
to
the
flesh
,
and
execute
those
which
are
according
to
the
spirit
.
And
albeit
they
haue
their
imperfections
by
Gods
will
,
their
desire
is
to
become
perfect
.
And
although
they
hold
the
sufferings
of
their
neighbour
to
bee
the
will
of
God
,
they
hold
likewise
their
motions
to
help
,
and
favour
them
to
be
the
will
of
God
;
And
knowing
in
their
own
imperfections
,
and
in
the
sufferings
of
their
neighbours
the
will
of
God
,
which
is
with
wrath
,
and
knowing
in
their
own
desires
of
perfection
,
and
in
their
motions
to
succour
their
neighbours
the
will
of
God
,
which
is
with
mercy
,
loving
the
will
which
is
with
mercy
,
and
flying
from
that
which
is
with
wrath
,
they
doe
attend
unto
perfection
,
and
doe
attend
to
succour
their
neighbours
,
remaining
quiet
,
when
they
doe
not
perceive
any
motion
,
understanding
it
,
that
God
would
haue
them
to
remain
quiet
.
Having
said
that
which
moveth
men
not
to
attribute
all
things
to
God
,
and
that
which
may
be
answered
unto
it
,
now
I
will
say
that
which
I
think
thereabout
,
remitting
my selfe
to
more
perfect
,
and
spirituall
iudgement
.
In
God
I
consider
two
wills
,
as
at
other
times
I
haue
considered
it
,
one
Mediate
,
in
as
much
as
it
workes
by
these
,
which
we
call
second
Causes
:
And
the
other
Immediate
,
in
as
much
as
it
works
by
it selfe
.
Vnto
the
Mediate
I
understand
men
stand
subiect
through
original
sin
,
and
from
the
Mediate
I
understand
that
men
are
exempted
,
and
freed
by
regeneration
,
but
in
a
certain
manner
.
I
suppose
,
that
in
a
mans
flying
those
things
,
which
by
this
Mediate
will
might
doe
him
harme
,
and
in
applying
himselfe
to
those
things
,
which
by
the
selfe
same
might
doe
him
good
,
a
mans
freewill
doth
consist
;
all
those
things
appertaining
to
good
or
ill
being
exteriour
,
&
corporall
to
vertuous
,
or
vitious
living
in
the
outward
.
To
the
Immediate
will
of
God
I
understand
generally
all
men
are
subiect
,
God
working
in
them
,
in
some
with
loue
,
in
others
with
hatred
,
in
some
with
wrath
,
in
others
with
mercy
,
in
some
with
favours
,
and
in
others
with
disfavour
.
And
this
will
of
God
I
understand
is
that
,
unto
which
S.
Paul
saith
,
men
cannot
make
resistance
;
and
this
I
understand
that
God
useth
illustrating
his
glory
,
and
shewing
his
omnipotency
in
them
that
are
his
,
in
such
sort
,
that
in
this
Will
of
God
there
are
two
parts
,
or
two
wills
,
one
of
Hatred
,
of
Wrath
,
and
disfavour
,
and
the
other
of
Loue
,
of
Mercy
,
and
Favour
.
The
first
as
I
understand
fell
upon
Pharaoh
,
upon
Shimei
,
and
upon
them
,
to
whom
God
gaue
the
spirit
of
errour
,
and
upon
Iudas
,
and
vpon
those
whom
God
delivered
over
to
a
reprobate
sense
.
And
this
selfe
same
I
understand
fell
upon
all
those
which
are
vessels
of
wrath
,
as
was
Nero
,
and
as
all
they
haue
been
,
and
are
,
and
shall
be
,
who
with
malignity
persecute
the
Christian
spirit
in
those
who
are
the
Members
of
Christ
.
All
these
,
as
I
understand
doe
the
will
of
God
without
understanding
themselues
,
that
this
is
the
will
of
God
.
For
if
they
did
understand
it
,
they
would
cease
to
be
impious
,
and
they
would
be
pious
.
That
will
of
God
,
which
is
of
loue
,
of
mercy
,
and
favour
,
I
understand
it
in
Moses
and
Aaron
,
and
David
,
&
in
the
Saints
of
the
Law
,
and
I
understand
it
in
S.
John
Baptist
,
and
in
the
Apostles
,
and
in
the
Martyres
,
and
likewise
in
all
those
,
who
are
called
of
God
to
the
participation
of
the
Gospell
,
all
which
I
understand
doe
fulfill
the
will
of
God
;
for
herein
consisteth
piety
.
And
I
understand
,
that
neither
Pharaoh
,
nor
Iudas
,
nor
those
who
are
vessels
of
wrath
,
could
cease
to
be
such
;
nor
Moses
,
nor
Aaron
,
nor
Paul
,
nor
those
who
are
vessels
of
mercy
;
in
such
manner
,
that
Iudas
could
not
forbeare
to
sell
Christ
,
nor
S.
Paul
could
not
forbeare
to
preach
Chrîst
.
Finally
I
understand
,
that
in
those
things
which
are
done
in
the
world
by
Gods
Mediate
will
,
they
who
are
vessels
of
wrath
,
know
the
naturall
order
,
and
know
the
goodnesse
,
or
malignity
of
men
.
And
I
understand
,
that
in
the
selfesame
things
they
who
are
the
vessels
of
mercy
,
know
in
the
naturall
order
the
wil
of
God
,
who
set
this
order
;
and
in
that
which
is
,
or
seems
to
be
goodnes
,
or
malice
of
men
,
they
know
with
the
will
of
God
,
the
goodnes
&
malice
of
men
.
In
the
self
same
manner
I
understand
that
in
those
things
which
are
done
by
the
Immediate
will
of
God
;
they
who
are
impious
doe
not
know
but
only
their
own
proper
wills
,
and
those
which
are
of
them
that
doe
them
;
and
I
understand
that
in
the
selfe
same
things
they
who
are
pious
,
know
the
will
of
God
,
attributing
all
things
to
God
,
considering
in
those
,
who
are
the
vessels
of
wrath
,
as
were
Pharaoh
,
Shimei
,
Iudas
,
and
Nero
,
the
will
of
God
with
wrath
,
with
hatred
,
and
with
disfavour
;
and
knowing
in
them
,
who
are
vessels
of
mercy
,
as
those
of
the
Hebrew
people
,
and
those
of
the
Christian
people
,
the
will
of
God
with
loue
,
with
mercy
,
and
with
favour
.
And
in
this
manner
without
doing
iniury
to
God
,
without
depraving
themselves
,
and
without
loosing
charity
,
nay
rather
illustrating
the
glory
of
God
,
mortifying
themselves
,
and
growing
in
charity
,
they
come
to
belieue
that
God
doth
all
things
,
some
with
his
mediate
will
,
and
others
with
his
immediate
will
;
some
as
in
vessels
of
hatred
,
of
wrath
,
and
disfavour
;
and
others
,
as
in
vessels
of
loue
,
of
mercy
,
and
favour
.
And
those
are
they
,
who
amongst
all
men
are
pious
,
knowing
God
,
and
are
iust
,
knowing
the
Son
of
God
Iesus
Christ
our
Lord
.
CONSID.
L.
In
what
the
Depravation
of
man
doth
consist
,
and
in
what
his
Reparation
doth
consist
.
In
what
Christian
Perfection
doth
consist
.
COnsidering
that
which
I
understand
,
and
know
of
Gods
being
,
in
as
much
as
he
is
impassible
,
and
immortall
,
and
in
as
much
as
he
is
wise
,
just
,
and
mercifull
,
faithfull
,
and
true
;
and
considering
that
which
I
understand
,
and
know
of
the
being
of
a
man
,
in
as
much
as
he
is
passible
,
and
Mortall
,
and
in
as
much
as
he
is
ignorant
,
impious
,
vindicative
,
false
,
and
a
lier
:
And
understanding
by
the
testimony
of
holy
Scripture
,
that
man
in
his
first
creation
was
created
after
the
Image
,
and
similitude
of
God
,
I
come
to
understand
,
that
there
is
as
much
difference
from
the
kinde
of
being
,
in
which
God
created
man
,
to
that
kinde
of
being
,
wherein
hee
now
is
,
and
abides
,
as
from
that
being
,
which
I
know
of
God
,
to
that
being
,
which
I
know
of
man
:
And
knowing
by
testimony
of
holy
Scripture
,
that
for
the
sinne
of
the
first
man
,
from
that
first
perfect
being
,
and
that
being
like
unto
God
,
man
is
come
to
this
imperfect
being
,
and
like
unto
the
being
of
other
animals
,
in
as
much
as
pertaines
to
his
body
,
and
to
the
being
of
evill
spirits
,
as
touching
his
soule
,
I
come
to
understand
,
that
the
evill
,
which
is
to
come
to
mankind
by
the
sinne
of
the
first
man
,
consists
in
this
,
that
of
impassible
he
is
become
passible
,
subject
to
cold
,
and
to
heate
,
to
hunger
,
and
to
thrist
,
with
all
other
corporall
incommodities
;
and
of
immortall
hee
is
become
mortall
,
subject
unto
death
;
and
of
wise
he
is
become
ignorant
,
of
just
,
impious
,
of
mercifull
,
vindicative
,
of
faithfull
,
false
,
and
of
true
,
a
lier
.
Whereby
I
understand
,
that
because
the
evill
,
into
which
mankinde
fell
through
sin
,
toucheth
men
in
their
bodies
,
and
in
their
mindes
,
the
grace
which
God
hath
pleased
to
doe
unto
mankinde
by
meanes
of
Iesus
Christ
our
Lord
appertaines
likewise
both
to
bodies
,
and
to
mindes
;
and
so
it
is
,
that
assoone
as
a
man
is
called
of
God
,
he
doth
accept
for
his
the
Iustice
of
God
executed
on
Christ
;
being
made
a
member
of
Christ
hee
begins
to
be
partaker
of
that
first
Reparation
,
which
is
of
the
minde
,
and
is
by
the
death
of
Christ
:
And
it
is
also
true
,
that
that
man
who
shall
depart
from
this
life
a
member
of
Christ
,
shall
be
partaker
of
the
last
Reparation
,
which
shall
be
of
the
body
,
and
shall
be
by
the
resurrection
of
Christ
,
and
shall
be
in
the
generall
resurrection
of
all
men
;
in
such
sort
,
as
they
who
are
members
of
Christ
,
by
the
death
of
Christ
doe
repaire
the
evill
of
their
mindes
in
this
present
life
,
if
not
altogether
,
yet
in
part
;
and
they
doe
repaire
by
the
resurrection
of
Iesus
Christ
the
evill
of
their
body
in
life
everlasting
,
and
then
shall
they
have
recovered
intirely
that
Image
,
and
that
similitude
of
God
,
with
which
they
were
created
,
being
in
their
bodies
impassible
,
and
immortall
,
and
being
in
their
mindes
just
,
wise
,
mercifull
,
faithfull
,
and
true
in
which
I
understand
our
whole
felicity
doth
consist
.
After
that
I
have
understood
all
this
,
I
resolve
my selfe
,
that
the
proper
exercise
of
a
Christian
in
this
present
life
,
is
to
attend
unto
the
reparation
of
his
minde
,
&
to
recover
the
image
,
and
similitude
of
God
,
with
which
he
was
created
:
And
albeit
as
I
haue
said
,
so
much
of
this
is
recovered
,
as
there
is
(
as
a
man
may
say
)
of
the
incorporation
in
the
death
of
Christ
in
a
man
;
neverthelesse
I
understand
it
appertaines
to
a
Christian
to
exercise
him selfe
to
recover
it
in
this
manner
:
When
he
shall
be
sollicited
by
the
depravation
of
his
minde
unto
impiety
,
remembring
himselfe
that
God
is
just
,
he
shall
say
,
no
,
to
me
it
belongs
to
be
just
,
and
not
impious
.
When
he
shall
be
sollicited
unto
revenge
,
remembring
himselfe
,
that
God
is
mercifull
,
he
shall
say
,
no
,
to
me
it
appertaines
to
be
mercifull
,
and
not
vindicatiue
.
When
he
shall
be
sollicited
unto
wrath
,
remembring
himselfe
,
that
God
is
patient
he
shall
say
,
no
,
to
me
it
appertaines
to
be
patient
,
and
not
wrathfull
.
When
he
shall
be
sollicited
to
falsity
,
and
lyes
,
remembring
himselfe
that
God
is
faithfull
,
and
true
,
he
shall
say
,
no
,
to
me
it
appertaines
to
be
faithfull
,
and
true
.
When
he
shall
be
sollicited
to
desire
to
bee
esteemed
,
and
prized
of
the
men
of
this
world
,
remembring
himselfe
,
that
God
is
a
Pilgrim
,
and
stranger
in
this
present
life
,
he
shall
say
,
no
,
for
to
me
it
appertaines
to
be
a
pilgrim
,
and
stranger
with
God
,
that
I
may
be
altogether
like
unto
God
.
And
finally
when
he
shall
be
sollicited
to
any
thing
,
which
may
redound
to
the
hurt
of
his
neighbour
in
any
sort
whatsoever
,
remembring
himselfe
that
God
loues
men
so
much
,
that
to
repaire
their
evill
,
and
dammage
,
in
which
they
were
thrown
down
headlong
,
he
gaue
his
own
Son
unto
death
,
hee
shall
say
,
no
,
to
me
it
appertaines
to
haue
loue
and
charity
.
And
so
running
through
all
those
things
,
with
which
a
man
may
be
sollicited
by
his
own
affections
through
the
depravation
of
the
minde
,
he
shall
finde
perfections
in
God
,
with
which
he
may
represse
them
;
and
so
by
litle
and
litle
hee
shall
goe
augmenting
in
himselfe
the
reparation
of
his
minde
,
which
is
the
first
thing
,
and
hee
shall
goe
every
houre
more
abilitating
the
reparation
of
his
body
,
which
is
the
last
.
And
in
this
exercise
I
understand
the
Christian
perfection
consisteth
.
I
would
say
,
that
〈◊〉
is
a
Christian
more
,
or
lesse
perfect
in
this
life
,
〈◊〉
●…ch
as
occupying
himselfe
more
or
lesse
in
this
exercise
,
he
doth
obtain
more
or
lesse
of
that
part
,
which
is
to
be
gotten
in
this
present
life
,
of
the
image
,
and
likenesse
of
God
,
with
which
he
was
created
.
And
for
this
cause
I
understand
,
that
our
Lord
Iesus
Christ
concludeth
his
discourses
of
Christian
perfection
,
saying
,
Be
you
perfect
,
as
your
heavenly
Father
is
perfect
:
As
if
he
should
haue
said
:
Finally
,
I
say
unto
you
,
that
you
attend
to
be
like
unto
God
in
perfection
:
He
is
perfect
,
and
you
also
attend
to
bee
perfect
,
as
he
is
.
And
this
is
properly
a
Christian
admonition
,
in
as
much
as
it
is
of
Iesus
Christ
our
Lord
.
CONSID.
LI.
In
what
manner
God
makes
himselfe
to
be
felt
,
and
in
what
manner
God
makes
himselfe
to
bee
seene
.
HAving
oftentimes
said
,
that
to
those
persons
,
who
are
entered
into
the
kingdome
of
God
,
accepting
the
grace
of
the
Gospell
,
God
makes
them
to
Feele
his
presence
,
and
to
the
selfe
same
he
lets
his
presence
to
bee
seen
through
a
glasse
darkly
,
as
S.
Paul
speaks
;
I
come
now
to
say
,
that
it
is
without
all
comparison
a
greater
favour
,
which
God
doth
to
them
,
to
whom
God
lets
his
presence
be
seen
,
then
that
which
he
doth
to
them
,
to
whom
hee
doth
make
his
presence
to
be
felt
;
in
as
much
as
he
that
sees
it
,
it
is
necessary
that
he
should
feel
it
;
but
it
is
not
necessary
that
he
that
feels
it
,
should
see
it
:
I
would
say
,
in
as
much
as
sight
cannot
stand
without
feeling
,
but
feeling
may
be
without
seeing
.
That
this
may
be
well
understood
,
I
say
,
that
as
I
understand
it
,
then
a
man
feeles
the
presence
of
God
,
when
loving
,
and
believing
,
being
confident
,
and
hoping
,
and
when
praying
,
and
working
,
&
understanding
,
he
doth
really
,
and
indeed
feel
that
he
is
moved
,
a●…●…ted
by
the
holy
Spirit
to
loue
,
to
belieue
,
to
haue
●…nce
,
and
to
hope
,
and
also
to
pray
,
to
work
,
and
to
understand
,
feeling
that
the
holy
Spirit
is
that
which
doth
inspire
him
to
loue
,
to
belieue
,
to
haue
confidence
,
and
to
hope
.
And
it
is
he
himselfe
,
that
prayes
,
works
,
and
understands
in
him
:
for
so
it
is
,
that
in
all
these
exercises
feeling
the
favour
of
the
holy
Spirit
he
feeles
the
prefence
of
God
.
Furthermore
I
say
,
that
then
a
man
sees
the
presence
of
God
,
when
by
the
gratious
favour
of
God
it
is
shewed
unto
him
,
in
what
manner
God
sustaines
all
the
things
which
hee
hath
created
in
their
proper
being
,
in
which
he
created
them
,
&
in
what
manner
God
fayling
them
,
or
withdrawing
himself
from
them
never
so
litle
they
would
fayle
in
their
beings
.
To
penetrate
well
into
this
Consideration
,
I
goe
imagining
that
which
is
ordinarily
seene
in
the
house
of
a
Pope
,
where
all
they
that
abide
in
his
house
,
doe
depend
of
him
,
and
are
sustain'd
by
him
in
that
degree
,
and
in
that
dignity
,
in
which
he
hath
placed
them
;
and
the
Pope
dying
,
all
the
whole
house
breaks
up
,
and
ceaseth
to
be
,
in
such
sort
as
he
that
was
Secretary
,
is
now
so
no
longer
:
The
selfe
same
I
say
of
all
the
other
officers
of
the
house
,
who
all
of
them
in
the
Popes
death
loose
that
being
,
which
the
Popes
life
gaue
unto
them
.
Passing
on
forwards
,
I
consider
that
which
by
experience
is
understood
in
a
man
,
who
is
so
far
a
man
in
as
much
as
his
soule
staies
in
his
body
,
that
being
altogether
sustain'd
by
the
benefit
thereof
.
I
would
say
,
that
the
members
of
the
body
exercise
their
own
offices
so
long
as
the
soule
abides
within
the
body
;
the
soule
departed
,
the
body
dissolves
and
returnes
to
earth
,
in
such
manner
,
as
they
now
are
no
more
eyes
,
which
were
formerly
eyes
.
The
selfesame
I
say
of
all
the
members
of
the
body
,
all
which
,
the
soule
being
departed
from
the
body
,
loose
that
being
which
they
had
by
the
presence
of
the
soule
in
the
Body
.
In
the
Popes
house
because
I
am
able
with
my
wit
&
with
my
judgement
to
consider
,
and
see
that
which
I
haue
said
,
it
is
sufficient
to
see
,
and
consider
the
presence
of
the
Pope
,
his
providence
,
his
bounty
,
liberality
,
and
iustice
,
in
as
much
as
hee
maintaines
his
house
with
good
order
,
and
with
good
government
,
And
in
as
much
as
I
am
able
with
my
wit
,
and
discourse
to
understand
by
experience
,
that
the
soule
being
parted
from
the
body
,
a
man
ceaseth
to
be
that
which
he
was
,
every
one
of
his
members
ceasing
to
execute
the
office
which
it
exercised
:
I
am
able
also
to
understand
by
experience
,
that
the
being
,
which
the
body
hath
,
comes
by
the
soule
,
and
that
the
soule
is
shee
that
governes
every
one
of
the
members
of
the
body
,
as
is
meet
,
making
them
to
serue
to
that
for
which
they
were
created
.
And
so
I
understand
,
that
there
are
in
the
soule
providence
,
and
discretion
,
and
all
the
other
good
qualities
annexed
thereunto
.
But
in
God
,
in
as
much
as
I
am
not
able
neither
with
my
wit
,
nor
by
experience
to
understand
in
what
manner
all
things
depend
of
him
,
in
such
sort
,
as
he
fayling
them
,
they
fayle
,
I
cannot
by
my self
see
that
which
is
in
the
Popes
house
,
nor
understand
that
which
I
understand
in
a
man
,
albeit
by
that
which
I
heare
spoken
,
and
by
that
which
I
read
,
I
may
imagine
it
:
But
wanting
the
seeing
,
and
wanting
the
understanding
by
experience
I
cannot
certifie
my selfe
in
it
,
untill
God
himselfe
let
me
see
,
and
understand
how
this
is
,
shewing
me
his
presence
,
which
I
understand
consisteth
in
this
demenstration
,
and
in
this
vnion
.
Furthermore
I
understand
,
that
it
would
be
great
satisfaction
to
the
Popes
Favorite
servant
,
when
the
Pope
were
unalterable
,
and
immortall
,
to
see
that
his
being
,
and
his
sustentation
in
that
degree
comes
to
him
from
the
Pope
,
and
depends
upon
the
life
of
the
Pope
.
And
I
understand
also
,
that
it
would
be
very
great
satisfaction
to
see
really
,
and
indeed
in
what
manner
the
being
and
sustentation
of
his
body
depends
upon
his
soule
.
And
I
understand
that
it
is
without
any
comparison
much
higher
,
and
more
excellent
then
any
of
these
,
that
satisfaction
,
that
glory
,
and
that
content
which
those
persons
feele
in
themselves
,
who
in
any
sort
whatsoever
see
in
what
manner
God
sustaines
,
and
maintaines
all
things
,
giving
unto
them
a
being
,
and
giving
unto
them
life
,
in
such
manner
as
without
him
they
would
cease
to
be
,
and
to
liue
.
For
in
this
vision
they
know
,
and
feel
themselves
favoured
of
God
,
and
in
the
selfe
same
they
quiet
themselues
,
and
assure
themselves
in
their
own
mindes
,
understanding
that
they
are
sustain'd
,
and
governed
by
him
,
who
hath
all
things
in
his
own
power
.
And
in
the
selfesame
vision
in
a
new
manner
they
know
in
God
omnipotency
,
wisdome
,
justice
,
mercy
,
truth
,
and
fidelity
;
and
knowing
this
they
grow
in
the
loue
of
God
,
in
faith
,
and
in
the
confidence
of
God
,
and
in
patience
,
with
which
they
hope
for
eternall
life
.
And
so
that
comes
to
passe
which
I
said
in
the
beginning
,
that
a
man
seeing
the
presence
of
God
begins
to
tast
in
part
in
this
present
life
that
which
he
shall
tast
intirely
with
Iesus
Christ
our
Lord
.
CONSID.
LII
.
That
a
Christian
ought
to
put
an
end
to
the
Affection
of
Ambition
,
which
doth
consist
in
Growing
:
and
also
to
that
which
doth
consist
in
Conserving
.
VNderstanding
that
Iesus
Christ
our
Lord
saith
to
all
us
that
are
Christians
,
that
we
should
Learne
humility
of
heart
from
him
;
And
understanding
also
,
that
S.
Paul
doth
admonish
us
,
that
we
should
reduce
our
mindes
to
that
which
we
know
of
Iesus
Christ
our
Lord
,
who
being
the
Son
of
God
humbled
himselfe
to
take
the
shape
of
a
man
,
making
himselfe
a
man
;
I
come
to
know
,
that
as
humility
of
minde
is
the
most
profitable
thing
to
a
Christian
,
so
also
the
affection
of
Ambition
,
which
is
the
contrary
,
is
the
most
pernitious
thing
,
and
that
which
most
deprives
him
of
Christ
,
and
most
makes
him
the
member
of
Satan
.
And
I
call
affection
of
Ambition
all
that
desire
,
all
that
thought
,
and
all
that
diligence
,
which
a
man
useth
with
intent
to
increase
his
estate
,
his
honour
,
and
his
reputation
,
and
to
conserve
himselfe
in
that
which
he
hath
got
;
In
such
sort
,
as
there
are
two
parts
of
the
Ambitious
Affection
;
the
first
to
encrease
,
the
second
to
maintain
.
Humane
wisdome
judgeth
them
free
from
the
affection
of
Ambition
,
who
set
an
end
to
growing
;
and
in
very
truth
they
are
free
from
a
good
part
thereof
.
Yet
the
other
remains
,
which
is
so
much
harder
to
leave
,
by
how
much
humane
wisdome
doth
not
know
it
;
nay
rather
judgeth
them
vile
,
and
of
no
worth
that
haue
it
not
:
But
the
holy
Spitit
which
knows
it
,
judgeth
them
ambitious
which
haue
it
;
&
will
that
they
whom
he
governs
,
should
utterly
leaue
it
,
renounce
it
,
and
free
themselves
,
in
such
manner
,
that
they
haue
no
intent
to
grow
in
the
eyes
of
the
world
,
nor
haue
intent
to
conserve
themselves
;
although
it
require
not
of
them
,
that
they
should
studiously
,
and
for
their
own
phantasies
doe
things
,
by
which
they
should
come
to
bee
abased
,
and
diminished
from
that
state
of
honour
,
and
reputation
,
wherein
they
finde
themselves
,
contenting
it selfe
,
that
they
should
reduce
their
mindes
to
increase
,
&
decrease
,
according
as
it
shall
be
Gods
will
.
And
it
will
also
,
that
together
herewith
they
should
employ
themselues
altogether
,
&
in
all
things
to
augment
themselves
in
the
eyes
of
God
,
and
to
conserve
themselves
in
that
,
wherein
they
shall
be
augmented
.
And
therefore
to
the
pious
Christian
,
who
ought
to
learne
humility
of
Christ
,
&
to
reduce
himselfe
to
be
like
unto
Christ
in
his
humility
,
it
appertaines
to
set
an
end
to
all
ambition
,
dispoyling
himselfe
of
all
affection
,
and
thoughts
,
touching
his
advancement
in
the
things
of
this
world
,
or
touching
his
conserving
himselfe
in
them
,
thinking
only
to
augment
himselfe
in
the
things
of
God
,
Trusting
,
Hoping
,
Loving
,
and
procuring
to
conserve
himselfe
in
that
which
he
shall
haue
obtained
touching
Confidence
,
Hope
,
and
Loue
,
resolving
himselfe
,
that
that
which
appertaines
to
him
,
is
to
please
God
,
and
them
who
are
partakers
of
the
Spirit
of
God
,
and
not
the
world
,
nor
those
who
follow
the
opinions
,
and
counsels
of
humane
wisdome
:
and
doing
so
they
shall
become
like
our
Lord
Iesus
Christ
.
CONSID.
LIII
.
In
what
manner
the
men
of
the
world
attending
unto
Honour
,
are
lesse
vitious
,
then
attending
unto
conscience
.
ALL
men
are
generally
maligne
,
and
perverse
,
in
so
much
as
to
walke
amongst
them
is
the
same
as
to
walk
amongst
Tygres
,
and
Lions
,
and
amongst
Vipers
,
and
Serpents
:
except
only
in
as
much
as
their
furies
,
and
their
outrages
are
tied
by
some
chaines
,
amongst
which
the
chiefest
,
and
most
strong
are
Honour
,
in
as
much
as
pertaines
to
this
present
life
,
and
Conscience
for
the
life
to
come
.
I
would
say
,
that
the
intent
of
the
Honour
of
the
world
doth
bridle
some
men
,
that
they
are
not
so
vitious
,
nor
so
licentious
in
their
living
,
as
they
would
be
following
their
naturall
inclination
:
And
some
other
men
the
feare
of
eternall
punishment
bridleth
;
for
they
think
,
if
I
doe
this
,
I
shall
offend
God
,
and
he
will
chastise
me
with
eternall
punishment
.
And
this
is
the
conscience
,
in
such
manner
,
that
a
man
may
say
,
that
all
men
who
are
not
governed
by
the
holy
spirit
,
are
like
many
Lions
that
sta●…d
chained
,
that
they
should
not
doe
harme
,
but
in
such
manner●…
,
as
breaking
the
chaines
with
their
fury
,
they
doe
evill
according
to
their
naturall
inclination
,
in
as
much
as
the
men
that
stand
bound
with
these
chaynes
,
doe
not
evill
,
nor
are
licentious
;
but
the
chaines
being
broken
with
their
fury
,
and
rage
,
they
doe
evill
according
to
their
naturall
inclination
.
Whereupon
considering
,
that
of
these
chaines
with
which
men
stand
bound
,
the
strongest
is
the
honour
of
the
world
;
in
as
much
as
a
man
doth
more
easily
cast
his
conscience
behind
,
then
his
honor
;
I
come
to
understand
that
the
men
,
who
attend
unto
the
honor
of
the
world
,
because
they
are
tyed
with
the
stronger
chayne
,
are
amongst
the
other
men
of
the
world
the
least
vitious
,
and
least
licentious
,
partly
by
their
own
proper
inclinations
;
for
being
subject
to
the
goverment
of
humane
wisdome
they
doe
much
esteem
Honour
;
partly
for
respect
of
those
persons
,
with
whom
they
take
counsell
,
who
being
partly
themselves
applyed
to
Honour
,
and
understanding
it
,
doe
alwaies
counsell
rightly
according
to
that
which
belongs
to
Honour
,
which
doth
not
so
happen
in
conscience
,
in
as
much
as
a
man
is
not
of
himselfe
inclined
unto
it
,
either
because
he
doth
not
believe
more
then
he
sees
,
or
because
he
doubts
,
or
because
he
puts
himselfe
upon
the
hazard
;
and
in
as
much
as
willing
to
be
counselled
in
those
things
whereof
he
doubts
,
he
takes
counsell
with
other
men
,
who
neither
are
applied
to
conscience
,
nor
understand
it
,
and
so
cannot
counsell
rightly
accorping
to
that
which
is
due
to
conscience
.
That
this
is
true
,
he
shall
clearly
know
,
whosoever
shall
come
to
examine
himselfe
,
finding
it
true
that
they
doe
more
esteem
Honour
then
Conscience
,
and
that
they
are
more
resolutely
,
and
more
virtuously
counselled
in
a
businesse
,
when
they
put
it
in
a
case
of
Honour
,
then
when
they
put
it
in
a
case
of
conscience
.
And
it
may
bee
,
that
the
cause
,
wherefore
(
according
as
it
is
reported
)
they
liue
lesse
vitiously
amongst
the
Infidels
,
then
amongst
those
,
who
are
called
Christians
,
is
because
they
in
most
things
attend
unto
Honour
,
and
these
in
many
things
attend
unto
Conscience
.
Out
of
this
generality
I
except
regenerated
men
,
renewed
by
the
holy
spirit
,
who
without
being
bound
with
chaines
,
liue
modestly
,
and
temperately
:
In
this
they
are
governed
by
the
holy
Spirit
,
which
is
communicated
unto
them
that
belieue
:
In
whom
this
goverment
is
so
powerfull
,
that
without
being
bound
with
any
chayne
;
for
they
feare
not
dishonour
,
nor
are
of
scrupulous
conscience
,
and
yet
they
passe
the
men
of
the
world
in
not
being
vitious
,
and
licentious
,
having
slaine
all
their
affections
on
the
Crosse
of
Iesus
Christ
our
Lord
.
CONSID.
LIIII
.
That
Prayer
,
and
Consideration
are
two
books
,
or
Interpreters
very
sure
ones
to
understand
holy
Scripture
,
and
how
a
man
ought
to
serve
himselfe
of
them
.
I
Hold
it
for
a
very
certain
,
and
very
true
thing
,
that
for
the
understanding
of
holy
Scripture
,
the
best
,
the
most
certain
,
and
the
highest
interpreters
of
all
,
that
a
man
can
finde
,
are
these
two
,
Prayer
,
and
Consideration
.
Prayer
as
I
understand
,
discovers
the
way
,
and
opens
,
and
manifesteth
it
:
And
Consideration
I
understand
,
puts
a
man
into
it
,
and
makes
him
walke
therein
.
Furthermore
I
understand
,
that
it
is
necessary
that
these
two
interpreters
,
or
books
should
bee
helped
on
Gods
part
,
he
inspiring
him
who
prayes
,
to
pray
.
For
I
understand
that
he
who
prayes
,
not
being
inspired
to
pray
,
praies
out
of
his
own
proper
phantasie
,
out
of
his
owne
proper
affection
,
and
out
of
his
own
proper
will
;
and
not
knowing
to
pray
as
he
ought
,
is
not
heard
in
his
prayer
:
and
he
who
prayes
being
inspired
to
pray
,
prayes
for
the
glory
of
God
,
and
prayes
for
the
will
of
God
,
&
knowing
to
pray
as
he
ought
,
he
is
heard
in
his
prayer
,
that
being
granted
him
which
he
demands
.
Consideration
,
as
I
understand
,
ought
to
bee
helped
on
mans
part
,
who
considereth
of
spirituall
things
with
his
proper
experience
.
I
would
say
that
he
who
considers
,
should
haue
proved
in
himselfe
those
things
,
of
which
holy
Scripture
speaks
,
in
such
manner
,
that
by
what
hee
findes
,
and
knows
in
himselfe
,
●…e
comes
to
understand
that
which
is
written
in
holy
Scripture
.
They
who
consider
without
this
experience
,
goe
in
the
dark
,
and
goe
groping
,
and
albeit
they
sometimes
divine
,
and
some
other
times
they
doe
hit
right
,
not
having
the
proofe
thereof
in
themselues
,
they
neither
know
,
whether
they
doe
hit
right
,
nor
rellish
that
wherein
they
doe
hit
right
.
And
they
who
are
in
prayer
helped
from
the
holy
spirit
,
and
in
consideration
are
helped
by
their
own
proper
experience
,
oft-times
hitting
right
,
or
rather
as
it
were
alwaies
,
they
doe
both
know
that
they
hit
right
,
and
they
doe
rellish
that
,
wherein
they
doe
hit
right
.
To
bee
better
understood
,
I
declare
my selfe
with
two
authorities
,
one
of
S.
Paul
,
and
the
other
of
David
,
daring
to
put
the
example
in
my selfe
.
I
say
that
reading
that
of
S.
Paul
,
Even
as
the
testimony
of
Iesus
Christ
is
confirmed
in
you
,
&
willing
to
understand
it
well
,
first
I
will
work
with
the
book
of
prayer
,
praying
God
that
he
will
open
unto
me
the
way
for
the
understanding
of
these
words
;
and
in
my
prayer
I
stand
steady
,
as
much
as
I
can
keep
my
minde
firme
in
it
.
Afterwards
opening
the
book
of
consideration
,
I
begin
to
consider
within
my selfe
,
of
what
Christian
matters
I
haue
any
experience
;
and
I
begin
also
to
examine
,
what
is
that
testimony
of
Iesus
Christ
,
which
hee
brought
unto
the
world
.
And
finding
in
me
the
government
of
the
holy
spirit
,
and
feeling
my selfe
justified
in
the
justice
of
God
executed
in
Christ
,
which
two
things
are
so
joyned
together
,
that
a
man
can
hardly
understand
,
which
of
them
he
feels
most
,
either
the
goverment
of
the
holy
spirit
,
or
the
justification
by
faith
;
and
understanding
that
the
testimony
,
which
Christ
published
unto
the
world
,
doth
principally
resolve
it selfe
into
two
parts
,
that
is
,
into
that
;
The
kingdome
of
heaven
,
or
the
kingdome
of
God
,
which
is
all
one
,
drawes
neere
;
and
into
that
,
which
he
speaking
of
his
own
bloud
,
saith
,
For
you
,
and
for
many
it
shall
be
shed
to
remission
of
sinnes
:
Of
which
two
parts
,
one
hath
intent
unto
the
kingdome
of
God
,
which
is
begun
to
be
felt
,
and
tasted
in
this
present
life
,
and
is
continued
,
and
perpetuated
in
life
eternall
;
the
other
un●…o
the
justification
that
is
by
Christ
:
I
come
to
resolve
my selfe
,
that
S.
Paul
understood
,
that
the
Corinthians
might
testifie
by
their
proper
experience
,
that
Christ
spake
the
truth
in
the
testimony
which
hee
gaue
unto
the
world
,
as
well
touching
the
comming
of
the
kingdome
of
God
,
as
also
of
justification
by
the
justice
of
God
execured
in
his
most
pretious
flesh
.
And
I
understand
,
that
so
much
a
man
may
call
,
and
judge
himselfe
a
Christian
,
in
as
much
as
he
hath
this
testimony
of
Christ
our
Lord
confirmed
in
himselfe
.
In
like
manner
willing
to
understand
that
of
David
,
For
I
am
a
stranger
with
thee
,
&c.
and
having
opened
the
book
of
Prayer
,
I
open
that
of
Consideration
,
and
I
goe
examining
in
what
manner
I
am
a
Pilgrim
,
and
stranger
in
this
present
life
.
And
finding
,
that
I
am
such
,
in
as
much
as
I
am
not
knowne
,
nor
am
prized
,
nor
esteemed
in
the
world
,
and
in
as
much
as
I
doe
not
prize
,
nor
esteem
the
world
:
And
finding
likewise
,
that
God
in
this
selfesame
manner
is
a
Pilgrim
in
the
world
;
for
he
is
not
known
,
nor
prized
,
nor
esteemed
in
the
world
;
and
because
he
neither
prizeth
,
nor
esteemeth
the
world
,
holding
it
for
that
which
it
is
,
I
understand
,
that
David
would
say
:
Lord
,
because
the
world
doth
that
with
me
,
which
it
doth
with
thee
,
and
I
doe
that
with
it
which
thou
dost
.
And
I
understand
,
that
in
this
manner
the
Saints
of
the
Law
were
strangers
with
God
;
and
in
this
manner
are
the
Saints
of
the
Gospell
,
&
amongst
them
as
the
head
the
Son
of
God
our
Lord
.
In
this
manner
I
understand
a
man
is
to
serve
himself
of
these
two
divine
books
:
and
I
understand
,
that
the
one
helps
the
other
marvellously
:
And
I
also
understand
,
that
he
who
can
consider
with
his
proper
experience
,
doth
alwaies
erre
,
when
he
sets
himselfe
to
consider
without
having
first
opened
the
book
of
Prayer
.
And
I
think
that
alwaies
,
as
it
were
,
when
this
selfesame
is
moved
to
pray
motion
is
the
instinct
of
God
.
Out
of
all
this
I
gather
,
that
this
being
true
,
that
the
true
understanding
of
the
Scripture
ought
to
be
sought
by
meanes
of
these
two
interpreters
,
or
books
,
which
are
Prayer
,
and
Consideration
;
and
that
prayer
needs
to
bee
helped
with
the
inspiration
of
God
;
and
Consideration
with
the
experience
of
that
man
that
considers
,
it
is
also
true
,
that
to
the
pious
Christian
,
who
sets
himselfe
to
holy
Scripture
,
it
appertaines
to
liue
in
a
continued
desire
,
that
God
would
giue
unto
him
his
holy
spirit
,
and
to
attend
to
the
mortification
of
all
that
which
is
flesh
&
humane
wisdome
in
him
,
to
the
intent
,
that
vivification
may
succeed
to
mortification
:
for
they
only
,
who
haue
begun
to
be
mortified
,
and
to
liue
,
can
consider
by
their
own
proper
experience
;
for
they
onely
feele
in
themselves
the
spiritual
gifts
of
God
,
which
they
obtain
,
who
belieue
in
Iesus
Christ
our
Lord
.
CONSID.
LV.
Against
curiosity
;
and
how
the
holy
Scriptures
ought
to
be
read
without
curiosity
.
MAns
minde
desires
to
maintain
it selfe
aliue
,
and
to
conserve
it selfe
in
its
liuelinesse
with
divers
meats
,
amongst
which
,
as
I
understand
,
Curiosity
is
that
which
most
pleaseth
it
,
and
most
satisfieth
,
as
well
in
regard
of
it selfe
,
as
that
alwaies
there
goes
ambition
,
and
vanity
mingled
therewith
.
And
I
understand
that
this
Curiosity
is
so
savory
unto
the
minde
of
man
,
that
it
feeds
thereon
,
in
what
manner
soever
this
meat
be
seasoned
,
&
dressed
,
so
that
it
be
Curiosity
.
Now
it
being
needfull
,
that
this
humane
minde
should
dye
,
to
the
intent
,
that
in
the
persons
,
who
attend
unto
Christian
piety
,
that
resolution
may
be
maintained
,
which
knowing
themselues
to
be
dead
on
Christs
Crosse
,
they
haue
made
,
and
doe
make
with
the
world
,
and
with
themselves
:
It
is
also
needfull
,
that
this
food
of
curiosity
should
be
taken
from
them
,
not
giving
it
unto
them
in
any
manner
,
nor
by
any
way
;
taking
it
from
them
principally
in
those
things
,
in
which
piety
,
religion
,
and
holinesse
,
which
are
the
most
pretious
things
,
may
be
pretended
.
And
amongst
these
I
hold
for
most
dangerous
the
study
of
holy
Scripture
,
when
it
is
with
curiosity
:
for
albeit
it
is
ordinarily
a
good
meanes
to
kill
the
minde
of
man
;
the
minde
is
on
the
other
side
so
liue
,
that
it
converts
it
into
curiosity
,
delighting
to
maintain
it selfe
with
that
alone
,
when
it
cannot
with
other
things
.
And
therefore
I
understand
,
that
it
belongs
to
the
pious
Christian
to
stand
very
vigilant
,
and
wary
in
many
things
,
in
which
there
may
be
curiosity
,
and
that
he
should
not
haue
it
,
and
principally
in
the
study
of
holy
Scripture
,
to
the
intent
,
that
the
syncerity
of
the
holy
spirit
,
which
is
in
it
,
may
not
be
converted
into
curiosity
of
the
flesh
,
as
it
befals
the
curious
,
who
read
the
Scriptures
only
to
know
,
and
understand
:
In
which
I
understand
,
that
the
Pious
Christian
ought
only
to
pretend
the
inward
knowledges
,
and
feelings
,
which
God
by
meanes
of
his
holy
spirit
shall
giue
unto
him
;
and
those
,
which
he
by
meanes
of
these
shall
goe
experimenting
of
the
things
of
the
holy
Spirit
,
in
such
manner
,
as
taking
into
his
hand
a
book
of
holy
scripture
,
he
should
pretend
to
understand
that
which
belongs
to
him
;
and
so
think
,
that
he
understands
not
that
which
hee
hath
not
experimented
:
and
thus
thinking
if
he
shall
desire
to
understand
it
,
he
shall
attend
to
experiment
it
,
and
not
to
seek
with
curiosity
that
which
others
haue
therein
understood
:
And
attending
unto
experience
,
hee
shall
likewise
attend
unto
totall
mortification
of
the
minde
,
depriving
it
of
all
curiosity
;
and
together
with
the
experience
,
and
with
the
mortification
,
he
shall
get
the
true
understanding
of
holy
Scripture
,
and
shall
understand
how
that
the
Christian
businesse
doth
not
consist
in
knowledge
,
but
in
experience
:
And
he
shall
know
the
deceit
that
they
suffer
,
who
think
that
they
doe
not
understand
holy
Scripture
,
because
they
be
not
instructed
,
nor
furnished
of
knowledge
and
humane
learning
;
understanding
that
it
is
needfull
for
them
,
who
are
instructed
&
rich
in
them
,
to
renounce
and
leaue
them
:
for
to
obtain
the
true
understanding
of
holy
Scripture
,
which
as
I
haue
said
,
is
not
gotten
by
knowledge
,
nor
ought
not
to
be
procured
with
curiosity
,
but
is
gotten
with
experience
,
and
ought
to
be
procured
with
simplicity
.
In
as
much
as
to
them
who
are
instructed
,
and
adorned
with
this
simplicity
,
God
revealeth
his
secrets
,
as
the
proper
son
of
God
himselfe
affirmes
,
Iesus
Christ
our
Lord
.
CONSID.
LVI
.
Which
is
the
most
certain
,
and
most
secure
way
to
obtain
perfect
Mortification
.
HAving
oft-times
said
,
that
the
Mortification
of
all
that
which
a
man
hath
from
Adam
,
is
very
necessary
to
a
Christian
,
it
is
not
long
since
that
I
understood
the
cause
why
it
is
necessary
and
the
most
certain
,
and
most
secure
way
to
come
to
obtain
it
.
And
I
haue
learned
it
from
the
Apostle
S.
Paul
,
where
he
having
said
,
that
he
did
endeavour
to
make
himselfe
like
unto
the
death
of
Christ
,
with
intent
to
come
to
the
participation
of
his
resurrection
;
labouring
to
comprehend
the
Christian
perfection
,
as
he
felt
himselfe
comprehended
by
it
in
Christ
;
he
saith
that
he
did
this
altogether
forgetting
things
that
were
behind
,
as
well
those
,
which
might
breed
him
satisfaction
,
as
also
those
which
might
cause
him
molestation
;
&
occupying
his
minde
,
in
remembring
that
he
was
called
of
God
through
Christ
,
and
that
the
vocation
was
from
aboue
,
that
is
,
that
he
was
called
,
to
the
intent
that
believing
he
might
obtain
everlasting
life
,
or
rather
I
understand
,
that
it
is
that
life
by
which
the
holy
spirit
mortifies
them
,
who
being
called
of
God
doe
answer
.
And
so
it
is
,
that
a
man
keeping
in
his
memory
this
thought
,
comes
to
fly
,
&
abhor
all
those
things
that
may
hinder
him
this
vocation
,
and
he
comes
to
seek
,
and
loue
all
those
thing
which
may
conserve
,
and
increase
it
;
and
so
comming
to
hate
his
affections
,
and
appetites
,
knowing
that
they
are
those
which
may
hinder
his
vocation
,
hee
comes
to
mortifie
them
in
such
manner
,
that
all
that
which
he
had
of
Adam
dying
in
him
,
and
that
which
is
of
Christ
living
in
him
,
he
comes
to
be
much
like
unto
Christ
,
it
befalling
unto
him
the
selfesame
which
befals
a
person
,
who
being
called
●…y
a
great
Prince
to
a
great
feast
,
and
fearing
to
bee
hin●…red
,
and
disturbed
in
his
journey
by
some
delightfull
things
that
may
present
themselves
unto
him
,
he
takes
as
expedient
to
free
himselfe
from
all
those
things
,
and
to
p●…sse
freely
through
them
,
to
keep
alwaies
in
his
memory
,
that
he
is
called
by
that
great
Prince
,
and
that
he
is
called
unto
that
great
feast
,
in
comparison
where
of
all
those
feasts
that
may
offer
themselves
unto
him
in
the
way
,
are
not
feasts
,
but
childrens
plaies
.
I
would
say
,
that
as
this
person
carrying
this
thought
aliue
in
his
memory
doth
mortifie
in
himselfe
all
those
appetites
which
might
come
unto
him
of
s●…eing
those
feasts
,
which
offer
themselves
to
him
in
the
way
,
much
better
then
if
so
be
he
should
make
a
resolution
not
to
see
them
.
For
it
might
be
,
that
comming
by
chance
to
see
them
hee
should
bee
hindred
,
and
disturbed
by
them
,
in
such
manner
,
that
when
he
should
come
to
see
the
principall
Feast
it
would
now
be
finished
.
Even
so
neither
more
nor
lesse
,
but
rather
much
better
,
the
person
that
is
called
of
God
keeping
aliue
in
his
memory
the
thought
of
his
vocation
,
doth
mortifie
,
and
also
kill
in
himselfe
all
the
affections
,
and
appetites
,
which
being
according
to
the
old
man
might
hinder
him
,
and
disturb
his
vocation
,
much
better
,
then
if
he
did
detetmine
alwaies
to
combate
with
them
:
For
it
might
be
,
that
wandring
from
his
vocation
,
he
might
also
wander
from
his
determination
.
I
shall
say
rather
better
,
that
doing
after
this
manner
the
holy
Spirit
is
that
which
mortifies
him
,
and
if
he
should
doe
in
other
manner
,
it
being
humane
wisdome
that
should
work
,
hee
would
never
come
to
obtaine
his
intent
;
it
being
Gods
ordinance
,
that
the
spirit
of
God
should
be
the
master
,
&
the
guidē
of
all
them
,
that
are
called
unto
the
grace
of
the
Gospell
of
his
only
begotten
Son
Iesus
Christ
our
Lord
.
CONSID.
LVII
.
Whence
it
comes
to
passe
,
that
by
the
knowledg
and
sense
of
the
things
of
God
the
Flesh
is
Mortified
.
EVery
day
I
goe
certifying
my selfe
,
that
the
Christian
businesse
is
not
knowledge
,
but
experience
:
I
would
say
,
that
it
is
not
got
by
knowledge
,
but
by
experience
.
First
of
all
I
understood
,
that
the
proper
exercise
of
a
Christian
is
to
attend
unto
Mortification
.
Attending
unto
it
he
feels
,
that
the
profit
of
it
consists
in
this
,
that
a
man
mortifying
his
affections
and
appetites
goes
by
litle
and
litle
comprehending
that
divine
Christian
perfection
,
in
which
he
is
comprised
by
the
incorporation
,
with
which
believing
he
is
incorporated
in
Christ
.
Passing
on
further
,
I
know
that
the
most
certain
and
secure
way
,
by
the
which
he
who
is
called
of
God
,
comes
to
true
Mortification
,
is
alwaies
to
hold
firme
in
his
memory
a
firme
thought
,
that
he
is
called
of
God
,
and
that
the
calling
is
made
to
giue
him
everlasting
life
.
Now
I
understand
,
that
this
marveilous
effect
of
Mortification
through
the
remembrance
of
the
vocation
,
proceeds
partly
from
the
basenesse
of
the
flesh
,
and
partly
from
the
efficacy
of
the
things
of
God
.
I
would
say
that
the
flesh
being
vile
,
and
miserable
,
and
being
subiect
,
feeble
,
and
infirme
to
bee
able
to
hold
in
it selfe
the
knowledges
,
and
senses
of
divine
things
,
it
comes
to
passe
,
that
by
the
efficacy
of
them
it
is
affrighted
,
and
becomes
vile
;
in
such
manner
,
that
it
is
easily
overcome
,
and
mastered
by
the
spirit
,
and
so
it
remaines
mortified
together
with
all
those
things
which
are
corrupt
in
a
man
by
the
depravation
of
the
flesh
.
And
because
the
remembrance
of
the
calling
by
God
is
very
efficacious
in
men
with
the
knowledge
,
and
sense
of
heavenly
things
,
and
they
are
subject
,
frayle
,
and
infirme
,
I
understand
that
which
God
saith
,
That
a
man
who
shall
see
him
shall
not
be
able
to
sustain
himselfe
with
his
minde
,
nor
with
his
body
.
And
therefore
the
perfect
vision
of
God
is
reserved
to
the
just
in
eternall
life
;
when
the
flesh
being
raised
up
shall
bee
a
subject
able
to
endure
the
vision
of
God
.
In
this
mean
space
on
the
one
side
by
the
benefit
of
God
the
Flesh
is
mortified
in
the
just
,
not
onely
with
the
memory
of
their
vocation
,
but
also
with
every
other
vocation
,
and
sense
,
which
appertaines
to
the
things
of
God
.
And
on
the
other
side
God
goes
moderating
in
them
these
knowledges
,
and
these
senses
,
to
the
intent
they
should
not
come
to
nothing
,
accommodating
them
to
the
frailty
of
the
flesh
,
as
we
temper
the
hot
liquour
,
which
we
would
keep
in
a
glasse
vessell
,
in
such
manner
,
as
the
liquor
is
conserved
in
the
vessell
without
breaking
the
glasse
.
And
I
understand
,
that
corporall
,
and
outward
exercises
,
together
with
those
other
things
which
are
of
mans
industry
,
doe
serve
unto
those
persons
which
are
called
of
God
,
for
a
certain
entertaining
of
themselves
in
that
estate
,
in
which
a
knowledge
,
or
sense
of
some
of
Gods
things
hath
left
them
which
is
past
;
and
that
through
their
labour
there
should
bee
given
,
or
communicated
unto
them
another
,
which
may
make
them
to
make
progresse
in
Mortification
;
in
such
manner
,
that
I
haue
reason
to
say
,
that
the
Christian
businesse
is
not
knowledge
,
but
experience
.
If
it
were
knowledge
,
it
would
work
the
effect
that
other
knowledges
doe
,
that
is
,
to
swell
up
,
and
make
proud
those
who
have
them
.
And
because
it
is
experience
,
it
doth
the
effect
,
which
other
experiences
doe
,
that
is
,
to
humble
,
and
cast
on
the
ground
all
that
which
is
humane
wisdome
,
and
to
exalt
,
and
lift
up
to
heaven
all
that
which
is
in
the
spirit
.
I
understand
this
effect
is
in
them
,
who
being
called
of
God
are
members
of
Iesus
Christ
our
Lord
.
CONSID.
LVIII
.
Eight
differences
between
them
,
who
pretend
,
and
procure
to
mortifie
themselves
with
their
proper
industry
,
and
them
,
who
who
are
mortified
by
the
holy
Spirit
.
THis
is
alwaies
a
truth
,
that
all
men
in
applying
themselves
to
religion
,
as
well
unto
the
false
,
which
consisteth
in
superstitious
observations
,
as
unto
the
true
,
which
consisteth
in
accepting
the
grace
of
the
Gospell
of
Christ
,
doe
apply
themselves
likewise
to
Mortification
.
But
amongst
them
who
procure
to
mortifie
themselves
with
the
holy
spirit
,
I
haue
considered
eight
notable
differences
,
by
which
a
person
may
know
,
whether
he
mortifie
himselfe
by
his
own
industry
,
or
whether
he
be
mortified
by
the
holy
spirit
.
The
first
Difference
is
,
that
they
who
mortifie
themselves
with
their
own
proper
industry
,
are
presumptuous
,
&
ambitious
,
knowing
their
own
proper
vertue
in
their
mortification
;
and
they
who
are
mortified
by
the
holy
spirit
,
are
humble
,
and
modest
,
not
knowing
any
proper
virtue
of
their
own
in
their
mortifications
:
for
the
holy
spirit
works
in
them
that
which
a
very
great
Feaver
doth
in
a
man
:
I
would
say
,
that
as
by
the
presence
of
a
great
Feaver
a
man
becomes
as
it
were
deprived
of
all
carnall
desires
,
keeping
aliue
only
the
desire
of
health
;
so
by
the
presence
of
the
holy
spirit
a
man
becomes
as
it
were
deprived
of
all
that
which
is
flesh
,
keeping
aliue
only
spirituall
desires
.
The
second
Difference
is
,
that
they
who
pretend
to
mortifie
themselves
,
goe
alwaies
seeking
new
manners
,
and
new
inventions
to
obtain
mortification
,
&
they
who
are
mortified
by
the
spirit
,
embrace
those
occasions
of
mortification
;
which
are
offered
unto
them
,
by
what
way
soever
they
come
,
perswading
themselves
,
that
with
them
and
in
them
God
will
mortifie
them
.
The
third
Difference
is
,
that
they
,
who
mortify
themselves
,
alwaies
liue
sad
,
and
discontent
,
because
they
deprive
themselves
of
their
pleasures
,
and
corporall
contents
,
and
are
not
cherished
with
the
spirituall
;
and
they
who
are
mortified
,
liue
,
as
it
were
alwaies
cheerefull
,
and
contented
,
because
they
abhor
,
or
begin
to
abhor
corporall
pleasures
,
and
begin
to
tast
spirituall
pleasures
.
The
fourth
Difference
is
,
that
they
who
mortify
themselues
,
are
much
like
unto
a
man
,
whose
head
were
cut
with
a
rough
and
rusty
saw
,
in
as
much
as
all
things
are
unsweet
,
and
sowre
unto
him
.
And
they
who
are
mortified
,
are
like
unto
a
man
,
whose
head
were
cut
with
a
sharp
sword
,
and
an
arme
skilfull
in
cutting
;
In
as
much
as
the
holy
spirit
mortifies
him
,
without
that
himself
feels
the
mortification
.
That
this
is
true
,
those
persons
who
are
mortified
by
the
holy
spirit
,
know
by
experience
.
The
fift
Difference
is
,
that
they
who
mortify
themselues
living
alwaies
in
continuall
trouble
,
and
in
continuall
labour
,
are
like
unto
a
man
that
learnes
with
exceding
paines
a
most
difficult
,
and
unpleasant
science
,
who
finding
in
the
principles
thereof
much
unsweetnesse
,
and
much
molestation
,
comforts
himselfe
only
with
an
opinion
,
that
he
shall
proue
excellent
in
that
science
:
And
they
that
are
mortifyed
,
neither
travelling
,
nor
labouring
themselves
in
their
mortifications
,
are
like
unto
a
man
that
goes
delighting
,
and
recreating
himselfe
in
the
study
of
that
science
which
he
hath
already
learned
,
wherein
finding
few
things
which
he
understands
not
,
hee
findes
few
things
that
trouble
him
.
The
sixt
Difference
is
,
that
in
them
who
mortify
themselves
by
themselves
,
there
is
never
true
mortification
;
nay
rather
they
are
like
unto
quick
lime
,
in
as
much
as
the
quick
lime
smoakes
not
,
whilst
there
is
no
water
cast
thereon
,
which
is
no
sooner
cast
upon
it
,
then
it
shewes
the
fire
that
it
hath
within
;
so
they
whilst
they
haue
no
occasion
to
erre
,
doe
not
erre
:
and
when
occasion
comes
they
presently
shew
the
liuelinesse
that
they
haue
within
them
,
either
erring
,
or
being
straightly
sollicited
to
erre
.
And
they
who
are
mortified
by
the
holy
spirit
,
haue
true
mortification
,
and
are
like
unto
dead
lime
,
in
as
much
that
like
as
the
dead
lime
doth
not
smoake
,
how
much
water
soever
be
cast
upon
it
:
so
neither
doe
they
erre
,
nor
are
much
sollicited
to
erre
,
although
many
occasions
offer
themselves
unto
them
.
And
so
shall
this
be
.
The
seaventh
Difference
is
,
that
they
who
mortifie
themselves
in
the
occasions
of
erring
doe
miserably
loose
themselves
:
For
being
deceived
by
humane
wisdome
they
doe
alwaies
goe
avoiding
the
occasions
,
which
incite
them
to
erre
:
And
they
who
are
mortified
,
in
the
occasions
of
erring
,
that
offer
themselues
unto
them
,
are
refined
as
gold
in
the
fire
,
for
being
helped
by
the
holy
spirit
in
the
proper
occasions
they
are
mortified
,
not
avoiding
any
of
them
;
and
therefore
they
are
the
same
in
the
occasions
,
as
out
of
the
occasions
.
The
eight
Difference
is
,
That
they
who
mortifie
themselves
by
their
proper
industry
,
doe
principally
attend
unto
the
mortification
of
the
flesh
,
they
that
be
such
having
no
intent
to
mortifie
the
minde
,
not
knowing
,
that
from
thence
ariseth
all
the
evill
:
And
they
,
who
are
mortified
by
the
holy
Spirit
,
attend
principally
unto
the
mortification
of
the
minde
,
knowing
that
from
thence
comes
all
the
evill
;
And
knowing
that
the
minde
being
mortified
,
the
flesh
remaines
mortified
.
By
the
examination
of
these
Differences
may
a
person
know
whether
he
mortifies
himselfe
,
or
whether
hee
be
mortified
by
the
holy
Spirit
:
Being
advertised
of
this
,
that
there
are
three
estates
in
those
persons
,
who
are
mortified
by
the
holy
Spirit
.
The
one
is
,
when
the
holy
spirit
mortifies
them
,
without
that
they
know
,
or
feel
the
vertue
of
the
holy
Spirit
in
them
.
And
in
this
estate
,
that
belongs
to
them
,
which
is
said
in
the
fourth
difference
.
The
other
is
,
when
the
holy
spirit
mortifies
them
,
and
they
feel
,
and
know
in
themselves
the
virtue
of
the
holy
spirit
.
And
in
this
estate
,
there
appertaines
unto
them
that
which
is
said
in
the
first
Difference
.
The
third
is
,
when
through
the
absence
of
the
holy
Spirit
,
or
because
they
doe
not
feel
,
and
know
his
presence
,
they
goe
mortifying
themselves
with
their
own
industry
.
And
in
this
estate
,
they
feel
a
good
part
of
that
which
is
said
in
the
First
,
the
Third
,
the
Fourth
,
and
the
Fift
Difference
,
to
be
felt
by
them
,
who
mortifie
themselves
by
their
own
proper
industry
.
It
is
very
true
,
that
to
them
who
are
mortified
by
the
holy
spirit
,
their
owne
industries
in
mortification
are
profitable
unto
them
;
It
being
indeed
true
,
what
S.
Paul
saith
,
That
to
them
that
loue
God
,
all
things
work
for
good
to
the
glory
of
God
,
and
of
the
Son
of
God
Iesus
Christ
our
Lord
.
CONSID.
LIX
.
That
in
the
motions
to
pray
the
Spirit
doth
certifie
a
man
,
that
he
shall
obtaine
that
which
he
demands
.
REeading
in
Isaia
,
that
death
being
intimated
unto
Hezekiah
a
pious
King
on
Gods
behalfe
,
hee
resented
himselfe
,
was
grieved
,
and
lamented
,
praying
God
with
teares
,
that
he
would
not
take
away
his
life
:
And
reading
a
litle
after
,
that
the
destruction
of
Hierusalem
being
intimated
on
Gods
behalfe
unto
the
selfesame
King
with
the
Babylonian
captivity
,
without
resenting
himselfe
,
nor
being
grieved
,
nor
lamenting
,
&
without
praying
God
,
that
he
would
revoke
the
sentence
,
he
was
contented
,
that
the
will
of
God
should
be
executed
;
accepting
it
as
a
benefit
of
God
,
that
those
evills
should
not
come
in
his
time
:
And
considering
that
God
prolonged
the
time
of
Hezekia's
life
,
and
that
he
did
execute
his
sentence
upon
Hierusalem
;
I
come
to
certifie
my selfe
,
that
pious
persons
being
governed
by
the
spirit
of
God
,
and
chiefly
in
their
prayers
,
in
as
much
as
S.
Paul
saith
,
The
spirit
of
God
prayes
by
them
,
and
in
them
,
they
doe
never
as
it
were
pray
to
God
,
but
for
that
which
it
is
Gods
will
to
grant
them
,
of
which
the
holy
spirit
,
which
inspires
them
to
pray
,
is
certain
.
According
to
the
judgement
of
humane
reason
,
it
had
been
more
just
,
and
more
convenient
,
that
Hezechiah
should
haue
resented
himselfe
,
and
lamented
,
and
been
moved
to
pray
God
for
the
revocation
of
the
sentence
given
against
Hierusalem
,
then
for
the
revocation
of
that
sentence
which
was
given
against
his
own
proper
life
:
And
Hezechias
a
pious
King
moved
by
the
holy
spirit
prayed
for
his
own
life
;
&
for
that
which
touched
Hierusalem
,
he
conformed
himselfe
with
Gods
will
:
whereby
I
understand
that
it
behoues
pious
persons
to
keep
good
accompt
with
their
motions
;
I
would
say
,
they
ought
to
bee
well
advertised
being
moved
to
pray
to
God
for
any
thing
,
whether
that
motion
be
of
humane
spirit
,
or
of
the
holy
spirit
.
And
I
understand
likewise
,
that
the
proper
countersigne
,
whereby
they
may
be
able
to
judge
between
these
motions
,
is
the
Inward
certainty
,
or
uncertainty
with
which
they
shall
finde
themselves
in
prayer
.
Finding
themselves
uncertain
that
they
should
obtain
of
God
that
which
they
demand
,
they
shall
judge
,
that
the
motion
is
of
humane
spirit
;
And
finding
themselves
certain
to
obtain
it
,
they
shall
judge
that
the
motion
is
of
the
holy
spirit
:
For
as
much
as
the
motion
of
the
holy
spirit
drawes
alwaies
with
it
the
certification
;
a
man
judging
in
this
manner
,
if
the
spirit
of
God
which
hath
moved
me
to
pray
,
did
not
know
that
it
is
the
will
of
God
to
grant
me
that
which
I
demand
,
it
would
not
haue
moved
me
.
This
certification
I
certainly
hold
was
in
Hezekiah
at
that
time
when
he
demanded
his
life
to
bee
prolonged
.
And
because
he
did
not
feel
in
himselfe
this
certification
,
I
doe
certainly
hold
,
that
the
selfe
same
Hezekiah
did
not
demand
that
the
sentence
against
Hierusalem
should
be
revoked
.
With
this
assurance
I
see
,
that
Christ
prayed
,
raising
up
Lazarus
,
and
praying
for
the
conservation
of
his
Disciples
.
And
with
doubtfulnesse
I
see
he
prayed
in
the
Garden
;
and
because
he
felt
,
whence
this
motion
did
arise
in
praying
,
he
remitted
himselfe
unto
the
will
of
God
.
And
if
the
son
of
God
himselfe
felt
these
two
motions
,
and
in
one
of
them
he
found
himself
certain
,
and
in
the
other
doubtfull
;
every
one
may
think
,
whether
it
be
not
necessary
to
be
watchful
over
himselfe
in
them
;
albeit
they
only
shall
know
them
,
that
shall
bee
true
members
of
the
same
Son
of
God
Iesus
Christ
our
Lord
.
CGNSID
.
LX.
Whence
it
proceeds
,
that
the
superstitious
are
severe
,
and
the
true
Christians
are
Mercifull
&
Pittifull
.
THE
severity
,
and
rigour
that
I
see
,
and
know
for
the
most
part
in
those
persons
which
the
common
people
holds
for
devout
,
and
spirituall
,
they
being
in
very
truth
superstitious
,
and
ceremonious
,
in
as
much
as
appertaines
to
the
chastising
,
or
desiring
to
chastise
the
vices
,
&
defects
of
men
;
I
understand
proceeds
from
two
causes
.
The
one
is
the
proper
nature
of
a
man
,
who
is
inclined
to
prize
,
and
esteem
his
own
things
,
and
to
condemne
,
and
despise
others
.
And
the
other
is
the
proper
nature
of
superstitions
,
and
ceremonies
,
to
which
is
annexed
severity
,
and
rigorousnesse
.
And
so
it
is
,
that
these
such
like
superstitious
,
and
ceremonious
persons
,
desiring
that
their
superstious
,
and
ceremonious
living
should
be
esteemed
,
and
prised
,
are
forced
to
be
severe
&
rigorous
with
workes
and
words
against
them
,
who
being
not
as
they
are
haue
outward
defects
,
and
vices
,
that
so
their
manner
of
life
,
which
they
hold
for
vertuous
,
may
be
the
more
prised
,
and
esteemed
.
And
it
is
likewise
true
,
that
superstitions
,
and
ceremonies
having
their
originall
,
and
beginning
from
some
kinde
of
law
,
which
men
haue
imagined
,
and
severity
,
and
rigour
being
annexed
to
the
nature
of
a
law
;
(
for
by
these
it
is
maintained
,
and
sustained
,
)
it
comes
to
passe
,
that
as
well
those
,
who
attend
to
the
observation
of
the
law
,
or
of
the
Ceremonies
,
and
Superstitions
,
that
arise
from
it
,
as
also
they
,
who
attend
to
cause
others
to
obserue
them
,
are
severe
,
and
rigorous
against
them
that
doe
not
obserue
them
.
From
hence
I
understand
the
cause
,
whence
the
severity
,
and
rigour
in
the
Hebrewes
did
proceed
;
And
hereby
I
doe
not
marvell
,
if
they
that
in
being
superstitious
,
and
ceremonious
are
like
unto
the
Hebrewes
,
are
also
severe
against
the
vices
and
defects
of
men
.
And
that
which
I
more
esteem
is
that
hereby
I
understand
why
God
in
the
time
of
the
law
was
severe
,
and
rigorous
,
shewing
more
severity
,
and
rigorousnesse
unto
men
,
then
piety
,
and
mercy
,
although
he
did
shew
them
both
the
one
and
the
other
.
And
I
esteem
it
much
more
,
that
hereby
I
understand
,
that
because
after
that
God
sent
his
onely
begotten
son
Iesus
Christ
our
Lord
into
the
world
,
men
stand
not
subiect
to
the
Law
,
but
under
the
Gospell
,
which
is
estranged
from
severity
and
rigour
,
it
comes
to
passe
,
that
they
who
belong
unto
the
Gospell
being
the
people
of
God
,
are
not
severe
nor
rigorous
against
the
vices
,
and
defects
of
men
,
but
are
rather
pittifull
,
and
mercifull
.
And
also
it
comes
from
hence
,
that
God
shews
more
pitty
and
mercy
,
then
severity
and
rigour
.
In
such
manner
,
that
the
affection
of
severity
and
rigour
in
a
man
is
a
signe
of
selfe-loue
,
and
of
a
minde
subject
to
the
law
,
to
superstitions
,
&
ceremonies
,
as
were
the
minds
of
the
Hebrews
:
And
a
pittifull
,
and
mercifull
affection
is
a
signe
of
mortification
,
and
of
a
minde
freed
from
the
Law
by
the
Gospell
;
such
are
those
of
true
Christians
,
members
of
Iesus
Christ
our
Lord
.
CONSID.
LXI
.
In
what
manner
a
pious
person
governes
himselfe
in
those
things
that
befall
him
.
EVery
Pious
person
in
those
things
that
come
unto
him
in
this
present
life
,
as
I
understand
,
governes
himself
in
this
manner
:
The
accidents
being
of
that
quality
,
that
his
own
will
concurres
not
in
them
,
if
they
be
adverse
,
and
contrary
,
as
the
losse
of
honour
,
or
of
estate
,
or
the
death
of
some
person
deare
unto
him
,
he
comforts
himselfe
,
saying
,
so
it
hath
pleased
God
.
And
if
they
be
prosperous
,
and
favourable
,
as
the
increase
of
outward
,
and
inward
goods
,
he
doth
not
pride
himselfe
,
considering
,
this
is
the
work
of
God
,
and
not
mine
.
The
things
being
of
that
quality
,
that
his
own
proper
will
concurres
in
them
,
if
they
be
of
evill
,
such
as
are
his
proper
defects
,
and
sins
,
he
embraceth
himselfe
with
Christ
,
saying
,
If
in
me
there
be
defects
,
and
sins
,
there
is
in
Christ
satisfaction
,
and
justification
:
And
if
they
be
of
good
,
and
of
favour
in
outward
works
,
or
in
inward
sentiments
,
he
doth
not
grow
proud
,
because
in
such
matters
he
sees
the
goodnesse
of
God
,
and
not
his
own
proper
goodnesse
.
And
I
understand
,
that
the
content
which
such
a
person
finds
in
those
things
which
he
doth
well
,
is
much
like
to
the
content
,
which
a
person
may
feel
,
when
a
person
makes
a
good
letter
,
because
another
that
writes
well
,
leads
his
hand
by
his
.
I
would
say
,
that
as
such
a
person
contents
himselfe
seeing
a
letter
made
with
his
hand
,
although
not
with
his
industry
,
attributing
the
industry
to
him
that
guided
his
hand
,
and
attributing
to
himselfe
the
errours
that
are
in
the
letter
,
knowing
that
the
other
would
haue
made
a
better
with
his
own
hand
:
so
the
spirituall
person
doth
content
himselfe
of
the
consideration
of
the
works
which
God
doth
in
him
,
and
by
him
,
attributing
them
to
God
,
and
attributing
to
himselfe
the
errors
that
are
in
his
works
,
knowing
that
they
would
be
much
better
,
if
God
had
done
them
without
him
.
That
this
is
true
,
they
shall
understand
by
proper
experience
,
who
haue
a
rellish
of
the
things
of
the
holy
spirit
,
which
are
obtained
by
Iesus
Christ
our
Lord
.
CONSID.
LXII
.
That
humane
wisdome
hath
no
more
iurisdiction
in
the
judgement
of
their
workes
,
who
are
the
sonnes
of
God
,
then
in
the
iudgement
of
the
proper
works
of
God
.
IN
the
selfe
same
manner
,
and
for
the
selfe
same
cause
,
which
S.
Paul
understood
,
that
they
who
are
governed
by
the
spirit
of
God
,
are
the
sonnes
of
God
,
I
understand
that
they
who
are
the
sonnes
of
God
,
are
governed
by
the
spirit
of
God
.
And
I
understand
,
that
as
humane
wisdome
is
uncapable
of
the
knowledge
of
God
,
so
likewise
it
is
uncapable
of
the
knowledge
of
them
,
who
are
the
sonnes
of
God
.
And
even
as
humane
wisdome
penetrateth
not
to
understand
the
admirable
ccunsell
that
is
in
the
works
of
God
,
neither
doth
it
also
penetrate
to
understand
the
divine
counsell
that
is
in
the
works
of
them
,
who
are
the
sonnes
of
God
:
Both
those
,
and
these
being
done
by
the
spirit
of
God
.
Farther
I
understand
that
humane
wisdome
,
when
it
sets
it selfe
to
judge
the
works
of
them
that
are
the
sons
of
God
,
condemning
,
and
taxing
them
through
cause
of
that
selfe
same
temerity
,
which
appeares
when
it
sets
it selfe
to
judge
the
works
of
God
,
condemning
them
,
and
calumniating
them
.
I
would
say
,
that
that
rashnesse
of
men
is
not
lesse
,
which
follow
the
iudgement
of
humane
wisdome
,
when
they
sett
themselves
to
iudge
evill
of
Moses
for
the
Hebrews
whom
he
slew
when
they
worshipped
the
Calfe
;
and
when
they
sett
themselves
to
judge
evill
of
Abraham
,
because
he
commanded
his
wife
Sarah
,
that
she
should
lye
,
saying
that
she
was
his
sister
,
and
not
his
wife
:
And
because
S.
Paul
cursed
Ananias
standing
at
iudgement
in
his
presence
.
And
because
hee
excused
his
cursing
,
saying
,
he
did
not
know
him
.
And
when
in
like
manner
they
set
themselves
to
iudge
certain
things
like
unto
these
,
which
the
sonnes
of
God
doe
being
governed
by
the
spirit
of
God
,
which
according
to
the
iudgement
of
humane
wisdome
are
absurd
,
and
reproveable
,
and
according
to
the
iudgement
of
God
are
holy
,
and
good
:
I
say
that
this
is
no
lesse
rashnesse
then
that
,
with
which
they
sett
themselves
to
iudge
evill
of
God
,
because
he
favours
many
lewd
men
with
temporall
good
,
depriving
many
good
,
and
because
hee
doth
other
things
which
humane
wisdome
calumniates
,
and
condemnes
,
and
for
which
humane
Laws
doe
rigorously
chastise
those
men
that
doe
them
:
In
as
much
as
humane
wisdome
hath
no
more
iurisdiction
in
the
iudgement
of
the
works
of
pious
men
,
then
in
the
iudgement
of
the
works
of
God
,
they
being
done
by
God
himselfe
,
and
the
other
by
those
who
being
the
Sonnes
of
God
are
governed
by
the
spirit
of
God
,
and
therefore
are
free
,
and
exempt
from
all
humane
law
,
as
God
himselfe
is
free
and
exempt
.
I
would
say
,
that
men
should
not
haue
had
more
reason
to
haue
chastised
Abraham
,
if
he
had
killed
his
soone
Isaac
,
then
to
condemne
God
,
because
he
slaies
many
men
by
suddain
death
.
But
this
goverment
of
the
spirit
of
God
is
not
known
,
nor
vnderstood
,
but
of
them
who
are
partakers
of
the
spirit
of
God
itselfe
,
as
it
is
known
by
experience
,
and
as
it
is
said
by
S.
Paul
the
great
Preacher
of
the
Gospell
of
God
,
and
of
Iesus
Christ
our
Lord
.
CONSID.
LXIII
.
That
the
holy
Scripture
is
like
a
Candle
in
a
dark
place
,
and
that
the
holy
spirit
is
like
the
Sunne
.
This
shewed
by
s●…aven
conformities
.
SAint
Peter
in
his
second
Epistle
understands
,
that
a
man
that
attends
unto
piety
having
no
other
light
to
guide
him
in
it
,
the
that
of
the
holy
Scripture
,
is
like
unto
a
man
that
is
et
in
a
dark
place
having
no
other
light
in
it
,
then
that
of
a
candle
;
and
he
understands
that
the
man
that
attends
unto
piety
having
obtain'd
the
spirit
of
God
which
guides
him
,
and
sets
him
in
the
way
,
is
like
unto
a
man
that
stands
in
a
place
,
wherein
the
sun-beames
enter
,
which
make
it
cleare
,
and
resplendent
:
Where
I
consider
seaven
things
.
The
first
,
that
as
the
man
set
in
a
dark
place
,
stands
better
with
a
candle
then
without
it
:
so
the
man
that
attends
unto
piety
,
which
to
him
is
a
dark
place
,
in
as
much
as
humane
reason
,
and
wisdome
doe
rather
doe
him
harme
,
then
good
in
it
,
stands
better
with
the
holy
Scripture
,
then
without
it
.
The
second
thing
which
I
consider
is
,
that
as
a
man
in
a
dark
place
sees
not
the
things
that
are
therein
so
clearely
,
and
manifestly
with
a
candle
,
as
hee
might
see
them
with
the
sun
;
so
a
man
that
attends
unto
piety
,
doth
not
understand
,
nor
know
the
things
of
God
,
nor
God
himselfe
so
clearly
,
and
manifestly
with
holy
Scripture
,
as
he
might
see
,
and
know
them
with
the
spirit
of
God
.
The
third
thing
which
I
consider
is
,
That
as
a
man
set
in
a
dark
place
with
the
light
of
the
candle
onely
,
stands
in
danger
to
remaine
in
the
dark
,
any
occasion
happening
to
extinguish
the
candle
so
the
man
,
who
attending
unto
piety
hath
no
other
light
then
that
of
holy
Scripture
,
stands
in
danger
to
remain
without
light
,
there
comming
any
occasion
that
may
depriue
him
of
the
holy
Scripture
,
or
of
the
true
understanding
thereof
.
The
fourth
thing
which
I
consider
is
,
that
as
it
sometimes
befals
a
man
set
in
a
dark
place
,
where
the
light
of
the
candle
is
,
that
being
desirous
it
should
giue
more
light
he
snuffes
it
himselfe
,
or
seeks
some
other
to
snuffe
it
;
and
in
the
snuffing
it
comes
to
passe
,
that
it
is
extinguished
,
and
a
man
remains
without
light
:
So
unto
a
man
,
that
attends
only
unto
piety
with
that
which
he
knows
and
understands
by
holy
Scripture
,
it
sometimes
comes
,
that
willing
to
understand
more
,
or
better
in
it
,
or
by
it
,
either
he
himselfe
interprets
it
,
or
seeks
some
to
interpret
it
to
him
,
and
in
interpreting
,
it
comes
to
passe
,
that
of
holy
Scripture
making
it
humane
Scripture
,
a
man
remaines
in
the
dark
,
albeit
hee
doth
not
so
perswade
himselfe
.
The
fift
thing
which
I
consider
is
,
that
as
on
the
Sun-beames
entrance
into
an
obscure
place
,
where
a
man
serves
himselfe
of
the
light
of
a
candle
,
it
comes
to
passe
,
that
a
man
sees
more
clearely
then
before
,
all
the
things
that
are
in
that
place
,
the
candle
remaining
as
it
were
without
light
and
without
splendor
,
in
such
manner
,
that
now
a
man
being
desirous
to
see
the
things
that
are
in
that
place
,
that
which
he
least
looks
upon
is
the
candle
:
So
the
holy
Spirit
entring
into
the
minde
of
a
man
,
that
attends
unto
piety
,
serving
himselfe
of
the
Scripture
to
that
intent
,
it
comes
to
passe
,
that
a
man
understands
,
&
knowes
the
things
of
God
,
and
God
himselfe
more
clearely
then
he
did
before
;
the
holy
Scripture
remaining
in
as
much
as
to
him
ward
as
it
were
without
light
,
and
without
splendour
:
in
such
manner
,
as
now
being
desirous
to
understand
the
things
of
piety
,
and
desirous
to
know
God
,
that
which
he
least
looks
upon
is
the
holy
Scripture
,
attending
to
consider
with
the
holy
Spirit
,
that
abides
in
his
minde
,
&
not
with
that
which
is
written
in
it
.
And
therefore
S.
Peter
well
commends
the
study
of
holy
Scripture
;
but
whilst
a
man
stands
in
the
dark
place
of
humane
wisdome
,
and
reason
,
and
he
wills
that
this
study
should
continue
so
long
,
untill
the
light
of
the
holy
spirit
shine
into
the
mind
of
a
man
:
understanding
that
this
light
being
come
,
a
man
hath
no
more
need
to
seek
that
of
holy
Scripture
,
which
departs
of
it selfe
,
as
the
light
of
the
candle
departs
,
when
the
Sun-beames
enter
;
and
even
as
Moses
departed
at
the
presence
of
Christ
and
the
Law
at
the
presence
of
the
Gospell
.
The
Sixt
thing
which
I
consider
is
,
that
as
a
man
which
enjoyes
the
light
of
the
Sun
,
when
he
did
certainly
know
that
it
would
not
fayle
him
,
albeit
he
would
not
cast
away
the
candle
for
the
benefit
receaved
,
but
would
rather
leave
it
to
the
intent
it
might
serue
another
to
that
purpose
which
it
had
served
him
,
and
yet
notwithstanding
would
not
serve
himselfe
thereof
in
that
which
hee
did
before
serve
himselfe
:
so
the
man
that
enjoyes
the
light
of
the
holy
spirit
,
knowing
certainly
that
it
cannot
fayle
him
,
albeit
he
doe
not
cast
away
holy
Scripture
,
but
rather
leaues
it
,
that
it
may
serue
to
another
for
that
which
it
hath
served
for
unto
him
;
neverthelesse
hee
doth
not
serue
himselfe
of
it
,
in
that
whereof
hee
did
formerly
serve
himselfe
,
as
I
haue
already
at
other
times
considered
.
The
seventh
thing
that
I
consider
is
,
that
as
it
is
not
of
the
essence
of
the
Sun
,
when
it
enters
into
a
place
where
a
candle
stands
,
to
shew
and
discover
all
that
which
the
candle
containes
in
it
;
so
likewise
it
is
not
of
the
essence
of
the
holy
Spirit
,
when
it
enters
into
the
minde
of
him
,
who
being
applied
unto
piety
serues
himselfe
of
holy
Scripture
,
to
shew
,
and
discover
all
the
secrets
that
stand
shut
up
therein
,
albeit
it
doe
shew
,
and
discover
that
part
of
them
,
which
God
will
shall
be
discovered
unto
a
man
to
whom
the
holy
Spirit
is
given
.
The
gifts
of
the
holy
Spirit
are
different
,
and
the
holy
Scripture
being
written
by
divers
persons
,
who
had
different
guifts
of
the
holy
Spirit
,
and
so
writ
diversly
,
by
consequence
,
it
is
understood
of
those
persons
,
who
haue
the
holy
Spirit
,
of
one
in
one
part
,
and
of
another
in
another
part
,
according
as
the
gifts
are
different
,
which
are
communicated
from
God
with
the
holy
Spirit
by
Iesus
Christ
our
Lord
.
CONSID.
LXIV
.
In
what
manner
Jesus
Christ
our
Lord
will
be
followed
and
imitated
.
HAving
at
other
times
in
these
Considerations
touched
,
as
I
then
understood
,
that
which
Iesus
Christ
our
Lord
saith
,
He
that
will
come
after
me
,
let
him
deny
himselfe
,
and
take
up
his
Crosse
and
follow
me
,
I
come
now
with
better
consideration
to
say
,
that
I
understand
that
in
these
words
Christ
saith
,
Every
man
that
will
follow
me
being
desirous
to
be
a
Christian
,
let
him
renounce
that
which
humane
wisdome
teacheth
him
,
saying
that
a
man
ought
not
to
be
wanting
to
himselfe
,
to
his
own
,
and
to
his
honour
,
with
intent
not
to
be
wanting
unto
God
,
nor
to
them
that
are
Gods
,
nor
to
the
honour
of
God
.
And
let
him
take
upon
himselfe
his
Crosse
,
which
is
his
martyrdome
,
the
shame
,
and
the
ignominy
that
he
shall
suffer
in
the
eyes
of
the
men
of
this
world
in
being
wanting
unto
himselfe
,
and
to
his
,
and
to
his
honour
.
And
so
doing
,
he
shall
follow
me
,
who
haue
been
wanting
unto
my selfe
,
making
my selfe
a
servant
of
a
Sonne
,
that
I
might
not
be
wanting
to
God
:
and
I
haue
been
wanting
to
mine
own
,
not
esteeming
them
for
mine
,
but
those
onely
that
God
hath
called
,
and
made
mine
,
making
them
holy
,
and
just
:
And
I
haue
been
wanting
to
mine
honour
,
contenting
my selfe
to
dye
as
a
malefactour
:
and
so
doing
he
shall
follow
me
,
and
shall
be
truly
a
Christian.
In
such
manner
,
as
properly
the
injury
,
and
the
shame
that
redounds
to
a
Christian
through
the
deniall
of
himselfe
in
being
wanting
to
himselfe
,
and
to
his
,
and
to
his
honour
,
is
the
Christian
Crosse
,
&
is
the
selfe
same
as
to
goe
after
Christ
.
I
would
say
,
these
words
of
Christ
are
of
as
much
value
,
as
if
I
should
say
;
he
that
will
be
a
Christian
,
let
him
esteem
himselfe
dead
unto
the
world
,
in
as
much
as
not
to
seek
the
Glory
,
nor
the
reputation
of
the
world
,
and
let
him
procure
that
which
Christ
procured
,
&
seek
that
which
Christ
sought
;
and
in
this
manner
he
shall
be
a
true
Christian
,
as
they
are
,
who
knowing
themselves
,
and
feeling
themselves
bought
by
Christ
,
doe
hold
him
,
and
knew
him
for
their
Lord
;
and
for
their
superior
,
and
doe
worship
in
spirit
,
and
in
truth
the
true
God
,
who
is
the
Father
of
Iesus
Christ
our
Lord
.
CONSID.
LXV
.
How
that
is
to
be
understood
,
which
S.
Paul
saith
,
that
Christ
reigneth
,
and
shall
reigne
,
untill
the
resurrection
of
the
just
being
made
;
he
doe
consigne
his
Kingdome
to
his
eternall
father
.
THe
men
that
reigne
in
the
Kingdome
of
the
world
,
live
under
foure
most
cruell
Tyrants
;
the
Divell
,
the
Flesh
,
Honour
and
Death
.
The
Divell
tyrannizeth
them
making
them
impious
,
and
enemies
of
God
,
and
oftimes
bringeth
them
to
that
passe
,
that
they
kill
themselves
by
diverse
waies
.
The
flesh
tyrannizeth
them
making
them
vitious
,
and
licentious
:
Honour
tyrannizeth
them
making
them
light
,
and
vaine
,
and
presumptuous
,
in
such
sort
,
that
they
dye
whilest
they
live
.
Death
Tyrannizeth
them
,
not
suffering
them
to
enjoy
their
prosperityes
,
and
happinesse
,
cutting
short
their
steps
in
them
.
This
tyranny
none
understand
,
but
they
that
feele
it
;
and
they
only
feele
it
,
who
being
desirous
to
enter
into
the
Kingdome
of
God
,
doe
procure
to
reduce
themselves
to
Piety
,
doe
travell
to
Mortify
the
flesh
,
and
will
resolve
themselves
with
the
world
,
putting
an
end
to
glory
,
and
to
their
own
honour
,
and
think
to
dispose
themselves
,
and
to
content
themselves
to
dye
.
For
as
soon
as
ever
they
would
doe
this
,
they
find
difficulty
in
it
,
they
feele
,
and
experiment
the
tyranny
,
and
they
know
themselvs
tyrannized
.
These
selfesame
persons
if
so
be
their
desire
to
enter
into
the
Kingdome
of
God
be
a
calling
of
God
himselfe
,
and
not
their
proper
fantasy
,
accepting
for
their
own
the
justice
of
God
,
executed
in
Christ
,
doe
in
this
present
life
,
goe
out
of
the
tyranny
of
the
three
tyrants
in
going
out
of
the
Kingdome
of
the
world
,
and
entering
into
the
Kingdome
of
God
,
wherein
God
reignes
through
Christ
.
I
would
say
,
that
Christ
reignes
as
the
Sonne
of
God
,
he
being
in
them
that
stand
in
his
kingdome
,
and
with
them
properly
the
same
which
the
head
is
in
the
Members
of
the
body
.
For
as
from
the
head
there
descends
virtue
and
efficacy
into
the
members
of
the
body
,
which
are
Governed
by
it
;
even
so
from
Christ
there
descends
vertue
,
and
efficacy
to
them
,
that
are
in
the
Kingdome
of
Christ
,
with
which
they
combate
against
the
tyrants
,
that
hold
other
men
tyrannized
:
and
so
they
are
governed
by
Christ
in
this
present
life
,
and
by
means
of
the
same
they
shall
obtain
the
resurrection
,
and
life
everlasting
:
and
so
they
shall
goe
out
of
the
tyranny
of
the
fourth
tyrant
,
which
is
death
,
and
shall
enter
into
the
Kingdome
of
God
,
where
God
shall
reigne
by
himselfe
.
In
the
mean
space
they
being
gone
out
of
the
Kingdome
of
the
world
,
having
felt
the
tyranny
of
the
four
Tyrants
,
doe
feel
the
sweetnesse
,
and
pleasantnesse
of
the
Kingdome
of
Christ
,
feeling
in
themselves
the
virtue
,
and
efficacy
of
Christ
,
and
the
government
of
the
holy
Spirit
,
and
feeling
themselves
Patrons
and
Lords
of
their
sensuall
appetites
,
and
of
their
affections
of
Honour
,
and
of
the
ambition
of
the
world
,
being
resolv'd
with
themselves
,
and
with
the
world
,
in
as
much
as
being
incorporated
in
Christ
they
find
their
flesh
dead
,
and
they
finde
dead
in
them
the
respect
of
the
world
,
and
certifying
themselves
of
their
resurrection
,
immortality
,
and
eternall
life
.
Which
certification
causeth
in
them
this
effect
,
that
albeit
they
feel
death
according
to
the
body
,
yet
they
feele
it
not
as
much
as
belongs
to
the
soule
through
the
certain
hope
of
resurrection
.
In
this
I
understand
consists
the
Kingdome
of
Christ
:
And
because
the
resurrection
of
the
just
being
accomplished
,
we
shall
not
need
to
combate
with
the
Divell
,
there
shall
be
no
need
to
mortify
the
flesh
,
nor
to
contrast
with
the
world
,
nor
shall
there
be
death
to
overcome
.
I
understand
,
that
S.
Paul
saith
,
that
then
Christ
shall
consigne
this
Kingdome
to
the
eternall
Father
;
and
that
God
shall
bee
all
in
all
,
ruling
,
and
governing
every
thing
by
himselfe
;
in
such
manner
,
as
the
Kingdome
of
Christ
according
to
S.
Paul
shall
indure
untill
the
universall
resurrection
,
and
the
Kingdome
of
God
in
men
shall
then
begin
,
and
shall
be
continuall
;
men
perpertually
acknowledging
the
benefit
receiv'd
by
Iesus
Christ
our
Lord
.
Like
as
it
betides
unto
a
thirsty
traveller
,
to
whom
there
is
given
a
vessell
of
cold
water
,
who
whilest
he
drinkes
feeles
the
benefit
of
the
vessell
,
which
gives
him
the
water
;
and
having
drunke
,
albeit
setting
the
vessell
aside
he
thankes
him
that
gave
him
to
drinke
,
neverthelesse
he
acknowledgeth
that
by
means
of
the
vessell
he
received
that
benefit
.
In
such
manner
that
as
the
thankfull
wayfairing
man
,
who
is
refreshed
with
the
vessell
of
cold
water
,
whilst
he
drinkes
,
feeles
the
benefit
of
the
vessell
,
and
after
he
hath
drunke
,
feeling
and
knowing
the
benefit
of
him
,
that
gave
him
the
vessell
,
he
knowes
likewise
the
benefit
of
the
vessell
:
Even
so
men
,
whilst
they
stand
in
this
present
life
,
they
feele
the
kingdome
of
Christ
,
feeling
the
benefit
of
Christ
;
and
in
eternall
life
they
shall
feele
,
and
know
the
benefit
of
God
;
who
hath
given
Christ
unto
them
,
and
they
shall
know
the
benefit
of
Iesus
Christ
our
Lord
.
CONSID.
LXVI
.
In
what
manner
the
malignant
spirit
is
more
impetuous
then
the
holy
spirit
.
BEing
desirous
to
understand
,
which
spirit
is
more
impetuous
in
a
man
,
the
Holy
,
or
the
Malignant
,
I
resolve
my selfe
,
that
the
malignant
spirit
is
much
more
impetuous
in
the
impious
,
then
the
good
spirit
in
the
Pious
;
being
moved
to
this
resolution
for
two
Considerations
,
of
which
the
one
is
founded
in
the
proper
Nature
of
the
spirits
:
For
the
malignant
is
by
nature
impetuous
;
and
the
holy
is
by
nature
mild
and
quiet
,
in
so
much
,
that
if
at
any
time
there
seeme
to
be
violence
,
or
alteration
,
that
is
none
of
its
own
,
but
of
the
livelinesse
of
mans
flesh
,
in
which
,
and
by
which
the
Holy
spirit
works
.
And
the
other
is
founded
in
the
proper
nature
of
men
:
for
they
being
more
inclined
unto
the
motions
of
the
malignant
spirit
,
then
to
that
of
the
Holy
Spirit
,
it
comes
to
passe
,
that
unto
that
of
the
malignant
spirit
they
are
incited
with
their
proper
affection
,
and
inclination
;
and
to
those
others
of
the
Holy
Spirit
they
are
benummed
from
the
selfe
same
thing
.
In
such
manner
as
the
malignant
spirit
being
impetuous
of
its
own
proper
nature
,
and
the
malignant
spirit
being
incited
in
the
impious
with
the
proper
nature
of
the
impious
;
and
the
Holy
Spirit
being
made
more
slow
in
the
pious
,
through
the
proper
nature
of
the
pious
,
in
as
much
as
he
is
a
man
;
it
comes
to
passe
,
that
the
malignant
spirit
is
more
impetuous
in
the
impious
,
then
the
Holy
Spirit
in
the
Pious
.
And
in
the
impious
I
understand
that
ordinarily
the
Holy
spirit
is
nothing
at
all
impetuous
;
and
in
the
Pious
I
understand
the
malignant
spirit
is
more
or
lesse
impetuous
,
according
to
the
greater
or
lesser
livelinesse
of
affections
,
that
is
found
in
him
:
And
in
the
same
manner
I
understand
,
that
the
motion
of
the
Holy
Spirit
is
more
or
lesse
effieacious
,
according
as
the
mortification
that
is
in
him
,
is
greater
or
lesse
;
in
as
much
as
through
the
livelinesse
of
the
affections
,
and
appetites
of
the
pious
,
the
force
and
violence
of
the
malignant
spirit
are
increased
,
and
by
mortification
are
repressed
,
and
retarded
:
and
because
it
is
likewise
true
,
that
through
the
livelinesse
of
the
affections
,
and
appetites
of
the
Pious
,
the
forceablenesse
of
the
Holy
spirit
are
retarded
,
and
repressed
,
and
with
mortification
are
increased
,
and
helped
.
Vnderstanding
that
all
this
is
true
,
I
understand
likewise
,
that
the
Pious
,
who
would
,
that
the
motions
of
the
malignant
spirit
should
not
have
force
nor
be
efficacious
in
him
,
and
that
the
motions
of
the
Holy
spirit
should
have
force
,
and
efficacy
in
him
,
ought
to
attend
unto
the
mortification
of
his
affections
,
and
appetites
,
attending
to
Mortify
in
himselfe
that
which
he
hath
of
Adam
,
and
to
make
alive
that
which
he
hath
of
Iesus
Christ
our
Lord
.
CONSID.
LXVII
.
That
in
the
regenerate
only
by
the
Holy
Spirit
there
being
experience
of
the
things
of
God
,
there
is
also
Certification
of
them
.
ALL
that
in
this
life
is
done
,
known
,
or
understood
,
is
either
by
naturall
instinct
,
or
it
is
by
experience
,
or
by
knowledge
,
or
by
divine
inspiration
,
and
revelation
.
In
the
beast
there
is
naturall
instinct
,
and
experience
as
every
one
may
by
himselfe
consider
.
In
men
there
is
generally
naturall
instinct
,
and
experience
,
as
in
Beasts
,
although
with
greater
excellency
:
And
there
is
also
knowledge
,
which
as
I
understand
consists
in
that
,
which
one
man
learnes
from
another
,
man
having
no
greater
assurance
thereof
,
then
the
relation
,
that
is
made
unto
him
.
And
it
is
as
much
in
divine
things
as
in
h●…mane
.
In
men
regenerated
by
the
Holy
spirit
there
is
naturall
instinct
,
and
experience
,
and
knowledge
,
and
moreover
divine
inspiration
,
and
revelation
.
I
would
say
,
that
regenerated
men
wise
,
know
and
understand
some
things
by
naturall
instinct
,
others
by
experience
,
and
others
by
Science
,
and
others
by
Divine
inspiration
.
The
naturall
instinct
standing
more
chast
,
and
more
pure
in
them
,
then
in
other
men
.
And
having
experience
not
only
of
naturall
,
and
humane
things
,
as
other
men
have
,
but
also
of
spirituall
,
and
divine
things
;
&
having
not
only
science
,
learned
from
other
men
,
but
also
inspired
,
and
revealed
from
God
.
All
men
being
without
the
Holy
spirit
,
are
without
experience
of
spirituall
things
,
and
divine
,
having
only
that
science
of
them
,
which
is
gotten
by
the
Scripture
:
whence
it
comes
to
passe
,
that
as
in
the
humane
,
and
naturall
things
of
which
they
have
no
experience
,
having
only
the
science
,
they
remain
with
opinion
without
any
assurance
:
even
so
in
divine
matters
being
without
experience
they
remain
with
opinion
without
any
assurance
.
In
as
much
as
where
there
is
no
experience
,
there
can
be
no
assurance
;
And
experience
in
the
things
of
God
is
reserved
to
them
,
who
have
the
spirit
of
God
,
who
having
experience
of
spirituall
matters
,
know
that
they
know
,
and
understand
naturall
,
and
humane
things
.
I
would
say
that
the
difference
between
that
,
which
regenerated
men
have
science
of
,
know
and
understand
in
divine
matters
,
and
that
which
other
men
,
how
wise
soever
they
be
,
have
science
of
,
know
,
&
understand
in
the
selfe
same
things
,
is
as
much
as
is
between
that
,
which
those
Physitians
,
which
only
know
the
Theory
,
have
the
science
of
,
know
,
and
understand
in
Physique
,
and
that
which
those
Physitians
,
who
together
with
the
Theory
have
the
practise
,
have
the
science
of
,
and
know
.
Whence
I
gather
,
that
unregenerated
men
having
no
experience
in
divine
matters
cannot
have
either
confidenee
,
or
diffidence
that
should
be
sollid
,
and
firme
,
but
only
through
opinion
,
in
such
manner
,
as
they
haue
in
humane
affaires
.
And
therefore
that
comes
forth
true
which
I
haue
written
in
another
Consideration
,
that
God
ofttimes
giues
unto
pious
persons
some
things
which
they
haue
no
confidence
to
obtain
,
denying
them
some
other
,
which
they
haue
confidence
to
obtain
;
understanding
that
this
comes
to
passe
,
when
his
confidence
,
and
his
diffidence
consists
in
science
,
and
opinion
,
and
not
in
experience
,
&
certification
.
Furthermore
,
I
come
to
gather
,
that
regenerated
men
having
experience
of
spirituall
things
haue
assurance
of
them
,
and
that
having
assurance
they
haue
also
confidence
,
and
diffidence
solid
,
and
firme
.
And
therefore
that
comes
forth
true
which
I
haue
written
in
another
Consideration
,
that
through
that
certainty
,
or
incertainty
,
with
which
pious
persons
finde
themselves
in
prayer
,
they
may
understand
when
they
are
inspired
to
pray
by
the
holy
spirit
,
and
when
they
are
moved
to
pray
from
humane
spirit
,
and
consequently
when
they
are
to
be
confident
,
and
when
they
are
to
be
diffident
.
Ezechias
King
of
Iudea
,
had
experience
in
spirituall
matters
,
and
therefore
being
inspired
to
pray
in
his
infirmity
he
prayed
,
and
his
life
was
prolonged
to
him
,
according
to
his
confidence
.
And
the
selfe
same
King
being
diffident
to
be
able
to
obtaine
by
his
prayers
of
God
,
that
he
should
revoke
the
sentence
given
against
Hierusalem
,
did
not
care
to
pray
.
If
he
had
not
had
experience
in
divine
things
,
governing
himselfe
only
with
science
,
hee
would
with
so
much
the
more
confidence
haue
prayed
,
demanding
the
revocation
of
the
sentence
given
against
Hierusalem
,
in
as
much
as
he
had
praying
obtained
the
revocation
of
the
sentence
given
against
his
life
:
But
having
experience
he
forbore
to
be
governed
by
science
,
and
so
he
stood
firme
in
the
confidence
,
and
firme
in
the
diffidence
.
And
if
experience
of
divine
things
teacheth
thus
much
to
one
of
them
,
who
had
the
spirit
of
Moses
,
how
much
better
shall
it
teach
it
to
them
,
who
haue
the
spirit
of
Iesus
Christ
our
Lord
.
CGNSID
.
LXVIII
.
That
the
desire
of
knowledge
is
Imperfection
in
a
Man
,
contrary
to
the
judgement
of
Humane
Wisdome
.
HVmane
wisdome
judgeth
that
the
desire
to
know
is
a
great
perfection
in
man
;
And
the
holy
spirit
iudgeth
that
it
is
a
great
imperfection
in
a
man
.
Humane
wisdom
confirmes
her
opinion
,
saying
,
that
it
hath
been
seen
by
experience
,
that
in
the
world
those
men
haue
lived
most
virtuously
,
who
having
the
greatest
desire
to
know
haue
most
given
themselves
to
indeavour
to
know
,
and
haue
known
most
:
And
here
is
alleaged
a
troup
of
Philosophers
.
And
the
holy
spirit
on
the
contrary
affirmes
his
sentence
,
saying
,
that
through
the
desire
of
knowing
sinne
came
into
the
world
,
and
through
sin
death
,
and
with
it
all
the
miseries
,
and
all
the
troubles
whereunto
wee
stand
subiect
in
this
present
life
.
That
this
is
true
,
is
proved
by
the
perswasion
of
the
Divell
,
who
said
unto
E●…e
,
You
shall
be
like
Gods
knowing
good
and
evill
.
Passing
on
farther
,
the
holy
spirit
faith
,
that
the
desire
of
knowledge
destroyed
the
Hebrews
,
in
as
much
as
desiring
to
understand
the
prophecies
that
spake
of
the
Messias
,
and
procuring
to
understand
them
by
the
way
of
wit
,
and
humane
discourse
,
they
imagined
to
themselves
,
and
figured
a
M●…ssias
so
contrary
to
him
whom
God
sent
them
,
as
when
they
had
him
,
they
knew
him
not
,
and
not
knowing
him
they
did
not
receaue
him
,
and
from
their
not
receauing
him
,
redownded
not
onely
that
they
did
not
enioy
him
,
but
it
caused
their
ruine
,
and
perdition
.
Passing
on
farther
the
holy
Spirit
saith
,
that
the
Gentiles
desiring
to
know
the
originall
,
and
the
beginning
of
naturall
things
did
procure
to
know
them
with
their
own
wits
,
and
discourses
;
whence
comes
to
passe
that
which
Saint
Paul
said
,
They
became
vain
in
their
imaginations
,
and
they
worshipped
the
creatures
,
and
ran
headlong
into
other
absurd
,
and
bruitish
inconveniences
.
In
the
selfe
same
manner
the
holy
spirit
saith
,
that
many
men
desiring
to
know
the
things
which
appertain
to
Christian
Religion
,
and
procuring
it
with
naturall
light
,
haue
made
such
strange
conceits
of
God
,
&
of
Christ
,
and
of
the
Christian
state
,
and
of
the
Christian
living
,
that
a
man
may
say
with
truth
,
that
of
Christ
they
haue
nothing
but
the
name
;
participating
on
one
side
of
the
inconvenience
of
the
Hebrewes
,
in
as
much
as
they
read
holy
Scripture
,
and
desiring
to
understand
it
,
&
procuring
this
not
with
that
spirituall
light
,
with
which
it
was
written
,
but
with
naturall
light
,
they
doe
not
understand
it
:
And
participating
on
the
other
side
of
the
inconvenience
of
the
Gentiles
,
in
as
much
as
desiring
to
know
that
which
the
Gentiles
knew
,
they
read
that
which
the
Gentiles
writ
,
and
they
think
as
the
Gentiles
thought
,
&
frame
Gentiles
mindes
.
The
holy
spirit
having
proved
his
sentence
against
that
desire
of
knowing
which
men
haue
,
saith
further
,
that
that
vertue
which
is
got
by
desiring
to
know
,
and
knowing
that
which
may
be
known
with
naturall
light
,
is
rather
a
vice
then
a
vertue
,
in
as
much
as
it
makes
men
presumptuous
,
insolent
,
and
consequently
impious
,
&
incredulous
.
That
this
is
true
,
appeares
by
this
,
that
the
men
that
follow
their
proper
naturall
light
,
by
how
much
they
are
more
vertuous
,
according
to
the
world
,
by
so
much
they
haue
lesse
confidence
in
God
,
and
doe
so
much
lesse
belieue
in
Christ
,
and
therefore
are
so
much
more
impious
,
and
more
incredulous
;
in
such
manner
,
that
it
stands
well
to
say
that
the
desire
to
know
is
a
great
imperfection
in
a
man
.
In
this
discourse
I
learne
two
things
.
The
one
,
that
humane
wisdome
hath
no
iurisdiction
in
judging
of
the
perfection
,
and
imperfection
of
a
man
.
The
other
,
that
it
appertaines
to
every
man
,
who
being
called
of
God
to
the
grace
of
the
Gospell
makes
answer
thereunto
,
to
mortifie
,
and
kill
in
himselfe
the
desire
to
know
,
of
what
sort
soever
it
be
,
that
he
may
not
fall
into
the
inconvenience
of
false
Christians
,
and
of
the
Gentiles
,
and
of
the
Hebrews
,
nor
into
that
wherein
our
first
Fathers
fell
;
and
that
they
may
come
to
the
perfection
whereunto
S.
Paul
came
,
not
desiring
,
nor
procuring
to
know
other
then
Christ
,
and
him
crucified
.
Which
wisdome
wee
ought
to
desire
and
procure
but
with
prayer
to
God
,
we
,
who
having
accepted
the
grace
of
the
Gospell
,
are
true
Christians
incorporated
in
Iesus
Christ
our
Lord
.
CONSID.
LXIX
.
That
a
man
ought
alwaies
to
acknowledge
himselfe
incredulous
,
and
defectiue
in
faith
:
and
that
there
is
so
much
faith
in
a
man
,
as
much
as
there
is
knowledge
of
God
,
and
Christ
.
WHen
I
consider
the
great
efficacy
which
Iesus
Christ
our
Lord
attributes
unto
Faith
,
saying
,
that
with
it
,
how
little
soever
it
be
,
we
may
remoue
mountaines
from
one
place
to
another
,
returning
upon
my self
and
not
finding
my selfe
with
such
an
efficacious
faith
,
I
know
how
weak
,
and
feeble
my
faith
is
,
and
then
I
turne
my
minde
to
God
,
saying
with
the
Apostles
,
Lord
increase
my
faith
,
and
saying
with
the
father
of
the
Lunatique
,
Lord
help
mine
unbelief
.
And
understanding
that
my
faith
is
to
come
through
the
guift
of
God
,
and
holding
for
certain
,
that
I
shall
haue
so
much
of
faith
,
as
I
shall
haue
of
the
knowledge
of
God
,
and
of
Christ
,
for
as
much
as
men
,
how
ever
good
relation
they
haue
of
other
men
doe
so
much
trust
them
,
as
they
know
them
;
I
turn
my selfe
to
pray
God
,
that
he
would
let
me
know
him
,
and
would
let
mee
see
him
,
and
that
he
would
let
me
know
,
and
see
Christ
as
much
as
may
be
in
this
present
life
:
to
the
intent
,
that
I
may
haue
confidence
,
and
so
my
faith
may
be
strong
,
and
efficacious
.
Wherein
I
consider
the
craft
of
the
enemy
of
mankinde
,
and
most
full
of
enmity
against
Christ
,
in
as
much
as
he
understanding
,
that
the
intent
,
with
which
Christ
did
so
much
exaggerate
the
efficacy
of
Faith
,
makes
that
men
,
how
much
soever
they
believe
,
and
how
much
confidence
soever
they
haue
,
should
alwaies
judge
themselves
incredulous
,
and
defectiue
in
the
Faith
,
hath
made
that
amongst
men
,
who
doe
approue
the
Gospell
of
Christ
,
it
should
be
an
honourable
thing
to
belieue
,
and
a
shamefull
thing
not
to
belieue
,
or
to
doubt
,
to
the
intent
,
that
perswading
themselves
for
their
own
honour
sake
,
that
they
doe
believe
,
they
should
not
come
to
knowe
themselues
incredulous
,
and
defectiue
in
the
faith
;
and
so
they
never
come
to
get
that
which
Christ
pretends
they
should
get
,
that
is
the
knowledge
of
God
and
of
Christ
,
&
by
the
knowledge
Faith
,
and
by
Faith
iustification
,
&
by
justification
glorification
,
and
eternall
life
.
And
in
very
truth
great
is
the
blindnesse
,
&
ignorance
of
men
in
every
thing
,
that
see
only
with
the
eyes
of
humane
wisdome
;
&
very
excessiue
great
in
this
,
that
not
admitting
in
humane
matters
one
testimony
that
testifies
only
of
heare-say
,
except
he
speak
of
certain
knowledge
,
or
proper
experience
,
it
perswades
it selfe
by
it selfe
,
and
by
others
,
that
in
divine
matters
it
sufficeth
to
testifie
on
heare-say
,
having
neither
certain
knowledge
,
nor
proper
experience
,
nay
rather
neither
pretending
the
one
,
nor
procuring
the
other
;
and
that
which
is
worse
,
reprehending
them
,
who
pretend
the
certaine
knowledge
,
and
procure
the
experience
,
not
contenting
themselues
to
testifie
on
heare-say
by
relation
of
others
.
And
in
divine
matters
,
I
understand
that
they
haue
certain
knowledge
,
whoknow
God
,
and
Christ
by
revelation
,
and
inspiration
,
of
which
things
they
only
can
giue
testimony
,
who
haue
them
,
and
their
testimonie
is
true
.
The
other
albeit
they
giue
testimony
of
themselues
by
heare-say
,
their
testimony
is
not
true
,
because
they
doe
not
think
as
they
speak
.
And
in
the
selfe
same
things
of
God
I
understand
,
that
they
haue
experience
,
who
finde
,
and
feele
in
themselves
the
effects
,
which
the
knowledge
of
Christ
,
which
makes
them
just
,
works
in
them
,
and
by
consequence
the
effects
of
piety
,
and
the
effects
of
justification
.
All
other
men
,
when
they
giue
testimonie
of
these
things
not
having
the
experience
of
them
,
their
testimony
is
not
true
,
because
they
doe
not
think
what
they
speak
.
From
all
this
I
come
to
gather
,
that
a
man
ought
to
judge
himselfe
incredulous
,
and
defectiue
in
the
Faith
,
as
long
as
he
hath
not
so
much
faith
as
sufficeth
therewith
to
remoue
mountaines
from
one
place
to
another
;
&
that
judging
himselfe
such
,
he
ought
to
demand
of
God
,
that
he
should
giue
him
faith
,
not
contenting
himselfe
to
testifie
in
divine
things
by
heare-say
,
and
byrelation
,
but
by
certain
knowledge
,
and
proper
experience
.
Furthermore
I
come
to
gather
,
that
there
being
in
effect
as
much
faith
in
a
man
,
as
there
is
knowledge
of
God
,
and
Christ
,
and
that
by
faith
a
man
gets
iustification
;
and
by
justification
he
gets
glorification
,
and
life
eternall
;
And
that
God
being
able
to
giue
in
an
instant
to
a
man
so
much
knowledge
of
himselfe
,
and
of
Christ
,
letting
himselfe
to
be
known
,
and
shewing
forth
Christ
unto
him
so
much
as
sufficeth
to
belieue
,
wee
ought
not
to
distrust
of
the
salvation
of
a
man
,
whilst
his
soule
in
his
body
,
alwaies
hoping
that
God
will
doe
with
him
that
which
hee
can
doe
,
and
that
which
hee
useth
,
suffering
himselfe
to
bee
known
,
and
shewing
Christ
unto
him
;
to
the
intent
,
that
knowing
he
may
belieue
,
and
loue
,
and
belieuing
,
he
may
enioy
the
Christian
iustification
,
and
enioying
the
Christian
iustification
he
may
goe
to
liue
,
and
reign
with
Iesus
Christ
our
Lord
.
CONSID.
LXX
.
In
what
those
three
gifts
of
God
,
Faith
,
Hope
,
and
Charity
doe
consist
:
and
in
what
their
eminency
amongst
other
gifts
doth
consist
:
and
the
eminency
of
Charity
amongst
the
three
gifts
.
COnsidering
that
the
Apostle
sets
forth
the
most
high
and
excellent
amongst
the
gifts
of
God
Faith
,
Hope
,
and
Charity
,
I
have
oftimes
set
my selfe
to
examine
in
what
this
eminency
doth
consist
,
and
not
having
been
able
to
understand
in
what
they
consist
,
it
seemes
to
mee
,
that
I
am
not
able
to
understand
,
in
what
their
eminency
amongst
the
rest
doth
consist
.
Now
begining
to
mine
ownseeming
a
little
to
understand
in
what
they
consist
,
I
begin
likewise
to
feele
in
what
their
eminency
doth
confist
.
Faith
,
as
I
understand
,
consists
in
this
,
that
a
man
should
believe
and
hold
for
certain
all
that
which
is
contained
in
holy
Scripture
,
having
confidence
in
the
divine
promises
,
that
are
contained
in
it
,
as
if
to
him
properly
,
and
principally
they
had
been
made
.
Of
the
two
parts
of
faith
,
which
are
,
to
believe
,
and
to
have
confidence
;
I
understand
,
that
of
one
of
them
a
mans
mind
is
in
some
manner
capable
:
I
would
say
,
that
a
man
is
able
to
bring
himselfe
to
believe
,
or
at
least
to
perswade
himselfe
,
that
he
doth
believe
:
And
of
the
other
I
understand
he
is
incapable
;
I
would
say
,
he
is
not
able
of
himselfe
,
to
reduce
himselfe
to
have
confidence
;
nor
to
perswade
himselfe
,
that
he
hath
confidence
:
In
such
sort
,
as
he
who
believes
,
and
hath
not
confidence
,
shewes
that
his
beliefe
is
industry
,
and
humane
wit
,
and
not
divine
inspiration
;
And
he
who
believing
hath
confidence
,
shewes
that
his
belief
is
inspiration
,
and
Revelation
.
Whereupon
I
understand
,
that
to
have
confidence
is
a
good
countersigne
in
a
man
,
to
certify
himselfe
,
that
he
believes
by
inspiration
,
and
revelation
.
Hope
,
as
I
understand
,
consists
in
Patience
,
and
in
the
sufferance
,
with
which
a
man
that
believes
and
hath
confidence
,
expects
the
accomplishment
of
the
Promises
of
God
,
without
putting
himselfe
into
the
Divells
service
with
impiety
,
nor
into
that
of
the
world
with
vanity
,
nor
into
that
of
his
own
flesh
with
vice
.
Like
as
a
captain
,
who
having
promise
from
the
Emperor
,
that
at
his
coming
into
Italy
he
will
use
his
service
,
albeit
the
Emperor
slow
his
journey
,
and
he
be
sollicited
by
many
Princes
,
that
would
serve
themselves
of
him
,
will
accept
no
party
,
expecting
the
coming
of
the
Emperor
,
fearing
that
if
he
come
,
and
find
him
in
others
service
,
he
will
not
accept
him
to
his
own
service
.
This
Hope
presupposeth
Faith
;
I
would
say
,
that
to
expect
,
it
is
necessary
,
that
there
should
be
Faith
in
him
who
hopes
,
with
which
he
should
give
credit
to
that
which
is
told
him
,
and
have
confidence
in
that
,
which
is
promised
him
:
For
otherwise
he
should
not
be
able
to
maintaine
himselfe
in
expecting
.
And
that
Hope
doth
properly
consist
in
this
,
I
understand
by
some
speeches
,
which
we
read
in
the
Gospell
,
such
as
is
that
of
the
Ten
virgins
,
who
did
expect
the
Bridegroome
;
and
that
of
men
,
that
expect
their
Lord
when
he
returnes
.
Charity
,
I
understand
,
consists
in
the
love
and
in
the
affection
,
which
a
man
that
believes
,
hath
confidence
,
and
Hopes
,
carries
to
God
,
and
to
Christ
,
and
likewise
to
the
things
of
God
,
and
of
Christ
,
standing
properly
affectionated
,
and
enamoured
of
believing
,
of
having
confidence
,
and
of
hoping
:
in
such
manner
,
that
because
he
who
hath
these
three
gifts
of
God
,
stands
united
with
God
,
believing
,
hoping
,
and
loving
,
with
great
reason
are
these
three
gifts
the
most
high
,
and
most
excellent
amongst
all
the
other
.
Having
understood
in
what
these
three
gifts
of
God
consists
,
and
in
what
their
eminency
doth
consist
,
and
desiring
to
understand
for
what
cause
the
selfe
same
Apostle
puts
Charity
for
more
eminent
,
then
Faith
,
and
Hope
,
I
think
,
and
hold
for
certain
,
that
the
eminency
consists
in
this
,
that
he
who
believes
,
&
hath
confidence
,
shall
never
stand
solid
in
the
Faith
,
if
he
finde
not
a
tast
,
and
rellish
in
the
believing
,
and
in
the
hauing
confidence
;
nor
shall
he
stand
solid
in
Hope
,
if
he
doe
not
finde
a
tast
and
rellish
in
the
Hope
:
Charity
therefore
being
that
which
gives
the
tast
,
and
savour
,
with
which
Faith
is
sustained
,
and
Hope
;
it
well
followes
,
that
Charity
is
the
most
eminent
between
Faith
and
Hope
;
in
as
much
as
it
maintaines
,
and
upholds
the
other
,
and
it
by
it selfe
alone
maintaines
,
and
upholds
it selfe
;
and
in
as
much
as
Faith
shall
faile
,
when
there
shall
be
nothing
to
believe
,
nor
to
have
confidence
in
;
and
Hope
shall
faile
,
when
Christ
being
returned
,
and
the
resurrection
of
the
just
being
made
,
there
shall
be
nothing
more
to
hope
:
but
Charity
shall
never
faile
;
for
there
shall
be
alwaies
what
to
Love
,
and
there
shall
be
alwaies
what
to
tast
.
For
in
eternall
life
we
shall
love
God
,
and
Christ
,
and
we
shall
finde
rellish
,
and
savour
in
the
contemplation
of
God
,
and
of
Christ
;
wee
,
who
in
this
present
life
have
lived
with
Faith
,
Hope
,
and
Charity
,
being
incorporated
in
Iesus
Christ
our
Lord
.
CONSID.
LXXI
.
Vpon
the
most
holy
prayer
of
OUR
FATHER
.
IN
the
most
holy
prayer
of
Our
Father
I
consider
all
this
:
First
that
calling
God
Father
,
it
becomes
me
to
reduce
my selfe
to
hope
from
God
,
all
that
which
an
obedient
son
may
hope
from
a
most
good
,
and
loving
Father
.
And
albeit
I
am
a
disobedient
Son
,
it
matters
not
:
For
God
considers
me
not
by
that
which
I
am
of
my selfe
,
but
by
that
which
I
am
by
Christ
,
of
whom
I
am
a
member
,
and
who
was
a
most
obedient
Son
;
through
which
Sonship
I
call
God
Father
.
If
I
should
call
him
Father
for
the
common
generations
sake
,
my
being
would
be
of
importance
;
but
calling
him
so
through
particular
regeneration
,
my
being
imports
not
to
make
mee
obedient
,
or
disobedient
,
but
as
I
have
said
the
being
of
Christ
,
who
was
most
obedient
.
And
farthermore
I
understand
,
that
it
is
necessary
,
that
I
should
reduce
my selfe
to
be
with
God
such
a
one
,
as
a
good
,
and
obedient
Son
is
with
his
Father
.
Secondly
I
consider
,
that
saying
Our
,
I
presuppose
,
that
I
hold
for
brethren
all
those
,
who
through
regeneration
,
hold
God
for
their
Father
,
and
that
I
ought
to
govern
my selfe
with
them
,
as
with
brethren
.
Thirdly
I
consider
,
that
because
God
is
,
where
he
is
known
,
holy
Scripture
useth
to
say
,
that
God
is
in
Heaven
;
for
there
God
is
known
.
God
is
in
all
his
creatures
;
but
it
is
not
said
,
that
he
is
,
but
only
in
them
,
who
know
him
,
and
where
he
lets
himselfe
to
be
known
.
Fourthly
I
consider
,
that
the
proper
desire
of
a
pious
Christian
is
,
that
Gods
Name
should
be
sanctified
;
I
would
say
,
that
God
should
be
esteemed
,
and
judged
of
every
one
for
Holy
,
and
for
just
in
all
his
works
,
as
he
is
in
truth
.
Humane
wisdome
not
finding
holinesse
,
nor
justice
in
many
of
those
things
which
be
fall
men
in
this
life
,
flying
from
the
inconvenience
of
attributing
injustice
to
God
,
falls
into
another
inconvenience
,
depriving
God
of
his
particular
Providence
in
all
things
.
And
the
holy
spirit
knowing
in
all
things
holinesse
,
and
justice
on
Gods
part
,
doth
not
doubt
to
attribute
them
all
to
God
;
desiring
that
men
captivating
the
judgement
of
their
own
humane
wisdome
,
should
sanctify
the
name
of
God
,
confessing
,
and
holding
,
that
God
doth
all
things
,
and
that
in
all
things
is
holinesse
,
and
justice
.
There
are
some
men
,
who
sanctify
God
in
the
things
which
they
judge
good
,
drawing
themselves
back
in
those
things
which
they
judge
to
be
evill
.
And
there
are
other
men
,
who
sanctify
God
generally
in
all
things
,
but
with
the
mouth
,
and
not
with
the
heart
.
And
the
desire
of
the
Pious
Christian
is
,
that
God
should
be
sanctified
in
all
things
,
and
that
the
sanctification
should
come
from
the
Heart
;
for
in
this
manner
God
will
be
sanctified
.
Fiftly
I
consider
,
that
the
proper
,
and
continuall
sighing
of
a
pious
Christian
consists
in
the
desire
,
that
the
Kingdome
of
God
should
suddenly
come
,
when
the
resurrection
of
the
just
being
made
,
Christ
shall
consigne
the
Kingdome
to
his
eternall
father
.
For
that
shall
be
properly
the
Kingdome
of
God
,
in
as
much
as
the
just
shall
be
governed
immediatly
by
God
,
seeing
God
himselfe
face
to
face
.
God
reignes
in
this
present
life
in
the
just
but
by
Christ
,
as
he
gives
light
but
by
the
Sunne
:
and
God
shall
reigne
in
life
eternall
by
himselfe
,
as
by
himselfe
he
shall
give
light
.
Sixtly
I
consider
,
that
the
pious
Christians
flying
from
the
will
of
God
,
which
is
with
wrath
,
and
that
which
is
mediat
by
those
things
which
we
call
second
causes
,
doe
demand
,
that
that
will
of
God
should
be
executed
here
on
earth
which
is
executed
in
heaven
,
understanding
that
which
is
with
mercy
,
and
with
love
,
and
that
which
is
immediat
by
God
himselfe
.
Seventhly
I
consider
,
that
the
Pious
Christians
feeling
,
that
through
the
curse
for
the
first
mans
sinne
it
results
that
they
eat
their
bread
with
sorrow
,
and
care
,
they
demand
of
God
,
that
freeing
them
from
the
sollicitude
,
and
the
griefe
,
he
should
provide
them
of
ordinary
sustentation
,
in
such
manner
,
that
they
may
be
provided
,
and
sustained
according
to
their
necessities
without
griefe
,
or
sollicitousnesse
,
acknowledging
their
sustentation
only
from
the
liberality
of
God
,
and
even
in
this
,
beginning
to
feele
the
remedy
of
the
first
mans
sinne
,
together
there
with
feeling
the
benefit
of
Christ
.
Eightly
I
consider
,
that
the
pious
Christians
,
not
because
they
make
any
doubt
of
the
generall
pardon
,
which
they
have
had
by
the
justice
of
God
executed
in
Christ
;
for
of
this
they
are
most
assured
;
but
because
they
rejoyce
to
remember
themselves
,
that
they
are
debtors
;
which
remembrance
breeds
in
them
humility
in
the
sight
of
God
;
they
aske
alwaies
of
God
,
that
he
would
pardon
them
those
things
,
for
which
he
might
in
justice
chastize
them
.
And
I
understand
,
that
they
alleage
the
pardon
,
which
they
have
given
to
them
,
who
were
their
debtors
,
rather
to
oblige
themselves
to
pardon
,
then
to
oblige
God
,
that
he
should
for
such
cause
pardon
them
.
This
I
understand
thus
,
by
that
which
Iesus
Christ
himself
ads
in
the
Gospell
,
saying
,
If
you
pardon
,
you
shall
be
pardoned
.
Ninthly
I
consider
,
that
the
pious
Christians
knowing
their
own
weaknesse
fear
the
Temptation
,
in
as
much
as
it
may
sever
them
from
Christian
decorum
;
and
knowing
here
with
the
necessity
,
which
they
have
to
be
mortified
with
temptations
,
they
demand
of
God
,
not
that
he
should
not
tempt
them
,
but
that
the
temptations
may
be
of
that
quality
,
that
they
should
not
make
them
to
loose
the
Christian
decorum
Tenthly
I
consider
,
that
pious
Christians
having
understood
,
that
many
are
the
evills
that
combat
the
just
,
they
are
afraid
to
be
oppressed
by
them
,
and
knowing
the
frailty
of
their
own
forces
to
be
able
to
make
resistance
,
they
have
recourse
to
God
,
demanding
of
him
,
that
he
should
free
them
from
all
.
In
these
desires
,
and
in
these
demands
I
understand
that
pious
persons
stand
,
and
persevere
,
not
only
through
the
outward
doctrine
of
Iesus
Christ
our
Lord
,
which
they
finde
written
in
his
history
;
but
also
through
the
inward
doctrine
of
the
holy
spirit
,
who
puts
these
desires
into
their
mindes
,
and
moves
them
to
demand
these
things
.
And
they
,
who
with
the
outward
Doctrine
of
Christ
have
not
that
inward
of
the
holy
spirit
,
in
praying
●…s
taught
,
and
not
inspired
,
doe
not
pray
as
the
true
and
lively
members
of
Iesus
Christ
our
Lord
.
CONSID.
LXXII
.
That
man
pretending
that
part
of
the
image
of
God
,
which
did
not
appertaine
unto
him
,
lost
that
part
,
which
did
appertaine
to
him
.
IN
the
creation
of
man
,
I
read
that
he
was
created
after
the
Image
,
and
similitude
of
God
.
And
a
little
after
I
read
that
pretending
to
get
the
image
of
God
,
he
became
disobedient
to
God
▪
and
was
driven
out
of
Earthly
Paradise
.
Whereupon
understanding
that
the
Image
,
and
similitude
of
God
,
with
which
man
was
created
,
was
different
from
that
,
which
man
in
his
depravation
pretended
,
I
am
come
to
consider
,
that
the
Image
of
God
,
with
which
a
man
was
created
,
is
that
which
appertained
to
him
,
as
a
man
,
that
which
might
stand
;
and
be
received
in
him
;
and
that
the
Image
of
God
,
which
a
man
pretended
unto
,
is
that
which
did
not
appertaine
unto
him
,
as
a
Man
,
that
which
is
properly
of
God
,
not
being
communicable
to
the
creatures
.
And
albeit
from
the
words
,
which
containe
the
creation
of
man
,
there
is
only
gathered
,
that
the
Image
of
God
,
with
which
he
was
created
,
did
consist
in
the
superiority
,
that
he
had
overall
other
creatures
;
neverthelesse
by
that
,
which
it
seemes
to
me
S.
Paul
felt
,
and
that
which
I
see
fulfilled
in
Christ
,
and
feele
and
see
begun
in
them
that
are
the
members
of
Christ
,
I
understand
,
that
besides
the
superiority
,
which
the
Scripture
notes
,
man
was
like
unto
God
,
in
as
much
as
belongs
to
his
minde
,
in
Piety
,
Iustice
,
and
Holinesse
,
and
as
much
as
belongs
to
his
body
in
impassibility
,
and
in
immortality
.
In
this
I
certify
my selfe
,
remembring
,
that
we
recover
by
Christ
that
which
we
lost
by
Adam
.
We
lost
by
Adam
Piety
,
justice
,
and
Holinesse
,
and
we
lost
the
impassibility
,
and
immortality
of
our
bodies
;
and
by
Christ
we
shall
in
this
life
recover
piety
,
justice
,
and
holinesse
in
our
mindes
,
and
we
shall
recover
in
eternall
life
the
impassibility
,
and
immortality
of
our
bodies
.
And
because
I
see
Christ
being
raifed
impassible
,
and
immortall
,
I
have
said
,
that
I
see
in
him
that
compleat
,
and
perfect
Image
of
God
.
which
man
lost
.
And
because
I
feele
,
that
they
,
who
are
the
members
of
Christ
being
regenerated
by
the
holy
spirit
,
have
piety
,
justice
,
&
holinesse
,
I
have
said
,
that
in
them
I
see
the
Image
of
God
begun
to
be
repayred
,
which
the
first
man
lost
.
Of
that
Image
of
God
,
which
man
pretended
unto
,
albeit
from
holy
Scripture
I
cannot
gather
,
that
it
consisted
but
only
in
the
knowledge
of
good
and
evill
;
neverthelesse
by
that
,
which
I
consider
in
every
of
those
men
,
who
have
not
obtained
the
christian
regeneration
;
and
properly
by
that
,
which
even
they
,
who
have
obtained
it
,
doe
feele
in
themselves
,
and
know
of
themselves
,
I
understand
,
that
besides
the
knowledge
of
good
&
evill
,
which
holy
Scripture
notes
,
man
pretended
unto
that
Image
of
God
,
which
consisteth
in
the
proper
being
of
God
,
who
is
of
himselfe
,
and
gives
being
,
and
life
to
every
thing
that
is
,
and
lives
,
and
therefore
loves
himselfe
,
and
for
himselfe
loves
all
things
,
and
would
be
loved
for
himselfe
,
and
above
all
things
,
and
hath
majesty
,
and
glory
,
and
omnipotency
.
This
I
think
understanding
thus
,
that
since
there
yet
liues
in
a
man
that
cursed
perswasion
of
the
enemy
of
humane
kinde
,
there
yet
liues
a
rash
pretence
to
obtain
that
image
of
God
,
which
only
appertaines
to
God
,
not
being
communicable
with
the
Creatures
.
Whence
as
I
understand
it
proceeds
,
that
a
man
will
not
depend
on
others
,
but
on
himself
,
to
which
things
he
attends
as
much
as
is
possible
for
him
;
and
that
hee
loues
himselfe
,
and
loues
all
things
for
himselfe
;
and
pretends
in
every
of
his
own
matters
his
own
proper
glory
,
and
would
put
in
execution
every
thing
that
comes
into
his
appetite
.
And
from
this
selfe
same
fountain
,
I
understand
,
proceed
in
a
man
those
other
things
,
which
are
annexed
unto
these
,
such
as
are
proper
estimation
,
Ambition
,
Vain-glory
,
Anger
,
Envy
.
And
I
understand
,
that
in
those
men
,
who
haue
obtained
Christian
regeneration
by
Christ
,
so
much
doth
the
pretence
to
Gods
image
,
which
belongs
not
to
them
,
goe
abating
,
as
much
as
they
goe
recovering
that
which
belongs
to
them
;
in
such
manner
,
that
as
Piety
,
Iustice
,
and
Holinesse
goe
increasing
in
them
,
so
doth
selfe
loue
,
ambition
,
and
proper
estimation
,
arrogancy
,
and
their
own
rashnesse
goe
decreasing
;
The
incorporation
wherewith
they
stand
incorporated
in
Christ
,
working
this
singular
effect
in
them
,
from
which
it
comes
that
they
are
humble
,
and
obedient
sonnes
,
not
presumptuous
,
nor
disobedient
,
as
was
the
first
man
▪
To
understand
this
better
,
I
set
my selfe
to
consider
between
God
and
man
,
the
divell
,
and
Christ
the
selfe-same
as
between
a
Father
,
and
a
presumptuous
sonne
,
an
evill
slaue
,
and
an
obedient
sonne
.
And
I
understand
,
that
God
did
with
man
giving
him
his
Image
,
and
similitude
,
that
which
a
father
doth
with
his
sonne
,
giving
unto
him
in
his
house
an
authority
such
as
belongs
to
a
son
.
And
that
man
did
with
God
,
pretending
unto
the
Image
of
God
,
that
which
a
presumptuous
sonne
doth
with
his
Father
,
that
contents
not
himselfe
with
that
degree
which
hee
hath
in
his
fathers
house
,
as
a
son
,
but
pretends
,
and
wills
the
degree
which
his
father
hath
:
And
that
the
Divell
did
that
to
man
perswading
him
to
become
disobedient
,
which
an
evill
slaue
doth
toward
his
master
,
procuring
to
sever
his
sonnes
from
his
obedience
,
to
doe
him
displeasure
,
and
to
ruine
them
.
And
I
understand
that
Christ
did
with
God
,
in
contenting
himselfe
,
that
on
him
should
be
executed
the
iustice
of
God
,
that
which
an
obedient
son
doth
with
his
father
,
contenting
himselfe
that
his
father
should
chastize
him
for
that
,
for
which
hee
ought
to
chastize
the
other
disobedient
son
,
to
reduce
him
to
his
obedience
,
&
to
restore
unto
him
in
his
house
that
degree
and
that
dignity
which
belongs
to
a
sonne
.
From
all
that
is
said
I
take
two
resolutions
:
The
first
,
that
it
belongs
to
the
pious
Christian
to
desist
from
the
pretence
of
that
Image
,
and
similitude
of
God
,
which
belongs
not
to
him
,
renouncing
every
desire
to
know
all
selfe
loue
,
all
ambition
,
all
proper
esteem
,
all
arrogancy
,
and
all
presumption
,
and
to
attend
to
recover
intirely
that
Image
,
and
similitude
of
God
,
which
appertaines
unto
him
,
demanding
of
God
greater
piety
,
greater
iustice
,
and
greater
holinesse
,
and
demanding
of
him
impassibility
,
and
immortality
.
The
second
,
that
to
the
pious
Christian
it
belongs
to
know
his
reparation
from
the
obedience
of
Christ
,
and
to
know
his
depravation
from
the
disobedience
of
Adam
,
and
so
to
leaue
to
imitate
Adam
,
and
to
attend
to
imitate
Christ
:
Who
being
in
the
forme
of
God
thought
it
no
robbery
to
be
equall
with
God
,
but
made
himselfe
of
no
reputation
,
taking
upon
him
the
forme
of
a
servant
;
for
which
cause
God
hath
exalted
him
,
and
given
him
absolute
power
,
and
superiority
in
Heaven
and
in
Earth
.
So
much
did
availe
before
God
the
obedience
,
and
the
humility
of
Iesus
Christ
our
Lord
.
CONSID.
LXXIII
.
That
the
union
between
God
and
mon
is
made
by
loue
:
that
loue
growes
from
knowledge
:
what
a
kind
of
thing
knowledge
,
loue
,
&
union
is
.
SO
far
forth
as
I
understand
,
doth
a
man
remain
united
with
God
,
in
as
much
as
a
man
Lo●…es
God
;
that
if
the
Loue
be
great
,
the
Union
is
great
.
And
if
the
Loue
be
litle
,
the
Vnion
is
litle
.
Some
men
there
are
,
who
loue
God
by
relation
,
but
they
remain
not
united
with
God
,
because
they
first
loved
themselves
before
God
,
loving
God
for
themselves
.
There
are
other
men
,
who
loue
God
because
God
himselfe
willing
to
be
loved
of
them
,
hath
let
himselfe
be
known
,
and
seen
by
them
;
they
stand
united
with
God
,
because
they
first
loue
God
before
themselves
,
loving
themselves
for
God
.
In
them
as
I
understand
so
great
is
the
union
which
they
haue
with
God
,
as
is
the
loue
which
they
haue
to
God
.
And
so
much
is
the
Loue
which
they
haue
to
God
,
as
is
the
knowledge
,
which
they
haue
of
God
.
If
the
knowledge
be
perfect
and
entire
the
loue
is
perfect
and
entire
,
and
the
union
is
perfect
and
entire
,
;
and
on
the
contrary
;
in
such
manner
,
that
there
is
as
much
perfection
,
or
imperfection
in
the
union
,
as
there
is
perfection
,
or
imperfection
in
the
Loue
,
and
knowledge
.
The
selfe
same
is
between
loue
and
knowledge
.
Whereby
I
understand
,
that
because
the
knowledge
which
men
haue
of
God
in
this
life
is
imperfect
through
the
power
of
our
flesh
,
the
loue
also
which
they
haue
to
God
is
imperfect
;
and
the
union
is
imperfect
,
which
we
haue
with
God
.
And
I
understand
also
,
that
because
our
flesh
in
life
everlasting
shall
not
be
base
,
but
glorious
,
our
knowledge
shall
be
perfect
,
our
loue
shall
be
perfect
,
and
our
union
shall
be
perfect
.
In
the
mean
while
I
understand
,
that
a
pious
person
,
who
by
the
liberality
of
God
begins
to
know
God
,
&
to
loue
God
,
and
to
stand
united
with
God
,
ought
to
pretend
to
grow
in
the
knowledge
,
in
the
loue
,
and
in
the
union
,
not
iudging
himselfe
deprived
of
the
knowledge
,
nor
of
the
loue
,
nor
of
the
union
with
God
,
whilst
hee
findes
in
himselfe
any
part
of
true
knowledge
,
any
part
of
loue
,
any
part
of
union
.
The
true
and
efficacious
knowledge
of
God
,
as
I
haue
otherwhere
said
as
I
understand
consists
in
certain
sentiments
,
and
in
certain
knowledges
of
the
proper
being
of
God
,
which
pious
persons
doe
obtain
,
some
more
,
some
lesse
,
some
with
greater
evidence
,
some
with
lesse
,
according
to
the
will
of
God
,
which
causeth
the
sentiments
,
and
the
knowledges
,
of
which
they
can
only
give
testimony
,
who
have
tasted
them
,
nay
they
only
understand
this
Language
,
it
being
to
all
others
altogether
unintelligible
;
It
being
most
true
,
which
Saint
Paul
saith
,
that
a
man
without
the
spirit
of
God
doth
not
understand
the
things
,
that
are
of
the
spirit
of
God
.
The
true
,
and
efficacious
Love
of
God
I
understand
consists
in
an
affection
from
the
very
bowels
which
a
man
beares
to
God
,
and
to
all
those
things
that
are
Gods
,
desiring
that
he
should
be
known
,
loued
,
and
prized
in
the
world
,
in
such
manner
as
is
iust
:
To
the
intent
,
that
hee
should
be
known
,
lou'd
,
and
priz'd
with
this
bowelly
affection
,
I
understand
Christ
pretended
that
his
Christians
should
say
that
first
part
of
Our
Father
,
which
all
appertaines
to
the
glory
of
God
.
From
this
bowelly
affection
I
understand
it
proceeds
that
a
man
loues
God
aboue
all
things
,
loving
every
thing
for
God
,
the
creatures
in
generall
,
in
as
much
as
they
are
the
creatures
of
God
,
all
all
men
,
in
as
much
as
they
be
the
creatures
of
God
,
and
in
as
much
as
God
will
,
that
our
neighbour
should
be
loved
,
and
our
neighbour
is
every
man
,
of
what
bloud
soever
,
state
,
or
condition
;
and
men
regenerated
by
the
holy
spirit
,
as
the
creatures
of
God
,
as
neighbours
,
and
principally
in
as
much
as
in
them
is
seen
,
and
known
the
image
&
likenesse
of
God
,
in
such
sort
,
as
wee
haue
otherwise
declared
.
Amongst
the
creatures
the
man
that
loues
God
,
loues
them
most
who
doe
most
illustrate
the
glory
of
God
.
And
amongst
men
whom
he
lou●…
as
neighbours
,
hee
loveth
them
most
,
whom
he
sees
least
depraved
,
and
least
impious
.
And
I
say
lesse
,
understanding
that
in
all
men
,
who
are
not
regenerated
by
the
holy
spirit
,
there
is
found
depravation
,
and
impiety
.
Amongst
regenerated
men
hee
who
loues
God
,
for
the
loue
of
God
loues
them
most
whom
he
sees
,
and
knowes
to
bee
most
conformable
to
the
image
,
and
similitude
of
God
,
and
in
whom
hee
sees
this
image
more
proper
,
and
more
naturall
.
And
a
man
who
loues
God
,
loues
himselfe
,
as
the
creature
of
God
,
as
a
neighbour
,
and
in
as
much
as
he
sees
the
similitude
and
image
of
God
reformed
in
himselfe
,
not
procuring
,
nor
willing
in
any
other
manner
to
be
loved
for
himselfe
,
but
rather
despising
,
and
abhorring
the
loue
that
men
beare
him
,
when
they
doe
not
loue
him
for
the
loue
of
God
.
In
this
manner
I
understand
,
that
a
man
who
loues
god
.
loues
himselfe
for
the
loue
of
God
,
and
loues
all
things
for
the
loue
of
God
.
And
farther
I
understand
,
that
a
man
,
who
loues
himselfe
aboue
all
things
,
loues
god
for
respect
of
himselfe
;
and
this
man
pretends
his
own
utility
in
the
loue
of
god
:
he
loues
in
respect
of
himselfe
the
creatures
,
loving
them
more
,
from
whom
he
expects
more
profit
:
He
loues
all
men
in
respect
of
himselfe
,
loving
them
most
which
are
most
profitable
,
and
most
necessary
:
And
hee
loues
in
respect
of
himselfe
the
men
,
whom
he
thinks
to
haue
obtained
the
Christian
regeneration
,
loving
them
most
,
by
meanes
of
whom
he
pretends
to
bee
able
to
get
piety
,
iustice
,
and
sanctity
.
And
resolutely
he
pretends
,
&
procures
to
be
loved
for
himselfe
,
and
to
be
loved
about
all
things
,
which
as
I
haue
at
other
times
said
,
is
naturall
to
a
man
,
in
as
much
as
hee
pretends
to
get
the
image
,
which
belongs
not
to
him
.
And
here
I
understand
that
a
man
,
who
reduceth
himselfe
to
a
desire
of
not
being
beloved
but
for
the
loue
of
god
,
finding
molestation
in
the
loue
,
which
is
borne
towards
him
for
himselfe
,
may
iudge
to
haue
made
great
profit
in
the
knowledge
of
god
,
in
the
loue
of
god
,
and
in
the
union
of
god
.
Of
this
sort
,
&
quality
,
as
I
understand
,
is
the
loue
which
men
haue
,
who
are
united
with
god
,
which
as
I
understand
is
in
part
in
a
man
in
this
present
life
,
and
shall
be
entire
in
life
everlasting
.
And
he
who
shall
feel
any
thing
of
this
part
,
hath
great
reason
to
liue
ioyfull
,
and
content
,
holding
that
part
as
an
earnest
of
his
increase
,
and
of
his
perfection
in
life
everlasting
.
The
true
and
efficacious
Vnion
between
God
and
man
,
consists
in
this
,
that
S.
Iohn
saith
,
that
hee
who
loues
God
,
dwells
in
God
,
and
God
dwels
in
him
.
Gods
inhabitancy
in
a
man
may
well
be
felt
,
as
it
is
in
truth
felt
;
but
to
them
,
who
feel
it
not
,
it
cannot
be
made
to
be
understood
.
The
selfe
same
may
as
it
were
be
said
of
mans
inhabitancy
in
God
.
And
I
say
as
it
were
,
because
it
seems
that
it
may
be
made
to
be
understood
,
saying
,
that
hee
who
loving
God
stands
united
with
God
,
abides
in
God
,
alwaies
remembring
God
,
even
like
as
he
who
loving
a
Creature
,
stand
united
with
it
,
abides
in
it
,
alwaies
remembring
himselfe
of
it
.
It
is
very
true
,
that
not
thus
neither
is
the
dwelling
of
man
in
god
understood
.
For
this
union
I
understand
Christ
our
Lord
prayed
unto
his
eternall
,
and
heavenly
Father
,
demanding
of
him
,
that
they
who
were
to
belieue
in
him
,
should
be
one self
thing
with
him
,
and
with
the
Father
himselfe
,
&
should
be
one selfe
same
thing
between
themselves
.
From
this
divine
union
it
proceeds
,
that
a
man
altogether
,
and
in
all
things
remits
himselfe
to
the
will
of
God
,
dispoyling
himselfe
of
his
own
proper
will
,
and
so
brings
himselfe
to
will
that
which
God
wills
,
and
in
that
manner
which
God
wills
,
to
loue
that
which
God
loues
,
and
in
that
manner
which
God
loues
it
,
and
consequently
not
to
will
that
which
God
wills
not
,
and
not
to
loue
that
which
God
loues
not
.
And
the
man
that
is
thus
remitted
,
and
thus
reduced
,
may
hold
for
certain
,
that
hee
stands
united
with
God
,
and
that
he
dwells
in
God
,
and
God
in
him
.
And
he
shall
understand
,
that
he
so
far
stands
united
with
God
as
far
as
he
stands
thus
remitted
,
&
thus
reduced
.
If
he
stand
much
,
the
union
is
much
,
if
litle
,
the
union
is
litle
.
It
proceeds
also
from
this
divine
Vnion
,
that
a
man
likes
and
dislikes
all
those
things
which
those
persons
like
and
dislike
,
who
stand
in
the
selfe
same
Vnion
,
in
such
manner
,
that
there
is
between
them
a
very
great
conformity
in
wills
;
and
so
great
is
the
conformity
which
is
between
them
,
as
the
Vnion
is
great
which
they
haue
with
God
,
and
between
themselues
.
This
conformity
is
likewise
a
good
countersigne
,
with
which
a
man
may
certifie
himselfe
,
whether
he
stand
united
with
God
,
and
how
much
of
this
union
he
hath
gotten
.
Having
understood
,
how
the
Vnion
between
God
,
and
man
is
made
by
Loue
;
and
that
Loue
growes
from
that
knowledge
which
a
man
hath
of
God
.
And
having
likewise
understood
in
what
the
Union
,
and
the
Loue
,
and
the
Knowledge
doe
consist
,
I
come
to
resolve
my selfe
in
this
,
that
to
that
person
which
attends
unto
piety
,
it
belongs
to
attend
to
obtain
the
knowledge
of
God
,
and
with
the
knowledge
the
loue
,
and
with
the
Loue
the
Vnion
.
Pretending
to
obtain
all
this
by
the
liberality
of
God
,
and
exercising
himselfe
in
knowing
himselfe
,
I
would
say
the
frayle
,
and
miserable
being
of
man
;
and
to
disenamour
himselfe
of
himselfe
,
not
willing
to
be
loved
for
himself
,
and
procuring
to
be
loved
for
God
;
and
in
disuniting
him selfe
from
himselfe
,
not
willing
to
haue
things
according
to
his
own
fantasie
,
and
will
,
but
according
as
God
shall
offer
them
to
him
,
either
by
himself
,
or
by
means
of
men
,
or
by
meanes
of
the
creatures
.
And
in
this
manner
shall
he
obtain
the
perfect
knowledge
of
God
,
the
perfect
loue
of
God
,
and
the
perfect
Vnion
with
God
.
But
not
now
in
this
present
life
:
for
the
flesh
except
it
be
raised
up
,
is
not
a
fitting
subject
for
this
;
but
in
life
everlasting
,
where
the
flesh
being
raised
up
shall
be
an
able
subject
to
bee
as
it
shall
be
like
unto
the
glorious
flesh
,
with
which
Christ
Iesus
our
Lord
arose
.
CONSID.
LXXIV
.
That
it
be●…ides
to
pious
persons
in
spirituall
things
,
as
it
befalls
in
outward
things
to
him
,
who
having
been
blind
begins
to
see
.
TO
the
person
that
begins
to
understand
spirituall
,
and
divine
things
,
and
that
begins
to
know
them
,
I
understand
that
befals
which
befalls
those
persons
,
who
having
by
some
accident
lost
the
sight
of
their
eyes
,
begin
to
recover
it
.
I
would
say
,
that
as
those
persons
goe
knowing
the
being
of
things
according
as
they
goe
recovering
the
sight
of
their
eyes
,
first
confusedly
,
as
it
befell
to
the
blinde
man
in
the
Gospell
,
who
beginning
to
open
his
eyes
saw
men
,
and
it
seemed
to
him
,
that
they
were
trees
;
and
afterwards
lesse
confusedly
,
untill
such
time
,
as
by
litle
and
litle
they
come
to
see
,
and
know
things
in
their
own
proper
being
.
In
the
selfesame
manner
these
persons
goe
on
knowing
spirituall
,
and
divine
things
,
accordingly
as
they
goe
purifying
their
mindes
with
Faith
,
and
with
Loue
,
and
with
union
with
God
.
First
they
know
them
confusedly
,
and
afterwards
lesse
confusedly
,
and
so
by
litle
and
litle
they
goe
advancing
in
the
knowledge
of
them
,
untill
such
time
as
they
ariue
I
would
say
unto
such
passe
,
as
they
come
to
know
God
,
and
the
things
that
are
gods
,
in
that
manner
,
which
may
be
in
this
present
life
.
And
hence
as
I
understand
it
proceeds
,
that
that
thing
,
which
a
person
without
the
spirit
holds
for
holy
,
and
just
,
and
good
,
in
the
things
of
God
,
another
person
,
who
hath
the
spirit
,
condemnes
&
reputes
defective
and
evill
.
And
hence
it
likewise
proceeds
,
that
that
which
a
person
,
who
hath
litle
of
the
spirit
,
holds
for
most
certain
,
another
,
who
hath
more
spirit
then
he
,
holds
for
an
errour
.
Going
on
thus
from
one
step
to
another
,
the
clearenesse
of
that
judgement
increasing
,
which
spirituall
persons
haue
of
divine
matters
.
Whereby
I
understand
,
that
the
errour
of
pious
persons
,
when
in
those
divine
,
and
spirituall
matters
,
which
they
know
,
they
form
their
conceit●…
according
to
that
,
which
they
come
to
know
by
the
first
knowledge
,
not
expecting
other
knowleges
more
cleare
,
and
more
evident
,
is
no
lesse
,
then
that
of
the
blinde
man
,
who
begins
to
recover
the
sight
of
his
eyes
,
when
in
the
things
,
which
hee
begins
to
see
,
hee
formes
his
conceits
according
to
that
,
which
they
appeared
unto
him
at
the
first
,
not
expecting
to
see
them
better
,
and
more
clearely
.
Furthermore
I
understand
,
that
it
belongs
to
every
Pious
person
to
be
very
modest
,
and
very
moderate
in
approving
,
or
condemning
things
,
for
as
much
as
pleaseth
,
or
displeaseth
God
,
considering
that
the
judgement
,
which
God
makes
of
things
is
very
different
from
that
which
men
make
,
how
spirituall
soever
they
be
:
In
as
much
as
oftimes
a
person
that
hath
much
spirit
condemnes
that
,
which
another
who
hath
little
spirit
approves
.
And
I
understand
,
that
only
those
things
ought
to
be
approved
for
holy
,
and
to
be
condemned
for
evill
,
of
which
we
have
the
certain
testimony
of
Iesus
Christ
our
Lord
.
CGNSID
.
LXXV
.
How
it
is
understood
,
that
God
communicates
unto
us
his
Divine
treasures
by
Christ
:
how
God
reignes
by
Christ
:
and
how
Christ
is
the
head
of
the
Church
.
WIlling
to
understand
in
what
manner
we
,
who
are
the
members
of
Christ
,
doe
obtaine
all
the
things
of
God
by
Christ
,
I
consider
,
that
as
all
men
,
who
have
the
outward
sight
of
the
eyes
cleare
,
doe
know
the
outward
being
of
things
through
the
benefit
of
the
Sun
;
in
which
God
hath
set
his
outward
light
:
so
all
men
,
who
have
the
sight
of
their
inward
eyes
cleare
,
doe
know
all
inward
things
by
the
benefit
of
Christ
,
in
whom
as
Saint
Paul
saith
,
God
hath
set
all
the
Treasures
of
his
Divinity
:
I
would
say
,
that
as
God
having
set
all
the
outward
light
in
the
Sunne
,
the
Sunne
it selfe
sends
forth
his
beams
,
which
worke
his
effect
,
and
are
efficacious
in
those
things
,
which
are
abillitated
,
for
as
much
as
only
those
living
creatures
are
deprived
of
the
benefit
of
the
Sun
,
to
whom
eye-sight
is
wanting
,
and
to
them
,
who
shut
themselves
up
in
caves
,
or
dens
,
whereunto
the
Sun-beames
cannot
pearce
:
in
the
selfe
same
manner
,
God
having
put
in
Christ
all
the
treasures
of
his
Divinity
,
this
Christ
powres
out
his
treasures
upon
them
,
who
being
men
are
cloathed
with
the
same
livery
,
with
which
he
was
cloathed
,
which
treasures
are
efficacious
in
those
Persons
,
which
God
hath
drawn
unto
the
knowledge
of
Christ
,
and
so
they
are
members
of
Christ
,
they
only
being
deprived
of
this
divine
influence
,
who
have
not
the
knowledge
of
God
,
and
consequently
are
not
Pious
,
and
who
have
not
the
knowledge
of
Christ
,
and
consequently
are
not
just
;
for
in
them
only
the
divine
Treasures
,
which
Christ
powres
out
upon
men
,
are
not
efficacious
;
they
standing
as
much
deprived
of
the
sense
,
and
knowledge
of
them
,
as
he
who
is
borne
blind
stands
deprived
of
the
sense
,
and
knowledge
of
the
light
,
of
the
Sun
.
And
I
understand
,
that
as
it
appertaines
to
him
,
who
findes
himselfe
in
this
privation
to
pray
God
,
that
he
would
open
,
and
cleare
the
sight
of
his
eyes
,
in
such
sort
,
that
he
also
may
enioy
the
light
of
the
Sun
,
in
as
much
as
the
Sun
of
its
own
selfe
lets
it selfe
to
be
enioyed
:
so
in
like
manner
to
him
who
feeles
not
in
himselfe
the
guifts
of
God
,
which
are
communicated
unto
men
by
Christ
,
it
appertaines
to
pray
God
,
that
he
would
habilitate
him
,
and
that
he
would
purify
him
,
in
such
sort
,
as
he
may
become
a
good
subiect
to
receive
the
divine
trasures
efficaciouslie
,
which
Christ
powres
out
upon
all
men
,
In
as
much
as
god
hath
for
all
put
them
in
him
,
and
hee
generally
powres
them
out
upon
all
men
,
as
S.
John
very
well
understood
,
saying
,
That
of
that
which
abounds
in
Christ
,
wee
all
;
who
are
his
members
receive
grace
,
and
more
grace
:
In
as
much
as
god
by
the
meanes
of
Moses
gave
not
unto
us
but
the
law
only
,
but
by
meanes
of
Iesus
Christ
he
gives
grace
unto
us
,
Iustifying
us
in
the
Iustice
executed
in
Christ
himselfe
;
and
hee
gives
unto
us
truth
,
giving
unto
us
his
spirit
,
which
teacheth
us
every
truth
.
And
because
all
these
divine
gifts
doe
come
,
and
shall
come
unto
men
in
this
life
from
Christ
,
and
he
giues
them
unto
them
,
and
communicates
them
unto
them
,
it
is
rightly
said
,
that
this
is
the
kingdome
of
Christ
,
&
that
it
shall
so
long
last
,
untill
the
resurrection
of
the
iust
being
made
Christ
consigne
the
kingdome
to
his
everlasting
Father
.
god
reignes
at
present
,
but
by
Christ
,
even
as
god
sends
his
light
but
by
the
Sun
:
And
in
the
life
eternall
god
shall
reigne
by
himselfe
,
and
communicate
his
light
.
I
would
say
,
that
in
the
life
eternall
,
all
divine
gifts
shall
come
immediatly
from
god
unto
men
,
&
from
god
shall
come
light
immediatly
unto
men
.
In
this
manner
understanding
the
benefit
of
Christ
towards
men
,
&
the
kingdome
of
Christ
in
this
present
life
.
I
understand
likewise
after
what
sort
Christ
is
the
Head
of
the
Church
.
I
would
say
I
understand
,
that
as
from
my
Head
there
descends
vertue
throughout
all
my
members
,
they
being
all
governed
,
and
sustained
by
it
:
so
from
Christ
descends
virtue
for
all
them
that
appertain
to
the
Chursh
,
being
all
of
them
sustained
;
and
governed
with
the
divine
gifts
which
are
communicated
to
them
from
Christ
.
And
I
understand
,
that
they
appertain
to
the
Church
,
who
being
called
of
god
,
and
drawn
to
the
knowledge
of
Christ
,
are
able
to
receiue
with
efficacy
the
divine
Treasures
,
which
the
only
begotten
Son
of
god
Christ
Iesus
our
Lord
sheds
upon
all
.
CONSID.
LXXVI
.
What
thing
scandall
is
,
and
in
what
manner
Christian
persons
ought
to
govern
themselves
in
the
scandall
.
COnsidering
how
much
esteem
is
made
in
holy
Scripture
of
a
Scandall
,
in
as
much
as
Iesus
Christ
our
Lord
threatens
the
world
because
of
the
scandall
,
advising
us
that
we
should
not
giue
scandall
to
none
of
those
who
belieue
in
him
;
And
in
as
much
as
S.
Paul
saith
,
that
for
the
avoiding
of
scadalising
of
one
christian
,
hee
would
forbeare
to
eat
flesh
all
the
time
of
his
life
:
I
haue
desired
to
liue
in
this
life
in
such
sort
,
that
I
bee
not
cause
of
scandall
to
any
:
And
I
haue
desired
the
same
for
those
persons
,
whom
I
loue
in
Christ
.
And
considering
that
on
the
other
side
a
man
cannot
liue
in
this
life
without
scandalising
some
,
for
as
much
as
even
Christ
himselfe
scandalised
;
nay
he
is
even
called
a
Rock
of
offence
,
in
as
much
as
many
haue
fallen
stumbling
at
his
humility
,
and
abasement
,
and
doe
fall
without
being
able
to
rise
:
First
I
haue
considered
,
that
scandall
is
the
same
as
offence
;
and
so
we
say
,
that
he
is
scandalised
,
who
for
that
which
he
heares
,
or
sees
done
,
severs
himselfe
,
or
is
sollicited
,
and
tempted
to
sever
himselfe
from
that
which
he
ought
not
,
or
would
not
sever
himselfe
.
Afterward
I
haue
understood
by
holy
Scripture
,
that
God
scandaliseth
,
and
is
scandalised
;
that
Gods
Saints
scandalise
,
and
are
scandalised
;
That
the
Saints
of
the
world
scandalise
,
and
are
scandalised
;
And
that
the
men
of
the
world
,
who
doe
not
attend
to
any
holinesse
,
scandalise
,
but
are
not
scandalised
.
God
scandaliseth
his
Saints
,
when
they
being
imperfect
,
and
setting
themselves
with
naturall
light
to
judge
the
works
of
God
,
are
tempted
to
judge
evill
of
God
,
o●…
not
to
belieue
the
providence
of
God
.
That
this
is
true
appeares
by
the
73
Psalme
,
Truly
God
is
loving
unto
Israel
.
God
likewise
scandaliseth
the
Saints
of
the
world
in
all
things
that
are
not
conformable
to
humane
reason
.
For
they
having
no
other
then
naturall
light
,
and
judging
them
there
with
,
they
doe
tax
them
,
and
condemne
them
for
evill
.
And
hence
it
proceeds
,
that
with
difficulty
they
bring
themselves
to
be
willing
to
attribute
particular
providence
to
God
,
and
that
they
will
not
admit
predestination
,
except
after
their
own
way
.
They
who
judge
the
works
of
God
with
spirituall
light
,
God
never
scandaliseth
them
,
nor
them
who
captivate
their
understandings
to
God
:
Neither
doth
God
scandalise
the
men
of
the
world
,
for
they
keep
noaccompt
with
God
,
believing
that
all
things
come
by
chance
.
God
is
scandalised
,
or
tempted
to
doe
that
which
he●…
would
not
,
being
as
he
is
,
mercifull
,
and
pittifull
,
when
they
,
who
he
holds
for
his
own
,
and
favours
as
his
own
,
distrust
themselves
of
his
promises
,
or
of
his
omnipotency
,
and
providence
,
in
as
much
as
with
their
diffidence
they
provoke
him
to
chastise
them
as
it
were
against
his
will
.
In
this
manner
the
Hebrews
in
the
Desert
scandalized
him
,
as
appeares
by
the
history
,
and
by
the
Psalmes
,
78
,
and
75.
God
is
also
scandalised
from
the
Saints
of
the
world
with
the
arrogancy
,
and
presumption
,
with
which
they
sell
themselves
for
Gods
Saints
,
for
which
God
is
forced
to
chastise
them
with
blindnesse
,
as
he
chastised
the
Hebrews
,
and
chastiseth
false
Christians
.
And
God
is
scandalised
from
the
impious
,
when
with
their
sinnes
,
and
vices
they
shew
,
and
discover
the
impiety
,
and
infidelity
of
their
minds
,
in
as
much
as
he
is
as
it
were
necessitated
to
destroy
them
,
as
appeares
by
many
places
of
holy
Scripture
,
and
particularly
by
that
which
S.
Paul
saith
,
Rom.
1.
The
Saints
of
God
scandalise
God
in
the
manner
that
hath
been
spoken
of
;
And
they
scandalise
the
one
the
other
;
when
they
that
are
perfect
use
more
liberty
then
were
●…it
in
the
presence
of
the
imperfect
,
through
which
liberty
they
are
tempted
to
make
an
evill
judgement
of
the
Christian
faith
,
or
to
doe
as
the
perfect
doe
,
not
holding
for
certain
,
and
firme
,
that
they
doe
not
ami●…e
.
From
this
sort
of
scandall
S.
Paul
had
intent
alwaies
to
keepe
himselfe
as
appeares
,
Rom.
14.
&
1.
Cor.
8.
The
self
same
scandalise
the
saints
of
the
world
,
when
they
doe
not
conform
themselves
with
them
in
the
things
which
to
their
seeming
are
religion
,
and
s●…nctity
.
So
the
Scribes
,
&
Pharisees
were
scandalised
at
Christ
,
as
appeares
;
Math.
●…5
.
And
the
Hebrews
were
scandalised
at
S.
Paul
,
as
appears
by
this
,
that
even
unto
this
present
day
the
Saints
of
the
world
are
scandalised
at
the
Epistles
,
which
S.
Paul
writ
,
judging
them
hurtfull
to
Christian
living
.
And
so
a
man
may
say
,
that
the
Saints
of
the
world
haue
stumbled
,
and
doe
stumble
at
Christ
,
and
at
true
Christians
,
and
at
their
matters
,
and
so
much
the
more
,
as
they
be
the
more
like
unto
Christ
.
Of
this
scandall
Christians
that
are
the
Saints
of
God
,
are
to
take
litle
care
,
as
Christ
himselfe
took
litle
care
,
saying
,
Let
them
alone
,
they
are
blind
leaders
of
the
blind
.
Mat.
15.
The
men
of
the
world
are
not
scandalised
by
the
Saints
of
God
,
because
they
haue
no
competency
with
them
.
The
Saints
of
God
are
scandalised
from
God
through
their
imperfection
,
and
by
meanes
of
the
selfe-same
imperfection
the
imperfect
are
scandalised
from
the
perfect
in
the
manner
that
hath
been
said
.
The
Saints
of
God
are
scandalised
from
the
Saints
of
the
world
,
in
as
much
as
being
by
them
falsely
doctrinated
,
and
counselled
,
and
being
by
them
persecuted
with
detraction
,
with
evill
intreaties
,
and
with
death
,
they
are
sollicited
to
depart
from
the
gospell
,
and
from
Christ
.
This
is
that
scandall
,
for
which
Christ
threatens
the
world
,
and
from
which
Christ
exhort●…
every
one
to
keepe
himselfe
,
Mathew
18.
The
Saints
of
God
are
likewise
scandalised
from
impious
men
,
albeit
they
buy
their
own
scandall
▪
in
as
much
as
seeing
in
them
the
works
of
imp●…ety
▪
and
incredulity
,
they
are
tempted
to
the
selfe
same
,
or
are
molested
by
them
.
In
this
manner
was
Lo●…
scandalised
with
the
filthinesse
of
the
men
of
Sodome
,
as
appeares
2.
Pet.
2
,
7.
And
the
Saints
of
the
world
scandalise
God
,
and
the
Saints
of
God
in
the
manner
that
hath
been
said
.
And
they
themselves
are
scandalised
from
God
▪
and
from
the
Saints
of
god
in
the
manner
that
hath
been
said
.
The
selfe-same
are
scandalised
one
at
another
,
in
as
much
as
it
would
be
a
wonder
to
finde
one
that
approues
anothers
manner
of
living
,
a
thing
which
is
naturall
to
the
holinesse
of
the
world
,
which
consisteth
in
superstitious
observations
:
The
selfe
same
are
scandalised
from
the
men
of
the
world
,
in
as
much
as
they
conforme
themselves
with
them
in
nothing
.
The
men
of
the
world
scandalise
god
;
and
the
Saints
of
the
world
in
the
manner
which
hath
been
spoken
;
but
themselves
are
never
scandalised
in
any
kind
:
for
they
keep
no
accompt
with
god
,
nor
with
religion
,
nor
with
piety
.
There
is
indeed
a
kinde
of
the
men
of
the
world
,
who
through
the
conversation
which
they
haue
with
the
Saints
of
the
world
pretending
a
certain
manner
of
holinesse
are
scandalised
as
the
Saints
of
the
world
are
scandalised
,
albeit
they
be
not
so
pernitious
as
the
Saints
of
the
world
.
From
all
this
discourse
I
come
to
gather
this
resolution
,
that
to
every
Christian
person
it
appertaines
to
attend
to
forme
in
himselfe
a
minde
so
like
unto
God
,
and
unto
Christ
,
that
he
should
altogether
bee
scandalised
at
those
things
,
at
which
God
is
scandalised
;
that
is
,
at
the
diffidence
and
doubtfulnesse
of
them
,
who
are
the
Saints
of
God
,
but
imperfect
;
at
the
arrogancy
of
the
Saints
of
the
world
;
and
at
the
vices
,
and
sinnes
,
with
which
the
men
of
the
world
manifest
the
impiety
,
&
incredulity
of
their
minds
;
and
that
it
appertaines
to
them
to
attend
to
form
their
manner
of
living
so
like
to
the
manner
of
the
life
of
our
Lord
Christ
;
that
they
doe
not
in
any
manner
,
scandalise
God
,
distrusting
,
or
doubting
of
his
promises
,
or
of
his
omnipotency
,
and
providence
;
Nor
scandalise
the
Saints
of
God
in
any
thing
,
esteeming
litle
to
scandalise
the
Saints
of
the
world
,
when
the
glory
of
God
comes
between
the
Christian
truth
,
and
edification
,
and
the
profit
of
the
Saints
of
God
,
as
Christ
did
,
as
appeares
in
Mat.
15.
and
as
S.
Paul
did
,
and
as
they
haue
done
,
and
doe
from
time
to
time
,
who
haue
followed
,
and
imitated
,
and
doe
follow
,
and
imitate
Christ
.
Let
the
Saints
of
the
world
stumble
,
and
fall
,
and
break
their
necks
rather
then
the
truth
of
the
Gospell
suffer
any
detriment
in
the
Saints
of
God
.
Whereupon
if
any
shall
doubt
,
saying
,
How
shall
I
govern
my selfe
,
when
I
shall
be
forced
to
scandalise
either
the
Saints
of
God
,
which
are
imperfect
in
being
superstitious
,
or
the
Saints
of
God
,
which
were
never
superstitious
?
I
shall
say
unto
him
,
that
he
ought
to
beware
of
doing
,
as
S.
Peter
did
in
Antioch
,
who
having
more
respect
to
them
that
were
superstitious
,
scandalised
,
causing
them
to
stumble
,
who
had
never
been
superstitious
.
I
would
say
,
that
having
respect
to
the
superstition
,
and
pertinacy
of
the
converts
from
Iudaisme
,
he
did
scandalise
,
and
put
in
hazard
the
●…yncerity
of
the
faith
of
the
converts
from
gentility
,
feyning
the
observation
of
the
Law
against
the
Christian
Faith
.
And
I
will
say
unto
him
,
that
hee
doe
as
S.
Paul
did
in
the
selfesame
ti●…e
,
who
having
more
respect
,
that
the
Faith
of
those
of
the
Gentility
should
not
be
scandalised
,
then
the
superstition
of
them
of
the
Iudaisme
,
did
publikely
reproue
S.
Peter
.
I
would
say
,
that
if
a
Christian
person
,
that
understands
the
Evangelicall
gospell
,
and
knowes
the
Christian
verity
,
shall
finde
himselfe
amongst
persons
that
goe
understanding
,
and
knowing
the
one
,
and
the
other
thing
,
accommodating
himself
to
their
incapacity
,
and
frayltie
,
he
shall
doe
as
they
doe
,
dexterously
pretending
to
draw
them
to
the
knowledge
of
both
the
things
.
And
I
farther
say
,
that
in
case
he
finde
himselfe
,
where
there
is
both
of
the
one
,
and
the
other
sort
of
persons
,
if
he
shall
thinke
,
that
dissembling
with
them
that
doe
as
yet
keep
any
part
of
superstition
,
he
shall
scandalize
,
and
make
them
fall
,
who
are
free
from
superstition
,
in
as
much
as
seeing
him
in
the
superstition
they
may
come
to
hold
the
superstition
for
necessary
,
he
ought
not
to
dissemble
in
any
manner
,
albeit
he
should
think
to
put
his
life
in
danger
;
haying
alwaies
regard
,
that
the
Christian
faith
,
and
the
Evangelicall
truth
stand
firme
,
and
constant
.
Here
I
will
adde
this
,
that
when
a
Christian
person
scandalizeth
a
Christian
,
who
knowes
the
Evangelicall
truth
,
because
he
would
not
scandalize
another
Christian
,
who
as
yet
doth
not
well
understand
it
,
if
his
error
proceed
from
covetousnesse
,
or
from
ambition
,
because
the
one
is
richer
,
or
more
powerfull
then
the
other
,
his
error
is
intolerable
.
And
if
his
error
proceed
from
indiscretion
,
or
from
weaknesse
,
and
infirmity
,
it
is
tolerable
.
In
all
the
things
that
have
been
said
,
I
learne
these
thirteen
things
.
First
what
a
Scandall
is
.
The
Second
,
that
to
the
intent
I
be
not
scandalized
at
the
works
of
God
,
it
is
needfull
to
renounce
my
wisdome
,
and
my
human
reason
,
and
to
pray
to
God
,
that
he
give
me
spirituall
light
,
with
which
I
may
understand
his
works
.
The
third
,
that
I
doe
then
scandalize
God
,
when
I
distrust
my selfe
of
the
promised
works
,
and
of
his
omnipotency
,
and
providence
.
The
Fourth
,
that
I
ought
to
keep
my selfe
as
much
as
is
possible
,
not
to
use
my
Christian
Liberty
in
presence
of
weak
Christians
,
and
that
are
infirme
in
the
faith
.
The
Fift
,
that
I
ought
lightly
ro
esteeme
the
scandall
,
that
the
Saints
of
the
world
take
at
the
truth
of
the
Gospell
.
The
Sixt
,
that
the
scandall
that
is
pernitious
to
him
who
scandalizeth
,
is
that
,
which
the
Saints
of
the
world
doe
,
pretending
to
doe
service
unto
God
.
And
here
I
learne
,
that
I
ought
to
keepe
my selfe
as
from
the
fire
to
persecute
any
man
of
what
manner
soever
,
pretending
to
●…oe
God
service
therein
.
The
Seventh
,
that
I
ought
to
hold
it
for
a
good
countersigne
of
Piety
,
when
the
works
of
the
impiety
,
and
of
the
infidelity
of
the
men
of
the
world
doe
Scandalize
mee
.
The
Eight
,
that
it
is
a
good
countersigne
to
know
the
Saints
of
the
world
,
by
the
felicity
wherewith
they
are
scandalized
from
every
manner
of
person
,
and
their
publishing
,
and
shewing
of
their
Scandall
.
The
Ninth
,
that
it
is
a
signe
of
impiety
for
a
man
not
to
be
offended
,
nor
scandalized
in
any
thing
.
The
Tenth
,
that
it
becomes
me
to
be
like
god
,
and
Christ
in
the
inward
,
to
the
end
I
be
not
Scandalized
but
of
that
,
wherewith
god
and
Christ
are
scandalized
.
The
Eleventh
that
it
becomes
me
to
live
like
Christ
,
that
I
may
not
scandalize
but
as
Christ
.
The
Twelfth
,
that
for
no
cause
I
ought
to
scandalize
any
in
preiudice
of
the
Christian
faith
,
although
I
doe
know
,
that
I
scandalize
the
weaknesse
,
and
infirmity
of
imperfect
christians
.
The
Thirteenth
thing
that
I
here
learne
,
that
when
I
shall
have
scandalized
in
preiudice
of
the
Christian
Faith
through
indiscretion
,
or
through
weaknesse
,
my
error
will
be
tollerable
;
and
when
I
shall
scandalize
in
preiudice
of
the
same
christian
faith
through
covetousnesse
,
or
ambition
,
my
error
will
be
intolerable
.
And
from
this
error
I
am
certaine
my
god
shall
preserve
me
,
and
hee
shall
also
preserve
all
those
persons
,
whom
he
hath
called
to
the
acceptation
of
the
grace
of
the
gospell
to
be
heires
with
Iesus
Christ
our
Lord
.
CONSID.
LXXVII
.
Two
contrarieties
between
them
that
live
according
to
the
flesh
,
and
them
,
that
live
according
to
the
Spirit
.
COnsidering
,
that
men
,
who
live
according
to
the
flesh
,
while
they
think
not
of
it
,
doe
believe
litle
,
have
lesse
confidence
,
and
love
yet
much
lesse
,
as
they
themselves
well
know
,
and
feele
,
and
accordingly
as
they
shew
it
in
their
words
,
albeit
they
would
not
shew
it
:
And
considering
,
that
the
selfe
same
persons
,
when
they
take
themselves
into
consideration
,
doe
perswade
themselves
,
that
they
believe
much
,
and
have
much
confidence
,
and
doe
yet
love
much
more
:
And
considering
on
the
other
side
,
that
those
persons
,
who
Live
according
to
the
spirit
,
although
they
seeme
regardlesse
,
believe
,
have
confidence
,
and
love
more
or
lesse
,
according
to
that
part
of
the
spirit
,
which
they
have
according
as
they
themselves
know
it
,
and
feele
it
in
themselves
,
and
as
they
shew
in
their
words
,
speaking
with
more
piety
,
with
more
faith
,
with
more
confidence
,
and
with
more
affection
of
the
things
of
God
,
when
they
speak
coldly
,
and
when
the
force
of
the
spirit
moves
them
to
speak
of
the
things
of
piety
,
and
of
faith
,
and
of
confidence
,
and
of
love
,
then
all
the
men
of
the
world
together
,
when
they
set
themselves
with
diligence
,
and
attention
to
speak
thereof
.
And
considering
also
,
that
it
comes
oft-times
to
passe
,
that
those
selfesame
persons
,
grounding
upon
themselves
cannot
bring
themselues
to
believe
,
nor
lesse
to
have
confidence
,
and
much
lesse
to
love
.
I
have
set
my selfe
to
be
willing
to
understand
,
whence
these
so
contrary
effects
proceed
.
And
I
find
,
that
one
part
proceeds
from
that
which
Christ
saith
,
that
out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
Whence
it
comes
to
passe
,
that
he
who
lives
according
to
the
flesh
,
having
not
in
his
heart
neither
faith
,
nor
confidence
,
nor
love
,
cannot
give
of
that
which
he
hath
not
,
and
consequently
cannot
,
except
he
set
himselfe
purposely
thereto
,
make
shew
offaith
,
confidence
,
or
love
.
And
because
he
who
lives
according
to
the
spirit
,
hath
in
his
heart
piety
,
faith
,
confidence
,
and
love
,
and
having
to
give
of
that
which
he
hath
,
it
is
necessary
how
carelesse
soever
he
seeme
to
be
▪
that
he
should
yeeld
forth
piety
,
faith
,
confidence
,
and
love
.
And
therefore
the
holy
Scripture
calls
the
just
mans
mouth
a
veine
,
or
mine
of
life
.
And
I
finde
likewise
,
that
the
other
part
of
these
contrarieties
proceeds
from
this
,
that
the
man
who
lives
after
the
flesh
,
because
he
keepes
no
accompt
with
his
heart
,
then
perswades
himselfe
,
that
he
believes
,
that
he
hath
confidence
,
and
that
he
loves
,
when
he
hath
the
faith
,
the
confidence
,
and
the
love
in
his
understanding
.
He
knowes
,
that
it
is
necessary
for
a
Christian
;
that
he
should
believe
,
have
confidence
,
and
love
;
and
then
he
perswades
himselfe
,
that
he
believes
,
hath
confidence
,
and
loves
.
And
the
persons
,
who
live
according
to
the
spirit
,
because
they
keep
accompt
with
their
hearts
,
not
contenting
themselves
to
hold
the
faith
,
the
confidence
,
and
the
love
in
their
understandings
,
cannot
perswade
themselves
,
that
they
believe
,
have
confidence
,
or
love
,
but
when
they
feele
in
their
hearts
the
effects
of
confidence
,
and
love
.
And
because
this
sentiment
is
through
the
favour
of
God
,
who
gives
it
not
when
men
would
,
but
when
it
pleaseth
his
Divine
Maiesty
,
hence
it
comes
,
that
those
persons
,
who
live
after
the
spirit
,
doe
then
find
most
difficulty
in
believing
,
loving
,
and
having
confidence
,
when
they
doe
most
instantly
procure
it
.
Whence
it
is
well
gathered
,
that
the
signe
of
what
a
man
hath
within
him
,
is
to
be
taken
from
that
which
he
shewes
outwardly
,
when
he
stands
regardlesse
.
And
farther
,
that
through
the
facility
,
or
difficulty
,
with
which
a
man
perswades
himselfe
to
believe
,
have
confidence
,
and
love
,
it
may
be
known
,
whether
his
faith
,
confidence
,
and
love
,
stand
in
the
Vnderstanding
,
or
in
the
Heart
.
And
so
this
conclusion
is
made
,
that
they
,
who
while
they
think
not
of
it
,
speak
most
christianly
,
and
when
they
would
bring
themselves
with
humane
industry
to
have
confidence
,
to
believe
,
and
love
,
finde
most
difficulty
in
this
,
are
true
Christians
incorporated
in
Iesus
Christ
our
Lord
.
CONSID.
LXXVIII
.
Two
griefes
,
one
according
to
the
world
,
and
the
other
according
to
God
:
And
two
weaknesses
,
one
according
to
the
flesh
,
and
the
other
according
to
the
Spirit
.
AS
Saint
Paul
puts
two
griefes
,
one
according
to
the
world
,
and
saith
,
that
this
causeth
death
;
and
the
other
according
to
God
,
and
saith
,
that
this
causeth
life
:
Even
so
I
put
two
weaknesses
,
one
according
to
the
Flesh
;
and
I
understand
,
that
this
causeth
feare
;
and
another
according
to
the
spirit
,
and
I
understand
this
causeth
love
.
And
I
put
them
,
because
I
feele
them
in
the
Griefes
,
which
S.
Paul
puts
:
understanding
,
that
then
a
man
feeles
griefe
according
to
the
world
,
when
he
falls
into
some
such
inconvenience
,
as
causeth
shame
,
or
losse
,
or
any
other
discommodity
in
the
eyes
of
the
world
,
in
the
reputation
,
and
dignity
of
the
world
.
And
I
understand
,
that
this
griefe
causeth
death
,
in
as
much
as
a
man
that
grieves
in
this
manner
,
except
he
speedily
remedy
his
griefe
,
becomes
blasphemous
against
God
,
in
as
much
as
attributing
unto
him
the
cause
of
his
griefe
,
he
laments
of
him
,
and
by
being
blasphemous
against
God
,
he
comes
to
get
himselfe
eternall
death
.
In
the
selfe
same
manner
I
understand
,
that
then
a
man
feeles
griefe
according
to
God
,
when
he
falls
into
any
inconvenience
,
by
reason
whereof
he
feares
to
be
deprived
of
the
grace
of
God
,
and
of
the
holy
spirit
of
Christ
,
and
of
God
himselfe
.
And
I
understand
,
that
this
griefe
causeth
life
,
in
as
much
as
he
,
who
is
grieved
in
this
manner
,
doth
more
,
and
better
know
himselfe
,
and
●…o
doth
more
cordially
recommend
,
and
remit
himselfe
to
God
,
and
from
this
recommending
himselfe
to
God
he
comes
to
obtain
resurrection
,
and
life
everlasting
.
For
the
two
weaknesses
which
I
put
,
I
understand
,
that
a
man
is
then
weak
according
to
the
flesh
,
when
his
weaknesse
growes
from
selfe
love
:
And
I
call
weaknesse
to
resente
himselfe
for
those
things
,
which
come
to
passe
against
his
will
.
This
weaknesse
I
understand
causeth
feare
:
for
where
selfe-love
is
,
there
is
alwaies
fear
.
And
I
understand
,
that
this
weaknesse
is
tolerable
in
Christian
persons
,
being
no
signe
of
impiety
,
but
of
imperfection
.
●…n
the
selfe
same
manner
I
understand
,
that
a
man
is
then
weak
according
to
the
spirit
,
when
his
weaknesse
growes
from
the
love
of
God
,
resenting
himselfe
,
when
he
sees
himselfe
deprived
of
God
,
or
of
any
of
the
things
that
are
of
God
,
which
are
meanes
to
him
to
grow
in
the
love
of
God
,
and
in
the
confidence
in
God
.
This
weaknesse
I
understand
causeth
love
,
because
it
proceeds
from
love
,
and
so
is
converted
into
love
,
and
is
therefore
laudable
,
and
a
signe
of
christian
perfection
.
Weaknesse
according
to
the
Flesh
,
but
not
blame-worthy
,
I
understand
was
that
,
which
S.
Paul
felt
for
the
reprobation
of
the
Hebrewes
.
And
weaknesse
according
to
the
spirit
I
understand
was
that
,
which
S.
Paul
●…elt
through
the
sting
of
the
flesh
;
and
that
which
he
felt
for
the
sicknesse
unto
death
of
his
friend
.
And
that
also
was
weaknesse
according
to
the
spirit
,
which
they
of
Miletum
felt
for
the
departure
of
S.
Paul
.
Whence
I
gather
,
that
Christian
persons
ought
not
to
grieve
themselves
much
in
their
weaknesses
,
that
are
according
to
the
flesh
,
since
in
them
they
be
tolerable
;
for
they
are
not
mortall
:
And
that
the
selfesame
Christian
persons
,
ought
to
rejoyce
much
in
their
weaknesses
,
which
are
according
to
the
spirit
,
in
as
much
as
they
are
signes
of
perfection
,
and
the
way
of
vivification
,
of
resurrection
,
and
of
eternall
life
.
The
sons
of
this
world
feele
the
griefe
that
is
according
to
the
world
,
but
they
doe
not
feele
the
griefe
which
is
according
to
God
.
And
those
of
God
feele
the
one
,
and
the
other
griefe
;
the
one
,
in
as
much
as
Adam
lives
in
them
;
and
the
other
,
in
as
much
as
Christ
lives
in
them
.
The
sons
of
this
world
have
indeed
the
weaknesse
,
that
is
according
to
the
flesh
,
but
all
of
them
doe
not
know
it
for
weaknesse
,
neither
feele
it
as
such
.
The
weaknesse
which
is
according
to
the
spirit
,
they
neither
have
,
nor
know
,
nor
feele
.
And
the
sons
of
God
have
,
know
,
and
feele
both
the
weaknesses
,
knowing
in
the
weaknesse
that
is
according
to
the
flesh
,
the
reliques
of
the
old
Adam
;
and
knowing
in
the
weaknesse
that
is
according
to
the
spirit
,
the
renovation
of
the
new
Adam
our
Lord
Iesus
Christ
.
CONSID.
LXXIX
.
How
perilous
the
errors
be
,
which
men
doe
pretending
piety
.
I
Hold
for
certaine
,
that
amongst
those
errors
,
which
wee
,
who
are
the
sons
of
God
,
committing
may
offend
God
,
the
greatest
are
those
,
which
are
committed
pretending
piety
.
That
this
is
true
,
I
see
as
well
by
the
rigorousnesse
,
with
which
God
hath
chastized
these
errors
,
according
as
it
is
read
in
holy
Scripture
,
as
also
because
it
appeares
in
the
selfe
same
Scripture
,
that
God
hath
with
his
hand
restrained
them
who
have
been
his
,
not
consenting
that
they
should
fall
into
these
kind
of
errors
;
not
having
done
the
same
in
other
errors
,
wherein
they
have
had
intention
to
satisfy
their
appetitites
,
and
affections
.
Of
the
rigorousnesse
,
with
which
God
hath
chastized
them
who
have
erred
pretending
piety
,
he
might
principally
give
testimony
,
who
willing
to
hold
up
the
Arke
of
the
Testimony
,
which
to
his
seeming
was
about
to
fall
,
died
instantly
:
And
Saul
who
was
deprived
of
the
kingdome
of
Israell
,
and
perpetually
deprived
of
the
grace
of
God
,
for
the
sacrifize
that
he
made
to
God
for
the
victory
that
he
had
against
certain
nations
,
of
which
God
had
given
him
command
,
that
he
should
not
leave
any
live
thing
which
should
not
passe
the
edge
of
the
sword
.
Whereupon
if
any
shall
demand
,
saying
,
Why
then
hath
not
God
used
the
selfe-same
rigorousnesse
with
others
,
who
have
erred
more
perniciously
pretending
piety
,
as
a
man
might
say
with
S.
Paul
,
who
before
he
was
a
Christian
,
pretending
piety
persecuted
and
slew
the
Christians
?
I
will
make
answer
,
First
that
as
hitherto
God
hath
not
given
me
the
accompt
thereof
.
And
then
I
will
say
,
that
God
doth
not
use
this
rigorousnesse
except
with
them
,
who
are
of
the
number
of
his
.
And
S.
Paul
when
he
was
in
that
error
,
was
not
in
the
number
of
those
who
were
Gods
,
the
Hebrew
people
having
then
left
to
be
the
people
of
God
;
and
therefore
his
error
was
not
chastized
as
that
of
Vzzahs
,
nor
as
that
of
Sauls
.
That
God
hath
restrained
with
his
hand
his
elect
,
not
suffering
them
to
erre
in
piety
,
albeit
he
haue
suffered
them
to
erre
in
other
things
,
it
serves
me
for
a
most
effectuall
example
that
which
is
written
of
David
,
who
pretending
piety
,
desired
to
build
the
Temple
of
Hierusalem
and
God
did
not
consent
thereunto
,
because
it
was
not
his
will
,
that
he
should
build
it
unto
him
;
and
therefore
hee
should
haue
erred
,
if
he
had
builded
it
.
And
the
selfsame
pretending
to
satisfie
his
appetites
with
Barsabe●…
caused
her
husband
to
be
s●…aine
,
and
did
with
the
wife
what
pleased
him
;
to
which
matter
God
set
no
impediment
at
all
.
In
like
manner
S.
Peter
not
pretending
piety
denyed
Christ
,
and
God
consented
it
to
him
;
and
pretending
piety
he
would
not
converse
with
the
Gentils
,
and
God
did
not
consent
to
it
▪
As
likewise
he
did
not
consent
to
it
,
that
S.
Paul
should
goe
,
where
he
pretending
piety
would
haue
gone
,
untill
that
pretence
of
his
became
not
his
,
but
of
the
holy
spirit
which
abode
in
him
.
And
I
hold
it
certain
;
that
the
most
continuall
,
and
ordinary
temptation
,
with
which
pious
persons
are
tempted
,
is
this
of
pretending
piety
,
in
which
the
Angell
of
Satan
transfigures
himselfe
into
an
Angell
of
light
,
making
that
to
seem
piety
,
which
is
no
piety
.
But
pious
persons
may
comfort
themselves
with
two
things
:
The
one
is
,
that
against
the
temptations
of
the
Angels
of
Satan
they
haue
the
illustrations
of
the
holy
spirit
,
who
discovers
the
deceit
of
the
malignant
spirit
.
And
the
other
is
,
that
God
useth
to
restrain
with
his
hand
pious
persons
,
that
they
should
not
fall
into
this
kinde
of
errour
,
it
being
so
much
contrary
unto
true
piety
.
And
together
herewith
pious
persons
ought
alwaies
to
stand
watchfull
in
such
manner
as
the
Angell
of
Satan
comming
transfigured
into
an
Angell
of
light
,
they
may
know
him
,
&
guard
themselves
from
him
.
Three
things
here
offer
themselves
to
me
.
The
first
,
seeing
the
errour
is
so
great
,
which
is
committed
pretending
piety
,
every
man
ought
to
goe
with
more
regard
to
doe
those
things
,
with
which
he
pretends
piety
,
then
to
doe
things
,
with
which
hee
pretends
his
proper
satisfaction
.
The
second
,
that
those
persons
which
are
elected
of
God
,
doe
not
erre
pretending
piety
through
the
illustration
which
they
haue
of
the
holy
spirit
,
and
because
God
restraines
them
with
his
hand
.
It
is
a
great
signe
of
piety
,
and
of
the
election
of
God
,
not
to
erre
pretending
piety
.
And
the
third
,
that
then
a
man
erres
pretending
piety
,
when
he
doth
a
thing
,
wherewith
by
himselfe
alone
he
thinks
to
satisfie
God
,
&
to
oblige
God
.
As
if
I
should
chastise
my
body
,
not
with
that
intent
,
with
which
Saint
Paul
saith
he
chastised
his
,
that
is
,
to
hold
it
in
servitude
,
and
subjection
to
his
spirit
;
but
with
intent
to
merit
by
that
chastisement
,
which
I
doe
on
myselfe
.
Amplifying
this
comparison
throughout
all
the
outward
things
which
men
doe
,
it
is
understood
,
when
they
erre
pretending
piety
.
And
I
return
to
say
,
that
he
who
shall
feel
himselfe
directed
by
that
way
,
through
which
hee
doth
not
erre
pretending
piety
,
he
may
certifie
himselfe
,
that
he
is
the
sonne
of
God
,
and
consequently
Brother
of
the
onely
begotten
sonne
of
God
Iesus
Christ
our
Lord
.
CONSID.
LXXX
.
What
Gods
intent
is
,
demanding
of
men
that
which
of
themselves
alone
they
cannot
giue
him
:
And
why
he
giues
them
not
at
once
all
that
which
he
will
giue
them
.
VNderstanding
that
it
is
true
in
effect
,
that
men
who
see
with
the
eyes
of
humane
wisdome
,
hold
it
for
injustice
,
and
cruelty
in
God
,
that
hee
demands
of
men
things
which
they
of
themselves
alone
cannot
giue
him
,
such
as
are
,
The
loue
with
all
the
heart
even
in
the
time
of
the
law
,
and
the
Faith
of
the
heart
in
the
time
of
the
Gospell
,
which
are
two
things
which
a
man
is
of
himselfe
as
able
to
giue
unto
God
,
as
he
is
able
to
touch
heaven
with
his
hand
.
And
understanding
likewise
as
it
is
in
effect
true
,
that
the
men
who
see
with
the
eyes
of
the
holy
spirit
doe
in
the
selfe
same
demand
,
and
through
the
selfesame
demand
know
mercy
,
and
piety
in
God
.
And
they
should
haue
known
altogether
the
contrary
in
him
,
if
so
be
hee
should
demand
things
,
that
men
could
giue
unto
him
with
ease
.
And
setting
my self
to
consider
whence
these
two
so
contrary
judgements
proceed
,
which
humane
wisdome
,
and
Gods
holy
spirit
make
conce●…ing
this
demand
of
God
,
I
haue
understood
,
that
the
judgement
which
humane
wisdome
makes
,
proceeds
from
the
not
knowing
the
being
of
God
,
and
the
not
knowing
the
being
of
man
;
and
that
the
judgement
which
the
holy
spirit
makes
,
proceeds
from
the
knowledge
of
Gods
being
;
and
the
being
of
man
.
And
it
is
certain
,
that
because
humane
wisdome
knows
not
the
being
of
God
,
it
proceeds
,
that
seeing
he
demands
of
men
that
which
they
cannot
giue
;
it
judgeth
that
he
doth
this
to
condemne
them
,
as
it
would
of
one
of
the
Princes
of
this
world
,
who
sould
require
of
his
subject●…
▪
that
they
should
not
sleep
for
a
whole
yeare
,
setting
a
penalty
,
if
so
be
they
did
sleep
.
And
because
humane
wisdome
knows
not
the
being
of
a
man
,
it
proceeds
,
that
it
would
hold
it
for
a
better
,
and
more
profitable
thing
for
a
man
,
that
God
should
rather
require
of
him
that
which
he
can
give
,
rather
then
that
which
he
cannot
giue
;
even
as
it
judgeth
,
and
holds
for
better
,
that
a
Prince
of
the
world
should
demand
of
his
vassalls
rather
that
which
they
can
giue
him
with
ease
,
then
that
which
they
cannot
give
him
,
though
with
difficulty
.
And
it
is
also
true
,
that
from
the
knowledge
,
which
the
spirit
of
God
hath
of
Gods
being
,
it
proceeds
,
that
not
judging
of
him
that
which
of
the
Princes
of
the
world
,
it
knowes
,
that
he
demanding
of
men
that
which
they
cannot
give
him
,
he
doth
it
not
to
condemne
them
,
but
to
save
them
:
and
that
from
the
knowledge
,
which
the
holy
Spirit
hath
of
the
being
of
man
,
it
proceeds
,
that
knowing
that
he
in
himselfe
is
so
arrogant
,
that
if
God
should
demand
of
him
for
his
salvation
things
that
he
could
with
facility
giue
of
himselfe
,
he
would
enter
into
such
pride
,
when
he
had
given
them
,
that
by
the
selfe-same
way
,
whereby
he
thought
to
obtain
salvation
,
hee
would
get
condemnation
▪
he
comes
to
know
,
that
the
intent
with
which
God
demands
of
men
that
which
of
themselves
they
cannot
giue
him
,
is
not
to
condemn
them
▪
as
humane
wisdome
judgeth
;
neither
is
it
to
difficult
their
salvation
,
as
the
selfesame
humane
wisdome
judgeth
,
which
hereupon
holds
God
for
unjust
,
and
for
cruell
,
but
it
is
to
saue
them
,
and
to
facilitate
their
salvation
:
God
doing
this
,
to
the
intent
,
that
men
proving
to
loue
God
with
all
their
heart
,
he
knowing
their
impossibility
in
the
one
,
and
in
the
other
matter
,
should
haue
recourse
to
God
demanding
of
him
both
the
one
thing
,
and
the
other
,
to
the
intent
God
may
giue
them
both
the
one
thing
and
the
other
,
and
they
giving
to
God
the
one
thing
,
and
the
other
,
may
obtain
that
felicity
which
they
desire
,
not
for
that
which
they
are
of
themselves
,
but
for
that
which
they
are
through
God
.
In
such
manner
,
that
with
much
reason
,
not
humane
but
divine
,
men
that
see
with
the
holy
spirit
,
know
mercy
,
and
piety
in
God
,
considering
that
he
demands
from
men
that
which
they
cannot
giue
him
of
themselves
,
and
they
would
know
cruelty
in
God
,
when
he
should
demand
of
them
that
which
they
could
giue
him
of
themselves
,
even
as
a
man
that
hath
discretion
,
when
he
saw
that
a
Father
should
put
the
goverment
of
his
estate
upon
an
ignorant
,
and
unwise
son
of
his
,
holding
the
Father
for
wi●…e
,
he
would
judge
,
that
he
had
not
intent
to
make
his
son
the
Lord
,
but
to
cause
him
to
loose
the
estate
.
So
much
difference
is
the
judgement
,
which
the
spirit
of
God
makes
in
the
judgement
of
God
,
from
that
which
humane
wisdome
knowes
in
the
selfesame
things
.
And
here
I
understand
,
that
for
the
selfesame
causes
,
for
which
God
demands
of
men
that
which
they
cannot
of
themselves
giue
him
,
it
comes
to
passe
,
that
to
them
to
whom
he
begins
loue
,
and
faith
,
and
augmentation
in
the
one
,
and
in
the
other
thing
,
through
some
acknowledgments
,
and
feelings
,
and
through
some
tasts
of
spirituall
,
and
divine
things
,
he
doth
not
giue
so
much
evidency
,
and
so
much
cleerenesse
in
them
,
as
they
themselves
would
,
and
as
much
as
might
serve
to
make
that
they
should
comprehend
him
with
their
understandings
.
I
would
say
,
that
as
he
demands
of
them
that
which
they
cannot
give
him
,
to
the
intent
they
should
not
enter
into
pride
,
as
they
would
enter
,
if
he
should
demand
of
them
that
which
they
could
give
him
,
and
so
their
salvation
would
be
hindred
:
so
he
doth
not
let
them
intirely
comprehend
spirituall
things
,
which
he
sometimes
makes
them
feele
,
to
the
end
they
should
not
pride
themselves
,
and
so
hinder
their
salvation
.
God
knowes
our
evill
Lumpe
,
and
desiring
our
salvation
he
deales
with
us
,
as
he
sees
it
convenient
we
should
be
dealt
with
;
herein
doing
that
with
us
,
which
we
doe
with
a
child
,
when
we
would
have
him
to
love
us
,
and
depend
on
us
.
I
would
say
,
that
as
we
give
not
the
child
at
one
time
all
that
which
he
would
from
us
,
and
which
we
meane
to
give
him
▪
nay
rather
some
things
we
give
him
altogether
,
others
in
part
,
and
others
we
only
shew
unto
him
so
much
as
to
breed
in
him
a
desire
to
them
,
and
to
enamour
him
of
them
,
to
the
end
he
may
goe
enamouring
himselfe
of
us
,
may
follow
,
and
depend
on
us
,
knowing
that
if
we
gave
him
at
once
all
that
which
we
have
to
give
him
,
he
would
grow
proud
,
and
would
not
love
us
,
nor
depend
on
us
:
so
God
giveth
not
unto
us
at
once
all
that
which
we
would
from
him
,
nor
all
that
which
he
will
give
us
,
but
some
things
he
gives
us
altogether
,
and
others
in
part
,
and
others
he
lets
us
see
so
much
as
sufficeth
to
breed
a
longing
in
us
for
them
,
&
to
enamour
us
of
them
,
to
the
intent
we
may
follow
him
,
love
him
,
and
depend
on
him
.
This
he
doth
,
because
he
knowes
us
to
be
such
,
that
if
he
should
give
us
at
once
all
that
which
he
hath
to
give
us
,
we
should
become
proud
,
and
so
he
should
not
have
from
us
what
he
would
,
that
is
,
that
we
should
love
him
with
all
our
heart
,
and
that
for
the
obtaining
of
eternall
life
,
firmely
believing
we
may
make
ours
the
justice
of
his
only
begotten
sonne
Iesus
Christ
our
Lord
.
CONSID.
LXXXI
.
Two
weaknesses
in
Christ
,
and
in
his
members
;
and
two
powers
in
him
and
them
.
IN
Christ
I
consider
two
weaknesses
:
the
one
is
that
which
he
felt
in
the
inward
;
and
the
other
is
that
which
he
shewed
in
the
outward
.
That
which
he
felt
in
the
inward
I
con●…ider
in
the
teares
which
he
shed
over
Ierusalem
;
and
in
those
which
he
shed
in
the
death
of
Lazarus
;
and
in
the
Agony
with
which
he
prayed
in
the
garden
,
sweating-drops
of
blood
.
And
that
which
he
shewed
in
the
outward
,
I
consider
it
seeing
he
was
held
for
base
,
for
vulgar
,
for
vile
,
yea
and
also
for
an
ill
,
a
pernitious
,
and
for
a
Scandalous
man
,
&
seeing
that
he
was
mocked
;
outraged
,
and
persecuted
untill
he
was
crucified
for
a
malefactor
,
and
as
a
malefactor
.
And
I
understand
,
that
without
any
comparilon
the
weaknesse
that
Christ
shewed
in
the
outward
,
was
greater
then
that
which
he
felt
in
the
inward
.
I
would
say
,
that
the
inward
which
he
felt
,
was
not
in
that
degree
of
weaknesse
,
which
the
outward
was
,
that
he
shewed
.
In
the
selfe
same
Christ
I
consider
two
Powers
,
two
virtues
,
and
Efficacies
.
The
one
is
that
which
he
felt
in
the
Inward
,
the
other
is
that
which
he
shewed
in
the
outward
.
The
power
which
Christ
shewed
in
the
inward
I
consider
in
this
manner
,
that
he
said
to
S.
Peter
when
he
reprehended
him
,
for
cutting
of
Malchus
his
eare
,
saying
unto
him
,
thinkest
thou
not
that
I
can
pray
my
Father
,
and
he
shall
send
me
more
then
twelve
Legions
of
Angels
?
&c.
And
I
consider
it
in
many
speeches
which
I
read
in
S.
Iohn
,
when
Christ
spake
of
his
Vnion
,
which
he
had
with
God
.
And
the
power
,
which
Christ
had
in
the
outward
,
I
consider
in
the
miracles
which
he
did
,
and
in
the
authority
,
with
which
he
did
them
,
and
in
the
Power
,
and
Maiesty
with
which
he
spake
,
and
taught
.
And
I
understand
that
without
all
comparison
the
power
,
the
vertue
,
and
the
efficacy
,
that
Christ
felt
in
the
inward
,
was
greater
then
that
,
which
he
shewed
in
the
outward
.
I
would
say
,
that
the
outward
which
he
shewed
,
was
not
in
that
degree
of
power
,
as
the
inward
was
,
which
he
felt
.
In
every
one
of
them
,
who
are
Christs
members
,
I
consider
the
same
as
it
were
,
that
I
consider
in
Christ
.
I
will
put
the
example
in
S.
Paul
,
in
whom
after
the
selfe-same
manner
I
consider
two
weaknesses
,
one
which
he
felt
in
the
inward
,
and
the
other
which
he
shewed
in
the
outward
,
That
which
he
felt
in
the
inward
is
well
known
by
that
which
he
saith
of
sinne
,
that
dwelt
in
him
.
Rom.
7.
and
for
the
selfe-same
I
understand
that
he
saith
2.
Corinth
.
2.
I
will
gladly
glory
in
my
infirmities
.
For
the
selfe-same
I
understand
that
he
saith
,
when
I
am
weak
,
then
am
I
strong
.
For
the
selfe-same
I
understand
,
that
it
was
said
unto
him
on
Gods
behalfe
,
My
grace
is
sufficient
for
thee
,
for
my
grace
is
perfected
in
weaknesse
.
And
that
which
he
shewed
in
the
outward
,
was
well
shewen
by
the
evill
opinion
that
almost
every
one
had
of
him
:
every
one
persecuted
him
,
every
one
reviled
him
,
evill
intreated
him
,
martyrized
him
,
as
is
read
in
the
Acts
of
the
Apostles
,
&
as
he
himselfe
writes
1.
Cor.
4.
and
2.
Cor.
11.
And
I
understand
,
that
the
weaknesse
which
S.
Paul
shewed
in
the
outward
,
was
much
greater
,
then
that
which
he
felt
in
the
inward
.
I
would
say
,
that
which
S.
Paul
felt
in
the
inward
,
was
not
in
that
degree
of
weaknesse
,
as
that
was
which
he
shewed
in
the
outward
.
In
the
selfe
same
S.
Paul
I
consider
two
Powers
,
two
vertues
,
and
efficacies
;
the
one
which
he
felt
in
the
inward
,
and
the
other
which
he
shewed
in
the
outward
.
That
which
he
felt
in
the
inward
,
he
published
saying
,
I
can
doe
all
things
in
him
who
enableth
me
.
And
he
shewed
it
very
openly
Rom.
8.
saying
,
that
there
was
no
creature
able
to
separate
him
from
the
love
of
God
.
▪
And
that
which
he
shewed
in
the
outward
,
is
seen
by
the
miracles
which
he
did
,
and
by
the
many
people
that
he
converted
.
And
I
understand
,
that
the
power
which
S.
Paul
felt
in
the
inward
,
was
much
greater
then
that
which
he
shewed
in
the
outward
.
I
would
say
,
that
which
S.
Paul
shewed
in
the
outward
,
was
not
in
that
degree
of
power
,
as
that
which
he
felt
in
the
inward
.
The
selfe
same
which
I
consider
in
S.
Paul
I
consider
in
every
one
of
them
,
which
are
the
members
of
Christ
,
more
or
lesse
,
according
as
is
that
part
of
faith
,
and
of
the
spirit
,
which
every
one
of
them
possesseth
;
understanding
that
from
S.
Pauls
being
a
member
of
Christ
it
proceeded
that
he
was
in
all
that
hath
been
spoken
like
unto
Christ
.
Farther
I
understand
,
that
the
consideration
of
the
two
weaknesses
considered
in
Christ
,
workes
the
same
effect
in
him
that
considers
them
,
I
that
the
weaknesse
,
which
he
feeles
in
the
inward
,
goes
abating
in
him
in
as
much
as
his
affections
,
and
appetites
goe
on
dying
;
and
the
weaknesse
which
he
:
shewes
in
the
outward
,
goes
increasing
,
in
as
much
as
he
is
estee●…ed
more
vulgar
,
more
vile
,
and
more
of
litle
regard
:
and
is
more
mocked
,
more
outraged
,
more
persecuted
,
and
worse
intreated
.
And
I
understand
also
,
that
the
consideration
of
these
two
powers
,
vertues
,
and
efficacies
considered
in
Christ
,
workes
that
effect
in
him
that
considers
them
,
that
in
him
growes
increasing
the
power
,
the
vertue
,
and
the
efficacy
,
that
he
feeles
in
the
inward
,
in
as
much
as
he
hath
more
peace
in
conscience
,
hath
more
spirit
;
and
more
other
knowledges
,
&
divine
conceptions
of
God
,
and
of
the
things
of
God
.
And
there
goes
abating
in
him
the
power
,
the
vertue
,
&
the
efficacy
,
which
he
shewes
in
the
outward
,
in
as
much
as
he
only
shewes
himselfe
,
when
he
is
inspired
,
and
moved
of
God
to
shew
himselfe
;
in
such
manner
,
as
that
so
much
i●…
one
the
more
like
to
Christ
,
in
as
much
as
he
is
more
weak
in
that
which
is
seen
,
and
in
as
much
as
he
is
more
powerfull
in
that
which
is
not
seen
:
I
will
adde
this
,
that
the
saints
of
the
world
know
the
power
in
God
by
the
power
that
Christ
shewed
in
the
outward
,
knowing
weaknesse
in
God
through
the
weaknesse
that
Christ
shewed
in
the
outward
.
They
know
power
in
God
through
the
transfiguration
of
Christ
.
And
they
know
weaknesse
in
God
by
the
death
of
Christ
.
And
I
understand
,
that
the
Saints
os
God
know
without
all
comparison
greater
Power
in
God
through
the
weaknesse
which
Christ
shewed
in
the
outward
,
then
through
the
power
which
Christ
shewed
in
the
outward
:
and
it
is
so
indeed
,
that
they
knew
greater
Power
in
God
by
the
grace
of
Christ
,
then
by
the
transfiguration
of
Christ
,
knowing
that
it
is
so
indeed
.
And
so
it
is
perceaved
,
that
from
Christs
shewing
himselfe
weak
,
his
death
on
the
Crosse
did
result
;
and
from
his
death
on
the
crosse
is
resulted
all
the
good
of
the
world
,
all
the
felicity
,
and
the
prosperity
,
which
they
who
are
Christs
members
doe
enioy
,
and
shall
enioy
together
with
Christ
,
there
being
in
them
that
which
was
,
and
that
wich
is
in
Him
,
to
whom
be
glory
for
ever
.
CGNSID
.
LXXXII
.
In
what
properly
consisteth
that
Agony
,
which
Jesus
Christ
our
Lord
felt
in
his
Passion
and
in
his
Death
.
HAving
oftimes
heard
speak
of
the
Agony
,
of
the
feare
,
and
loathing
,
and
sorrofulnesse
,
which
Jesus
Christ
our
Lord
felt
in
his
passion
,
and
death
,
by
persons
who
pretended
to
shew
the
cause
,
why
Christ
felt
so
much
his
sufferings
,
and
his
death
,
many
other
men
having
suffered
,
and
died
,
some
as
men
,
and
some
as
Christians
,
some
of
them
without
having
shewed
so
much
sence
,
others
having
shewed
none
at
all
,
and
others
having
made
shew
to
rejoyce
,
and
delight
themselves
in
their
suffering
,
and
to
rejoyce
in
their
Death
.
And
never
having
remained
satisfied
in
my
minde
,
neither
with
that
which
I
heard
say
,
nor
with
that
which
I
read
in
their
books
,
which
handled
this
matter
.
Last
of
all
joyning
that
which
I
heard
a
Preacher
say
,
with
that
which
is
read
in
Isaia
,
and
in
S.
Peter
,
I
have
made
this
resolution
,
That
God
having
put
all
our
sinnes
on
Christ
to
chastize
them
all
in
him
,
and
he
having
taken
them
all
upon
himselfe
,
and
known
them
all
in
generall
,
and
in
particular
,
he
felt
for
every
one
of
them
that
confusion
,
that
shame
,
and
that
griefe
,
which
he
should
have
felt
,
if
he
himselfe
had
committed
them
.
Whereupon
seeing
himselfe
in
the
presence
of
God
contaminated
,
and
defiled
with
so
many
,
and
so
abominable
sinnes
,
it
came
to
passe
,
that
he
felt
all
that
Agony
,
all
that
feare
,
all
that
sorrowfulnesse
within
himselfe
,
and
all
that
shame
and
confusion
,
which
appertained
to
every
one
of
us
to
have
felt
for
every
one
of
our
sinnes
;
had
we
been
punished
for
them
.
Whence
proceeded
,
that
he
sweat
drops
of
blood
in
the
garden
,
for
the
anguish
which
he
felt
,
not
because
he
saw
himselfe
neere
unto
death
,
but
to
see
himselfe
in
the
presence
of
God
full
of
so
many
sinnes
,
for
which
reason
he
prayed
putting
his
face
to
the
earth
,
as
if
he
had
been
ashamed
to
have
looked
up
to
heaven
,
knowing
that
there
lay
upon
him
so
many
offences
committed
against
God
.
And
this
truly
is
the
cause
,
why
Christ
shewed
more
sense
of
griefe
in
his
Passion
,
and
in
his
death
,
then
any
of
the
Martyrs
,
that
have
suffered
for
the
Gospell
,
and
then
any
other
man
of
the
world
,
that
hath
dyed
for
the
world
.
And
of
this
shame
,
and
confusion
,
which
Christ
felt
seeing
himselfe
defiled
with
our
sinnes
,
he
may
have
felt
some
litle
parcell
,
that
hath
seen
himselfe
in
the
presence
of
some
great
Prince
,
praying
him
for
the
pardon
of
one
that
hath
been
a
Traytor
,
he
feeling
the
shame
,
that
belonged
to
the
other
to
have
felt
.
Now
that
it
is
true
,
that
God
hath
laid
on
Christ
all
our
sinnes
,
and
that
Christ
hath
taken
them
all
upon
him
,
is
plain
by
Jsaia
,
where
he
saies
,
He
took
our
infirmities
,
and
our
griefes
he
suffered
:
And
a
litle
after
,
he
was
scourged
for
our
Rebellions
,
and
beaten
for
our
iniquities
.
And
a
litle
after
,
he
took
on
him
the
sinnes
of
many
.
And
more
then
this
he
saith
,
we
were
healed
by
his
blewnesse
of
stripes
.
And
this
selfe-same
is
proved
by
Saint
Peter
,
who
seeling
the
selfesame
,
which
Isai
felt
,
saith
as
it
were
the
selfe-same
,
which
Jsaiah
doth
,
And
wretched
man
that
I
am
!
for
now
am
I
well
aware
of
the
evill
that
I
have
done
offending
God
,
not
living
according
to
the
will
of
God
,
in
as
much
as
with
every
one
of
my
offences
,
and
with
every
one
of
my
sinnes
I
have
augmented
the
Agony
,
the
fears
,
and
the
sorrowfulnesse
,
which
my
Christ
suffered
in
his
death
and
passion
.
Hereby
I
understand
two
most
important
things
:
The
one
,
that
if
the
rigour
of
the
justice
,
that
was
executed
on
Christ
as
well
in
the
outward
,
as
in
the
inward
,
had
been
executed
upon
all
us
,
every
man
taking
that
part
which
belonged
to
him
for
his
offences
,
and
sinnes
,
wee
should
all
have
gone
into
destruction
;
there
being
none
none
of
us
sufficient
to
be
able
to
endure
on
himselfe
that
part
of
chastizement
,
which
belonged
to
him
for
his
part
,
in
case
Christ
had
not
satisfied
the
justice
of
God
for
us
all
.
And
the
going
into
destruction
,
I
understand
should
have
consisted
in
this
,
that
none
of
us
should
have
been
able
to
stand
solid
,
and
firme
in
the
suffering
without
fainting
,
and
so
to
sever
our selves
from
the
obedience
of
God
:
And
therefore
Caiaphas
said
well
,
if
hee
had
meant
well
,
whed
he
said
it
,
it
is
expedient
that
one
man
should
dye
for
the
people
,
that
the
whole
nation
perish
not
.
The
other
thing
which
I
understand
here
is
,
that
it
was
more
then
necessary
,
that
he
should
be
more
then
a
man
,
nay
that
he
should
be
the
Sonne
of
God
,
who
was
to
reconcile
men
with
God
.
For
being
to
be
chastized
for
the
sinnes
of
us
all
,
knowing
them
,
and
feeling
them
all
in
himselfe
,
as
if
he
had
committed
them
all
,
he
might
make
resistance
to
the
agony
,
feare
,
and
sorrowfulnesse
,
to
the
shame
,
and
confusion
,
without
comming
to
nothing
,
and
without
in
any
manner
departing
,
no
not
in
any
part
,
from
the
obedience
of
God
;
persevering
,
and
standing
therein
solid
,
and
constant
,
as
our
Lord
Iesus
Christ
stood
,
who
was
likened
to
a
lambe
,
that
is
lead
to
the
slaughter
as
well
for
the
innocency
,
with
which
he
lived
,
as
for
the
obedience
,
wherewith
he
was
content
to
be
sacrifized
for
us
,
being
the
son
of
God
;
and
one selfe
same
thing
with
God
,
which
obedience
is
▪
and
shall
be
unto
him
,
glory
,
and
honour
for
evermore
Amen
.
CONSID.
LXXXIII
.
Five
Considerations
in
the
resurrection
of
Christ
.
IN
the
glorious
Resurrection
of
Iesus
Christ
our
Lord
I
consider
five
things
,
which
doe
in
a
great
manner
excite
me
to
live
in
this
present
life
,
a
life
very
like
unto
that
,
which
I
am
to
live
in
life
everlasting
.
The
First
is
,
that
as
the
torment
,
which
Christ
felt
in
suffering
,
was
in
great
manner
increased
,
because
he
had
took
upon
him
our
sinnes
,
and
because
he
knew
them
on
himselfe
,
as
well
as
if
he
had
himselfe
committed
them
all
:
so
the
glory
,
which
Christ
felt
in
his
Resurrection
was
increased
in
great
manner
,
to
see
that
we
all
of
us
arose
with
him
.
The
Second
,
that
as
God
slaying
on
the
crosse
the
flesh
of
Christ
slew
ours
,
in
such
manner
,
that
to
himward
we
are
held
,
and
judged
as
if
we
had
been
really
,
and
indeed
dead
:
so
God
raising
up
Christ
raised
us
all
up
,
in
such
manner
that
as
much
as
belongs
to
him
we
are
held
,
and
judged
as
if
we
had
been
really
raised
up
.
The
third
,
That
as
the
effect
whereby
our
incorporation
in
the
death
of
Christ
in
this
present
life
is
known
in
our
mortification
,
not
that
which
we
make
with
our
own
industries
,
but
that
which
we
obtain
by
the
incorporation
in
Christ
,
which
the
holy
spirit
works
,
which
is
by
faith
communicated
unto
us
,
making
us
to
abhor
the
world
with
all
that
which
is
world
,
and
also
our selves
with
all
that
which
is
ours
:
So
likewise
the
effect
by
which
our
incorporation
into
the
Resurrection
of
Christ
is
known
in
this
present
life
,
is
our
vivification
,
which
selfesame
incorporation
in
Christ
the
selfesame
spirit
works
in
us
,
regenerating
and
renuing
us
all
,
and
altogether
,
and
making
us
to
loue
God
,
and
all
that
which
is
Gods
,
and
to
loue
Christ
,
and
all
that
which
is
Christs
.
The
fourth
thing
which
I
consider
is
,
that
as
with
my
sinnes
I
augmented
the
agony
,
and
the
torment
of
Christ
in
his
passion
;
so
with
my
Resurrection
I
augment
the
joy
and
pleasure
of
Christ
in
his
Resurrection
.
And
as
I
am
grieved
at
that
;
so
I
glory
in
this
.
Nay
the
glory
of
this
makes
me
to
forget
the
sorrow
of
the
other
.
The
fift
thing
which
I
consider
is
,
that
only
they
,
who
stand
incorporated
in
Christ
,
are
certain
of
their
Resurrection
,
founding
it
in
the
Resurrection
of
Christ
.
And
therefore
S.
Paul
willing
to
perswade
the
Corinthians
the
resurrection
of
the
Iust
,
founds
his
perswasions
on
the
Resurrection
of
Christ
.
With
these
Considerations
we
Christians
shall
come
to
feele
in
our
hearts
the
profit
which
comes
from
the
glorious
Resurrection
of
Iesus
Christ
our
Lord
.
CONSID.
LXXXIV
.
That
only
the
Incorporation
in
Christ
is
that
which
mortifies
.
REturning
to
consider
that
which
I
haue
at
other
times
considered
about
the
two
depravations
that
are
in
a
man
,
whereof
the
one
is
naturall
,
and
hereditary
,
and
the
other
is
acquisite
,
and
is
learned
,
I
come
to
understand
,
that
both
these
depravations
are
in
the
minde
,
and
are
in
the
body
.
I
would
say
,
that
from
our
first
parents
all
men
inherit
this
,
that
they
are
borne
in
their
mindes
impious
,
and
enemies
of
God
,
and
infidels
to
God
,
and
full
of
selfe
loue
:
and
in
their
bodies
they
are
born
vicious
,
&
evill
inclined
.
And
I
say
further
,
that
with
evill
exercises
,
with
evill
companies
,
and
with
false
doctrines
we
go
on
augmenting
as
well
the
depravation
of
the
soule
,
through
which
we
are
born
the
sonnes
of
wrath
,
as
that
of
the
body
,
through
which
we
are
manifoldly
worse
then
Beasts
.
Humane
wisdome
not
knowing
the
naturall
depravation
of
the
minde
,
nor
that
of
the
body
,
nay
onely
knowing
the
acquisite
depravation
of
the
body
,
hath
never
had
intent
to
mortifie
in
men
but
only
that
,
which
it
hath
known
for
evill
.
And
hence
it
comes
,
that
all
the
Lawes
,
Doctrines
,
and
Religions
,
which
men
haue
found
,
haue
had
intent
only
to
mortify
the
depravation
of
the
body
,
&
of
this
only
the
acquisite
.
But
God
knowing
principally
the
naturall
depravation
,
and
of
this
holding
that
of
the
minde
for
the
worse
,
had
in
the
law
of
Moses
an
intent
to
mortify
both
the
one
and
the
other
depravation
,
&
principally
that
of
the
minde
,
which
is
more
naturall
,
&
more
pernicious
unto
men
,
being
as
it
is
more
contrary
unto
God
:
And
therefore
commanded
the
loue
of
God
,
the
worship
of
God
,
and
the
confidence
in
God
,
and
forbade
all
inward
concupiscence
.
This
which
the
Law
of
God
pretended
to
doe
,
it
never
did
,
not
through
the
imperfection
thereof
,
but
through
the
imperfection
of
men
.
But
the
incorporation
in
Christ
doth
it
,
for
as
much
as
assoon
as
a
man
is
incorporated
by
faith
in
Christ
,
the
naturall
,
&
acquisite
depravations
begin
to
dye
in
him
,
and
they
goe
on
dying
,
according
as
he
goes
incorporating
himselfe
in
Christ
.
And
a
man
goes
incorporating
himselfe
in
Christ
accordingly
as
he
goes
on
being
like
unto
the
death
of
Christ
,
and
as
long
as
he
goes
on
through
this
way
,
the
things
wherein
he
erres
are
not
imputed
unto
him
either
through
naturall
,
or
acquisite
depravation
:
and
the
naturall
depravation
dying
first
in
him
,
and
of
this
,
rather
that
of
the
minde
,
then
that
of
the
body
,
the
Mortification
of
the
acquisite
Depravation
which
remaines
,
is
facilitated
,
to
the
end
that
he
should
as
it
were
by
way
of
exercise
attend
to
mortifie
it
whilst
he
liues
.
And
he
mortifies
it
rather
with
the
consideration
,
then
with
outward
effects
.
And
the
consideration
is
of
that
which
Christ
suffered
,
of
the
being
dead
on
the
Crosse
with
Christ
,
and
the
being
raised
with
Christ
,
and
that
it
is
his
intent
to
liue
in
life
eternall
with
Christ
;
which
considerations
are
of
such
efficacy
in
a
man
,
that
making
him
to
loose
the
tast
of
all
things
of
this
present
life
,
it
mortifies
in
him
all
that
is
flesh
,
and
all
that
is
world
,
albeit
I
doe
not
think
that
it
dies
altogether
,
untill
that
a
man
dye
indeed
.
From
all
this
is
gathered
,
that
humane
wisdome
knows
not
what
thing
mortification
is
,
and
that
the
law
of
Moses
commanded
it
,
but
did
not
giue
it
;
and
that
it
is
onely
gotten
through
the
incorpororation
,
wherewith
,
wee
who
believe
are
incorporated
in
Iesus
Christ
our
Lord
.
CONSID.
LXXXV
.
Foure
manners
by
which
a
Christian
knowes
God
by
meanes
of
Christ
.
HAving
often
spoken
of
the
knowledge
of
God
,
as
of
a
most
important
thing
,
and
so
much
that
in
it
felicity
and
eternall
life
consisteth
:
And
having
said
that
there
are
three
waies
to
know
God
;
One
by
the
contemplation
of
the
creatures
,
which
is
proper
to
the
Gentiles
;
the
other
by
reading
of
the
holy
Scriptures
,
which
was
proper
to
the
Hebrews
;
and
the
other
by
Christ
,
which
is
proper
to
Christians
.
And
having
never
remained
satisfied
in
this
third
,
(
I
would
say
in
the
manner
of
that
understanding
,
through
the
which
we
Christians
know
God
by
Christ
)
after
that
I
had
well
considered
it
,
I
finde
Foure
manners
,
by
which
we
Christians
know
God
by
Christ
.
The
first
is
by
the
Revelation
of
Christ
,
The
second
is
by
the
communication
of
the
holy
spirit
.
The
third
is
by
christian
Regeneration
,
&
Renovation
.
And
the
fourth
is
by
a
certain
inward
vision
by
revelation
of
Christ
.
I
understand
that
a
Christian
knows
God
,
when
Christ
himselfe
suffers
himselfe
to
be
known
,
because
wee
then
know
God
in
him
,
he
being
the
expresse
image
of
God
,
conformable
to
that
he
saith
to
S.
Philip
,
He
that
sees
mee
,
he
seeth
my
Father
also
.
Ioh.
14.
And
conformable
to
what
S.
Paul
saith
,
Colos.
1.
speaking
of
Christ
,
who
is
the
Image
of
the
invisible
God
.
And
that
it
is
true
,
that
a
Christian
knows
God
by
Revelation
of
Christ
,
is
manifest
by
that
,
No
man
knows
the
Father
,
but
the
Son
,
and
he
to
whom
the
Son
will
reveal
him
.
Mat.
11.
This
Revelation
I
understand
is
inward
,
having
nothing
that
is
visible
,
and
so
it
appertaines
to
the
inward
eyes
,
and
not
to
the
outward
.
And
this
presupposeth
the
knowledge
of
Christ
.
I
would
say
,
that
to
the
knowledge
of
God
by
Revelation
of
Christ
the
knowledge
of
Christ
proceeds
,
which
I
understand
consisteth
in
knowing
his
Divinity
,
his
Humanitie
,
his
being
Divine
,
and
Humane
,
his
glory
,
and
his
ignominy
,
his
dignity
,
and
his
basenesse
,
and
so
his
omnipotency
,
and
his
humility
.
And
it
is
certain
,
that
I
knowing
that
Christ
is
the
Image
of
God
,
and
seeing
in
him
Omnipotency
,
Iustice
,
Truth
,
and
Fidelity
,
I
come
to
know
not
now
by
relation
of
holy
Scripture
,
but
by
the
revelation
of
Christ
himselfe
,
that
there
is
in
God
omnipotency
,
justice
and
truth
,
&
fidelity
,
for
as
much
as
these
things
are
in
Christ
,
and
Christ
is
the
Image
of
God
.
In
such
manner
as
hee
who
in
this
manner
knowes
Christ
,
not
by
relation
of
men
,
but
by
inward
revelation
of
Christ
himself
,
may
say
with
truth
,
that
he
knowes
God
in
Christ
:
As
the
man
,
to
whom
S.
Paul
,
in
whom
was
a
great
part
of
the
image
of
Christ
,
should
haue
discovered
all
his
minde
,
all
his
inward
things
,
might
haue
said
with
truth
,
that
hee
knew
Christ
in
S.
Paul
,
although
this
comparison
serves
not
to
ascertaine
,
but
to
explain
that
which
I
would
say
.
By
the
communication
of
the
holy
spirit
I
understand
the
christian
knowes
God
;
for
I
understand
,
that
the
holy
spirit
is
given
to
them
,
that
believe
in
Christ
.
And
understanding
by
S.
Paul
,
that
the
spirit
of
God
searcheth
out
the
deep
secrets
of
God
,
I
understand
,
that
we
also
know
God
himselfe
and
by
Christ
,
in
as
much
as
the
holy
spirit
is
given
unto
us
by
Christ
,
Christ
himselfe
being
he
,
that
gives
it
unto
us
by
the
will
,
and
ordinance
of
God
,
even
as
by
the
selfe-same
will
,
and
ordinance
the
light
is
given
unto
us
by
the
sunne
.
And
it
is
certain
,
that
the
holy
spirit
is
efficacious
in
mee
,
that
am
a
christian
,
to
make
mee
know
omnipotency
in
God
through
the
great
power
which
he
shewes
in
mee
,
mortifying
me
,
&
making
mee
alive
;
to
make
mee
know
wisdome
in
God
by
the
wisdome
which
I
get
through
his
holy
spirit
;
to
make
mee
know
justice
in
God
,
because
he
justifies
me
in
Christ
;
to
make
me
know
truth
in
God
,
because
he
keepes
promise
with
me
;
and
to
make
me
know
goodnesse
,
and
mercy
in
God
,
because
he
beares
with
my
slothfulnesse
and
sinnes
.
And
so
I
come
to
know
all
these
things
in
God
,
not
now
by
relation
of
Scriptures
,
but
by
that
which
the
holy
spirit
workes
in
me
which
is
communicated
to
me
through
Christ
.
By
the
Christian
Regeneration
,
and
Renovation
I
understand
that
a
christian
knowes
God
.
For
I
understand
that
he
being
regenerated
,
and
renewed
by
the
holy
spirit
,
which
is
communicated
unto
us
by
Christ
,
goes
on
leaving
,
and
renouncing
the
image
of
Adam
,
which
is
proper
unto
us
by
the
humane
generation
,
by
which
we
are
naturally
the
sons
of
wrath
,
we
are
enemies
of
God
,
impious
,
rebells
,
and
infidels
;
and
goes
on
taking
,
and
recovering
that
image
of
God
,
which
is
proper
unto
us
by
christian
regeneration
,
by
which
we
are
as
it
were
naturally
the
sons
of
grace
,
adopted
sons
of
God
;
we
are
the
friends
of
God
,
pious
,
obedient
,
and
faithfull
;
and
so
by
litle
and
litle
,
we
come
to
know
God
in
us
,
knowing
in
us
those
divine
perfections
,
which
the
holy
spirit
attributes
to
God
.
And
getting
the
regeneration
,
and
the
renovation
through
the
holy
spirit
,
and
the
holy
spirit
through
Christ
,
it
comes
to
be
true
,
that
by
Christ
we
know
God
in
us
.
And
it
is
a
cleare
ease
,
we
should
never
know
in
God
truth
,
fidelity
,
justice
,
bounty
,
were
we
not
first
true
,
faithfull
,
just
,
good
&c.
It
being
naturall
of
man
to
judge
of
others
according
to
that
which
he
knowes
in
himselfe
.
By
a
certaine
inward
vision
I
understand
,
that
a
christian
knowes
God
,
after
that
he
hath
known
him
by
the
revelation
of
Christ
,
by
the
communication
of
the
holy
spirit
,
&
by
the
Christian
regeneration
.
And
for
as
much
as
belongs
to
this
knowledge
I
referre
my selfe
to
that
,
which
I
have
said
in
another
Consideration
:
Wherein
I
have
set
certain
comparisons
,
by
which
a
man
,
that
hath
not
attained
to
this
knowledge
of
God
,
may
in
some
sort
arrive
to
understand
in
what
it
doth
consist
.
And
if
he
doe
arrive
,
I
am
sure
,
that
there
will
come
upon
him
so
great
a
desire
of
this
knowledge
,
that
he
will
continually
goe
after
God
,
saying
unto
him
these
amorous
words
,
shew
unto
me
thy
Countenance
.
And
I
am
also
certain
,
that
God
will
shew
it
unto
him
,
when
he
shall
please
,
and
as
it
shall
please
his
divine
Majesty
,
accommodating
himselfe
to
humane
incapability
,
which
is
most
incapable
of
this
inward
vision
.
And
because
the
Christians
incorporated
in
Christ
,
who
know
God
by
the
revelation
of
Christ
,
by
the
communication
of
the
holy
spirit
,
by
the
christian
renovation
and
regeneration
,
goe
on
making
themselves
capable
of
this
inward
vision
,
going
on
neerer
and
neerer
to
impassibility
and
immortality
;
it
is
truly
said
,
that
we
christians
come
to
know
God
by
Christ
by
a
certain
inward
vision
,
but
in
part
,
as
may
be
in
this
present
life
:
the
perfect
,
and
intire
vision
being
kept
for
the
life
eternall
,
where
perpetually
seeing
God
face
to
face
,
we
shall
be
most
blessed
with
Iesus
Christ
our
Lord
.
CONSID.
LXXXVI
.
To
know
the
inward
Motions
when
they
are
of
the
holy
spirit
,
when
of
the
malignant
spirit
,
and
when
of
a
mans
proper
spirit
.
I
Remember
to
have
written
in
an
Epistle
in
what
sort
men
in
this
present
life
are
moved
to
all
things
with
one
of
these
three
spirits
,
with
the
holy
and
divine
spirit
,
with
a
mans
own
and
evill
spirit
,
with
the
malignant
and
diabolicall
spirit
.
And
because
I
understand
how
much
it
imports
to
the
,
who
attend
unto
Christian
perfection
to
be
wise
,
to
know
with
what
spirit
they
are
moved
to
worke
,
or
not
to
worke
,
I
come
a
new
to
consider
,
that
we
,
who
attend
to
Christian
perfection
,
doe
well
know
,
that
to
obtain
that
which
we
seek
,
which
is
immortality
,
and
eternall
life
,
it
becomes
us
to
follow
the
motions
of
the
holy
spirit
,
and
to
fly
those
of
the
Malignant
spirit
,
and
to
contrast
with
those
of
our
own
spirit
.
Farther
I
consider
,
that
it
befalls
many
,
that
not
knowing
how
to
make
difference
between
these
Motions
,
thinking
to
follow
the
holy
spirit
they
follow
the
malignant
spirit
,
or
goe
after
their
own
proper
spirit
.
Their
error
proceeding
not
because
they
know
not
where
away
they
ought
to
goe
,
for
they
well
know
they
ought
to
goe
towards
eternall
life
;
nor
because
they
know
not
the
way
;
for
they
know
well
,
that
the
way
is
piety
,
justice
,
and
holinesse
;
but
from
their
not
knowing
in
what
thing
properly
piety
,
justice
,
&
holines
doe
consist
;
for
in
case
they
knew
it
,
they
would
draw
nigh
to
know
when
they
are
moved
by
the
holy
spirit
,
when
by
the
malignant
spirit
,
and
when
by
their
own
proper
spirit
.
For
in
as
much
as
a
man
goes
on
knowing
in
what
thing
properly
piety
,
justice
,
and
holinesse
doe
consist
,
his
eyes
goe
on
opening
to
know
when
he
is
moved
by
one
spirit
,
and
when
by
another
:
without
which
knowledge
a
man
that
attends
to
Christian
perfection
is
much
like
unto
a
ship
,
which
stands
in
the
midst
of
the
sea
,
not
knowing
with
what
wind
to
saile
,
because
it
hath
lost
the
needle
.
Having
afterwards
considered
,
how
that
all
this
is
true
,
of
which
there
is
none
,
that
attends
unto
Christian
piety
,
but
can
give
testimony
;
I
am
come
likewise
to
consider
,
that
after
that
a
man
,
who
attends
unto
Christian
piety
,
knows
that
he
travells
towards
life
eternall
,
and
knowes
that
the
way
is
piety
,
justice
,
and
holinesse
,
it
is
necessary
that
he
should
know
,
that
holinesse
consisteth
in
the
election
of
God
;
that
is
,
that
they
only
are
holy
,
whom
God
chooseth
,
and
accepteth
for
himselfe
;
that
justice
consisteth
in
believing
in
Christ
,
that
is
,
that
they
only
are
just
,
who
believing
make
Christs
justice
theirs
;
and
that
piety
consists
in
approving
for
good
all
that
which
God
workes
,
and
to
be
contented
therewith
,
that
is
,
onely
they
are
pious
,
who
with
their
mindes
approve
that
which
God
workes
;
and
in
such
manner
content
themselves
,
that
they
would
not
change
,
nor
alter
it
,
though
they
could
.
For
I
understand
,
that
this
being
known
,
a
man
begins
to
approach
to
know
the
motions
of
the
spirit
,
when
they
are
of
the
good
spirit
,
and
when
they
are
of
the
evill
spirit
,
and
when
they
are
of
a
mans
own
spirit
.
For
as
much
as
he
holds
for
motions
of
the
good
spirit
all
those
things
,
which
goe
directed
to
answer
unto
the
vocation
of
God
,
to
say
with
S.
Paul
,
Lord
what
wilt
thou
,
that
I
should
doe
?
And
with
Ananias
,
Behold
Lord
,
here
am
I
!
And
all
they
,
which
goe
directed
to
believe
in
Christ
,
to
say
alwaies
,
Lord
increase
my
faith
!
And
all
they
,
which
goe
directed
to
remit
themselves
in
all
things
,
and
altogether
to
God
,
to
suffer
themselves
to
be
ruled
,
and
governed
of
God
,
approving
and
holding
for
good
all
that
which
God
doth
.
The
selfe-same
holds
for
●…tions
of
the
evill
spirit
,
all
those
which
are
contrary
to
these
.
Hee
holds
for
motions
of
his
own
spirit
,
those
which
although
they
be
not
contrary
to
these
,
are
not
contrary
to
himselfe
.
By
this
I
suppose
every
person
,
who
shall
keep
strict
accompt
with
himselfe
,
shall
much
approach
to
the
true
knowledge
of
the
Spirits
to
understand
with
which
of
them
he
is
to
walk
.
And
I
suppose
that
he
should
more
,
and
better
approach
certifying
himselfe
,
that
those
are
motions
of
the
holy
Spirit
,
which
shal
draw
him
to
the
imitation
of
Christ
principally
:
In
as
much
as
he
was
most
obedient
to
his
eternall
Father
;
in
as
much
as
in
him
was
perfect
charity
:
in
as
much
as
hee
had
profound
humility
,
and
most
great
meeknesse
.
For
it
is
certain
,
that
the
holy
spirit
in
them
,
who
are
the
members
of
Christ
,
being
the
selfesame
which
was
in
Christ
,
it
doth
inspire
,
and
move
them
unto
that
,
unto
which
it
did
inspire
,
and
move
Christ
,
he
as
head
,
and
as
the
lawfull
Son
,
we
as
members
,
and
adopted
sonnes
.
And
certifying
himselfe
likewise
,
that
those
are
motions
of
the
malignant
spirit
,
which
are
contrary
to
these
:
And
that
those
are
motions
of
a
mans
own
spirit
,
which
doe
draw
a
man
unto
his
proper
interest
,
to
his
proper
honour
,
&
glory
,
&
to
his
proper
recr●…ation
,
&
satisfaction
.
And
moreover
I
doe
not
say
hereby
that
he
doth
ascertain
himself
in
making
this
difference
of
spirits
in
knowing
these
motions
;
but
I
say
,
that
so
a
man
comes
approaching
thereunto
,
reserving
the
perfect
,
and
intire
knowledge
to
them
who
haue
it
by
particular
guift
of
God
,
who
know
Satan
even
when
he
transforms
himselfe
into
an
Angell
of
light
,
when
he
offers
,
and
propounds
unto
them
things
of
apparent
piety
,
justice
,
and
holinesse
,
to
which
time
these
advises
doe
properly
belong
,
it
being
as
it
is
a
very
great
inconvenience
,
into
which
men
fall
,
when
they
erre
pretending
piety
.
Finally
,
I
resolve
my selfe
in
this
,
that
the
man
who
desires
to
travell
to
God
with
prosperous
winde
,
pretends
to
recover
in
this
present
life
the
image
of
Christ
,
setting
Christ
before
his
eyes
,
and
bringing
himselfe
to
follow
those
Motions
which
Christ
would
haue
followed
,
and
to
contrast
with
those
motions
which
Christ
would
not
haue
followed
.
And
this
is
that
perfection
,
which
is
proposed
to
all
of
us
that
are
the
members
of
Iesus
Christ
our
Lord
.
CONSID.
LXXXVII
.
That
all
the
creatures
were
spoyled
in
mans
depravation
,
and
that
they
shall
be
restored
in
mans
Reparation
.
REading
S.
Paul
,
I
finde
hee
toucheth
many
secrets
worthy
of
much
consideration
.
And
amongst
others
I
esteemed
it
for
most
worthy
that
which
hee
toucheth
of
the
Restauration
of
the
creatures
in
the
glorious
resurrection
of
the
sonnes
of
God
:
into
the
consideration
of
which
secret
I
haue
ofttimes
entred
,
and
it
hath
befallen
me
,
that
by
how
much
the
more
I
would
haue
understood
it
,
so
much
the
lesse
haue
I
understood
it
.
My
spirit
came
to
this
understanding
,
that
as
man
in
his
dèpravation
marred
all
the
creatures
,
so
in
the
reparation
of
man
all
the
creatures
shall
be
repaired
:
That
the
first
Adam
subjecting
all
men
unto
misery
,
and
unto
death
,
marred
all
the
creatures
;
and
that
the
second
Adam
Iesus
Christ
our
Lord
conducting
men
unto
felicity
,
and
to
eternall
life
shall
repaire
all
creatures
.
But
as
I
did
not
understand
in
what
sort
all
the
creatures
were
marred
in
mans
depravation
,
I
did
not
neither
understand
in
what
sort
they
shall
be
repaired
in
mans
reparation
.
In
which
thing
that
secret
which
S.
Paul
meanes
,
doth
consist
,
which
secret
it
seems
Isaia
had
formerly
understood
(
chap.
65.
)
where
God
promised
to
create
new
Heavens
,
and
a
new
earth
.
And
the
selfe
same
secret
it
seems
S.
Peter
understood
in
the
last
chap.
of
his
2.
Epistle
;
And
the
selfesame
seems
to
bee
understood
in
the
Revelation
,
chap.
21.
Then
I
understand
,
that
God
having
●…reated
man
in
a
state
of
immortality
,
and
soveraigne
happinesse
,
he
created
all
things
with
such
order
,
and
with
such
temper
,
that
they
did
all
of
them
accord
to
make
man
immortall
,
and
most
happy
.
Farther
I
understand
,
that
man
subjecting
himselfe
to
misery
by
eating
the
fruit
of
the
Tree
of
the
knowledge
of
good
&
evill
,
and
committing
himselfe
to
death
in
having
been
disobedient
to
God
eating
the
fruit
of
the
tree
against
the
commandement
of
God
,
and
it
was
necessary
that
all
the
creatures
should
leave
their
being
,
and
their
temper
,
with
which
they
were
created
to
make
man
immortall
,
and
most
happy
,
and
take
another
being
,
and
another
temper
,
whereby
they
should
all
accord
to
make
man
miserable
and
mortall
.
From
hence
I
understand
proceed
the
evill
influences
of
the
Heavens
,
and
the
poysonfull
,
and
unhealthfull
things
which
the
earth
brings
forth
,
all
which
augment
mans
misery
▪
And
from
this
,
that
all
creatures
took
upon
them
to
make
man
miserable
,
and
mortall
,
I
understand
that
S.
Paul
saith
,
that
all
of
them
doe
anxiously
desire
to
be
free
.
Vnderstanding
this
,
I
come
to
understand
,
that
men
being
to
be
immortall
,
and
most
happy
in
the
Resurrection
of
the
just
,
all
the
creatures
shall
return
to
recover
that
being
,
that
temper
,
and
that
order
,
with
which
they
were
created
,
to
make
men
in
their
reparation
immortall
,
and
most
happy
,
as
in
their
depravation
they
did
pervert
their
being
,
their
temper
,
and
their
order
to
make
them
miserable
,
and
mortall
.
In
this
generality
of
creatures
I
doe
not
understand
the
good
Angels
to
be
comprised
:
for
not
being
marred
they
haue
no
necessity
of
being
repaired
▪
nor
the
evill
Angels
;
for
not
having
been
marred
with
man
to
make
man
miserable
,
and
mortall
,
they
shall
not
bee
restored
with
man
to
make
him
immortall
,
and
most
happy
.
In
this
consideration
more
then
in
any
other
of
these
,
which
I
haue
hitherto
considered
;
me
thinks
I
see
the
most
high
obligation
,
which
not
only
all
men
in
particular
,
but
all
the
creatures
in
generall
haue
to
Christ
.
For
as
much
as
through
Christs
obedience
men
shall
return
to
that
being
of
immortality
,
and
felicity
,
which
they
lost
by
Adams
disobedience
.
And
by
the
selfesame
the
creatures
shall
return
to
recover
their
being
,
and
their
most
perfect
temper
,
which
they
lost
through
the
disobedience
of
Adam
.
And
so
this
remaines
imprinted
in
my
minde
,
that
Adam
disobeying
God
depraved
all
men
,
and
condemned
them
unto
death
,
and
marred
all
the
creat●…res
,
and
subjected
them
,
a●…
S.
Paul
saith
,
to
vanity
.
And
that
Christ
obeying
God
repaired
all
men
,
and
gaue
unto
them
immortality
,
and
restored
all
the
creatures
,
and
put
them
into
their
firme
,
and
stable
being
.
I
speak
of
this
that
shall
be
in
the
Resurrection
of
the
just
,
as
though
it
were
already
;
for
as
much
as
to
Godward
it
is
already
after
Christ
raised
up
.
And
by
how
much
I
the
more
remember
this
,
so
much
the
more
doe
I
abhor
all
manner
of
inobedience
to
God
,
and
so
much
the
more
doe
embrace
my
●…elf
with
all
manner
of
obedience
to
God
.
And
I
feele
,
that
in
as
much
as
I
goe
applying
my selfe
to
this
,
so
much
the
image
of
Adam
goes
abating
in
me
,
&
the
image
of
Christ
goes
on
reforming
,
and
likewise
that
of
God
,
to
whom
be
glory
everlasting
Amen
.
CONSID.
LXXXVIII
.
What
the
cause
may
be
,
that
God
commanded
man
,
that
he
should
not
eat
of
the
Tree
of
the
knowledge
of
Good
and
Evill
.
OF●…times
I
haue
deliberated
to
understand
,
why
God
when
he
set
man
in
earthly
Paradise
,
commanded
him
,
that
He
should
not
eat
of
the
fruit
of
the
Tree
of
the
knowledge
of
Good
and
Evill
;
not
being
satisfied
with
that
which
commonly
is
understood
,
that
God
commanded
this
,
to
the
end
man
should
acknowledge
him
for
superiour
:
which
cause
shall
not
be
sufficient
to
me
,
albeit
I
refuse
it
not
,
and
as
oft
as
this
desire
hath
come
upon
mee
,
I
haue
as
often
driven
it
from
me
,
holding
it
for
curious
,
as
I
hold
for
curious
all
the
desires
,
which
go
seeking
out
the
wherefore
in
Gods
works
.
And
it
is
befallen
me
,
that
having
been
now
free
from
this
curiosity
,
reading
with
other
intent
the
first
chapters
of
Genesis
,
I
suppose
to
haue
understood
what
I
desired
.
For
the
first
I
understand
,
that
God
created
man
in
an
entire
,
&
perfect
estate
,
in
which
he
had
the
spirituall
light
,
which
served
him
for
that
,
for
which
the
naturall
light
now
serves
him
,
which
was
the
selfe
same
,
that
the
knowledge
of
good
and
evill
.
Farther
I
understand
,
that
in
the
midst
of
that
earthly
Paradise
there
were
two
Trees
,
of
which
the
Scripture
calls
the
one
the
Tree
of
life
,
and
the
other
the
Tree
of
the
knowledge
of
good
and
evill
:
In
which
I
understand
God
had
set
this
naturall
vertue
,
that
the
one
of
them
should
make
them
,
who
eat
thereof
,
immortall
,
and
that
the
other
should
giue
the
knowledge
of
good
and
evill
to
them
that
did
eat
thereof
.
And
understanding
,
that
as
the
immortality
was
supreme
felicity
,
so
the
knowledge
of
good
and
evill
was
extreme
misery
.
That
which
I
say
of
the
Tree
of
life
,
I
understand
by
this
,
that
God
having
given
man
the
curse
for
his
sin
,
the
Scripture
saith
that
he
said
,
that
hee
droue
him
out
of
the
earthly
Paradise
,
that
he
should
not
eat
of
the
Tree
of
life
,
and
so
liue
for
ever
.
Neither
was
God
content
to
have
driven
man
out
of
Paradise
,
but
hee
set
for
guardian
a
Cherubim
,
whereby
it
seems
that
this
Tree
had
that
naturall
vertue
to
giue
immortality
.
That
which
I
say
of
the
Tree
of
knowledge
of
good
and
evill
,
I
understand
by
that
which
I
read
,
that
the
selfesame
instant
,
in
which
our
first
Parents
being
deceived
by
the
Serpent
did
eat
of
the
fruit
of
the
Tree
,
they
had
the
knowledge
of
good
and
evill
,
in
such
sort
,
as
suddenly
their
eyes
were
opened
,
and
suddenly
finding
defect
in
the
works
of
God
,
they
knew
themselves
to
be
Naked
.
Whence
I
come
to
understand
,
that
God
did
with
the
first
man
,
as
the
mother
doth
with
her
litle
son
;
I
would
say
,
that
as
a
mother
seeing
her
litle
son
hath
a
knife
by
him
,
fearing
if
he
take
it
in
his
hand
he
would
cut
himselfe
with
it
,
commands
him
that
he
should
not
come
nigh
unto
it
,
telling
him
if
he
come
neer
shee
will
knock
him
:
So
God
setting
the
first
man
in
earthly
Paradise
,
and
knowing
the
inconvenience
wherein
he
was
to
fall
,
if
he
did
eat
of
the
fruit
of
the
Tree
of
the
knowledge
of
good
and
evill
,
commanded
him
;
that
he
should
not
eat
thereof
,
telling
him
,
that
if
he
did
eat
he
should
dye
.
Furthermore
I
understand
,
that
as
the
child
comming
nigh
the
knife
,
&
cutting
himselfe
falls
into
the
inconvenience
of
which
his
mother
had
given
him
warning
,
and
his
mother
beats
him
for
his
disobedience
,
ac●…ording
as
she
had
threatned
him
,
so
that
the
child
falls
into
two
inconveniences
,
the
one
is
of
having
cut
himselfe
through
the
propriety
of
the
knife
,
and
the
other
is
of
blowes
for
the
disobedience
towards
his
mother
:
So
the
first
man
eating
of
the
Tree
of
the
knowledge
of
good
and
evill
,
fals
into
the
inconvenience
,
which
God
gaue
him
warning
of
,
and
God
chastised
him
with
death
,
as
he
had
threatned
him
,
in
such
sort
as
man
falls
into
two
inconveniences
,
the
one
is
of
having
his
eyes
opened
to
know
good
,
and
evill
,
whereby
he
lost
the
spirituall
light
,
and
got
the
naturall
light
,
he
lost
the
divine
science
,
and
got
science
,
and
humane
discourse
;
and
that
was
through
the
proper
nature
of
the
Tree
,
by
which
he
should
without
the
commandement
haue
done
the
same
effect
.
And
the
other
inconvenience
is
that
of
death
,
and
that
was
for
the
disobedience
,
with
which
he
did
eat
the
fruit
of
the
Tree
,
disobeying
God
.
Whence
I
come
to
gather
,
that
God
shewed
most
exceeding
great
loue
to
man
,
in
commanding
him
that
hee
should
not
eat
of
the
fruit
of
that
Tree
:
I
understand
that
he
commanded
him
,
because
hee
should
not
fall
into
the
inconvenience
in
which
he
●…ell
at
the
knowing
of
good
and
evill
;
Which
inconvenience
I
understand
is
much
greater
then
that
which
we
can
imagine
.
This
is
conformable
to
what
S.
Paul
saith
,
that
sin
entred
by
disobedience
,
and
death
entred
by
sin
,
which
was
executed
on
all
the
descendents
of
the
first
Adam
:
For
in
his
disobedience
they
all
disobeyed
,
and
so
all
sinned
,
&
therfore
all
dy
;
As
on
the
contrary
by
the
obedience
,
iustice
or
iustification
entered
,
and
by
the
iustification
life
entred
,
unto
which
all
the
members
of
the
second
Adam
Iesus
Christ
our
Lord
shall
be
raised
up
glorious
:
For
he
obeying
all
they
obeyed
,
and
so
they
are
all
justified
,
and
shall
therefore
all
of
them
be
raised
up
to
glory
,
and
immortality
.
This
intelligence
which
I
haue
set
of
the
vertue
of
these
two
Trees
,
satisfies
me
in
as
much
as
thereby
the
benefit
of
Christ
i●…
illustrated
.
For
the
rest
I
remit
my selfe
to
better
intelligence
.
In
this
Consideration
some
things
offer
themselues
to
me
,
which
I
would
desire
to
know
,
but
holding
them
for
curious
I
leaue
them
,
untill
it
shall
please
God
to
make
me
to
understand
them
.
And
this
I
hold
for
certaine
shall
be
,
when
the
desire
of
knowing
shall
be
mortified
in
me
in
every
thing
and
altogether
.
For
God
will
,
that
as
the
first
man
desiring
to
know
,
lost
himselfe
;
so
wee
should
gain
our selves
,
mortifying
,
and
slaying
every
desire
to
know
,
contenting
our selves
only
to
know
Christ
crucified
,
who
is
to
us
the
Tree
of
life
,
to
him
be
glory
for
ever
,
Amen
.
CONSID.
LXXXIX
.
Six
causes
,
for
which
it
seemes
necessary
,
that
the
Son
of
God
should
liue
in
that
manner
,
and
that
forme
of
life
wherein
he
did
liue
.
AT
present
I
finde
six
causes
in
the
Consideration
,
from
which
it
seems
to
mee
to
see
the
marvellous
counsell
,
with
which
the
only
begotten
Son
of
God
being
made
man
,
lived
amongst
men
in
that
forme
of
life
,
we
read
,
that
he
did
li●…e
.
The
first
cause
is
this
,
that
God
having
determined
t●…
deceive
humane
wisdome
in
saving
not
them
that
were
wise
,
but
them
that
believed
,
as
Saint
Paul
understands
it
,
1.
Cor.
1.
It
was
necessary
that
Christ
should
take
upon
him
in
the
world
a
form
of
living
,
in
which
hee
could
by
no
means
be
known
by
humane
wisdome
.
If
Christ
had
taken
on
him
S.
Iohn
Baptist
his
form
of
life
,
humane
wisdome
would
haue
found
in
that
outward
austerity
whereon
to
found
it selfe
to
accept
him
for
the
sonne
o●…
God
:
And
if
hee
had
taken
upon
him
Moses
his
forme
of
life
,
humane
wisdome
would
in
the
selfesame
manner
haue
found
in
that
outward
greatnesse
whereon
to
found
it selfe
to
accept
him
for
the
son
of
God
.
And
therefore
it
was
necessary
that
he
should
take
upon
him
that
form
of
life
which
he
took
,
wherein
was
no
appearance
at
all
of
austerity
,
nor
of
greatnesse
.
And
so
it
comes
to
be
,
that
by
how
much
the
more
humane
wisdome
considers
it
,
so
much
lesse
doth
it
finde
whereon
to
found
it self
to
come
to
accept
Christ
for
the
son
of
God
.
And
hereto
squares
fitly
a
letter
which
I
remember
to
haue
written
pretending
to
shew
the
cause
wherefore
Christ
did
sometimes
shew
his
divinity
,
and
at
other
times
hid
it
.
The
second
cause
is
this
that
the
life
of
Christ
being
to
be
as
it
were
an
example
of
life
for
them
,
whom
he
came
to
make
the
sons
of
God
,
it
was
necessary
that
hee
should
take
that
form
of
life
which
was
most
imitable
of
all
the
rest
.
If
Christ
had
taken
the
forme
of
S.
John
Baptist
his
life
,
he
would
haue
frighted
many
with
the
asperity
and
austerity
:
And
if
he
had
taken
that
of
Moses
,
few
could
haue
been
able
to
imitate
it
;
And
therefore
it
was
necessary
that
he
should
take
that
which
he
did
take
so
imitable
to
all
sorts
of
people
,
that
no
man
can
excuse
himself
,
say●…ng
,
I
cannot
imitate
Christ
,
I
cannot
liue
as
Christ
lived
.
I
doe
not
understand
,
that
Christ
taking
that
forme
of
life
which
he
took
,
did
pretend
that
every
one
,
who
was
to
be
the
Sonne
of
God
,
should
imitate
him
in
that
outward
living
,
but
that
amongst
all
others
it
should
be
the
most
easy
to
imitate
by
them
,
who
would
altogether
imitate
him
in
his
outward
,
and
in
his
inward
living
;
as
for
the
inward
,
in
his
obedience
to
God
,
in
charity
,
in
meeknesse
,
and
in
humility
of
mind
;
and
as
for
the
outward
,
in
living
without
austerity
,
and
without
greatnesse
,
but
with
poverty
,
basenesse
and
vilenesse
.
The
third
cause
is
this
,
that
Christ
coming
to
save
all
sorts
of
people
,
it
was
necessary
he
should
take
a
forme
of
life
,
in
which
he
might
practise
,
and
converse
with
all
sorts
of
people
.
If
Christ
had
taken
S.
Iohn
Baptists
forme
of
life
,
the
Publicans
,
sinners
,
and
harlots
would
have
been
ashamed
to
speak
unto
him
;
nay
verily
if
he
would
observe
decorum
,
he
was
bound
not
to
speak
,
nor
converse
with
them
:
&
if
he
had
taken
Moses
his
forme
of
life
,
base
,
and
vulgar
persons
could
not
have
practised
,
and
conversed
with
him
by
reason
of
his
greatnesse
.
And
therefore
it
was
necessary
he
should
take
that
forme
of
life
,
which
he
took
,
wherein
he
might
practise
,
and
converse
,
as
he
did
practise
and
converse
with
all
sorts
of
people
,
in
so
much
as
he
was
for
this
calumniated
by
them
,
who
made
profession
of
holinesse
.
The
fourth
cause
is
this
;
Christ
coming
to
Preach
the
Kingdome
of
God
,
and
to
put
himselfe
in
the
possession
thereof
;
and
the
Kingdome
of
God
consisting
,
as
S.
Paul
saith
,
in
justice
,
peace
,
and
joy
in
the
Holy
Ghost
,
it
was
necessary
,
that
by
his
example
he
should
shew
unto
us
a
forme
of
life
much
to
this
purpose
,
to
maintaine
us
in
the
justice
,
and
in
the
peace
,
and
in
the
joy
of
the
Kingdome
of
God
.
If
Christ
had
taken
S.
Iohn
Baptist
his
forme
of
life
,
which
was
by
the
world
approved
for
holy
;
(
for
the
world
is
so
discreet
,
that
it
esteemes
them
,
who
esteeme
not
it
,
)
he
should
have
put
his
imitators
in
competency
with
the
Saints
of
the
world
:
and
if
Christ
had
taken
Moses
his
forme
of
living
,
which
is
procured
by
the
men
of
the
world
,
he
should
have
put
his
imitators
in
competency
with
the
men
of
the
world
:
and
therefore
it
was
necessary
that
forme
of
life
which
he
took
,
which
is
of
such
quality
,
as
they
who
imitate
him
conserve
themselves
in
their
justice
,
in
their
peace
,
and
in
their
joy
.
For
coming
not
in
competency
with
the
Saints
of
the
world
,
nor
with
the
men
of
the
world
,
they
are
not
deprived
of
the
possession
,
which
they
have
of
the
Kingdome
of
God
.
The
Fift
cause
is
this
,
that
Christ
having
to
suffer
for
our
sinnes
a
cruell
death
,
shamefull
,
and
publique
,
and
uniust
not
voluntary
,
it
was
necessary
he
should
take
a
forme
of
life
that
was
fit
to
come
to
this
effect
.
If
Christ
had
taken
S.
Iohn
Baptist
his
forme
of
life
,
although
the
fame
of
holinesse
would
not
have
freed
him
from
a
cruell
death
,
as
it
did
not
free
Saint
John
Baptist
,
it
would
have
freed
him
from
a
shamefull
,
and
publique
death
,
as
it
did
free
S.
Iohn
Baptist.
And
if
Christ
had
taken
Moses
his
forme
of
life
,
albeit
the
greatnesse
of
the
estate
would
not
have
freed
him
from
violent
death
,
as
it
hath
not
freed
many
great
men
of
the
world
,
it
would
have
freed
him
from
a
shamefull
and
publique
death
:
and
therefore
it
was
necessary
,
that
he
should
take
that
forme
of
life
,
wherein
dying
shamefully
he
did
ennoble
shame
;
and
dying
publiquely
he
certifies
all
of
us
,
that
we
might
know
it
,
&
may
believe
our
iustification
,
of
which
thing
we
ought
to
be
most
assured
.
The
Sixt
is
this
,
that
Christ
coming
to
preach
,
and
to
give
inward
regeneration
,
and
renovation
,
which
things
presuppose
mortification
,
it
was
necessary
hee
should
take
a
forme
of
life
very
accommodate
to
mortification
,
to
shew
with
it
,
and
by
it
the
proper
way
of
mortification
.
If
Christ
had
taken
S.
Iohn
Baptist
his
forme
of
life
,
he
should
have
well
shewen
the
way
of
the
mortification
of
the
body
by
the
asperity
of
life
,
but
not
that
of
the
mortification
of
the
mind
for
the
reputation
,
which
this
forme
of
life
hath
in
the
world
.
And
if
Christ
had
taken
Moses
his
forme
of
living
,
he
should
not
have
shewed
either
the
one
or
the
other
mortification
,
and
therefore
it
was
necessary
,
that
he
should
take
that
forme
of
life
which
he
took
,
in
which
much
better
then
in
any
other
a
man
gets
the
mortification
of
the
mind
,
and
by
that
of
the
mind
that
of
the
body
,
in
as
much
as
the
world
holds
for
vile
them
,
who
without
making
profession
of
outward
holinesse
live
holily
;
and
despiseth
these
;
as
a
most
base
thing
;
and
in
as
much
as
after
this
despising
comes
the
mortification
of
the
body
.
And
so
in
them
,
that
imitate
the
forme
of
Christs
living
,
is
certain
and
perfect
mortification
.
In
these
six
causes
I
learn
six
things
.
The
first
,
that
he
,
who
by
consideration
of
Christs
life
would
know
him
to
be
the
sonne
of
God
,
must
of
necessity
mortify
the
judgement
of
his
human
wisdome
.
The
Second
,
that
no
man
can
excuse
himselfe
,
saying
,
that
he
cannot
imitate
the
forme
of
Christs
living
.
The
third
,
that
then
a
Christian
is
most
like
to
Christs
living
,
when
he
hath
a
forme
of
life
more
apt
to
make
that
all
sorts
of
people
may
practise
and
converse
with
him
.
The
fourth
,
that
that
forme
of
living
is
most
apt
to
make
that
a
man
in
it
should
conserve
himself
in
the
possession
of
the
kingdome
of
God
,
that
comes
not
in
competency
with
no
sort
of
men
,
neither
of
the
Saints
of
the
world
,
nor
of
the
men
of
the
world
.
The
fift
,
that
that
form
of
life
is
most
like
to
that
of
the
sonne
of
God
,
that
is
most
exposed
to
martyrdome
.
And
the
Sixt
,
that
that
forme
of
life
is
most
proper
,
and
able
to
obtain
the
Christian
mortification
,
which
is
most
despised
in
the
eyes
of
the
world
,
in
which
without
making
profession
of
outward
holinesse
a
man
lives
holy
.
And
of
the
things
,
which
have
been
spoken
I
take
this
resolution
,
that
they
who
live
holily
,
without
making
profession
of
outward
holmesse
,
are
very
much
habilitated
,
and
exposed
to
martyrdome
,
doe
conserve
nthemselves
very
well
in
the
kingdome
of
God
,
are
fit
to
converse
with
all
sorts
of
people
,
imitating
the
forme
of
life
which
Christ
held
,
and
deceive
humane
wisdome
:
and
therefore
it
properly
appertaines
to
them
that
which
S.
Paul
saith
Colos.
3.
Ye
are
dead
,
&
your
life
is
hid
with
Christ
in
God
,
to
whom
be
glory
for
ever
.
Amen
.
I
will
adde
this
,
that
Christ
conserving
himselfe
in
that
forme
of
life
in
which
he
was
borne
,
being
borne
the
son
of
God
,
untill
that
he
dyed
by
the
will
of
God
,
teacheth
us
,
that
we
shall
doe
well
conserving
our selves
in
that
forme
of
life
,
in
which
we
found
our selves
when
we
are
called
to
be
the
sons
of
God
.
So
be
it
that
in
that
we
attend
to
reduce
our
forme
of
life
as
much
as
may
be
possible
for
us
,
answerable
to
that
forme
of
life
which
Christ
held
in
this
world
,
in
such
manner
as
in
us
may
shine
out
intirely
the
image
and
similitude
of
Iesus
Christ
our
Lord
.
CONSID.
XC
.
In
what
the
Christian
perfection
,
the
Duty
,
and
Decorum
doe
consist
.
I
Have
oftimes
said
,
that
Christian
perfection
consists
in
this
,
that
a
man
incorporated
in
Christ
in
his
death
and
in
his
resurrection
should
live
according
to
the
Christian
Duty
,
keeping
the
Christian
decorum
;
understanding
that
so
much
shall
a
man
get
Christian
perfection
,
in
as
much
as
he
shall
live
according
to
Christian
duty
,
keeping
christian
decorum
.
Now
I
say
that
then
a
man
lives
according
to
christian
duty
,
and
keepes
christian
decorum
,
when
he
imploies
himselfe
in
those
things
,
in
which
Christ
would
have
imployed
himselfe
.
And
consequently
I
say
,
that
then
a
man
departs
from
the
christian
duty
,
&
leaves
to
observe
christian
decorum
,
when
he
i●…ploies
himselfe
those
things
,
where
in
Christ
would
not
have
imployed
himselfe
:
in
such
manner
,
as
to
him
who
would
obtain
Christian
perfection
desirous
to
apprehend
that
dignity
in
which
he
is
comprehended
,
it
appertaines
to
live
in
all
things
,
and
altogether
according
to
the
Christian
duty
,
and
to
observe
the
Christian
decorum
,
setting
before
his
eyes
all
the
life
of
Christ
,
constituting
his
duty
,
and
his
decorum
in
being
in
every
thing
,
and
altogether
like
unto
Christ
,
doing
only
that
which
Christ
would
doe
,
and
by
no
meanes
doing
what
Christ
would
not
doe
.
Passing
on
farther
I
say
,
that
as
I
understand
that
Men
whilest
they
are
,
as
the
Scripture
termes
them
,
flesh
and
bloud
,
can
by
no
meanes
attain
to
so
great
perfection
as
that
which
is
known
in
Christ
.
So
also
I
understand
,
that
to
all
them
,
who
know
,
and
feele
themselves
incorporated
in
the
death
of
Christ
,
and
in
the
resurrection
of
Christ
,
it
appertaines
to
fix
their
eyes
upon
this
so
high
perfection
,
to
pretend
to
obtaine
it
,
and
in
effect
to
procure
it
.
For
to
this
I
understand
the
Holy
Spirit
moves
,
and
conducts
them
,
to
whom
Christ
is
communicated
.
Here
I
gaine
two
things
,
the
one
,
that
from
henceforth
I
shall
attribute
to
weaknesse
of
my
Flesh
all
that
which
I
shall
doe
,
which
Christ
would
not
have
done
.
And
all
that
,
which
I
shall
leave
undone
,
which
Christ
would
not
have
left
undone
.
And
I
will
attribute
unto
the
force
,
and
efficacy
of
the
Christian
spirit
all
that
which
I
shall
doe
,
which
Christ
would
have
done
,
and
all
that
which
I
shall
leave
undone
,
which
Christ
would
have
left
undone
;
not
excusing
my selfe
in
that
which
shall
proceed
from
mine
infirmity
,
&
weaknesse
,
nor
waxing
proud
for
that
which
shall
proceed
from
the
force
,
and
efficacy
of
the
Christian
spirit
.
The
other
thing
which
I
gaine
is
,
that
from
this
day
forward
I
shall
not
goe
examining
as
it
were
,
to
say
what
is
lawfull
;
holding
that
to
be
a
matter
of
servants
and
slaves
:
And
I
will
goe
viewing
,
and
reviewing
as
it
were
to
say
what
is
expedient
;
holding
that
to
be
for
sonnes
.
And
I
will
hold
it
for
a
thing
convenient
and
expedient
for
me
to
live
according
to
the
Christian
duty
,
&
to
observe
Christian
decorum
,
regarding
this
duty
,
and
this
decorum
as
it
were
to
say
in
the
face
of
Christ
,
in
all
that
which
is
written
of
him
,
and
in
all
that
which
by
the
things
which
are
written
,
and
by
that
,
which
I
shall
experiment
in
mee
,
I
shall
be
able
to
gather
from
his
divine
perfections
.
In
these
two
things
I
understand
other
two
:
The
one
,
that
they
doe
not
know
the
Christian
Dignity
,
who
goe
procuring
to
cover
with
pretence
of
christian
Piety
those
things
,
which
they
doe
through
weaknesse
,
and
infirmity
of
the
flesh
:
And
the
other
,
that
they
doe
not
know
themselves
for
sons
of
God
,
who
goe
examining
what
is
lawfull
:
(
This
being
certain
,
that
they
who
know
the
christian
dignity
,
doe
with
good
will
manifest
,
&
confesse
that
which
is
of
the
weaknesse
,
and
infirmity
of
their
flesh
.
And
that●…
they
who
know
themselves
for
sons
of
God
,
being
ashamed
to
examine
what
is
lawfull
,
goe
observing
what
is
expedient
,
attributing
to
their
proper
infirmity
,
and
weaknesse
all
that
which
they
doe
,
and
all
that
which
they
leave
to
doe
.
)
Attending
to
what
is
Lawfull
,
and
going
out
of
what
is
expedient
;
out
of
which
they
,
who
know
themselves
for
sons
of
God
,
and
know
the
christian
dignity
,
doe
never
procure
to
goe
.
The
weaknesse
,
and
infirmity
I
understand
we
have
it
all
of
us
in
the
body
,
and
in
the
minde
.
To
the
weaknesse
and
infirmity
of
the
body
I
understand
appertaine
all
those
things
in
which
we
doe
delicately
,
and
with
corporall
delight
serve
unto
our
corporall
necessities
.
And
to
the
infirmities
,
and
weaknesses
of
the
minde
I
understand
appertain
all
those
things
,
in
which
we
have
intent
to
satisfy
unto
the
eyes
of
the
world
;
in
such
sort
as
I
travelling
on
horse-back
doe
delicately
serve
unto
the
necessities
of
my
body
,
a
thing
which
Christ
did
not
ordinarily
.
And
this
is
a
weaknesse
and
infirmity
of
my
body
.
And
procuring
that
my
riding
on
horse
should
be
polite
,
and
well
furnished
,
I
have
intent
to
satisfy
the
eyes
of
the
world
:
and
this
is
a
weaknesse
,
and
infirmity
of
my
minde
.
This
example
may
be
extended
to
all
other
things
,
which
we
deale
about
in
this
present
life
.
Whereupon
it
is
fit
to
advertize
,
that
they
who
begin
to
conforme
their
lives
in
outward
,
and
corporall
things
with
that
of
Christ
,
run
hazard
of
never
getting
the
conformity
in
the
inward
,
which
is
the
essentiall
,
and
to
fall
into
vaine-glory
and
presumption
.
And
therefore
it
is
needfull
,
that
every
person
called
of
God
to
the
grace
of
the
Gospell
,
should
begin
to
conforme
himselfe
to
Christ's
living
in
the
inward
,
as
it
were
to
say
,
in
the
obedience
to
God
,
in
the
meeknesse
in
the
humility
of
minde
,
and
in
the
charity
;
and
afterwards
attend
to
conforme
himselfe
also
with
the
living
of
Christ
in
the
outward
,
but
so
much
,
as
the
outward
shall
helpe
him
,
and
serve
him
to
grow
in
the
inward
:
For
this
is
that
,
which
principally
pleaseth
God
,
and
Iesus
Christour
Lord
.
CONSID.
XCI
.
That
only
the
Sonnes
of
God
have
certain
satisfactionn
in
every
thing
.
BY
one
of
the
three
waies
all
men
come
unto
the
things
as
well
those
which
pertaine
to
piety
,
as
unto
all
other
things
.
By
our
own
wills
:
against
our
own
wills
:
and
by
the
favour
of
God
.
In
those
things
,
unto
which
we
come
by
our
own
will
,
there
is
designe
:
in
those
things
whereunto
we
come
against
our
wills
,
there
is
passion
:
in
those
things
,
whereunto
we
come
by
the
favour
of
God
there
is
admiration
.
The
sons
of
Adam
never
finde
certain
and
firme
satisfaction
in
those
things
,
unto
which
pretending
piety
they
come
with
designe
.
For
their
designes
goe
founded
in
selfe-interest
,
and
in
selfe-love
.
And
holding
this
foundation
when
their
designes
hit
not
out
to
them
they
cannot
stand
with
satisfaction
,
how
much
soever
they
perswade
themselves
to
remain
satisfied
,
and
would
shew
it
to
others
.
That
this
is
true
they
know
by
proper
experience
,
who
with
designe
pretend
piety
,
changing
their
manner
of
living
,
of
state
,
and
of
condition
,
or
doe
occupy
,
&
exercise
themselves
more
in
one
thing
then
in
another
.
The
sons
of
God
doe
then
finde
certain
satisfaction
,
and
firme
in
those
things
,
unto
which
they
come
by
their
own
proper
will
with
designe
,
when
their
designe
is
either
to
helpe
the
mortification
,
and
the
vivification
,
into
which
they
have
begun
to
enter
by
the
favour
of
God
,
or
is
to
serve
Christ
in
his
members
.
That
this
is
true
they
understand
by
proper
experience
,
who
holding
themselves
for
dead
in
the
crosse
of
Christ
doe
attend
unto
mortification
with
designe
to
mortify
themselves
only
to
live
as
dead
,
in
as
much
as
they
are
dead
,
and
their
life
stands
hid
with
Christ
in
God
.
The
sons
of
Adam
doe
by
marveile
abide
without
passion
,
and
without
griefe
in
those
things
whereunto
they-come
without
their
will
,
such
as
are
diseases
,
infirmities
,
death
and
dishonour
:
for
they
doe
not
in
these
kinde
of
things
know
the
will
of
God
;
or
if
they
know
it
,
they
hold
it
for
rigorous
,
and
therfore
judge
themselves
enemies
of
God
.
That
this
is
true
all
of
us
as
it
were
know
by
some
experience
.
The
sonnes
of
God
then
are
without
passion
,
and
without
griefe
in
those
things
whereunto
they
come
against
their
wills
,
when
knowing
the
will
of
God
,
they
reduce
themselves
to
conforme
themselves
with
it
,
in
which
conformity
they
finde
content
and
satisfaction
in
their
mindes
,
albeit
the
flesh
feele
griefe
,
and
affliction
,
being
in
that
estate
,
wherein
it
would
not
be
.
And
it
is
no
marveile
,
that
in
them
who
are
such
,
the
flesh
would
resent
it selfe
and
be
grieved
,
since
it
did
resent
it selfe
,
and
was
grieved
in
the
only
begotten
son
of
God
Iesus
Christ
our
Lord
.
The
sons
of
Adam
doe
seldome
times
come
to
the
things
of
piety
by
the
favour
of
God
,
and
when
they
doe
come
,
they
doe
not
feel
it
,
neither
know
it
,
and
therefore
doe
not
tast
it
,
and
not
tasting
it
,
they
cannot
therein
finde
satisfaction
.
That
this
is
true
they
know
by
experience
,
who
having
been
the
sonnes
of
Adam
are
now
the
sons
of
God
,
who
doe
remember
themselves
of
some
things
unto
which
they
came
by
the
favour
of
God
,
they
not
knowing
the
favour
of
God
in
them
,
and
therefore
not
tasting
it
,
nor
finding
content
in
them
.
The
sons
of
God
come
many
times
by
the
favour
of
God
to
the
things
of
piety
;
and
when
they
feel
it
,
and
know
it
,
then
they
tast
it
,
and
tasting
it
they
finde
satisfaction
therein
,
and
they
remain
with
admiration
.
That
this
is
true
the
sonnes
of
God
themselves
know
by
experience
,
comming
to
many
things
without
their
proper
will
,
and
without
design
,
without
contradiction
,
and
without
passion
,
but
properly
through
the
admirable
favour
of
God
,
in
such
sort
as
they
find
themselves
with
abomination
of
those
things
which
they
formerly
loved
,
&
with
loue
of
those
things
which
they
formerly
hated
,
without
knowing
themselves
by
what
way
,
nor
by
what
manner
they
are
come
unto
it
.
This
marveilous
,
and
favourable
work
I
understand
that
God
works
in
his
sons
in
this
world
,
opening
their
eyes
to
the
knowledge
of
the
iustice
of
Christ
,
which
shewing
unto
them
that
it
appertaines
to
them
,
makes
that
they
abhor
their
own
proper
justices
,
I
would
say
,
all
that
which
men
doe
pretending
to
justice
themselves
in
the
sight
of
God
,
which
they
altogether
leaue
,
and
despise
,
and
condemne
.
Opening
their
eyes
to
the
knowledge
of
his
divinity
he
draws
them
to
the
knowledge
of
themselves
,
and
of
the
men
of
the
world
,
and
so
disenamours
them
of
themselves
,
and
of
the
world
,
and
enamours
them
of
himselfe
,
and
of
Christ
.
Opening
their
eyes
to
the
knowledge
,
that
God
slaying
on
the
crosse
the
flesh
of
Christ
did
altogether
●…slay
their
flesh
,
hee
draws
them
to
the
hatred
of
their
proper
flesh
,
and
makes
that
resolving
themselves
with
themselves
they
loue
mortification
,
and
procure
it
.
Opening
their
eyes
to
the
most
happy
estate
of
life
eternall
by
the
consideration
of
Christ
raised
,
he
makes
them
to
hate
the
present
life
,
and
all
that
is
in
it
,
and
that
appertaines
to
it
,
and
so
they
loue
eternall
life
,
and
despise
the
present
life
,
and
reioice
to
loose
it
.
Finally
,
alwaies
when
God
would
reduce
his
sonnes
to
the
hatred
of
an
evill
thing
,
I
understand
hee
giues
them
the
knowledge
of
a
good
thing
.
For
he
knows
that
being
affectionated
to
the
good
they
will
hate
the
evill
much
the
rather
then
if
hee
gaue
unto
them
the
knowledge
of
the
evill
thing
it selfe
,
as
much
the
rather
and
with
more
ease
I
should
bring
my selfe
to
hate
the
worldly
living
,
considering
the
felicity
of
the
Christian
living
,
then
I
should
doe
considering
the
evill
of
the
worldly
living
:
Which
I
understand
proceeds
from
the
naturall
condition
of
mans
heart
,
which
cannot
leaue
to
loue
something
,
in
such
manner
,
that
to
reduce
it
to
hate
any
thing
which
it
loues
,
it
is
necessary
that
there
should
be
some
other
thing
propounded
to
it
,
which
it
may
loue
.
In
this
discourse
I
intend
Ten
principall
things
.
The
first
,
that
the
sonnes
of
Adam
doe
not
finde
in
any
thing
neither
certain
nor
●…rme
satisfaction
;
and
that
the
Sons
of
God
finde
it
in
all
things
which
they
doe
as
the
sonnes
of
God
.
The
second
,
that
as
then
my
designe
in
that
which
I
doe
by
my
will
,
shall
be
Christian
,
when
I
shall
pretend
to
augment
my selfe
in
that
,
in
which
I
haue
begun
to
enter
by
the
favour
of
God
.
The
third
,
that
in
that
which
comes
unto
me
contrary
to
my
will
,
albeit
the
flesh
resent
it selfe
,
and
be
grieved
,
the
minde
is
to
be
contented
,
and
satisfied
.
The
fourth
,
that
I
am
come
by
the
favour
of
God
into
those
things
,
in
which
I
doe
not
know
mine
own
design
,
nor
others
violence
.
The
fift
,
that
God
giving
unto
me
the
knowledge
of
spirituall
,
eternall
,
and
true
things
,
he
drawes
mee
to
the
hatred
of
corporall
,
temporall
,
and
false
things
.
The
sixt
,
that
through
the
knowledge
of
life
everlasting
I
come
to
hate
the
present
.
The
seventh
,
that
knowing
my selfe
dead
on
the
cross
of
Christ
I
facilitate
my
mortification
.
The
eighth
,
that
attending
to
the
knowledge
of
God
I
come
to
the
knowledge
of
my selfe
,
and
of
the
world
,
&
into
hatred
of
my selfe
,
and
of
the
world
.
The
ninth
,
that
attending
to
know
the
justice
of
Christ
I
renounce
and
refuse
all
mine
own
justifications
.
The
tenth
,
that
they
,
who
doe
not
begin
to
hate
their
own
proper
justifications
,
&
themselves
,
&
the
world
,
&
the
present
life
,
and
temporall
things
,
and
false
,
haue
not
as
yet
begun
to
be
the
Sonnes
of
God
,
but
are
as
yet
the
Sonnes
of
Adam
:
For
as
much
as
in
them
,
who
begin
to
be
the
Sonnes
of
God
,
all
these
hatreds
are
begun
to
bee
felt
,
,
unto
which
they
come
by
as
many
other
affections
.
And
Sonnes
of
God
are
they
,
who
believing
the
Gospell
stand
incorporated
in
the
only
begotten
Son
of
God
Iesus
Christ
our
Lord
.
CONSID.
XCII
.
In
what
manner
Mortification
is
the
proper
counter●…igne
,
by
which
we
know
our selves
the
Sonnes
of
God
.
HAving
ofttimes
said
,
that
the
proper
countersigne
,
whereby
a
man
may
know
himselfe
to
be
the
Sonne
of
God
,
being
dead
on
the
Crosse
with
Christ
,
and
being
risen
with
Christ
,
is
the
Mortification
,
by
meanes
whereof
he
hates
the
world
,
and
himselfe
:
And
understanding
that
the
Divell
as
crafty
,
and
subtill
might
from
hence
take
occasion
to
disquiet
the
Sonnes
of
God
,
giving
them
to
understand
that
they
are
not
such
,
since
they
doe
not
know
in
themselves
so
much
hatred
of
the
world
,
and
of
themselves
,
that
they
haue
not
▪
ofttimes
pleasure
to
content
the
world
,
and
to
satisfie
themselves
,
I
come
to
declare
my selfe
in
this
manner
;
I
say
in
this
,
that
I
understanding
by
experience
,
that
suddenly
whe●…
a
man
is
called
by
God
to
the
grace
of
the
Gospell
,
and
enters
into
it
,
and
is
incorporated
in
Christ
,
and
is
therefore
dead
with
Christ
,
and
risen
with
Christ
,
he
feels
,
&
finds
himselfe
inwardly
much
changed
in
his
designes
,
and
purposes
,
in
such
manner
that
he
hates
that
which
he
loved
before
,
&
loues
that
which
he
hated
before
.
I
am
of
this
opinion
,
that
Mortification
,
and
the
hatred
of
the
world
,
&
of
himselfe
,
is
the
proper
counter
signe
,
whereby
a
Christian
knows
himselfe
to
be
the
Son
of
God
,
and
therefore
the
heire
of
eternall
life
.
But
I
doe
not
understand
,
that
this
mortification
,
nor
this
hatred
are
at
one
throw
●…rfect
and
entire
in
the
mind
,
and
in
the
body
of
a
man
,
who
becomes
the
Son
of
God
by
acceptation
of
the
Gospell
,
and
by
incorporation
in
Christ
.
Nor
doe
I
understand
that
they
are
perfect
,
and
entire
no
not
in
the
minde
only
:
But
I
understand
,
that
the
incorporation
in
Christ
works
this
effect
in
a
man
who
accepts
the
grace
of
the
Gospell
.
For
as
before
he
accepted
it
,
he
delighted
himselfe
,
and
reioyced
with
his
minde
,
and
with
his
body
in
the
honours
,
&
in
the
dignities
of
the
world
,
seeking
them
and
procuring
them
,
and
keeping
his
intent
principally
on
them
,
neither
tasting
,
nor
rejoycing
of
the
principall
and
divine
things
,
nor
having
any
intent
unto
them
,
and
therefore
neither
seeking
,
nor
procuring
them
;
so
after
that
hee
hath
accepted
them
,
he
hates
in
his
minde
that
which
he
formerly
procured
,
and
sought
,
and
loues
that
which
before
he
despised
,
and
fled
,
changing
altogether
his
intent
:
And
albeit
his
body
repugne
,
,
and
contradict
,
being
not
as
yet
altogether
mortified
,
it
sufficeth
that
his
minde
stands
changed
as
much
as
concernes
the
intent
conformable
to
his
knowledge
.
That
which
I
say
of
men
,
&
of
the
dignities
of
the
world
,
I
say
also
of
the
delights
,
and
pleasures
of
the
world
,
understanding
that
as
the
man
,
that
accepts
the
grace
of
the
Gospell
,
before
hee
doe
accept
it
,
is
intent
to
seek
and
procure
his
pleasures
,
and
his
contents
delighting
his
sensuality
,
and
would
if
it
were
possible
haue
as
many
other
corporall
senses
for
to
content
,
and
satisfie
himselfe
sensually
in
the
use
of
the
creatures
,
and
is
grieved
,
and
resents
himselfe
,
when
any
of
his
corporall
senses
fayl
him
,
or
are
in
any
kinde
marred
;
so
after
he
hath
accepted
the
grace
he
doth
not
onely
not
attend
to
that
which
he
formerly
attended
,
but
on
the
contrary
he
is
altogether
intent
to
deprive
himselfe
of
all
that
which
may
giue
content
and
satisfaction
to
his
sensuality
,
and
is
grieved
that
he
is
necessitated
to
satisfie
it
in
any
thing
for
the
sustentation
of
of
his
life
,
&
therefore
would
be
deprived
of
his
five
senses
,
and
rejoyceth
when
he
finds
himselfe
deprived
of
any
of
them
,
or
findes
himselfe
with
any
defect
in
any
of
them
.
All
this
I
say
a
man
begins
to
feel
in
himselfe
suddenly
as
he
accepts
the
grace
of
the
Gospell
becomming
the
Son
of
God
.
And
I
say
farther
,
that
as
a
man
goes
on
growing
in
the
incorporation
in
Christ
,
so
he
goes
growing
in
his
Mortification
,
in
his
hatred
in
quality
and
in
quantity
;
in
quality
,
hating
every
day
more
that
which
hee
hath
begun
to
hate
,
because
he
knew
it
estranged
from
Christ
,
and
unworthy
of
a
Christian
person
incorporated
in
Christ
;
hating
it
likewise
with
his
body
as
well
as
with
his
minde
,
outwardly
and
inwardly
,
as
are
the
things
which
in
themselves
are
foule
,
and
unclean
,
which
things
also
men
will
hate
,
who
with
naturall
light
pretend
to
be
iust
,
and
holy
:
and
in
quantity
,
hating
much
more
those
those
things
which
he
hath
begun
to
hate
.
For
he
begins
the
spirituall
light
being
more
cleare
in
him
,
he
going
on
more
distinctly
knowing
the
things
which
appertain
to
a
Christian
man
,
and
those
things
which
doe
not
appertain
to
him
he
goes
on
hating
more
things
;
first
hating
them
with
his
minde
,
and
reducing
himselfe
by
litle
and
litle
to
hate
them
also
with
his
body
,
and
labouring
that
his
hatred
as
well
of
the
minde
,
as
of
the
body
,
may
goe
on
increasing
in
him
.
And
this
is
properly
the
exercise
of
a
Christian
man
for
the
whole
time
of
his
life
.
From
all
this
discourse
this
is
well
gathered
,
that
the
countersigne
,
whereby
I
know
that
I
am
the
son
of
God
,
that
I
am
dead
on
the
Crosse
with
Christ
,
is
not
the
totall
mortification
,
the
totall
hatred
of
the
world
,
and
of
my selfe
with
my
minde
and
with
my
body
in
all
things
,
but
the
●…eginning
of
mortification
,
and
of
the
hatings
,
and
in
some
principall
things
,
when
it
is
come
without
being
procured
or
sought
with
humane
industry
,
and
when
it
continues
in
the
mind
,
albeit
the
flesh
,
the
sensuality
will
seek
and
procure
the
contrary
,
and
albeit
in
that
which
is
offered
to
it
,
it
rejoyceth
,
and
delighteth
it selfe
;
the
minde
standing
free
from
that
rejoycing
,
and
from
that
delight
feeling
,
displeasure
,
and
trouble
in
those
things
,
of
which
it
is
●…orced
through
the
frailty
of
the
flesh
,
to
take
more
then
is
sufficient
to
supply
to
its
corporall
necessities
,
in
such
manner
as
the
body
receives
those
things
,
and
not
the
minde
,
a
man
feeling
together
with
the
satisfaction
of
his
body
affliction
of
the
minde
.
And
in
this
,
that
is
,
for
a
man
not
to
take
more
of
the
creatures
then
that
which
sufficeth
to
serue
to
his
corporall
necessities
,
I
understand
consisteth
that
hatred
,
which
Christ
wil
,
that
they
who
would
be
his
members
,
should
beare
to
their
proper
life
.
And
I
understand
that
S.
Paul
standing
in
this
combate
of
his
minde
,
would
not
that
his
body
should
take
more
of
the
created
things
,
then
that
which
sufficeth
to
maintain
him
aliue
;
and
his
body
would
take
more
of
them
to
satisfie
and
delight
its
sensuality
.
Hee
felt
that
which
he
wrote
to
the
Romans
,
Ch.
7.
And
since
that
went
so
with
S.
Paul
,
which
hee
himselfe
in
that
place
saith
and
confesseth
,
no
Christian
person
is
to
esteem
him selfe
an
alien
from
Christ
,
nor
from
the
Christian
Sonneship
,
because
he
feeles
a
livelinesse
in
his
flesh
,
and
because
he
feels
not
in
every
thing
,
and
altogether
the
hatred
of
the
world
,
and
of
himselfe
,
which
it
behoves
him
to
have
,
that
he
may
be
perfect
;
but
feeling
part
of
this
Mortification
,
and
of
these
hatreds
,
as
hath
been
said
,
hee
hath
good
cause
to
hold
himselfe
for
the
Son
of
God
incorporated
in
Christ
,
&
dead
on
the
Crosse
with
Christ
,
and
to
attend
in
such
manner
to
mortification
,
that
it
may
so
much
grow
,
that
hee
may
become
like
to
Iesus
Christ
our
Lord
,
who
as
S
▪
Paul
saith
,
Pleased
not
himself
:
To
him
be
glory
for
ever
,
Amen
.
CONSID.
XCIII
.
That
that
suffering
is
most
Christian
,
and
most
acceptable
to
God
,
in
which
he
that
suffers
,
finds
least
of
his
own
will
.
ALL
that
we
suffer
in
this
present
life
,
who
attend
unto
Christian
perfection
,
whether
in
the
body
,
or
in
the
mind
,
is
either
by
our
proper
will
,
or
by
some
others
will
.
By
our
own
proper
will
we
suffer
when
wee
depriue
our selves
of
our
commodities
,
and
of
our
satisfactions
;
And
we
suffer
by
others
wills
,
when
without
our
will
we
are
deprived
of
our
commodities
,
and
satisfactions
.
Mans
minde
,
as
I
have
often
said
,
is
most
arrogant
,
and
being
such
it
seekes
in
every
thing
it
s
own
proper
glory
,
and
its
own
proper
honour
:
And
therefore
according
as
the
humane
minde
stands
alive
in
us
more
or
lesse
,
so
wee
finde
more
,
or
lesse
satisfaction
in
that
which
we
suffer
.
●…f
the
minde
stand
much
alive
,
we
find
much
satisfaction
in
that
which
we
suffer
by
our
owne
proper
will
,
and
litle
in
that
which
we
suffer
by
others
will
;
And
if
the
mind
stand
much
dead
,
we
find
litle
satisfaction
in
that
which
we
suffer
by
our
owne
wills
;
and
much
in
that
which
wee
suffer
by
others
will
.
And
this
much
,
or
litle
satisfaction
may
giue
us
testimony
of
our
mortification
.
The
person
which
hath
his
minde
much
alive
,
alwaies
feels
and
resents
himselfe
in
those
things
which
he
suffers
through
others
will
,
as
well
because
hee
doth
not
think
that
suffering
that
with
patience
he
pleaseth
God
,
it
seeming
to
him
,
that
it
is
because
hee
cannot
choose
;
as
also
because
mans
minde
being
most
arrogant
cannot
suffer
that
violence
should
be
offered
unto
it
.
The
self
same
person
who
hath
his
minde
much
aliue
,
doth
alwaies
rejoyce
,
and
content
himselfe
in
those
things
which
hee
suffers
by
his
own
will
,
both
because
in
suffering
he
thinks
to
please
God
,
as
also
because
where
hee
knows
his
own
will
,
he
alwaies
findes
satisfaction
.
On
the
contrary
,
the
person
who
hath
his
minde
much
mortified
,
alwaies
esteems
litle
,
and
hath
suspition
of
that
which
hee
suffers
by
his
own
will
,
as
well
because
the
principall
thing
,
whereunto
he
hath
intent
,
is
to
mortifie
his
own
will
,
alwaies
being
suspicious
of
it
;
as
also
because
being
in
the
midst
of
his
own
proper
glory
hee
cannot
well
content
himselfe
with
that
suffering
which
is
voluntary
,
knowing
that
it
alwaies
redounds
to
the
glory
and
honour
of
him
who
suffers
.
And
the
selfesame
person
who
hath
his
minde
much
mortified
,
doth
alwaies
much
esteem
,
and
content
himselfe
of
that
which
hee
suffers
by
the
will
of
God
,
as
well
because
he
knows
that
what
h●…
suffers
,
redounds
to
the
glory
and
honour
of
God
,
unto
which
thing
he
principally
attends
.
Amongst
those
things
which
a
man
suffers
by
his
owne
will
,
being
able
not
to
suffer
them
if
he
would
,
I
put
Abstinencies
,
and
Disciplines
,
Watchings
,
&
Hayre-cloaths
,
with
all
that
which
is
thereunto
annexed
:
And
amongst
those
things
which
a
man
suffers
by
anothers
will
,
I
put
violences
,
Dishonours
,
Persecutions
,
Martyrdomes
,
Infirmities
,
Deaths
,
with
all
that
which
is
thereunto
annexed
.
The
persons
who
haue
by
proper
experience
known
what
thing
a
live
mind
is
,
and
what
thing
a
dead
mind
is
,
or
at
least
which
is
begun
to
be
mortified
,
examining
themselves
by
that
which
they
shall
have
suffered
,
and
shall
suffer
in
both
these
manners
,
thatis
,
by
their
proper
wills
,
and
by
anothers
will
,
shall
know
that
all
that
which
hath
been
written
is
true
,
their
knowledge
answering
to
experience
,
and
knowing
it
they
will
attend
to
mortify
their
mindes
from
good
to
better
,
untill
they
have
reduced
them
to
those
termes
,
that
in
what
they
shall
suffer
by
their
own
proper
will
,
they
pretend
to
help
and
serve
them
,
who
are
the
members
of
Christ
,
and
to
mortification
,
which
faith
,
and
the
holy
spirit
worke
in
them
,
as
I
have
otherwhere
said
:
and
that
in
that
which
they
suffer
by
others
will
,
knowing
in
all
that
,
the
will
of
God
,
and
not
that
of
men
,
and
of
other
creatures
,
which
cause
them
to
suffer
,
they
rejoyce
themselves
,
and
content
themselves
,
pretending
to
satisfy
unto
the
duty
of
piety
,
and
to
observe
christian
decorum
.
And
I
understand
,
that
a
man
who
suffers
by
others
will
,
doth
then
attend
unto
the
duty
of
christian
piety
,
when
comming
into
poverty
by
any
occasion
whatsoever
,
he
contents
himselfe
therewith
.
The
selfesame
I
say
of
dishonour
,
of
corporall
infirmities
,
and
of
death
,
with
all
other
things
which
are
of
that
quality
.
And
then
I
understand
,
that
the
selfe-same
man
,
who
suffers
by
others
will
,
observes
christian
decorum
,
when
suffering
for
Christ
he
is
contented
to
suffer
,
Glorying
as
S.
Paul
saith
,
in
afflictions
!
And
for
Christ
I
understand
they
suffer
,
who
either
for
preaching
the
Gospell
,
or
for
teaching
christian
living
,
having
the
gift
of
an
Apostle
,
or
of
a
Doctor
,
are
persecuted
,
evill
intreated
,
dishonoured
,
and
martyrized
;
and
they
who
for
the
christian
life
,
in
which
a
man
attends
to
recover
the
image
,
and
likenesse
of
God
by
the
imitation
of
Christ
,
are
esteemed
base
,
murmured
at
,
and
slaundered
;
and
they
who
to
accommodate
,
and
satisfy
them
who
are
the
members
of
Christ
,
and
stand
incorporate
in
Christ
,
deprive
themfelves
of
their
commodities
,
and
of
their
satisfactions
.
And
this
voluntary
suffering
I
hold
to
be
the
most
proper
to
a
Christian.
They
who
suffering
by
others
will
:
imitate
Job
,
satisfy
unto
the
duty
of
Piety
,
conforming
themselves
unto
the
will
of
God
.
And
they
who
suffering
by
others
will
,
and
also
by
their
own
will
,
shall
imitate
S.
Paul
,
shall
observe
the
christian
decorum
:
God
having
shewed
in
Iob
a
most
efficacious
example
of
patience
in
suffering
by
anothers
will
in
naturall
things
,
and
in
S.
Paul
a
most
divine
example
of
animosity
in
suffering
by
others
will
in
Christian
matters
.
And
in
this
discourse
I
intend
eight
things
.
The
first
,
that
according
as
my
minde
doth
more
or
lesse
content
it selfe
of
that
which
it
suffers
by
its
own
proper
will
,
or
by
others
will
,
I
know
that
the
mortification
thereof
is
greater
or
lesser
.
The
second
,
that
in
that
which
I
suffer
by
mine
own
will
,
if
I
doe
not
suffer
it
for
Christ
,
I
seek
mine
own
honour
,
and
mine
own
glory
,
and
mine
own
interest
,
and
mine
own
profit
.
The
third
,
that
contenting
my selfe
with
that
which
I
suffer
by
others
will
,
I
doe
satisfy
unto
piety
,
&
observe
christian
decorum
,
and
therefore
seek
the
honour
and
glory
of
God
.
The
fourth
,
that
I
ought
to
hold
for
certain
,
that
all
suffering
of
what
sort
soever
it
be
,
which
without
my
will
offers
it selfe
to
me
in
this
present
life
,
is
by
the
will
of
God
.
The
fift
,
that
as
then
I
shall
in
my
sufferings
satisfy
christian
piety
,
when
I
shall
imitate
Job
.
The
sixt
,
that
as
then
I
shall
in
my
sufferings
observe
christian
decorum
,
when
I
shall
imitate
S.
Paul
,
in
as
much
as
he
imitated
Christ
.
The
seventh
,
that
they
suffer
for
Christ
,
who
preach
him
,
who
imitate
him
,
and
they
who
serve
him
in
his
members
.
The
eight
,
that
that
voluntary
suffering
is
most
proper
to
a
christian
,
that
redounds
to
the
profit
of
them
who
are
incorporateed
in
Iesus
Christ
our
Lord
.
CONSID.
XCIV
.
Three
sorts
of
Conscience
:
one
by
the
Law
naturall
,
and
the
other
by
the
written
Lawes
:
and
the
other
by
the
Gospell
.
ALL
men
of
the
world
,
as
I
understand
,
frame
their
consciences
with
one
of
these
three
meanes
:
There
are
some
,
who
attending
unto
naturall
piety
,
which
consisteth
in
this
,
that
a
man
imploy
himselfe
wholly
,
and
every
one
of
the
members
of
his
body
in
those
things
for
which
he
knowes
God
created
him
,
and
them
,
and
that
he
serve
himselfe
of
all
created
things
properly
for
that
,
which
God
created
them
for
.
They
goe
forming
their
consciences
by
the
law
of
nature
,
having
a
good
,
or
bad
opinion
of
themselves
,
according
as
they
know
their
living
is
conformable
,
or
not
conformable
to
the
duty
of
naturall
piety
.
Those
I
understand
by
how
much
they
have
their
understandings
more
illustrated
to
know
that
,
whereunto
they
are
bound
by
Naturall
piety
,
and
by
how
much
the
more
they
doe
apply
themselves
to
satisfy
unto
this
obligation
,
so
much
worse
opinion
have
they
of
themselves
knowing
that
they
faile
much
,
and
in
many
things
to
the
duty
of
naturall
piety
,
whereunto
man
through
the
depravation
of
originall
sinne
can
by
no
meanes
satisfy
of
himselfe
.
There
are
others
,
who
attending
unto
the
Hebrew
piety
,
which
consists
in
this
,
that
a
man
should
in
every
thing
,
and
altogether
live
conformable
to
those
Lawes
whereunto
he
is
obliged
,
or
perswades
himselfe
to
be
obliged
,
observing
them
according
to
the
intention
of
him
that
made
them
;
goe
forming
their
consciences
by
that
which
they
know
of
those
Lawes
,
&
having
a
good
,
or
evill
opinion
of
themselves
according
as
they
know
their
living
conformable
,
or
not
conformable
to
that
which
the
Lawes
demand
of
them
.
These
I
understand
by
how
much
they
doe
the
more
know
that
whereunto
those
Lawes
oblige
them
,
and
by
how
much
they
doe
the
more
apply
themselves
to
fulfill
that
obligation
,
so
much
have
they
worse
opinion
of
themselves
;
knowing
that
they
faile
much
,
and
in
many
things
unto
the
Hebrew
piety
,
whereunto
they
have
intent
to
satisfy
,
that
being
impossible
unto
them
,
as
well
for
the
blindnesse
of
their
understandings
,
with
which
they
can
by
no
meanes
penetrate
to
know
properly
the
intention
of
him
that
gave
the
Lawes
,
and
not
knowing
it
they
can
never
secure
themselves
to
have
satisfied
unto
them
,
in
as
much
as
through
the
rebellion
of
the
Flesh
,
which
as
S.
Paul
saith
,
subiects
not
it selfe
to
the
law
of
God
,
neither
indeed
can
.
There
are
other
men
,
who
hearing
the
voice
of
the
Gospell
,
which
promiseth
remission
of
sinnes
,
and
reconciliation
with
God
to
them
who
Believe
in
Christ
,
leaving
to
pretend
naturall
piety
,
and
renouncing
the
pretence
of
Hebrew
piety
,
embrace
themselves
with
christian
piety
,
which
consisteth
in
this
,
that
a
man
being
incorporated
by
faith
in
Christ
should
esteem
himselfe
pious
,
just
,
and
holy
,
notwithstanding
that
he
doe
not
altogether
satisfy
naturall
piety
,
nor
to
Hebrew
piety
,
and
moreover
notwithstanding
he
doe
not
altogether
satisfy
to
the
duty
,
and
to
the
decorum
of
christian
piety
.
They
,
I
understand
,
by
how
much
they
have
their
understandings
more
illustrated
in
the
knowledge
of
the
Gospell
of
Christ
,
and
by
how
much
they
doe
more
apply
themselves
to
give
credit
unto
the
Gospell
,
so
much
better
opinion
have
they
of
themselves
,
forming
their
opinions
not
by
that
which
they
know
in
themselves
,
but
by
that
which
they
believe
of
the
Gospell
,
which
God
knowes
,
who
doth
not
consider
them
by
that
which
they
are
in
themselves
,
but
by
that
which
they
are
in
Christ
.
He
doth
not
hold
them
for
good
nor
for
evill
by
that
whereby
they
approach
,
or
by
that
whereby
they
goe
farre
off
from
the
duty
of
naturall
piety
,
nor
from
the
duty
of
Hebrew
piety
,
nor
for
that
they
observe
or
not
observe
the
Decorum
of
christian
piety
;
but
for
the
fidelity
,
or
infidelity
,
with
which
they
persevere
,
or
sever
themselves
from
the
Gospell
and
from
Christ
.
The
men
that
attend
unto
naturall
piety
,
without
having
christian
piety
,
are
for
the
most
part
vitious
;
for
in
them
the
flesh
is
made
licentious
.
The
men
,
that
attend
to
Hebrew
piety
without
having
christian
piety
,
are
ordinarily
superstitious
,
and
are
scrupulous
;
nay
from
hence
arise
all
the
scruples
,
and
all
the
doubts
in
those
that
are
called
cases
of
conscience
.
For
men
not
being
able
intirely
to
understand
the
intention
of
him
that
gave
the
Law
,
it
comes
to
passe
,
that
a
man
not
being
able
to
certify
himselfe
to
have
satisfied
unto
the
Law
,
goes
procuring
to
satisfy
with
superstitions
,
and
neverthelesse
remaines
with
very
great
scruples
,
the
which
are
the
greater
in
them
who
stand
most
applyed
to
satisfy
unto
Hebrew
piety
.
Besides
that
in
the
understanding
of
the
intention
of
the
Law
there
are
so
many
opinions
,
as
they
are
that
goe
about
to
understand
it
.
In
summe
,
whilest
a
man
continues
subiect
to
the
law
,
having
framed
his
conscience
by
the
opinion
which
he
himselfe
hath
of
himselfe
,
he
never
comes
to
feele
peace
of
conscience
.
The
men
that
attend
to
christian
piety
,
goe
forming
their
consciences
as
I
have
said
by
the
opinion
which
God
hath
of
them
considering
them
incorporated
in
Christ
,
and
not
by
that
which
they
know
of
themselves
.
According
as
christian
piety
goes
being
efficatious
in
them
,
so
doe
they
goe
on
every
day
satisfying
more
and
more
unto
naturall
piety
,
and
unto
Hebrew
piety
,
not
to
forme
their
own
consciences
by
their
own
satisfaction
,
but
to
observe
the
duty
of
Christian
piety
,
and
the
Decorum
of
the
Gospell
.
In
these
only
vices
are
not
found
,
●…or
in
them
the
Flesh
is
not
licentious
;
nay
rather
being
dead
on
the
crosse
with
Christ
,
goes
by
litle
and
litle
mortifying
it selfe
.
And
in
them
only
are
no
superstitions
,
nor
scruples
;
for
they
know
that
Christ
hath
freed
them
from
all
the
Law
,
having
satisfied
for
them
;
and
being
free
they
have
none
any
more
to
accuse
them
.
And
because
they
also
know
that
God
sets
not
to
their
account
that
which
they
faile
to
the
duty
of
Christian
piety
,
and
to
the
Decorum
of
the
Gospell
,
which
doth
amor●…●…ly
oblige
us
to
be
like
unto
God
,
and
to
the
sonne
himselfe
of
God
Iesus
Christ
our
Lord
.
CONSID.
XCV
.
That
men
are
incapable
of
the
divine
Generation
of
the
sonne
of
God
,
and
of
the
spirituall
Regeneration
of
the
sons
of
God
.
AMongst
the
things
in
which
human
curiosity
shewes
her
rashnesse
,
I
hold
it
for
a
very
principall
to
endeavour
to
have
the
science
,
and
to
understand
the
Divine
generation
of
the
sonne
of
God
,
in
what
manner
the
sonne
is
begotten
of
the
Father
,
for
what
cause
the
Word
of
God
is
called
the
Son
,
or
the
sonne
of
God
is
called
the
Word
.
And
I
say
that
I
hold
this
rashnesse
very
principall
amongst
the
rest
:
for
I
understand
,
that
humane
intelligence
is
as
uncapable
to
comprehend
the
divine
generation
of
the
Son
of
God
,
because
this
is
a
thing
altogether
alienated
from
that
which
he
knowes
,
understands
,
and
experiments
touching
his
own
generation
,
as
the
intelligence
of
a
worme
,
which
is
bred
of
the
corruption
of
the
earth
,
is
uncapable
of
the
generation
of
mankind
,
that
is
,
how
one
man
is
the
sonne
of
another
man
,
or
one
of
the
other
Animal
is
the
son
of
the
other
Animal
;
because
this
is
a
thing
most
alienated
from
her
own
proper
generation
.
And
besides
this
I
understand
,
that
as
in
●…ase
a
worme
should
come
to
understand
in
what
manner
a
man
is
generated
of
another
man
,
and
would
make
other
wormes
to
understand
it
,
they
would
never
be
capable
thereof
,
it
being
a
thing
altogether
alienated
from
their
generation
:
so
supposing
that
some
one
man
should
come
to
understand
the
divine
generation
of
the
sonne
of
God
,
and
would
make
other
men
understand
it
,
they
would
never
be
able
to
understand
,
because
it
is
a
thing
most
different
from
their
generation
.
And
therefore
extreme
great
is
the
rashnesse
of
men
,
who
with
their
naturall
light
only
will
understand
this
divine
mystery
;
and
also
great
is
that
of
them
,
who
will
understand
it
being
helped
by
the
holy
Scriptures
in
that
language
.
And
hence
it
comes
,
that
albeit
S.
Iohn
understood
the
divine
generation
of
the
sonne
of
God
,
and
would
give
it
to
understand
to
men
,
they
are
not
capable
thereof
,
not
understanding
that
,
which
according
to
S.
Iohn
the
words
signify
,
with
which
he
would
declare
it
;
as
it
were
to
say
,
what
thing
S.
Iohn
meant
,
saying
Logos
o●…
Verbum
:
willing
also
to
shew
better
the
incapacity
of
humane
intelligence
in
the
divine
generation
of
the
sonne
of
God
,
I
thinke
on
this
wise
;
that
if
it
be
incapable
of
the
spirituall
regeneration
of
them
who
being
incorporated
by
faith
in
the
sonne
of
God
come
to
be
the
sonnes
of
God
by
adoption
,
how
much
more
shall
it
be
uncapable
of
the
divine
generation
of
the
proper
son
of
God
?
Now
the
humane
intelligence
is
uncapable
of
this
spirituall
regeneration
,
all
they
who
are
regenerated
know
by
experience
,
knowing
in
themselves
,
that
they
should
never
have
understood
this
divine
mystery
,
if
they
had
not
experimented
it
;
and
knowing
also
,
that
although
they
labour
to
make
them
capable
who
are
out
of
it
,
they
doe
nothing
at
all
;
as
the
worme
also
should
doe
nothing
at
all
,
which
having
understood
how
the
matter
of
humane
generation
goes
,
would
make
other
wormes
capable
thereof
.
This
selfe-same
I
understand
by
that
discourse
,
which
S.
Iohn
tells
,
that
passed
between
Iesus
Christ
our
Lord
,
and
the
great
Master
of
Israel
called
Nicodemus
,
who
came
to
speak
with
him
by
night
.
And
so
it
is
,
that
Christ
speaking
unto
him
of
the
spirituall
regeneration
,
whereby
a
man
leaves
to
be
the
son
of
wrath
,
and
becomes
the
son
of
grace
,
leaves
to
be
the
son
of
Adam
,
and
becomes
the
son
of
God
,
Nicodemus
with
all
his
naturall
light
,
withall
his
humane
Sciences
,
and
with
all
his
intelligence
of
sacred
Scriptures
was
so
incapable
of
this
spirituall
regeneration
,
that
Christ
marveiling
at
it
,
said
unto
him
,
Art
thou
a
Master
in
Israell
,
and
knowest
not
these
things
?
And
addes
,
If
I
have
told
you
earthly
things
,
and
you
believe
not
,
how
will
you
believe
if
I
tell
you
Heavenly
things
?
Willing
to
say
,
If
thou
beest
incapable
of
this
spirituall
regeneration
,
which
although
it
be
spirituall
,
is
neverthelesse
such
,
as
is
wrought
here
on
earth
,
and
in
the
men
of
earth
;
how
much
more
incapable
wilt
thou
be
of
the
divine
generation
to
believe
it
,
of
which
I
would
speak
unto
thee
;
for
as
much
as
it
is
not
done
on
earth
,
but
in
Heaven
,
and
is
not
done
in
an
earthly
thing
,
but
in
an
heavenly
.
Let
this
then
be
the
conclusion
,
that
it
being
true
,
that
whilest
a
man
is
without
the
spirit
,
with
all
his
naturall
light
,
with
all
his
sciences
,
and
human
learnings
,
and
writings
he
is
not
only
uncapable
to
understand
the
divine
generation
of
the
only
begotten
son
of
God
,
but
he
is
also
uncapable
to
understand
the
spirituall
regeneration
of
the
adopted
sons
of
God
.
Let
none
be
so
bold
without
having
obtained
the
spirituall
regeneration
,
to
presume
to
understand
it
,
nor
to
speak
of
it
.
Nor
let
none
be
so
rash
,
that
without
having
obtained
the
spirituall
regeneration
,
and
having
been
admitted
to
those
sacraries
of
God
,
unto
which
S.
Iohn
was
admitted
when
he
said
,
In
the
begining
was
the
word
,
he
should
dare
to
will
to
understand
it
,
penetrate
,
nor
compasse
it
with
his
wit
,
and
humane
discourse
;
holding
for
certain
,
that
of
this
divine
mystery
they
only
are
capable
,
unto
whom
by
the
will
of
God
the
proper
son
of
God
Iesus
Christ
our
Lord
will
reveale
it
.
CONSID.
XCVI
.
That
as
then
a
man
knowes
himselfe
a
pilgrim
in
this
world
,
when
because
God
loves
him
,
the
world
persecutes
him
.
COmmonly
all
men
esteem
themselves
cittizens
of
those
places
where
they
were
borne
,
esteeming
themselves
pilgrims
and
strangers
in
all
other
places
.
They
who
pretend
that
every
place
is
a
mans
country
,
esteem
themselves
strangers
no
where
.
They
who
being
regenerated
,
and
renewed
by
the
holy
spirit
,
are
more
then
Man
,
esteeming
themselves
Cittizens
of
the
Kingdome
of
God
,
and
of
eternall
life
,
esteeming
themselves
pilgrims
in
all
countries
of
the
world
.
The
first
following
sence
goe
after
the
judgement
of
sensuality
.
The
second
following
the
naturall
light
goe
after
prudence
,
and
human
reason
.
And
the
third
following
the
spirituall
light
goe
after
Faith
,
Hope
,
and
Charity
.
The
first
delight
themselves
of
that
which
pleaseth
sensuality
.
The
second
despising
that
which
pleaseth
sensuality
seek
their
proper
glory
,
and
their
proper
satisfaction
of
their
mindes
.
The
third
despising
both
the
one
and
the
other
thing
,
love
the
honour
of
God
,
and
the
glory
of
Christ
.
The
first
the
world
loves
.
The
second
the
world
despiseth
,
albeit
on
the
other
side
it
prize
and
esteeme
them
.
And
the
third
the
world
despizeth
,
hates
,
and
persecutes
.
The
first
God
knowes
not
.
The
seconn
God
abhorres
.
The
third
God
prizeth
,
loves
and
favours
.
Where
I
doe
not
understand
,
that
God
prizeth
,
loves
,
and
favours
this
third
sort
,
because
the
world
despiseth
them
,
abhorres
them
,
and
persecutes
them
,
but
that
the
world
despiseth
,
abhorres
,
and
persecutes
them
,
because
God
prizeth
them
,
loves
them
,
and
favours
them
.
Farther
I
understand
,
that
from
their
thus
feeling
themselves
on
one
part
prized
,
loved
,
and
favoured
of
God
,
and
on
the
other
part
despised
,
persecuted
,
and
hated
of
the
world
,
it
redounds
,
that
they
following
where
the
holy
spirit
leads
them
,
running
after
Faith
,
Hope
,
and
Charity
,
esteem
themselves
Pilgrims
in
this
present
life
,
esteeming
themselves
Cittizens
of
eternall
life
:
Esteeming
themselves
Pilgrims
in
this
present
life
,
they
live
like
Pilgrims
,
having
no
intent
to
inherit
in
this
present
life
,
nor
to
rejoyce
of
that
which
they
rejoyce
,
who
are
Cittizens
thereof
,
and
so
they
passe
lightly
through
all
these
things
,
setting
affection
to
none
of
them
.
And
holding
themselves
Cittizens
of
eternall
life
,
they
begin
to
live
,
as
they
live
there
,
and
they
have
intent
to
inherit
in
it
and
to
rejoyce
in
that
which
they
rejoyce
in
,
who
are
cittizens
thereof
,
and
herein
they
set
their
affections
.
They
I
understand
that
albeit
the
remembrance
of
death
frightens
them
in
regard
of
the
sence
,
in
regard
of
the
livelinesse
that
is
in
them
in
their
affections
,
and
appetites
in
regard
of
esteeming
themselves
Pilgrims
in
this
present
life
,
and
cittizens
of
eternall
life
,
it
comforts
them
,
and
gives
them
content
,
considering
that
death
is
the
end
of
their
Pilgrimage
.
They
who
albeit
they
be
indeed
prized
,
loved
and
favoured
of
God
are
not
yet
despised
,
hated
,
and
persecuted
of
the
world
,
doe
not
as
yet
esteem
themselves
Pilgrims
in
this
present
life
,
not
being
handled
as
Pilgrims
,
albeit
they
esteem
themselves
Citizens
of
eternall
life
,
in
as
much
as
they
know
,
that
they
are
prized
,
favoured
,
and
loved
of
God
.
It
is
true
indeed
,
that
this
estimation
is
not
entire
,
nor
perfect
in
them
,
untill
that
the
world
knowing
them
prized
,
loved
and
favoured
of
God
,
begins
to
handle
them
as
Pilgrims
,
despising
them
,
hateing
them
,
and
persecuting
them
.
For
as
then
they
feeling
themselves
handled
by
the
world
as
Pilgrims
,
have
recourse
to
Christ
,
and
recourse
to
God
:
and
being
as
they
are
more
prized
,
more
loved
,
more
favoured
of
God
,
and
more
illustrated
in
the
knowledge
of
eternall
life
,
they
esteem
themselves
Pilgrims
and
strangers
in
this
present
life
,
in
such
manner
that
however
afterwards
the
world
returne
to
prize
,
love
,
and
use
them
well
,
they
doe
not
leave
to
esteem
themselves
Pilgrims
,
and
to
hold
it
good
to
goe
out
of
this
pilgrimage
.
Here
I
understand
two
things
:
The
first
,
that
it
is
Gods
will
,
that
they
whom
he
loves
should
live
as
Pilgrims
.
And
the
second
,
that
between
them
who
hate
the
world
,
because
they
are
persecuted
of
the
world
for
piety
,
and
them
who
hate
the
world
for
other
respects
,
there
is
this
difference
,
that
these
second
although
they
bear
hatred
to
the
world
,
whilest
they
are
despised
of
the
world
,
and
would
be
contented
to
goe
out
of
the
world
,
when
the
world
returnes
to
prize
them
loving
the
world
they
would
by
no
meanes
goe
out
of
the
world
.
And
the
other
after
that
they
once
hate
the
world
seeing
themselves
despised
hated
and
persecuted
of
the
world
,
they
never
more
returne
to
love
the
world
,
how
much
soever
it
love
,
and
esteem
them
.
This
difference
proceeds
from
hence
,
that
following
the
light
of
the
holy
spirit
,
and
being
illustrated
in
the
knowledge
of
eternall
life
,
they
doe
alwaies
hold
themselves
for
pilgrims
in
this
present
life
,
and
alwaies
hold
themselves
for
Cittizens
of
the
Kingdome
of
God
and
in
eternall
life
,
and
therefore
hate
this
life
,
and
rejoyce
to
goe
out
of
it
.
On
the
contrary
the
other
following
the
naturall
light
have
no
certainty
of
eternall
life
;
and
if
they
have
any
,
they
doe
not
stand
sure
to
be
well
in
it
,
&
therefore
they
doe
not
altogether
hate
this
life
,
nor
rejoyce
to
goe
out
of
it
.
In
this
discourse
christian
persons
shall
understand
,
that
they
are
to
esteem
themselves
pilgrims
and
strangers
in
the
world
in
this
present
life
,
and
that
they
are
to
esteem
themselves
Cittizens
of
the
Kingdome
of
God
,
and
of
life
eternall
:
And
that
if
so
be
the
feeling
themselves
very
fearefull
of
death
shall
make
them
know
that
they
are
not
come
to
this
to
esteem
themselves
pilgrims
,
they
ought
with
continuall
prayer
to
pretend
it
,
being
certain
,
that
by
how
much
more
perfectly
they
shall
stand
therein
,
then
they
shall
be
most
like
to
Christ
,
and
most
like
to
God
,
who
have
been
and
are
in
this
present
life
strangers
and
pilgrims
,
and
like
such
have
been
,
and
are
used
.
And
to
every
Christian
person
it
appertaines
to
procure
to
be
like
to
God
,
and
to
the
sonne
of
God
Iesus
Christ
our
Lord
.
CONSID.
XCVII
.
Whether
Iustification
be
a
fruit
of
piety
;
and
whether
piety
be
a
fruit
of
Justification
.
WIlling
to
examine
between
these
two
gifts
of
God
,
Piety
and
Justification
,
which
of
them
may
be
said
to
be
the
fruit
of
the
other
,
that
is
,
whether
piety
be
the
fruit
of
justification
,
a
man
being
first
just
,
before
pious
,
or
whether
justification
be
the
fruit
of
Piety
,
a
man
being
pious
before
just
;
and
willing
in
this
matter
to
proceed
with
order
as
it
were
,
I
first
say
,
that
by
Piety
I
understand
the
true
divine
worship
,
which
consisteth
in
worshipping
God
in
spirit
,
and
in
truth
,
Iohn
4.
approving
with
the
minde
whatever
God
doth
,
holding
it
for
just
,
holy
,
and
good
.
In
this
signification
I
understand
S.
Paul
useth
this
word
Piety
:
1.
Tim.
3.
And
I
say
,
that
by
justification
I
understand
the
purity
of
conscience
which
dares
appear
in
judgement
,
such
as
was
S.
Pauls
,
when
he
said
there
is
laid
up
for
mee
a
Crowne
of
righteousnesse
,
&c.
Passing
on
farther
I
understand
,
that
calling
into
counsell
for
the
making
of
this
examination
the
naturall
light
,
prudence
and
humane
wisdome
,
shee
will
alwaies
say
,
and
affirme
,
that
justification
is
a
fruit
of
piety
,
understanding
that
one
cannot
have
justification
,
and
purity
in
his
conscience
,
if
he
doe
not
first
adore
God
in
spirit
and
in
truth
,
giving
unto
him
that
which
it
ought
to
doe
as
his
creature
;
and
that
suddenly
when
he
gives
to
God
that
which
he
ought
to
give
,
hee
is
iust
having
cleannesse
in
his
conscience
.
And
so
it
is
resolved
,
that
Iustification
is
a
fruit
of
piety
;
since
from
a
mans
being
pious
it
redounds
that
he
is
iust
.
Farther
I
understand
,
that
calling
into
counsell
for
the
making
of
this
triall
the
holy
spirit
,
and
the
Christian
spirit
,
he
will
say
and
affirme
,
that
Piety
is
the
fruit
of
Iustification
,
understanding
that
a
man
cannot
haue
Piety
,
worship
God
in
spirit
and
truth
,
if
he
be
not
first
iust
accepting
the
Gospell
of
Christ
making
Christs
iustice
his
,
and
understanding
that
instantly
when
a
man
believing
is
iust
,
he
begins
to
haue
Piety
adoring
God
in
spirit
and
truth
.
And
so
it
is
resolved
,
that
Piety
is
a
fruit
of
Iustification
:
for
a
man
is
first
iust
,
then
pious
.
If
that
were
true
which
naturall
light
saith
,
prudence
and
humane
wisdome
for
the
selfesame
cause
it
would
follow
,
that
there
hath
not
been
,
nor
is
,
nor
shall
bee
a
pious
man
,
I
would
say
,
who
should
giue
entirely
,
&
compleatly
unto
God
that
which
he
ought
to
give
.
And
it
being
true
,
that
which
the
holy
spirit
,
and
the
Christian
spirit
saith
,
it
well
follows
that
there
hath
been
,
is
,
and
shall
be
a
great
number
of
iust
men
:
for
there
haue
been
,
are
,
and
shall
be
many
men
,
that
haue
been
,
are
,
and
shall
bee
iustistified
by
Christ
,
accepting
,
and
making
Christiustice
theirs
.
Men
that
Iudge
,
that
Iustfication
is
a
fruit
of
piety
,
by
the
selfe
same
case
give
testimony
of
themselves
,
that
they
iudge
by
naturall
light
,
by
prudence
,
&
humane
wisdome
,
as
Plato
,
and
Aristotle
would
have
iudged
,
who
had
no
notice
at
all
of
Christ
.
And
in
very
truth
,
I
knowe
not
what
they
think
of
Christ
,
of
the
Christian
businesse
,
nor
of
the
Gospell
.
The
men
that
iudge
that
Piety
is
a
fruit
of
Iustification
,
by
the
selfesame
case
give
testimony
of
themselves
,
that
they
iudge
by
the
holy
spirit
,
by
the
Christian
spirit
,
as
S.
Peter
and
S.
Paul
iudged
,
who
largely
knew
Christ
,
and
had
the
spirit
of
Christ
.
They
haue
this
opinion
of
Christ
,
that
in
him
God
chastised
all
our
sinnes
,
that
is
,
all
that
wherein
we
faile
unto
that
which
as
the
creatures
of
God
we
are
bound
to
give
unto
God
.
They
think
of
the
Christian
businesse
,
that
it
is
a
living
under
the
goverment
of
the
holy
spirit
in
holinesse
and
iustice
.
And
they
think
of
the
Gospell
,
that
it
is
a
Proclamation
that
compriseth
these
two
things
,
Remission
of
sinnes
,
and
Iustification
by
Christ
;
And
the
regiment
and
goverment
of
the
holy
spirit
:
Of
which
two
things
they
enioy
,
who
believing
in
Christ
accept
the
Gospell
.
From
all
this
discourse
I
gather
,
that
they
who
understand
Justification
to
be
a
fruit
of
Piety
,
follow
Plato
and
Aristotle
;
And
that
they
who
understand
Piety
to
be
a
fruit
of
iustification
,
Iustification
being
a
fruit
of
Faith
,
follow
S.
Paul
and
S.
Peter
.
It
is
also
gathered
,
that
this
name
Piety
understood
in
the
manner
in
which
it
is
here
understood
,
it
cannot
be
attributed
to
God
,
because
he
owes
no
man
any
thing
.
Nay
on
the
contrary
every
one
owes
to
him
.
And
that
which
he
doth
with
us
,
is
not
for
piety
,
is
not
for
debt
,
nor
for
obligation
,
but
for
compassion
,
for
mercy
and
for
liberality
,
being
in
every
thing
towards
us
compassionate
,
mercifull
,
and
liberall
;
Which
ought
principally
to
be
known
in
this
,
that
he
put
all
our
sinnes
on
his
pretious
son
Iesus
Christ
our
Lord
,
to
put
on
us
the
iustice
of
the
selfesame
Iesus
Christ
our
Lord
.
CONSID.
XCVIII
.
How
that
is
to
be
understood
,
that
the
holy
Scripture
saith
,
attributing
condemnation
sometimes
to
infidelity
,
and
sometimes
to
evill
works
;
and
salvation
sometimes
to
Faith
,
sometimes
to
good
works
.
AMongst
those
things
in
holy
Scripture
,
which
give
molestation
to
Christian
persons
,
who
having
faith
feel
within
themselves
the
fruit
of
Faith
,
that
is
,
Iustification
,
and
the
fruit
of
justification
,
that
is
,
the
peace
of
conscience
,
when
they
will
examine
with
them
their
conceptions
,
their
spirituall
feelings
,
I
hold
for
very
principall
this
,
that
feeling
themselves
justifi'd
by
Faith
,
&
consequently
with
peace
of
conscience
,
cannot
understand
for
what
cause
Christ
speaking
of
the
day
of
Iudement
,
saith
,
that
he
will
condemne
some
because
they
have
not
done
well
,
and
will
save
others
,
because
they
haue
done
well
:
Nor
for
what
cause
S.
Paul
saith
,
That
God
will
render
to
every
man
according
to
his
works
:
Rom.
2.
And
S.
Peter
,
That
God
will
iudge
every
one
according
to
his
works
.
At
which
they
so
much
the
more
marvell
,
in
as
much
as
the
same
Christ
saith
,
that
he
that
believes
shall
be
saved
,
and
he
that
believes
not
,
shall
be
damned
.
And
the
selfesame
S.
Paul
saith
,
that
the
Faith
of
the
heart
iustifieth
,
and
the
confession
of
the
mouth
saveth
.
And
the
selfesame
S.
Peter
attributes
the
salvation
of
the
soule
to
Faith
.
And
from
their
not
understanding
of
this
matter
it
comes
to
passe
,
that
every
one
of
them
thinks
in
this
manner
;
If
God
be
to
judge
me
according
to
my
works
,
there
is
no
doubt
but
he
will
condemne
me
;
for
there
is
not
in
them
any
goodnesse
;
nay
in
those
which
seem
best
,
there
is
more
contamination
of
selfe-loue
,
interest
,
and
proper
glory
,
in
such
sort
,
as
if
I
be
to
be
judged
by
my
work
,
it
will
goe
ill
with
me
.
Whereupon
being
desirous
to
take
away
this
molestation
,
and
this
scruple
of
Christian
persons
,
and
spirituall
,
and
to
salve
the
intelligence
of
the
holy
Scriptures
,
in
such
sort
as
they
should
not
contradict
themselves
,
I
think
thus
,
That
in
good
or
evill
works
God
considers
not
the
quantity
,
but
the
quality
,
which
consisteth
in
the
minde
of
him
that
doth
the
works
in
the
thing
wherein
he
implies
it
.
That
this
is
true
in
evill
workes
needs
no
proofe
:
and
that
it
is
true
in
good
works
is
evident
by
that
which
Christ
saith
of
them
that
cast
their
monies
into
the
Treasury
of
the
Temple
,
praysing
the
minde
of
him
that
did
the
works
,
And
it
is
evident
likewise
by
that
which
the
selfesame
Christ
saith
speaking
of
the
day
of
judgement
,
where
he
doth
not
say
that
hee
will
saue
them
who
haue
bin
charitable
simply
,
but
they
that
have
been
charitable
with
himselfe
,
that
is
,
they
who
believing
shall
stand
incorporated
in
him
.
Whence
it
seems
that
Christ
saith
,
that
he
will
saue
them
who
haue
used
charity
with
him
,
and
condemne
them
that
haue
not
used
it
.
Now
it
being
cleer
,
that
they
cannot
work
with
a
pious
minde
,
but
only
who
are
pious
,
and
holy
;
nor
can
know
Christ
in
his
members
to
use
charity
towards
him
,
but
they
onely
,
who
appertain
to
the
selfesame
body
of
Christ
,
it
is
clearely
approved
,
that
none
can
work
well
,
work
Christianly
,
but
those
who
are
the
members
of
Christ
,
those
who
haue
the
spirit
of
Christ
,
and
are
pious
,
and
holy
,
and
just
,
and
believe
in
Christ
.
And
this
being
approved
it
is
likewise
approved
,
that
it
is
the
selfesame
in
holy
Scripture
to
say
,
That
men
shall
be
saved
by
their
good
works
,
and
condemned
by
their
evill
works
;
and
to
say
.
That
they
shall
be
saved
by
their
Faith
,
and
condemned
by
their
Infidelity
.
Whereupon
Christian
persons
are
to
two
things
.
The
one
,
That
they
only
work
well
for
holding
themselves
justified
by
Christ
,
they
doe
not
pretend
to
justifie
themselves
by
their
own
good
works
,
and
so
working
they
work
purely
for
the
loue
of
God
,
and
not
for
their
own
proper
loue
,
as
those
men
work
,
who
not
holding
themselves
justified
by
Christ
,
pretend
to
justifie
themselves
by
their
own
good
works
,
and
so
working
for
their
own
proper
loue
,
proper
interest
,
and
not
for
the
love
of
God
,
they
noe
not
work
well
;
for
their
works
doe
not
please
God
,
cannot
be
called
good
works
.
The
other
,
that
God
judging
them
according
to
their
works
,
will
not
put
to
their
accompt
the
contamination
that
he
shall
know
in
them
,
having
pardoned
them
originall
sin
together
with
all
that
which
they
haue
from
this
evill
root
.
And
because
he
will
put
to
their
accompt
the
Faith
which
he
shall
haue
given
them
,
and
the
purity
that
shall
be
in
their
works
whether
few
or
many
,
in
as
much
as
they
shall
be
the
fruit
of
Faith
.
And
so
God
shall
saue
them
,
shewing
in
the
outward
judgement
,
that
he
saves
them
for
their
good
works
,
saving
them
indeed
by
the
Faith
,
which
he
shall
have
given
them
.
God
shall
iustifie
the
sentence
with
which
he
condemnes
the
impious
,
&
superstitious
,
and
shall
save
the
pious
,
and
holy
,
alleaging
the
outward
works
of
the
one
,
and
the
other
;
the
living
with
holinesse
and
iustice
on
the
one
part
,
and
the
living
with
iniustice
,
and
impiety
on
the
other
part
.
But
this
shall
not
be
but
for
men
who
know
not
,
nor
see
not
but
in
the
outward
.
And
in
the
self
same
sentence
they
who
know
,
and
see
the
inward
,
the
root
whence
this
living
&
working
on
the
one
part
,
and
this
living
and
working
on
the
other
grow
,
they
being
more
then
men
by
the
Christian
regeneration
,
shall
know
,
that
Faith
hath
saved
them
that
shall
be
saved
,
and
that
infidelity
shall
haue
condemned
them
that
shall
be
condemned
.
Here
may
an
impious
person
say
to
me
willing
to
calumniate
holy
Scripture
,
and
a
superstitious
willing
to
canonize
his
own
superstitious
works
;
If
this
which
thou
saist
be
true
,
what
need
were
there
to
make
mention
of
works
Were
it
not
better
that
the
Scripture
stood
solid
in
saying
that
whosoever
shall
believe
shall
be
saved
,
and
whosoever
shall
not
believe
,
shall
be
condemned
?
To
them
I
will
answer
three
things
.
The
first
,
that
from
their
not
understanding
the
Scriptures
it
proceeds
,
that
they
finde
inconstancy
in
them
,
and
they
would
not
finde
it
,
if
they
understood
them
,
&
they
should
understand
them
,
if
they
would
not
understand
them
with
prudence
,
and
humane
reason
,
which
is
incapable
of
the
things
which
are
of
the
spirit
of
God
,
such
as
are
the
holy
Scriptures
.
The
second
,
That
God
having
as
it
hath
been
said
to
iustifie
his
sentence
before
men
,
who
see
not
but
the
outward
,
it
is
necessary
that
hee
should
alleage
the
works
which
are
outward
,
those
which
give
testimony
of
the
Faith
of
him
who
believes
,
and
of
the
infidelity
of
him
who
believes
not
.
And
the
third
,
That
all
men
being
most
ready
to
work
evill
,
and
most
slow
to
work
well
,
it
seems
a
necessary
thing
,
that
the
holy
Scripture
should
use
this
manner
of
speech
to
refrain
the
pronesse
to
evill
,
and
to
incite
the
slownesse
to
good
,
to
the
end
,
that
as
they
who
now
feel
the
Regeneration
,
and
Christian
renovation
,
should
depart
from
evill
,
and
apply
themselves
to
the
good
,
onely
for
the
duty
of
the
selfesame
regeneration
,
and
renovation
,
to
observe
the
Christian
decorum
,
not
to
grieve
,
nay
rather
to
reioyce
the
holy
spirit
.
So
they
also
who
begin
to
feel
themselves
regenerated
,
and
renued
,
shoul
doe
the
selfesame
to
make
firm
their
vocation
,
and
to
work
their
salvation
.
And
that
should
they
also
doe
,
who
doe
not
know
the
regeneration
,
nor
renovation
,
for
feare
of
being
condemned
.
And
so
even
these
should
be
lesse
evill
:
And
they
being
lesse
evill
should
be
more
good
for
their
proper
interest
;
untill
such
time
as
having
begun
to
feele
the
affections
of
the
Christian
regeneration
,
and
renovation
,
they
also
may
be
good
,
not
doing
evill
,
and
doing
good
not
now
for
feare
,
and
for
interest
,
but
onely
for
the
duty
of
Christian
persons
incorporated
in
Iesus
Christ
our
Lord
,
to
whom
be
glory
forever
.
CONSID.
XCIX
.
Whence
it
proceeds
that
men
b●…eve
not
that
all
our
sinnes
were
chastised
in
Christ
,
or
they
believe
is
with
difficultie
.
COnsidering
the
extreme
difficulty
,
wherewith
men
bring
themselves
tobelieve
the
Gospell
,
the
good
news
of
the
Remission
of
sinnes
,
iustification
,
and
reconciliation
with
God
for
the
iustice
of
God
executed
on
Christ
,
For
as
much
as
they
also
who
believe
by
revelation
,
and
divine
inspiration
,
finde
more
difficulty
in
believing
this
Remission
of
sinnes
,
Iustification
,
&
Reconciliation
,
then
all
other
things
besides
,
which
the
Christian
Church
believes
,
I
haue
many
times
set
my selfe
to
think
whence
this
difficulty
may
proceed
,
And
lastly
I
am
come
to
this
resolution
,
that
to
believe
this
.
Remission
of
sinnes
,
Iustification
,
and
Reconciliation
a
man
findes
in
himselfe
the
contradiction
of
his
evill
conscience
;
and
from
hence
it
comes
,
that
with
extreme
difficulty
they
who
belieue
by
divine
Revelation
,
and
divine
Inspiration
,
bring
themselves
to
hold
themselves
for
just
:
They
who
believe
by
opinion
,
and
relation
being
never
able
to
bring
themselves
to
this
.
They
who
believe
being
inspired
,
untill
they
finde
peace
in
their
consciences
,
doe
not
entirely
belieue
the
Gospell
.
And
finding
peace
in
their
consciences
,
the
inward
contradiction
ceasing
,
the
difficulty
of
believing
the
Gospell
is
taken
away
.
They
who
believe
being
taught
,
as
they
never
finde
peace
in
their
consciences
,
they
never
believe
the
Gospell
:
For
the
inward
contradiction
never
ceaseth
,
that
not
ceasing
,
neither
doth
the
difficulty
in
belieuing
cease
;
nay
whilst
the
contradiction
lasteth
,
the
difficulty
may
be
called
impossibility
.
Men
doe
easily
believe
by
relation
of
holy
Scriptures
,
that
God
is
most
omnipotent
,
most
just
:
They
believe
,
that
Christ
is
most
innocent
,
and
pure
from
all
sin
:
They
believe
that
Christ
suffered
by
the
will
of
God
:
for
in
none
of
these
things
they
finde
inward
contradiction
which
sufficeth
to
cause
that
they
should
not
believe
that
which
holy
Scriptures
affirme
.
And
not
to
exclude
the
benefit
of
Christ
they
believe
also
that
Christ
satisfied
for
originall
sin
;
for
neither
in
this
doe
they
finde
contradiction
,
in
as
much
as
their
consciences
not
accusing
them
of
originall
sin
,
they
not
knowing
their
own
proper
fault
therein
,
they
easily
bring
themselves
to
believe
,
that
without
their
proper
merit
that
is
pardoned
unto
them
,
wherein
they
know
not
their
own
〈◊〉
.
And
when
it
comes
to
the
point
to
believe
that
Christ
satisfied
God
for
the
sinnes
that
every
one
of
them
commits
,
albeit
they
haue
the
Scriptures
which
most
largely
giue
testimony
thereof
,
nay
all
they
in
conformity
preach
this
,
suddenly
they
draw
back
,
because
they
finde
the
inward
contradiction
in
their
own
consciences
,
and
so
they
resolve
to
restrain
the
benefit
of
Christ
only
to
originall
sin
;
understanding
it
after
their
own
manner
:
or
to
enlarge
it
also
to
their
proper
sinnes
,
but
with
the
addition
of
proper
satisfaction
.
As
if
Christ
had
said
,
I
haue
satisfied
for
the
sins
of
you
all
,
but
with
condition
,
that
every
one
should
satisfie
for
his
own
.
And
they
consider
not
the
injury
which
herein
they
doe
to
Christ
,
they
consider
it
not
because
they
feel
it
not
,
and
they
feel
it
no●…
because
they
know
not
Christ
.
They
who
by
Gods
gift
believe
,
that
God
is
most
iust
,
that
Christ
is
most
innocent
,
that
it
was
the
work
of
God
that
Christ
should
suffer
,
and
that
he
suffered
for
originall
sin
,
in
the
end
reduce
themselves
to
believe
,
that
through
Christs
sufferings
they
get
remission
of
sinnes
,
and
are
iust
,
and
are
now
in
the
grace
of
God
reconciled
with
God
:
considering
in
this
manner
,
if
God
be
most
just
,
if
Christ
be
most
innocent
;
if
that
which
Christ
suffered
,
he
suffered
by
the
will
of
God
,
and
the
will
of
God
was
that
hee
should
satisfie
for
originall
sin
,
it
is
also
true
,
that
men
who
haue
obtained
the
whole
pardon
of
their
sins
,
are
iust
,
and
are
reconciled
with
God
,
since
from
originall
sin
it
comes
to
all
to
be
sinners
,
uniust
,
and
enimies
of
God
,
and
it
comes
for
us
to
doe
things
,
whereby
we
grow
in
iniustice
,
&
in
enmity
.
With
this
Consideration
they
pacifie
their
consciences
,
and
facilitate
their
believing
,
and
hold
for
certain
,
that
they
who
doe
not
believe
this
,
either
doe
not
believe
that
God
is
most
iust
,
or
doe
not
hold
that
Christ
is
most
innocent
,
or
doe
not
believe
that
it
was
Gods
will
that
Christ
should
suffer
,
for
if
they
did
believe
it
,
they
would
believe
that
which
followes
,
that
is
,
that
he
suffered
not
for
himselfe
,
but
for
them
,
and
so
would
holde
themselves
for
Iust.
Here
I
understand
all
this
,
First
,
the
blindnesse
of
humane
wisdome
,
which
is
not
capable
of
the
truth
which
the
Gospell
preacheth
.
Secondly
,
the
ignorance
of
men
,
who
not
understanding
whence
this
incapacity
comes
doe
not
attend
to
remedy
but
to
cover
it
.
Thirdly
,
that
Christ
satisfying
for
originall
sin
he
satisfied
for
all
that
which
wee
sinne
through
evill
inclination
,
which
is
naturall
unto
us
through
originall
sin
.
Fourthly
,
that
the
faith
of
them
who
believe
being
taught
,
neither
quieting
,
nor
pacifying
their
consciences
,
doth
not
facilitate
them
to
believe
that
all
our
sinnes
were
chastised
in
Christ
.
Fiftly
,
that
the
faith
of
them
who
believe
inspired
,
quieting
and
pacifying
their
consciences
facilitaeth
them
to
believe
,
That
all
our
sins
were
chastised
in
Christ
.
And
so
it
is
,
that
they
who
haue
this
infpired
faith
,
proving
and
experimenting
in
themselves
the
truth
which
the
Gospell
preacheth
,
come
to
understand
by
experience
that
which
at
first
they
believed
by
inspiration
.
First
they
believe
that
Christ
was
chastised
for
them
.
For
so
the
Gospell
preacheth
unto
them
,
and
they
are
inwardly
moved
to
believe
that
is
true
.
Afterwards
finding
peace
in
their
consciences
they
understand
in
what
manner
Christ
was
chastised
for
them
.
They
who
doe
not
believe
it
,
or
believe
it
,
not
being
inspired
,
but
taught
,
never
finding
peace
in
their
consciences
,
never
understand
that
saying
of
the
Prophet
being
fulfilled
in
them
,
Except
you
shall
believe
,
yee
shall
not
understand
Esay
.
7.
CGNSID
.
C.
That
the
fruits
which
in
Christian
Persons
in
the
beginning
of
their
Incorporation
in
Christ
seem
of
the
spirit
,
are
of
the
flesh
.
SEing
by
experience
that
almost
in
all
persons
,
who
accepting
the
Gospell
come
to
be
incorporated
in
Christ
,
in
the
begining
of
their
incorporation
there
are
found
certain
tasts
and
feelings
,
and
certain
desires
and
vehemencies
,
and
certain
intelligences
of
holy
Scripture
of
the
Christian
buisinesse
,
and
certain
teares
,
all
which
seem
to
be
of
the
spirit
,
and
is
altogether
of
Flesh
,
and
as
matter
of
the
Flesh
in
time
dries
,
and
falls
.
And
willing
to
understand
whence
this
proceeds
,
I
have
considered
,
that
to
every
one
of
them
,
who
are
incorporated
in
Christ
,
that
befalls
,
which
to
a
branch
,
which
being
cut
from
one
tree
is
grafted
in
another
.
I
would
say
,
that
as
that
branch
would
not
produce
the
fruit
which
it
doth
,
if
it
were
not
grafted
in
that
tree
;
but
that
first
fruit
is
as
it
were
altogether
of
the
sappe
which
it
brought
with
it
from
the
tree
,
from
whence
it
was
cut
:
so
the
person
incorporated
in
Christ
would
not
have
the
tasts
or
the
feelings
,
nor
the
vehemencies
,
nor
the
desires
,
nor
the
intelligencies
,
nor
the
teares
which
he
hath
,
if
he
were
not
incorporated
in
Christ
;
but
that
is
as
it
were
all
Flesh
,
affection
of
the
flesh
,
and
complacency
,
and
satisfaction
of
the
flesh
,
which
standing
yet
alive
,
and
not
able
to
satisfy
itselfe
,
nor
to
please
it selfe
in
carnall
matters
,
pleaseth
it selfe
and
satisfieth
it selfe
in
spirituall
matters
.
Whence
I
understand
,
that
every
person
who
comes
to
be
incorporated
in
Christ
,
may
rejoyce
himselfe
of
those
tasts
,
and
feelings
,
of
those
desires
,
and
impetusses
and
of
those
intelligences
,
and
teares
,
in
as
much
as
they
assure
him
,
that
he
is
incorporated
in
Christ
;
for
as
much
as
he
should
not
have
any
of
these
things
,
if
he
were
not
partaker
of
the
incorporation
.
And
I
understand
,
that
holding
them
for
fruits
of
the
flesh
and
not
of
the
spirit
,
by
the
sappe
of
that
root
of
Adam
,
&
not
of
that
root
of
Christ
,
he
ought
to
cast
them
away
,
and
to
cut
them
off
,
no
waies
feeding
himselfe
with
them
;
for
that
would
befall
him
which
befalls
many
persons
,
who
feeding
themselves
with
such
meat
,
perswade
themselves
to
live
in
the
spirit
,
and
live
in
the
flesh
.
And
I
understand
,
that
they
ought
to
have
intent
,
that
there
should
be
nothing
found
in
them
,
but
that
which
is
of
the
spirit
,
and
of
the
root
of
Christ
,
in
which
he
stands
incorporated
,
and
as
it
were
engrafted
,
holding
for
fruit
of
the
root
of
Christ
,
humility
,
meeknesse
,
patience
,
the
despising
of
himselfe
,
the
denyall
of
his
own
proper
will
,
the
obedience
to
God
,
charity
:
for
all
these
things
were
seen
in
Christ
whilest
he
conversed
corporally
amongst
men
:
and
unto
these
doth
God
inspire
us
,
and
the
spirit
of
Christ
moveth
us
.
And
these
shine
out
in
them
,
who
stand
perfectly
incorporated
in
Christ
;
and
the
fruits
redound
to
the
Glory
of
God
,
and
to
the
glory
of
Iesus
Christ
our
Lord
.
CONSID.
CI.
Whence
it
proceeds
,
that
the
impious
cannot
believe
;
that
the
superstitious
believe
with
ease
;
and
that
the
pious
believe
with
difficulty
.
IN
the
Impious
I
consider
the
impossibility
in
believing
;
and
I
call
them
impious
,
who
make
profession
to
be
the
enemies
of
God
,
as
Pharaoh
,
and
as
the
Scribes
,
and
Pharises
,
who
were
contrary
unto
Christ
.
In
the
superstitious
I
consider
the
facility
in
believing
;
and
I
call
them
superstitious
,
who
not
being
pious
make
profession
of
piety
,
and
believe
that
they
are
pious
.
And
in
the
pious
I
consider
the
difficulty
in
believing
;
and
I
call
them
pious
,
who
having
by
the
Spirit
accepted
the
generall
pardon
,
which
the
Gospell
offers
unto
us
,
attend
to
confirme
themselves
in
it
,
and
to
live
in
this
present
life
,
a
life
like
unto
that
,
which
they
are
to
live
in
life
eternall
.
The
impossibility
of
the
impious
I
understand
consists
in
this
,
that
God
blindes
their
eyes
,
and
shuts
their
eyes
,
and
shuts
their
cares
,
and
harde●…s
their
hearts
,
to
the
end
that
not
knowing
the
generall
pardon
,
which
is
intimated
unto
them
,
they
doe
not
believe
it
,
and
so
doe
not
obtain
salvation
.
This
S.
Iohn
understood
in
this
manner
,
when
he
said
,
therefore
they
could
not
believe
,
because
Esaias
said
again
,
he
hath
blinded
their
eyes
.
Nay
this
very
thing
Christ
meant
,
as
it
is
proved
by
the
three
other
Evangelists
,
and
S.
Paul
understood
it
,
as
S.
Luke
testifieth
the
last
of
the
Acts.
The
facility
where
with
the
superstitious
believe
,
I
understand
proceeds
from
their
believing
with
humane
wisdome
,
from
believing
by
opinion
,
and
by
relation
,
and
from
believing
by
use
,
and
custome
,
they
holding
it
for
impiety
to
doubt
.
That
this
is
true
is
approved
by
this
,
that
amongst
those
true
things
which
they
believe
,
they
believe
many
other
false
things
,
and
they
believe
the
false
things
more
then
the
true
.
Nay
they
doe
not
believe
that
which
is
the
foundation
of
all
true
things
,
that
is
,
the
remission
of
sinnes
,
and
the
reconciliation
with
God
by
the
justice
of
God
executed
on
Christ
.
And
I
say
they
doe
not
believe
it
;
for
if
they
did
believe
it
,
for
the
selfe-same
reason
they
would
leave
to
be
superstitious
,
and
would
be
pious
.
The
difficulty
wherewith
the
pious
believe
,
I
understand
proceeds
from
human
wisdome
,
from
evill
conscience
,
and
from
the
livelinesse
of
mind
,
and
from
the
lasciviousnesse
of
the
flesh
,
and
it
proceeds
from
human
wisdome
:
for
by
how
much
they
goe
on
the
more
procuring
to
certify
themselves
in
the
faith
,
so
much
the
more
contrast
,
and
impediment
doth
human
wisdome
goe
making
against
them
in
it
.
That
this
is
true
,
is
approved
by
this
,
that
because
they
principally
procure
to
certify
themselves
,
and
confirme
themselves
,
that
all
their
sinnes
were
chastized
in
Christ
,
in
this
they
who
are
Christians
,
finde
more
contrast
,
then
in
all
other
things
which
they
believe
.
It
proceeds
from
evill
conscience
,
in
as
much
as
it
accuseth
a
man
as
the
enemy
of
God
:
and
therefore
he
with
difficulty
assures
himselfe
in
that
which
the
Gospell
believes
,
that
God
hath
now
pardoned
him
,
and
holds
him
for
his
friend
.
That
this
is
true
is
approved
by
this
,
that
instantly
when
a
man
findes
peace
in
his
conscience
,
he
stands
confirmed
in
the
faith
,
in
such
manner
that
he
is
,
litle
sollicited
to
doubt
.
It
proceeds
from
the
livelinesse
of
the
mind
,
and
from
the
lasciviousnesse
of
the
flesh
,
in
as
much
as
mans
mind
being
a
friend
to
life
,
and
his
flesh
being
a
friend
to
reioycing
,
doth
eagerly
combat
against
the
faith
,
understanding
,
or
divining
,
that
faith
slaies
in
a
man
the
livelinesse
of
the
mind
,
and
mortifies
the
lasciviousnesse
of
the
Flesh.
That
this
is
true
is
approved
by
this
,
that
according
as
the
vivacity
of
the
minde
goes
dying
in
a
man
,
and
the
Lasciviousnes
of
the
flesh
,
so
the
beleiving
goes
on
facilitated
.
But
it
is
not
to
be
understood
,
that
the
death
,
nor
the
mortification
are
those
things
,
which
facilitate
to
believe
,
but
that
faith
being
that
which
kills
us
,
and
mortifies
us
,
the
believing
is
facilitated
in
us
,
the
forces
being
taken
away
from
our
enemies
;
I
say
from
them
,
which
make
difficult
to
us
our
believing
,
in
such
manner
as
humane
prudence
,
an
evill
conscience
,
and
the
vivacity
of
our
minds
with
the
laciviousnesse
of
our
flesh
are
three
Instruments
,
whereby
the
evill
spirits
serve
themselves
to
make
difficult
our
believing
to
us
,
who
believe
by
Revelation
,
and
by
divine
Inspiration
,
nay
with
these
three
selfe
same
Instruments
I
understand
that
the
beliefe
of
the
generall
Pardon
is
hindred
to
the
superstitious
,
who
with
ease
believe
all
other
things
:
and
with
the
same
I
understand
the
believing
is
made
impossible
to
the
impious
,
whom
God
hath
made
blind
,
deafe
,
dumbe
;
there
being
in
all
that
is
in
the
impious
,
in
the
superstitious
,
and
in
the
Pious
selfe
love
for
the
Principall
enemy
.
And
certainly
it
is
true
,
that
from
it
proceeds
the
contradiction
of
human
prudence
,
from
it
the
contradiction
of
the
evill
conscience
,
and
from
it
the
repugnancy
of
the
livelinesse
of
the
mind
,
and
of
the
lascivious●…esse
of
the
flesh
.
That
this
is
true
,
is
approved
by
this
,
that
if
there
were
no
proper
love
,
a
man
would
not
be
so
curious
in
willing
to
assure
himselfe
of
the
Christian
verity
,
he
would
not
be
so
scrupulous
in
his
conscience
,
nor
would
so
much
repugne
against
the
death
of
the
livelinesse
of
the
mind
,
nor
to
the
mortification
of
the
lasciviousnesse
of
the
flesh
,
and
so
the
contradictions
would
cease
,
and
the
contradictions
ceasing
,
the
difficulty
of
believing
would
also
cease
.
From
all
this
discourse
this
resolution
may
be
taken
,
that
if
the
wicked
would
be
free
from
the
impossibility
in
believing
,
they
must
attend
to
renounce
their
proper
love
,
if
they
can
:
And
that
if
the
superstitious
would
know
that
they
are
not
pious
,
that
they
doe
not
believe
as
they
ought
to
believe
,
nor
that
which
they
ought
to
believe
,
they
must
attend
to
dispoile
themselves
of
their
proper
love
as
much
as
they
can
:
And
that
●…he
Pious
who
shall
feele
themselves
molested
with
the
difficulty
of
believing
,
and
would
take
away
the
difficulty
,
and
so
facilitate
the
believing
,
they
must
travell
to
disenamour
themselves
of
themselves
,
and
of
the
world
,
and
to
enamour
themselves
of
God
,
and
of
Christ
.
This
they
shall
doe
considering
the
evill
that
is
in
themselves
,
&
in
the
world
,
and
the
good
that
is
in
God
,
and
in
Christ
.
I
say
that
this
consideration
will
be
very
profitable
to
them
,
so
that
it
alwaies
goe
ac●…ompanied
with
prayer
,
praying
God
,
that
he
would
disenamour
them
of
themselves
,
and
of
the
world
,
and
that
he
would
enamour
them
of
himselfe
and
of
Christ
;
and
that
he
would
slay
,
and
mortify
in
them
all
that
which
is
flesh
,
and
humane
prudence
,
to
the
end
they
may
be
capable
of
so
great
a
quantity
of
faith
as
may
suffice
to
cause
,
that
they
never
come
to
doubt
,
nor
to
stagger
in
it
,
being
to
him
alway
loyall
,
and
faithfull
,
as
belongs
to
them
,
being
made
his
sons
by
the
incorporation
wherewith
they
stand
incorporated
in
his
only
begotten
son
Iesus
Christ
our
Lord
.
CONSID.
CII
.
That
Christian
faith
hath
necessity
to
be
confirmed
with
experience
:
Of
what
kind
the
experience
is
,
and
how
it
is
obtained
.
BElieving
being
the
foundation
of
the
Christian
businesse
,
which
consists
in
accepting
the
generall
pardon
by
the
justice
of
God
now
executed
on
Christ
,
it
seemes
a
proper
thing
,
that
a
Christian
should
exercise
himselfe
in
those
considerations
,
which
appertaine
to
believing
.
And
so
amongst
other
things
which
I
have
considered
about
believing
,
this
is
,
that
a
man
never
stands
solid
,
and
firme
,
and
constant
in
the
Christian
faith
,
untill
he
have
in
himselfe
some
experience
of
that
which
he
believes
.
And
it
is
as
certain
,
that
he
holds
so
much
firmenesse
,
as
he
holds
of
proper
experience
;
and
no
more
at
all
.
It
befalls
us
that
believe
with
the
Gospell
that
which
comes
to
passe
to
us
with
a
very
wise
and
spirituall
man
:
I
would
say
,
that
as
whilest
we
believe
the
wisdome
,
and
spiritualty
of
this
man
by
relation
of
othermen
,
we
are
in
such
manner
disposed
,
that
other
men
comming
,
who
make
us
contrary
relation
,
we
shall
change
the
opinion
which
we
had
of
him
,
or
at
least
we
shall
doubt
of
it
,
untill
having
strict
familiarity
with
such
a
man
we
know
by
experience
,
that
the
relation
is
true
which
was
made
us
,
for
as
then
no
man
is
able
to
perswadeus
the
contrary
:
even
so
likewise
whilest
we
believe
that
which
the
Gospell
saith
,
that
God
chastized
all
our
sinns
in
Christ
,
by
their
relation
who
preach
the
Gospell
to
us
,
we
stand
in
hazard
,
that
other
Preachers
comming
,
which
should
tell
us
the
contrary
,
we
shall
believe
in
another
manner
,
or
at
least
we
shall
doubt
of
the
first
preaching
,
untill
that
we
having
experience
of
that
which
is
preached
unto
us
in
the
Gospell
,
stand
firme
,
and
constant
in
that
which
we
believe
,
all
the
men
of
the
world
being
unable
either
to
change
,
or
alienate
our
faith
in
any
manner
,
after
that
it
is
confirmed
by
proper
experience
.
Whence
I
understand
that
the
first
and
principall
intent
,
which
we
ought
to
have
,
who
accept
the
Gospell
,
believing
that
in
Christ
God
hath
chastized
all
our
sinnes
,
is
to
get
the
experience
of
this
,
to
the
end
that
our
faith
being
●…o
confirmed
no
man
may
be
able
to
sever
us
from
it
,
nor
to
make
us
doubt
thereof
,
nor
to
stumble
,
as
they
are
able
,
whilest
our
faith
is
not
confirmed
with
experience
.
And
if
any
man
shall
aske
me
,
how
the
experience
offaith
is
g●…tten
?
I
will
answer
him
,
that
then
a
man
hath
experience
of
that
which
he
believes
,
when
he
hath
peace
in
his
conscience
,
it
seeming
to
him
,
that
he
can
appeare
in
the
judgement
of
God
with
that
selfe-same
security
wherewith
he
would
appeare
,
if
he
had
lived
with
that
innocency
wherewith
Christ
lived
,
and
had
by
Gods
will
suffered
that
,
which
Christ
suffered
.
Farthermore
I
will
answer
him
,
that
mortification
,
and
vivification
are
most
efficacious
experiences
,
by
which
our
Faith
is
confirmed
,
in
as
much
as
they
only
,
who
believe
,
know
themselves
just
in
Christ
,
have
mortification
,
and
have
vivification
.
And
if
another
shall
aske
mee
,
saying
,
how
shall
I
doe
,
who
believe
,
to
confirme
my
faith
with
experience
?
I
will
answer
him
two
things
.
The
one
,
that
he
dispoile
himselfe
of
all
justifications
,
that
are
without
Christ
,
as
well
of
those
which
consist
in
not
doing
,
as
of
those
which
consist
in
doing
,
and
that
embracing
himselfe
only
with
the
justification
which
is
in
Christ
,
which
doth
consist
in
believing
,
he
travell
with
prayer
to
God
,
supplicating
him
,
that
he
would
make
him
feel
the
peace
of
conscience
,
that
he
would
mortify
him
,
that
he
would
make
him
alive
:
and
the
Other
,
that
he
keep
very
strict
accompt
with
himselfe
,
with
his
workes
,
with
his
wordes
,
and
with
his
thoughts
,
with
intent
to
know
in
all
these
things
how
much
mortification
,
and
how
much
vivification
he
hath
gotten
;
and
with
intent
also
to
mortify
himselfe
,
and
to
make
himselfe
alive
every
day
,
more
pretending
to
get
this
Christian
experience
,
with
which
the
Christian
faith
is
confirmed
.
And
to
him
that
would
consider
to
have
the
scien●…e
,
how
he
ought
to
doe
to
dispoile
himselfe
of
his
own
iustification
,
and
so
as
well
of
those
that
confist
in
not
doing
,
as
of
those
,
which
consist
in
doing
,
I
should
say
unto
him
,
that
of
those
which
consist
in
not
doing
he
shall
dispoile
himselfe
,
knowing
that
if
he
doe
not
kill
,
if
he
doe
not
rob
,
if
he
be
no
fornicator
,
if
he
doe
no
injury
to
his
neighbour
,
it
is
either
because
he
is
not
inclined
thereto
,
or
because
he
feares
the
shame
of
the
world
,
or
the
punishment
wherewith
such
sinnes
are
punished
in
this
life
.
And
of
this
he
may
certify
himselfe
,
considering
that
he
forbeares
not
to
doe
other
things
,
unto
which
he
is
inclined
,
which
are
not
so
shamefull
in
the
world
,
nor
are
not
chastized
in
this
life
;
such
as
are
ambition
,
honour
,
proper
satisfaction
,
and
proper
reputation
.
And
I
will
say
unto
him
also
,
that
of
the
things
which
consist
in
doing
he
shall
dispoile
himselfe
,
knowing
on
one
side
the
superstition
which
he
hath
put
in
some
of
them
,
and
on
the
other
side
the
selfe
love
with
which
he
hath
contaminated
,
and
defiled
the
other
.
And
in
this
manner
he
shall
come
to
these
termes
,
that
knowing
himselfe
in
himselfe
deprived
,
&
dispoiled
of
all
justification
,
he
shall
be
constrained
to
embrace
himselfe
with
that
which
the
Gospell
offers
unto
him
,
shewing
unto
him
,
how
God
chastized
all
our
sinnes
in
his
only
begotten
son
Iesus
Christ
our
Lord
.
CONSID.
CIII
.
Against
the
Imagination
,
with
which
our
Christian
Faith
is
troubled
.
THat
which
I
haue
ofttimes
said
,
that
for
a
man
to
bee
sollicited
to
doubt
,
is
a
signe
of
Christian
profiting
,
I
now
return
to
consider
.
For
I
understand
that
such
sollicitation
growes
from
a
mans
willing
to
believe
,
and
from
his
desiring
to
stand
firme
,
and
constant
in
the
Christian
Faith
,
in
the
generall
Pardon
which
is
intimated
unto
men
in
the
Gospell
.
The
impious
are
not
sollicited
to
doubt
,
because
they
neither
will
,
nor
desire
to
believe
,
Nor
the
superstitious
neither
are
sollicited
to
doubt
;
For
believing
with
humane
,
and
earnall
wisdome
they
haue
none
to
sollicite
them
to
doubt
.
They
who
have
made
progresse
in
Christian
living
are
litle
sollicited
to
doubt
:
for
having
with
much
experience
confirmed
their
faith
,
they
haue
disarmed
their
enemies
,
I
say
those
that
did
sollicite
them
to
doubt
.
And
here
I
understand
,
that
men
are
uncapable
of
being
able
to
haue
so
much
Faith
in
the
,
that
they
should
be
altogether
freed
from
being
sollicited
to
doubt
,
and
therefore
God
gives
them
the
Faith
according
to
their
capacity
,
as
we
doe
not
put
so
hot
water
into
a
glasse
vessell
,
as
into
one
of
earth
,
nor
into
one
of
earth
,
as
into
one
of
bra●…e
,
accommodating
it
unto
the
capacity
of
the
vessell
,
not
willing
it
should
be
broken
;
in
such
sort
as
the
much
sollicitation
to
doubt
remaines
only
for
them
,
who
having
left
impiety
,
and
being
here
freed
from
the
deceit
of
superstition
,
begin
to
accept
by
the
holy
spirit
the
generall
pardon
which
the
Gospell
publisheth
,
and
begin
to
bring
forth
●…uit
in
Christian
living
,
and
goe
profiting
in
it
.
For
they
desiring
to
believe
finde
alive
in
themselves
humane
prudence
,
of
which
the
evill
spirits
serve
themselves
to
sollicite
them
to
doubt
.
And
so
it
is
,
that
when
one
of
these
persons
renouncing
,
and
leaving
his
own
justifications
,
those
which
consist
in
doing
,
and
those
which
●…onsist
in
not
doing
,
will
embrace
himselfe
with
the
justice
of
Christ
,
which
the
Gospell
offers
unto
us
,
when
through
his
own
imperfection
hee
sees
it
not
so
cleare
,
and
discovered
,
as
he
sees
corporall
things
,
and
those
which
consist
in
humane
prudence
,
he
is
suddenly
tempted
,
and
sollicited
to
doubt
of
the
truth
,
which
the
Gospell
affirmes
:
Whereupon
such
a
person
ought
suddenly
to
remedy
to
the
temptation
in
this
manner
.
First
,
he
shall
hold
for
a
certain
countersigne
of
his
profiting
in
Christian
Faith
to
be
sollicited
to
doubt
,
and
he
shall
say
,
If
I
had
not
a
will
and
desire
to
believe
,
I
should
not
be
sollicited
to
doubt
,
as
I
was
not
sollicited
when
I
did
not
stand
in
this
will
,
and
in
this
desire
,
and
so
he
shall
come
to
quiet
himselfe
with
this
matter
,
whereby
the
Divell
procures
to
disquiet
him
.
And
if
there
shall
come
a
fancy
to
him
to
say
that
his
doubting
is
of
the
same
quality
with
that
of
them
who
doubt
without
spirit
,
he
shall
say
it
is
not
true
;
for
they
who
doubt
without
spirit
feele
no
distast
in
doubting
,
nor
desire
not
to
be
free
;
and
I
feel
distast
in
doubting
,
and
desire
to
be
free
of
it
,
and
consequently
am
certain
that
my
doubting
is
not
of
that
quality
with
that
of
theirs
who
doubt
without
spirit
;
I
would
say
,
without
being
tempted
,
and
sollicited
to
doubt
,
because
they
desire
to
believe
.
Secondly
,
he
shall
think
thus
,
if
this
Christian
faith
were
not
a
spirituall
and
divine
thing
,
it
would
not
finde
in
me
the
contradiction
which
it
finds
,
as
those
things
haue
not
found
contradiction
in
me
,
which
were
not
spirituall
nor
divine
,
but
superstitious
,
and
humane
,
in
which
I
would
perswade
my selfe
.
And
in
this
manner
the
contradiction
,
with
which
the
Divell
would
disquiet
him
,
shall
bee
an
instrument
to
him
to
quiet
him
.
Thirdly
,
he
shall
think
this
:
If
this
Christian
faith
were
not
the
gift
of
God
,
I
should
not
feele
in
my selfe
the
new
desires
to
please
God
,
to
stand
alwaies
united
with
God
,
to
see
him
glorified
and
sanctified
of
all
men
,
which
desires
after
that
I
haue
in
earnest
applied
my selfe
unto
it
I
seel
.
And
in
this
manner
with
the
experience
of
the
love
of
God
he
shall
certifie
himselfe
of
the
truth
of
that
which
the
Gospell
affirmes
.
Forthly
he
shall
think
thus
:
If
this
Christian
faith
were
not
a
spirituall
,
and
divine
thing
,
it
would
not
haue
begun
to
giue
me
an
abhorring
of
corporall
things
,
humane
,
and
of
the
world
,
the
which
albeit
I
doe
not
altogether
abhorre
,
I
am
at
least
come
to
this
,
that
I
doe
not
loue
them
,
I
doe
not
procure
them
,
I
doe
not
desire
them
as
I
was
wont
.
And
in
this
manner
by
experience
of
mortification
he
shall
confirme
himselfe
in
the
Christian
truth
.
Fiftly
,
he
shall
think
thus
:
If
I
knew
any
other
better
thing
then
this
,
or
at
least
that
were
equall
to
this
,
with
which
I
might
appeare
before
the
iudgement
of
God
,
I
should
indeed
haue
cause
to
doubt
of
the
truth
of
this
;
Now
I
knowing
no
other
thing
better
,
nor
other
thing
such
as
it
is
,
I
haue
no
cause
to
doubt
.
And
in
this
manner
he
shall
certifie
himselfe
that
he
is
come
upon
the
gaine
,
and
not
on
the
losse
,
and
that
in
persevering
in
this
Christian
faith
he
cannot
loose
,
but
gaine
.
And
if
it
shall
come
into
his
fancy
to
say
that
he
might
loose
much
in
case
that
which
the
Gospell
saith
were
not
true
,
in
as
much
as
hee
should
attribute
that
to
Christ
,
which
were
not
due
to
him
and
it
not
being
due
to
him
hee
should
come
to
offend
the
glory
,
and
the
maiestie
of
God
;
he
shall
instantly
haue
recourse
to
experience
,
and
think
thus
;
After
that
I
know
my selfe
pardoned
through
Christ
,
and
reconciled
with
God
through
Christ
,
acknowledging
my selfe
dead
with
Christ
,
and
raised
up
with
Christ
,
and
expecting
my
glorification
with
Christ
,
I
know
,
and
feel
,
and
finde
in
me
the
beginnings
of
mortification
through
the
despisall
of
the
world
,
and
of
my selfe
;
and
I
feele
the
beginnings
of
vivification
through
the
loue
and
affection
to
God
,
to
the
glory
of
God
and
to
the
will
of
God
.
And
these
principles
are
good
.
And
it
being
true
,
that
from
an
evill
cause
never
comes
a
good
effect
,
it
is
true
also
,
that
the
cause
is
good
,
whence
this
effect
is
growne
.
And
therefore
it
is
most
certain
and
true
that
which
the
Gospell
publisheth
and
affirmeth
:
That
God
having
put
on
Christ
all
our
sins
,
and
having
chastised
them
all
in
Christ
he
hath
pardoned
us
all
,
and
hath
reconciled
us
with
himselfe
by
Christ
;
which
pardon
,
and
reconciliation
all
they
which
believe
enioy
.
Here
the
Christian
person
shall
stay
himselfe
,
who
willing
to
embrace
himselfe
with
the
iustice
of
Christ
shall
be
disturbed
with
the
perswasions
which
shall
sollicite
him
to
doubt
,
and
shutting
the
dore
to
them
which
may
come
,
shall
recommend
himselfe
to
God
saying
with
Hezechias
,
Lord
I
suffer
violence
,
answer
for
me
.
Isaia
.
38.
And
let
him
be
sure
,
that
God
will
help
him
,
fulfilling
with
him
that
which
he
promised
by
David
,
where
hee
saith
,
I
am
with
him
in
trouble
,
I
will
deliver
him
,
and
bring
him
to
Honour
.
CONSID.
CIV
.
That
Baptisme
through
the
Faith
of
the
Gospell
is
efficacious
even
in
Children
,
who
dye
before
they
come
to
the
age
to
be
able
to
approue
their
being
Baptized
.
TAking
occasion
from
that
which
S.
Peter
saith
,
That
the
Ark
wherein
Noah
saved
himselfe
in
the
floud
,
was
a
figure
of
our
Christian
Baptisme
,
I
haue
considered
that
as
Noah
giving
credit
to
the
word
of
God
did
believe
that
the
floud
would
come
,
and
did
believe
that
himselfe
and
his
should
be
saved
in
the
Ark
;
not
by
vertue
of
the
Ark
,
which
could
not
naturally
work
this
effect
but
by
the
will
of
God
,
who
used
this
Ark
for
an
instrument
of
safety
to
him
and
his
:
so
we
also
giving
credit
to
the
Gospell
of
God
believe
that
Christ
shal
come
to
iudge
the
quick
and
the
dead
;
and
we
believe
that
all
our
sinnes
being
chastised
in
Christ
we
and
ours
shall
bee
saved
in
that
iudgement
,
being
Baptised
,
not
by
vertue
of
the
water
which
cannot
naturally
work
this
effect
,
but
by
the
will
of
God
,
who
useth
the
water
for
the
meanes
of
our
salvation
.
God
could
well
have
saved
Noah
in
the
floud
without
the
Ark
;
and
it
seems
hee
took
the
Ark
for
the
means
to
condescend
unto
the
frailty
of
Noah
,
who
more
easily
believed
that
he
should
be
saved
in
the
Ark
,
then
he
would
have
believed
that
he
should
haue
been
saved
without
the
Ark.
Albeit
he
did
not
trust
in
the
Ark
,
but
in
the
word
of
God
,
who
promised
to
saue
him
in
the
Ark
:
and
so
not
the
Ark
,
but
Faith
was
that
which
saved
Noah
,
with
which
he
made
the
Ark
,
and
put
himselfe
in
it
.
In
the
selfe
same
manner
God
could
well
saue
us
in
day
of
judgement
without
the
water
of
Baptisme
,
and
it
seemes
he
takes
the
water
for
the
meanes
to
condescend
unto
our
frailty
,
which
causeth
that
wee
doe
more
easily
believe
to
be
saved
by
Baptisme
,
then
we
should
belieue
to
be
saved
without
it
,
albeit
wee
haue
not
confidence
in
the
water
,
but
in
the
word
of
the
Gospell
of
God
,
which
promiseth
to
saue
us
by
Baptisme
:
And
so
we
shall
be
saved
in
the
universall
judgement
,
not
because
we
are
Baptised
,
but
through
the
Faith
with
which
we
are
Baptised
.
Where
I
understand
two
things
:
The
one
,
that
to
all
of
us
who
are
Christians
,
it
appertaines
to
secure
our selves
in
the
iudgement
of
God
with
the
remembrance
that
wee
were
baptised
,
as
Noah
secured
himselfe
in
the
Floud
with
the
remembrance
of
the
Ark
,
the
Ark
being
to
him
that
which
Baptisme
is
to
us
.
The
other
,
that
wee
who
are
baptised
being
children
are
to
assure
our selves
that
we
are
then
really
,
and
indeed
baptised
,
when
the
yeares
of
discretion
being
come
,
and
feeling
by
the
will
of
God
the
voice
of
the
Gospell
we
reioyce
to
be
baptised
,
in
such
sort
,
that
if
so
bee
we
were
not
baptised
,
we
would
then
be
baptised
;
That
betiding
tous
which
might
haue
befallen
a
man
,
who
had
bin
put
into
the
Ark
of
Noah
whilst
he
was
asleep
,
who
being
awaked
,
and
finding
himselfe
in
the
Ark
would
haue
thanked
Noah
,
that
had
put
him
in
the
Ark
;
affirming
,
that
if
he
had
not
been
entered
therein
,
and
could
haue
entered
therein
,
he
would
without
all
doubt
haue
entred
therein
.
In
such
sort
,
that
as
that
man
being
entered
into
the
Ark
not
by
his
own
proper
faith
,
but
by
the
Faith
of
Noah
,
should
haue
saved
himselfe
in
the
Ark
by
his
own
proper
faith
,
esteeming
it
good
,
that
hee
had
entered
into
the
Ark
:
So
we
who
in
out
infancies
were
baptised
having
entred
into
Baptisme
not
through
our
own
proper
Faith
,
but
by
the
Faith
of
them
who
put
us
therein
,
shall
be
saved
in
Baptisme
by
our
own
proper
faith
,
approving
and
holding
it
for
good
to
be
Baptised
.
Another
thing
also
may
be
said
,
that
as
the
Beasts
which
Noah
put
into
the
Ark
entred
in
by
the
faith
of
Noah
,
&
were
saved
in
the
Floud
by
the
faith
of
Noah
,
they
having
neither
knowledge
of
good
nor
evill
to
enter
into
the
Ark
,
nor
to
approve
their
entring
in
,
but
being
put
into
it
:
So
the
children
of
the
first
Christians
,
who
enter
into
Baptisme
by
the
faith
of
their
Parents
,
and
come
not
to
the
age
to
be
able
to
approue
or
reprove
that
which
their
Fathers
haue
done
,
they
,
because
they
haue
not
the
knowledge
of
good
or
evill
,
shall
be
saved
in
the
day
of
judgement
by
the
faith
with
which
their
Fathers
have
put
them
into
Baptisme
.
In
effect
exceeding
great
is
the
force
,
&
efficacy
of
Faith
,
I
say
of
that
which
giving
credit
to
the
promises
of
God
,
stands
certain
of
the
fulfilling
of
them
,
shewing
its
certification
by
putting
in
execution
that
outward
thing
,
which
on
Gods
behalfe
is
commanded
.
This
Faith
saved
Noah
in
the
Floud
by
meanes
of
the
Ark
,
and
this
Faith
shall
save
all
us
in
the
day
of
judgement
by
the
meanes
of
Baptisme
:
us
,
who
believing
the
Gospell
shall
be
Baptised
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
holy
Ghost
,
to
whom
be
glory
for
ever
,
Amen
.
CONSID.
CV
.
Three
principles
whence
the
ignorances
arise
,
with
which
men
erre
against
God
.
COnsidering
that
which
S.
Paul
saith
of
the
sin
which
he
had
committed
against
God
in
persecuting
the
Christian
Church
,
But
I
obtained
mercy
because
I
did
it
ignorantly
in
unbelief
;
And
considering
the
prayer
wherewith
Christ
being
put
on
the
Crosse
prayed
his
eternall
Father
for
the
sin
of
them
that
crucified
him
,
saying
,
Father
,
forgive
them
,
for
they
know
not
what
they
doe
.
And
considering
that
which
S.
Paul
saith
of
the
wisemen
of
the
world
;
For
if
they
had
known
it
,
they
would
never
haue
crucified
the
Lord
of
glory
;
I
haue
gathered
three
Principles
,
from
which
I
understand
and
all
the
errours
which
men
doe
against
God
through
ignorance
doe
proceed
.
The
first
is
Malice
.
The
second
is
Inconsideratenesse
.
The
third
is
Incredulity
.
In
this
manner
from
S.
Pauls
standing
in
unbeliefe
,
from
his
not
believing
that
Christ
was
the
Sonne
of
God
,
that
he
was
the
promised
Messias
in
the
Law
,
that
he
died
for
▪
the
sinnes
of
every
one
,
that
he
was
raised
up
for
the
resurrection
of
every
one
,
and
that
he
was
glorified
for
the
glorification
of
every
one
,
it
proceeded
,
that
he
persecuted
and
slew
them
that
did
believe
and
preach
this
,
thinking
therein
to
doe
service
to
God
,
as
from
step
to
step
others
haue
done
with
the
selfesame
intentions
which
S.
Paul
did
,
who
as
S.
Paul
haue
erred
and
doe
erre
against
God
;
not
by
Inconsideratenesse
;
for
he
,
and
they
go
with
attention
to
that
which
they
doe
;
nor
through
Malice
;
for
they
doe
not
hate
for
their
own
interest
those
whom
they
persecute
,
but
through
Infidelity
,
because
they
doe
not
believe
in
Christ
.
Whence
I
understand
it
proceeded
,
that
God
using
mercy
which
S.
Paul
gaue
him
to
know
Christ
,
and
so
of
a
famous
persecuter
he
became
a
most
famous
Preacher
,
as
I
understand
hath
befallen
them
who
haue
erred
as
S.
Paul
erred
.
From
the
Gentiles
,
who
were
Ministers
,
and
executers
of
Christs
death
,
not
considering
what
they
did
,
proceeded
that
they
erred
inconsiderately
killing
the
innocent
,
as
many
Gentiles
haue
erred
,
who
have
been
the
death
of
many
Christians
not
confidering
what
they
doe
.
For
if
they
did
●…onsider
it
as
they
ought
,
there
is
no
doubt
they
would
not
doe
it
.
And
therefore
because
they
erre
as
Beasts
,
their
errour
is
not
put
to
their
accompt
.
This
I
believe
,
holding
for
certain
that
God
did
heare
Christ
,
when
he
said
,
Father
,
f●…rgiue
them
,
for
they
know
not
what
they
doe
!
And
S.
Steven
,
when
he
said
,
Lord
,
lay
not
this
sin
to
their
charge
!
From
that
the
Scribes
and
Pharisees
minds
stood
full
of
indignation
against
Christ
,
as
haue
been
and
are
from
time
to
time
full
of
indignation
against
them
that
imitate
Christ
,
the
minds
of
those
,
who
being
like
unto
the
Scribes
and
Pharisees
,
make
profession
of
outward
holinesse
being
void
of
the
inward
,
it
did
proceed
,
that
is
come
to
passe
,
and
goes
on
proceeding
that
maliciously
killing
them
,
whom
they
haue
known
and
doe
know
to
be
members
of
Christ
,
who
haue
been
alwaies
hated
of
the
Saints
of
the
world
,
because
they
ruine
,
&
throw
down
that
sanctity
,
whereof
they
make
profession
.
With
them
I
doe
not
understand
that
God
useth
mercy
:
For
albeit
they
stand
as
S.
Paul
did
in
Incredulity
,
that
is
,
not
in
credulity
,
which
maketh
the
erre
,
but
proper
Malice
and
Malignity
.
Nor
doe
I
understand
that
Christ
prayed
,
nor
that
his
members
pray
for
them
:
for
their
errour
ariseth
not
through
Inconsideratenesse
,
but
from
Malignant
Depravation
.
Nay
this
sin
I
understand
is
that
which
Christ
calls
against
the
holy
spirit
,
which
he
saith
shall
not
●…e
pardoned
neither
in
this
nor
in
the
other
world
.
And
this
selfesame
sin
I
understand
Saint
Iohn
calls
a
sin
unto
death
The
men
who
imitating
the
Scribes
,
&
Pharisees
erre
through
ignorance
arising
of
malice
I
understand
they
haue
left
to
be
men
,
and
are
in●…ernall
spirits
.
The
men
who
imitating
the
Gentiles
who
killed
Christ
erre
through
ignorance
arising
from
inconsideratenesse
,
I
understand
they
have
left
to
be
men
,
&
are
beasts
.
And
the
men
who
imitating
S.
Paul
erre
through
ignorance
bred
from
incredulity
,
are
as
I
understand
truly
men
,
to
whom
incredulity
is
so
proper
,
as
Inconsideration
is
proper
to
the
Beasts
,
and
as
malice
is
proper
to
the
infernall
Spirits
.
And
therefore
the
errour
which
growes
from
Incredulity
without
mixture
of
malice
▪
and
inconsideratnesse
findes
mercy
with
God
,
he
being
drawn
to
the
faith
who
errs
through
ignorance
bred
of
incredulity
.
Whereupon
if
any
shall
ask
me
saying
,
whence
dost
thou
think
,
that
the
Hebrews
erring
through
ignorance
grew
,
of
which
S.
Paul
saith
Rom.
10.
For
being
ignorant
of
the
righteousnesse
of
God
,
and
going
about
to
establish
their
own
righteousnesse
they
haue
not
submitted
themselves
to
the
righteousnesse
of
God
?
I
will
answer
him
,
that
it
was
bred
partly
from
Malice
,
and
partly
from
Incredulity
through
the
hatred
which
they
bore
unto
the
Gospell
.
That
this
is
true
is
approved
,
that
some
believed
,
and
others
remained
in
their
●…beliefe
.
The
selfesame
will
I
answer
to
him
,
that
shall
demand
of
me
,
whence
it
did
proceed
,
&
doth
proceed
the
erring
through
ignorance
of
them
,
of
whom
Christ
saith
Every
one
that
shall
kill
you
,
will
think
that
●…e
doth
God
good
service
?
And
so
much
the
more
,
by
how
much
to
me
it
is
approved
that
S.
Paul
was
one
of
these
,
and
found
mercy
:
for
his
erring
through
ignorance
grew
from
Incredulity
.
In
this
discourse
I
learne
this
;
That
every
man
ought
to
stand
on
his
watch
,
not
to
appassionate
himselfe
at
any
time
in
the
things
that
appertain
to
religion
:
I
would
say
in
defending
one
thing
and
impugning
another
with
passion
,
to
the
end
that
the
passion
may
not
blind
him
in
such
manner
as
he
come
to
erre
against
God
through
Ignorance
bred
of
malice
.
Further
I
learn
,
that
a
man
ought
not
without
consideration
to
set
himselfe
to
any
of
those
things
,
which
shall
offer
themselves
unto
him
,
and
much
lesse
to
those
which
belong
to
religion
,
to
the
end
that
he
come
not
to
bee
counted
in
the
number
of
Beasts
.
Further
I
learn
,
that
a
man
who
findes
himselfe
free
from
passion
,
and
from
Inconsideration
that
hee
erre
not
against
God
,
ought
to
,
acknowledge
himselfe
to
be
in
Incredulity
,
and
so
to
pray
God
,
that
he
free
him
from
it
.
And
in
the
mean
space
he
ought
to
abstain
himselfe
from
putting
in
execution
those
things
which
are
in
prejudice
of
his
neighbour
;
And
then
the
more
,
when
they
shall
seem
to
him
more
holy
,
and
more
just
before
God
.
And
I
learn
further
,
that
only
the
regenerated
Christian
being
more
then
a
man
being
gone
out
of
Incredulity
doth
not
erre
through
Malice
,
doth
not
erre
through
Inconsideration
,
doth
not
erre
through
Incredulity
,
erring
only
through
frailty
,
in
as
much
as
he
hath
not
yet
left
altogether
to
be
a
man
,
hath
not
as
yet
altogether
comprehended
the
Christian
perfection
,
wherein
he
is
comprehended
by
the
incorporation
with
which
hee
stands
incorporated
in
the
death
,
in
the
resurrection
,
and
in
the
glorification
of
the
son
of
God
Iesus
Christ
our
Lord
.
CONSID.
CVI.
That
that
which
the
Scripture
calls
the
knowledge
of
Good
and
Evill
,
the
wisemen
of
the
world
haue
called
,
and
and
doe
call
naturall
light
,
Prudence
,
and
humane
reason
.
BY
that
which
I
read
of
the
Creation
,
and
Depravation
of
man
,
I
consider
that
a
man
was
first
created
after
the
image
and
likenesse
of
God
,
and
was
put
in
the
garden
which
they
call
earthly
Paradise
;
and
afterwards
eating
of
the
fruit
of
the
Tree
of
knowledge
of
good
and
evill
,
lost
the
image
and
likenesse
of
God
,
and
was
driven
out
of
the
earthly
Paradise
,
remaining
with
the
knowledge
of
good
and
●…vill
:
understanding
that
as
it
is
not
naturall
for
a
man
according
to
his
first
creation
to
abide
out
of
earthly
Paradise
,
so
it
is
not
primarily
naturall
to
him
to
haue
the
knowledge
of
good
and
evill
.
And
that
which
I
experiment
in
the
reparation
of
man
in
his
regeneration
and
renovation
,
●…onsidering
that
for
the
accepting
of
the
grace
of
the
Gospell
the
remission
of
sinnes
,
and
the
reconciliation
with
God
by
the
justice
of
God
executed
on
Christ
,
and
so
to
enter
into
the
kingdome
of
God
,
and
to
recover
the
image
,
and
similitude
of
God
,
and
to
haue
the
goverment
of
the
holy
spirit
is
necessitated
to
captivate
his
understanding
,
and
to
renounce
,
and
mortifie
his
prudence
,
and
his
humane
reason
,
and
his
naturall
light
,
I
understand
that
that
which
holy
Scripture
calls
the
knowledge
of
good
and
evill
the
wise
men
of
the
world
haue
called
and
doe
call
naturall
light
,
prudence
,
and
humane
reason
.
And
so
I
come
to
understand
,
that
a
man
is
necessitated
to
captivate
his
understanding
to
mortify
his
own
prudence
and
his
own
naturall
light
,
which
is
the
selfesame
as
to
renounce
the
knowledge
of
good
and
evill
;
to
obtaine
the
Christian
●…eparation
,
regeneration
,
and
renovation
.
For
it
is
a
most
just
thing
,
that
if
hee
haue
to
recover
that
which
he
lost
,
he
should
first
renounce
that
which
he
gained
,
as
it
were
to
say
,
that
if
he
be
to
recover
his
spirituall
light
,
he
is
to
renounce
his
naturall
light
.
And
if
wee
grant
(
as
it
is
necessary
to
grant
by
that
which
we
read
,
&
that
which
we
experiment
)
that
the
reparation
of
our
humane
nature
by
the
Christian
regeneration
,
and
renovation
consists
in
this
,
that
a
man
accepting
the
Gospell
,
and
being
incorporated
in
Christ
,
goes
recovering
the
being
,
the
degree
,
and
dignities
,
in
which
the
first
man
was
created
,
and
goes
on
leaving
the
being
,
the
degree
,
and
the
dignity
,
in
which
the
first
man
remained
after
that
hee
was
depraved
;
It
is
likewise
necessary
,
that
wee
should
grant
,
that
as
that
which
we
gaine
is
not
naturall
to
the
being
which
we
now
hold
,
so
likewise
that
which
we
leave
was
not
naturall
to
the
being
which
we
had
according
to
our
first
creation
.
Whereby
we
come
clearely
to
understand
,
that
the
naturall
light
,
which
we
now
hold
,
is
not
from
our
first
creation
,
but
from
our
depravation
.
And
besides
this
,
that
the
spirituall
light
,
which
we
gain
by
Christ
,
is
from
our
first
creation
.
And
this
spirituall
light
I
understand
was
so
naturall
to
a
man
in
his
first
creation
,
as
the
knowledge
of
good
,
and
evill
,
and
naturall
light
is
now
naturall
unto
him
.
And
I
suppose
,
that
the
first
man
not
recognizing
the
spirituall
light
for
a
thing
properly
his
,
but
communicated
to
him
by
the
favour
of
God
,
did
desire
the
knowledge
of
Good
and
evill
,
pretending
that
that
would
be
to
him
as
it
is
,
naturall
.
And
of
this
knowledge
of
good
and
evill
,
I
understand
a
man
gets
a
greater
,
or
lesser
part
,
according
as
he
is
more
or
lesse
purged
,
and
purified
in
his
affections
,
and
appetites
,
which
are
according
to
the
flesh
.
Whence
I
suppose
the
wise
men
of
the
world
have
taken
occasion
to
believe
,
that
the
knowledge
of
good
and
evill
is
a
spirituall
thing
,
and
is
of
the
first
creation
of
man
;
not
considering
that
this
effect
proceeds
hence
,
that
as
well
the
knowledge
of
good
and
evill
,
and
the
naturall
light
is
a
perfection
of
man
in
the
state
of
his
depravation
,
as
the
spirituall
light
was
in
the
state
of
his
first
creation
,
and
is
in
the
state
of
his
reparation
.
Against
that
which
hath
been
spoken
two
things
offer
themselves
:
The
first
,
that
by
that
which
S.
Paul
saith
,
Rom.
1.
that
the
Gentiles
by
their
naturall
light
might
have
known
God
,
and
by
that
which
the
selfe
same
saith
Rom.
5.
That
the
selfesame
might
have
naturally
known
the
will
of
God
,
it
seemes
,
that
the
naturall
light
is
not
of
the
state
of
the
depravation
of
man
,
but
of
the
state
of
his
first
creation
.
The
second
,
that
it
being
true
,
that
the
old
Saints
,
as
David
,
and
the
new
Saints
,
as
S.
Paul
,
in
that
which
they
have
written
have
served
themselves
of
naturall
light
,
of
Prudence
,
and
Human
reason
,
it
seemes
that
it
is
not
evill
,
nor
that
it
ought
to
be
renounced
,
left
,
and
mortified
.
To
the
first
I
understand
it
may
be
answered
,
that
S.
Paul
willing
to
convince
the
Gentiles
,
in
as
much
as
they
did
excuse
themselves
,
saying
that
they
could
not
know
God
,
and
therefore
worshipped
him
not
;
nor
could
not
know
the
will
of
God
,
and
therefore
they
had
lived
viciously
,
he
shewes
them
,
that
although
they
had
not
had
the
knowledge
of
God
to
worship
him
,
nor
that
of
the
will
of
God
to
obey
it
,
which
knowledge
being
by
spirituall
light
was
in
the
first
man
before
his
depravation
,
and
abides
in
the
Christians
in
our
reparation
,
nor
having
had
the
knowledge
which
the
Hebrews
had
by
their
holy
Scriptures
,
yet
that
having
had
the
knowledge
,
that
can
be
gotten
with
the
naturall
light
by
the
contemplation
of
the
creatures
,
and
by
the
testimony
of
their
consciences
,
and
not
having
satisfied
to
that
knowledge
of
God
,
and
of
the
will
of
God
,
they
came
to
be
in
fault
,
neither
did
there
remain
any
excuse
at
all
to
them
.
In
such
manner
,
that
from
the
words
of
S.
Paul
it
cannot
be
gathered
,
that
a
christian
man
is
not
to
renounce
his
naturall
light
,
but
that
the
naturall
light
sufficeth
to
know
God
in
a
certain
manner
,
and
to
understand
the
will
of
God
.
To
the
second
thing
I
understand
it
may
be
answered
,
that
the
Saints
serve
themselves
in
their
writings
of
the
knowledge
of
good
and
evill
in
that
of
which
it
is
capable
,
in
which
thing
it
is
also
illustrated
in
them
by
the
spirituall
light
.
And
that
they
have
renounced
it
,
and
mortified
it
in
that
of
which
it
is
incapable
,
that
is
,
in
the
justification
by
Christ
,
in
the
reconciliarion
with
God
,
in
the
regiment
,
and
government
of
the
holy
Spirit
,
and
generally
in
all
celestiall
things
,
spirituall
,
and
divine
.
I
understand
it
indeed
,
that
the
felicity
would
be
much
greater
,
and
the
perfection
of
a
man
,
that
the
knowledge
of
good
and
evill
were
totally
extinct
,
and
dead
,
and
the
spirituall
light
were
totally
kindled
,
and
alive
.
But
I
understand
,
that
the
flesh
passible
and
mortall
is
not
a
subject
habilitated
for
so
great
felicity
.
And
I
understand
that
this
shall
be
after
the
resurrection
,
when
it
shall
have
obtained
impassibility
,
and
immortality
;
in
the
mean
space
it
is
necessary
,
that
the
Saints
should
serve
themselves
of
the
knowledge
of
good
,
and
evill
,
and
of
the
naturall
light
,
because
they
converse
,
and
deale
together
with
men
,
who
serve
themselves
of
the
selfe
same
science
,
and
of
the
selfe
same
light
,
following
in
that
the
counsell
of
Christ
,
be
you
wise
as
serpents
,
Mat.
20.
and
that
which
S.
Paul
saith
,
be
you
wise
in
understanding
.
1.
Cor.
14.
Here
two
things
offer
themselves
unto
mee
:
The
first
,
that
because
the
knowledge
of
good
and
evill
,
the
Naturall
light
,
Prudence
,
and
Humane
reason
are
in
a
man
through
his
disobedience
of
God
,
and
are
of
the
state
of
depravation
,
it
comes
to
passe
that
this
science
,
this
light
,
and
this
prudence
never
give
man
true
felicity
,
nay
rather
as
Solomon
affirmes
,
As
the
science
,
the
light
,
and
wisdome
increase
,
the
affliction
,
the
anguish
,
and
the
griefe
increase
;
and
therefore
felicity
decreaseth
.
The
second
,
that
considering
that
Adam
before
he
had
the
knowledge
of
good
and
evill
,
was
not
ashamed
to
stand
naked
;
and
after
he
had
the
knowledge
of
good
and
evill
,
was
ashamed
,
and
cloathed
himselfe
,
I
come
to
understand
,
that
whilest
a
man
hath
the
spirituall
light
,
and
serves
himselfe
thereof
,
he
knowes
no
defect
in
any
of
the
workes
of
God
,
nor
doth
pretend
to
correct
,
and
moderate
them
.
And
whilest
he
hath
the
knowledge
of
good
and
evill
,
and
serves
himselfe
thereof
,
he
knowes
defects
in
the
workes
of
God
,
and
pretends
to
correct
and
amend
them
;
such
is
the
arrogancy
of
the
men
,
who
glory
to
have
the
knowledge
of
good
,
and
evill
,
to
have
much
naturall
light
,
much
prudence
,
and
much
human
reason
.
And
such
likewise
is
the
humility
of
the
men
which
have
the
spirituall
light
,
who
stand
in
the
Kingdome
of
God
;
standing
by
the
faith
of
the
Gospell
,
incorporated
in
the
Son
of
God
Iesus
Christ
our
Lord
.
CONSID.
CVII
.
In
what
manner
from
a
mans
not
knowing
himselfe
;
nor
God
,
there
is
caused
in
him
an
impossibility
in
accepting
the
Grace
of
the
Gospell
.
BY
how
much
I
set
my selfe
more
profoundly
to
consider
the
benefit
of
Christ
,
considering
that
it
is
in
all
,
and
upon
all
them
that
accept
it
,
so
much
the
more
doe
I
marveile
,
that
all
men
run
not
after
it
,
and
embrace
it
,
and
set
it
in
their
hearts
,
there
being
offered
unto
them
by
way
of
gui●…t
,
the
remission
of
their
sinnes
,
the
reconciliation
with
God
,
and
consequently
immortality
,
and
life
with
Christ
:
And
having
set
my selfe
many
times
to
consider
whence
it
may
proceed
,
that
all
they
who
have
knowledge
of
this
most
singular
grace
,
doe
not
accept
it
,
I
have
understood
,
that
it
proceeds
from
a
mans
not
knowing
neither
himselfe
,
nor
God
.
And
in
effect
it
comes
to
passe
,
that
man
not
knowing
in
himselfe
the
impiety
,
and
the
malignity
,
and
the
rebellion
,
which
,
are
naturall
to
him
through
originall
sinne
,
he
doth
not
distrust
himselfe
to
be
able
of
himselfe
to
satisfy
God
,
&
to
be
just
before
God
.
In
the
selfesame
manner
it
comes
to
passe
,
that
man
not
knowing
in
God
bounty
,
mercy
,
and
fidelity
,
doth
not
trust
in
God
,
and
so
cannot
perswade
himselfe
,
nor
secure
himselfe
in
his
minde
,
that
the
justice
of
Christ
appertaines
to
him
,
that
God
accepts
him
for
just
by
reason
of
that
which
Christ
suffered
.
And
if
a
man
knew
himselfe
,
considering
himselfe
impious
,
malignant
,
and
rebellious
,
not
onely
of
himselfe
,
but
for
being
as
he
is
the
son
of
Adam
,
he
would
distrust
himselfe
to
be
able
of
himselfe
to
justify
himselfe
.
And
if
he
knew
God
,
knowing
in
him
bounty
,
mercy
,
and
fidelity
,
he
would
easily
trust
himselfe
of
him
,
accepting
the
pardon
which
the
Gospell
offers
him
,
and
so
much
the
more
,
as
knowing
himselfe
it
would
not
seem
strange
to
him
,
that
God
should
pardon
him
without
his
proper
merit
the
evills
,
&
inconveniences
,
wherein
he
knowes
himselfe
to
have
fallen
,
partly
without
his
own
proper
fault
,
and
partly
with
his
own
proper
fault
,
bred
,
and
derived
from
that
of
others
,
with
which
as
I
understand
David
excused
his
sinne
saying
,
behold
J
was
shapenin
in
wickednesse
&c.
whence
I
understand
,
that
as
it
is
impossible
,
that
a
man
not
knowing
himselfe
,
nor
knowing
God
should
accept
the
grace
of
the
Gospell
,
and
should
secure
himselfe
with
it
,
so
it
is
impossible
,
that
a
man
knowing
himselfe
,
and
knowing
God
,
should
pretend
,
or
thinke
to
justify
himselfe
by
his
own
proper
workes
,
nor
to
avoid
the
evill
,
not
to
apply
himselfe
to
the
good
.
And
if
one
shall
say
unto
me
,
How
then
did
the
Hebrew
Saints
,
who
knew
themselves
and
knew
God
,
pretend
to
Iustify
themselves
with
the
sacrifises
which
the
law
commands
?
I
will
answer
,
that
the
Hebrew
saints
did
not
place
their
iustifications
in
their
sacrifices
,
but
in
the
word
of
God
,
which
promised
to
pardon
them
,
they
making
those
sacrifices
.
And
here
I
understand
,
that
here
it
was
much
more
difficult
to
the
Hebrew
saints
,
because
they
knew
themselves
,
and
knew
God
,
to
reduce
themselves
,
and
to
hold
themselves
for
iust
,
sacrifising
,
then
it
is
for
the
Christian
saints
,
who
know
themselves
,
and
know
God
,
to
reduce
themselves
,
and
to
hold
themselves
for
iust
,
believing
,
and
accepting
the
grace
of
the
Gospell
in
as
much
as
it
is
most
certain
,
that
the
Hebrew
saints
in
sacrifising
knew
that
they
gave
unto
God
,
that
which
they
themselves
out
of
their
naturall
inclination
did
delight
to
give
him
,
and
that
which
they
knew
is
not
pleasing
in
it selfe
,
or
for
it selfe
,
nor
contents
God
,
as
is
approved
by
many
things
which
we
read
in
the
old
holy
Scripture
,
and
is
particularly
in
the
Psalmes
,
and
Isaia
▪
And
in
as
much
also
as
it
most
certain
,
and
true
,
that
the
Christian
Saints
believing
know
,
that
they
give
unto
God
that
which
by
their
naturall
inclination
they
would
not
give
,
and
that
which
God
delights
,
and
would
should
be
given
unto
him
,
as
is
approved
by
all
the
Scripture
.
Whence
I
take
this
resolution
,
that
the
men
who
in
the
time
of
the
Gospell
pretend
to
iustify
themselves
,
working
,
give
testimony
of
themselves
,
that
they
know
not
themselves
neither
know
God
.
That
they
,
who
pretend
to
be
iust
,
believing
,
give
testimony
of
themselves
,
that
they
know
themselves
,
and
know
God
.
Whereupon
remembring
my selfe
of
a
comparison
,
which
I
have
written
,
saying
,
That
God
did
with
the
Hebrew
people
giving
them
a
ceremonious
law
,
that
which
a
Merchant
doth
departing
for
the
Levant
and
doubting
of
the
chastity
of
his
wife
,
knowing
her
inclined
to
compose
sonnets
,
and
canzons
,
he
enioynes
her
every
day
to
write
him
a
sonnet
on
some
of
those
things
passed
between
them
,
albeithe
delights
not
in
sonnets
,
And
considering
,
that
to
the
Hebrewes
,
who
knew
not
themselves
,
nor
God
,
that
came
to
passe
,
which
might
have
come
to
passe
to
the
Merchants
wife
,
in
case
that
not
knowing
her
own
inclination
,
nor
that
of
her
husbands
,
shee
should
think
to
iustify
her selfe
with
him
giving
him
sonnets
having
lost
her
chastity
:
&
considering
that
to
the
Hebrews
who
knew
themselves
and
knew
God
,
that
came
to
passe
,
which
might
have
come
to
passe
to
the
selfe-same
woman
,
in
case
that
she
knowing
her
own
inclination
,
and
that
of
her
husbands
,
should
pretend
in
making
sonnets
to
obey
her
husband
,
and
not
to
wander
out
or
exercise
herselfe
in
other
matters
in
dishonour
of
her
husband
,
I
come
to
know
the
exceeding
great
inconvenience
wherein
they
remaine
,
who
in
the
time
of
the
Gospell
pretend
,
&
suppose
to
iustify
themselves
,
working
,
and
working
that
which
is
not
commanded
them
:
for
as
much
as
they
cannot
pretend
obedience
,
a●…
the
Hebrew
saints
,
which
obedience
was
imputed
to
them
for
iustice
,
and
held
them
united
with
God
without
committing
adultery
against
God
,
as
they
who
neither
knowing
themselves
,
nor
knowing
God
,
did
pretend
to
iustify
themselves
,
sacrificing
.
In
this
discourse
I
learne
two
most
important
things
.
The
first
is
,
that
since
it
is
true
,
that
God
demands
not
now
of
men
that
they
should
sacrifice
,
demanding
of
them
that
they
should
believe
,
that
they
should
accept
the
grace
,
the
remission
of
sinnes
,
and
the
reconciliation
with
God
,
which
the
Gospell
offers
them
,
shewing
unto
them
how
that
God
having
put
on
Christ
the
sinnes
of
all
men
,
he
hath
chastized
them
all
in
him
,
and
so
his
iustice
resteth
satisfied
.
The
man
how
much
a
sinner
and
wicked
soever
he
be
,
who
shall
not
hold
himselfe
for
pardoned
,
and
for
reconciled
with
God
,
and
so
for
iust
,
shall
by
this
selfesame
case
give
testimony
of
himselfe
,
that
he
knowes
not
God
,
since
he
doth
not
trust
himselfe
on
his
word
,
and
that
he
doth
not
know
Christ
,
since
he
doth
not
stand
certain
,
that
he
is
just
in
Christ
.
And
if
such
a
man
shall
pretend
to
iustify
himselfe
working
,
he
shall
give
testimony
of
himselfe
,
that
he
doth
not
know
the
naturall
inclination
of
man
,
in
such
sort
,
that
either
I
must
know
my selfe
to
be
just
in
Christ
,
although
I
know
my selfe
a
sinner
in
my selfe
,
or
I
ought
to
deny
that
which
the
Gospell
affirmes
,
that
God
in
Christ
hath
chastized
the
sinnes
and
iniquities
of
all
men
,
and
mine
together
with
them
,
or
else
I
am
constrained
to
say
,
that
God
is
unjust
chastizing
sinnes
twice
,
once
in
Christ
,
and
another
time
in
mee
.
And
because
to
say
this
would
be
impiety
,
and
to
deny
the
other
would
be
incredulity
,
it
remaines
,
that
I
enforce
my selfe
to
hold
my selfe
for
pardoned
,
&
reconciled
with
God
,
and
so
for
just
in
Christ
,
subjecting
the
naturall
light
to
the
spirituall
.
The
second
thing
which
I
learne
is
,
that
it
being
true
,
that
the
impossibility
which
is
in
man
to
accept
this
holy
Gospell
of
Christ
,
proceeds
from
a
mans
not
knowing
himselfe
,
nor
knowing
God
,
it
belongs
to
every
man
to
apply
himselfe
in
good
earnest
to
know
himselfe
,
and
his
own
naturall
inclination
taking
it
even
from
Adam
,
and
to
know
God
;
taking
for
his
principall
application
continuall
prayer
,
praying
God
affectionatly
,
and
fervently
,
that
he
would
open
the
eyes
of
his
minde
in
such
manner
,
that
he
may
come
to
these
acknowledgements
,
and
praying
him
that
hath
begun
to
open
them
,
that
he
would
every
day
more
and
more
open
them
.
And
in
this
manner
if
he
shall
not
have
begun
to
accept
the
holy
Gospell
of
Christ
,
in
going
on
taking
away
the
impossibility
he
shall
begin
to
accept
it
:
and
if
he
shall
have
begun
to
accept
it
,
the
difficulty
which
he
findes
in
accepting
it
being
taken
away
,
he
will
accept
it
more
and
better
,
faith
being
efficacious
in
him
to
mortify
him
,
and
to
make
him
alive
,
with
which
things
the
Christian
faith
is
confirmed
in
us
,
which
is
the
foundation
in
that
most
divine
confession
of
S.
Peter
,
when
he
said
unto
Christ
,
thou
art
Christ
the
sonne
of
the
living
God
:
to
him
be
glory
for
ever
.
Amen
.
CONSID.
CVIII
.
In
what
manner
the
evill
of
Adams
disobedience
appertaines
to
us
all
:
and
the
good
of
Christs
obedience
reacheth
unto
us
all
.
BY
that
which
I
read
in
holy
Scripture
,
and
by
that
which
I
know
in
my selfe
,
I
understand
,
that
for
to
come
to
believe
the
good
of
Christs
obedience
,
and
that
in
Christs
obedience
we
all
obeyed
,
and
that
in
Christs
raysing
up
we
all
arose
,
it
is
convenient
,
and
necessary
to
believe
the
disobedience
of
Adam
,
and
that
Adam
disobeying
we
all
disobeyed
,
and
that
in
Adams
dying
we
all
dyed
,
I
say
it
is
necessary
for
every
man
to
believe
the
evill
of
Adam
,
that
he
may
come
to
believe
the
good
of
Christ
.
For
I
understand
that
it
is
impossible
that
a
man
should
believe
the
good
of
Christ
,
if
he
doe
not
believe
the
evill
of
Adam
.
In
as
much
as
not
believing
it
he
shall
not
feele
it
,
and
not
feeling
it
he
shall
not
desire
it
,
nor
procure
to
free
himselfe
from
it
,
and
not
desiring
,
nor
procuring
it
,
he
will
never
come
to
believe
the
good
of
Christ
,
which
is
the
proper
medicine
against
the
evill
of
Adam
.
But
if
he
believe
the
evill
of
Adam
,
together
with
the
believing
it
he
will
feele
it
,
finding
himselfe
in
himselfe
impious
,
unfaithfull
,
and
the
enimy
of
God
,
and
as
he
shall
know
himselfe
to
be
come
into
such
impiety
,
and
infidelity
,
and
enmity
without
his
own
proper
fault
,
so
he
will
easily
reduce
himselfe
to
believe
to
be
able
to
come
unto
piety
,
fidelity
,
&
friendship
without
his
own
proper
merit
;
whereupon
he
will
believe
the
good
of
Christ
,
and
believing
it
he
will
feele
it
,
feeling
himselfe
more
faithfull
,
and
more
the
friend
of
God
in
Christ
;
and
then
shall
know
with
effect
,
that
as
the
evill
of
Adams
disobedience
,
whilest
he
did
not
believe
,
and
not
believing
it
did
not
feele
it
,
was
effectuall
to
make
him
by
his
own
fault
more
impious
,
more
unfaithfull
,
and
more
the
enemy
of
God
:
so
the
good
of
the
obedience
of
Christ
is
in
the
selfe
same
manner
efficatious
,
whilest
he
believes
it
,
and
whilest
believing
it
he
feeles
it
,
to
make
him
in
himselfe
more
faithfull
,
and
more
the
friend
of
Christ
.
Whence
I
understand
,
that
as
they
who
believe
the
evill
of
Adam
doe
free
themselves
from
it
,
and
they
who
believe
the
good
of
Christ
,
doe
enjoy
it
:
so
they
who
doe
not
believe
the
evill
of
Adam
,
doe
not
free
themselves
from
it
,
and
they
who
doe
not
believe
the
good
of
Christ
,
doe
not
enjoy
it
.
It
is
very
true
,
that
as
they
,
who
believe
the
evill
of
Adam
and
the
good
of
Christ
,
passe
through
the
evill
of
Adam
&
the
good
of
Christ
is
in
part
suspended
in
them
:
so
they
who
doe
not
believe
neither
the
evill
of
Adam
,
nor
the
good
of
Christ
,
passe
through
the
good
of
Christ
,
and
the
evill
of
Adam
is
suspended
in
them
.
In
as
much
as
they
who
believe
,
passe
through
the
miseries
of
this
present
life
,
and
through
death
,
which
are
things
of
the
evill
of
Adam
;
and
whilst
they
stand
in
this
present
life
;
and
whilst
their
bodies
abide
in
the
sepulchres
,
the
good
of
Christ
is
in
part
suspended
in
them
And
in
as
much
as
they
who
doe
not
believe
,
passe
in
this
present
life
through
the
good
of
Christ
enjoying
many
things
together
with
them
that
believe
the
good
of
Christ
;
and
in
eternall
life
because
they
shall
be
raised
up
,
the
evill
of
Adam
shall
be
suspended
in
them
.
So
I
understand
that
as
the
evill
of
Adam
was
efficacious
to
make
us
all
dye
,
from
which
death
notwithstanding
they
who
believe
are
free
;
so
the
good
of
Christ
is
efficacious
to
raise
us
all
up
:
of
which
Resurrection
notwithstanding
they
shall
have
no
joy
,
who
doe
not
believe
,
because
they
shall
not
be
in
good
estate
therein
.
In
Adam
we
all
dye
,
in
Christ
we
all
arise
.
And
in
the
evill
of
Adam
shall
they
all
remaine
,
who
shall
not
accept
the
good
of
Christ
:
But
in
the
good
of
Christ
none
shall
remaine
but
only
they
who
have
believed
him
,
and
shall
have
accepted
,
and
felt
it
.
For
in
effect
the
Resurrection
of
Christ
shall
not
be
glorious
,
but
only
for
them
,
who
believing
to
be
dead
in
Adam
,
and
raised
up
in
Christ
,
shall
give
themselves
to
live
in
this
present
life
,
as
dead
and
raised
up
,
beginning
even
now
to
live
a
life
much
like
unto
that
;
which
they
have
to
live
in
life
everlasting
;
in
such
manner
,
that
as
the
Vivification
is
an
imperfect
Resurrection
,
so
the
Christian
living
in
the
state
of
this
Vivification
is
imperfect
,
albeit
in
respect
of
the
living
in
the
state
of
Depravation
it
is
most
perfect
.
And
the
draught
of
living
in
the
state
of
the
Resurrection
in
as
much
as
it
is
imitable
in
the
state
of
Vivification
,
we
see
in
Iesus
Christ
our
Lord
in
his
purity
,
bounty
,
sidelity
,
obedience
,
and
charity
.
And
here
I
learne
two
things
.
The
one
,
that
sinee
a
man
believing
the
evill
of
Adam
frees
himselfe
from
it
,
and
believing
the
good
of
Christ
enioyes
it
,
;
It
belongs
to
every
one
to
believe
this
evill
,
and
this
good
,
not
expecting
for
all
that
to
feele
it
,
that
he
may
believe
it
;
for
this
were
to
pervert
the
order
which
God
hath
set
,
who
will
that
we
shall
believe
,
before
we
feel
;
but
believing
that
he
may
feele
it
:
For
believing
together
both
the
evill
and
the
good
,
the
efficacy
of
the
good
will
deprive
us
of
the
feeling
of
the
evill
in
this
present
life
in
part
,
and
altogether
in
life
eternall
,
in
as
much
as
we
shall
be
then
altogether
free
from
the
evill
of
Adam
,
and
altogether
intent
to
enioy
the
good
of
Christ
.
The
other
thing
which
I
here
learne
is
that
they
,
who
in
this
present
life
doe
not
give
themselves
to
live
as
dead
,
and
raised
vp
imitating
the
life
of
Christ
,
doe
not
believe
that
they
dyed
in
Adam
,
and
that
they
rose
again
in
Christ
,
how
much
soever
they
say
,
and
affirme
to
believe
both
the
one
and
the
other
thing
.
For
if
they
did
believe
them
,
there
is
no
doubt
but
they
would
apply
themselves
to
live
as
dead
,
and
raised
up
,
this
being
properly
the
efficacy
of
Faith
,
to
reduce
by
litle
and
litle
them
that
believe
in
truth
to
be
dead
in
Adam
,
and
raised
up
in
Christ
,
to
live
as
dead
,
and
as
raised
up
,
not
because
they
intend
to
become
just
,
but
because
they
doe
now
know
and
feele
themselves
just
in
Christ
,
and
because
they
hope
for
the
crowne
of
justice
,
that
is
,
immortality
and
life
eternall
.
And
here
I
will
adde
this
,
that
as
the
acceptation
of
the
indulgence
,
which
a
King
makes
unto
them
that
being
fled
for
some
excesse
out
of
his
Kingdome
remain
in
the
service
of
another
King
,
is
efficatious
to
make
them
that
leaving
the
stranger
Kingdome
,
and
the
service
of
the
strange
King
,
they
should
returne
to
their
own
Kingdome
,
and
to
serve
their
own
King
:
so
the
acceptation
of
the
Gospell
is
efficacious
to
make
,
that
all
men
who
accept
it
,
leaving
the
Kingdome
of
the
world
,
and
the
service
of
the
world
,
should
come
unto
the
Kingdome
of
God
,
and
to
the
service
of
God
:
And
that
leaving
to
live
according
to
the
flesh
they
should
live
according
to
the
spirit
:
so
that
they
who
leave
not
the
Kingdome
of
the
world
,
and
the
service
of
the
world
,
and
the
living
according
to
the
flesh
,
give
testimony
of
themselves
,
that
they
have
not
well
accepted
the
Gospell
,
however
much
they
say
to
believe
it
,
no
otherwise
then
they
,
who
doe
not
leave
the
strange
Kingdome
,
and
the
service
of
the
strange
King
,
returning
into
their
own
Kingdome
to
serve
their
own
King
,
give
testimony
of
themselves
,
that
they
doe
not
accept
the
indulgence
of
their
King
,
how
much
soever
they
say
to
acceptit
,
and
to
believe
it
,
since
they
doe
not
the
will
of
the
same
King
,
which
would
the
selfe
same
from
them
,
which
God
would
from
us
,
that
is
,
that
we
should
leave
the
Kingdome
of
the
world
,
and
the
service
of
the
world
,
and
that
we
should
come
unto
the
Kingdome
of
God
to
serve
God
in
holinesse
,
and
justice
,
and
in
the
Gospell
of
his
only
begotten
sonne
Iesus
Christ
our
Lord
.
CGNSID
.
CIX
.
The
Conceit
which
as
a
christian
I
have
at
present
of
Christ
,
and
of
them
who
are
the
Members
of
Christ
.
DEsiring
to
resolve
my selfe
in
my selfe
in
the
conceit
,
which
as
a
Christian
I
ought
to
have
of
Christ
,
I
goe
on
considering
in
him
two
generations
,
the
one
divine
,
and
the
other
humane
.
And
two
times
,
the
one
of
approbry
,
and
the
other
of
glory
.
According
to
the
divine
generation
I
know
that
Christ
is
the
word
of
God
,
the
son
of
God
,
of
the
same
substance
with
the
Father
,
and
one selfe
same
thing
with
him
,
so
like
unto
him
that
he
might
wel
say
to
Philip
,
Philip
,
he
that
seeth
me
,
sees
my
Father
also
,
Iohn
14.
This
as
I
understand
is
that
Word
,
with
which
God
created
all
things
according
as
Moses
saith
,
God
said
let
there
be
light
:
And
according
to
that
which
David
saith
,
by
the
word
of
the
Lord
were
the
Heavens
made
.
Psal.
33.
With
this
selfe
same
word
I
understand
,
that
God
maintaines
all
things
,
conformable
to
that
,
In
him
was
life
,
Iohn
1.
And
to
that
,
upholding
all
things
by
the
word
of
his
Power
.
Heb.
1.
This
selfe
same
word
I
understand
that
by
the
work
of
the
holy
spirit
in
the
wombe
of
the
most
holy
Virgin
,
God
cloathed
with
flesh
with
intent
to
repaire
all
things
by
him
,
as
he
made
all
things
by
him
,
and
maintaines
all
things
with
him
.
And
I
understand
that
this
word
of
God
,
as
Isaia
saith
53.
was
prosperous
in
Christ
,
in
as
much
as
that
came
to
passe
,
which
God
pretended
in
him
,
and
by
him
.
And
so
I
understand
,
that
it
is
one
and
the
selfe
same
word
,
that
of
which
S.
John
saith
,
In
the
begining
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
:
And
more
beneath
,
And
the
word
was
made
flesh
.
And
with
that
which
S.
Paul
saith
Colos.
1.
For
by
him
all
things
were
created
,
that
are
in
heaven
,
and
that
are
in
earth
.
But
setting
my selfe
to
search
in
what
thing
this
divine
generation
of
the
son
of
God
,
of
the
Word
of
God
doth
consist
,
in
what
manner
the
Son
is
generated
of
the
Father
,
for
what
●…ause
the
Word
is
called
the
Son
,
and
the
Son
is
called
the
Word
,
I
finde
my selfe
so
uncapable
of
this
intelligence
,
that
I
anew
confirme
my selfe
in
that
which
I
have
written
in
another
consideration
,
saying
,
that
as
the
wormes
which
are
bred
of
the
corruption
of
the
earth
,
are
altogether
uncapable
of
the
manner
by
which
one
man
is
generated
by
another
man
:
even
so
the
men
who
are
generated
by
carnall
generation
,
are
altogether
uncapable
not
only
of
the
manner
,
how
the
son
of
God
was
generated
,
but
also
of
the
manner
how
the
sons
of
God
are
regenerated
by
the
holy
spirit
of
God
.
And
if
I
should
understand
in
what
manner
Moses
,
and
David
,
&
S.
Iohn
,
and
S.
Paul
understood
it
,
that
God
created
all
things
by
his
Word
,
I
should
also
understand
this
divine
secret
,
which
I
goe
searching
out
,
wherein
I
goe
considering
the
power
,
where
with
Christ
also
in
his
humble
state
did
that
which
he
would
,
being
suddenly
obeyed
by
his
creatures
,
without
that
any
gave
any
farther
impediment
,
then
was
granted
unto
them
.
If
it
shall
please
God
,
that
I
be
capable
of
this
divine
secret
,
before
I
goe
out
of
this
present
life
,
I
will
also
adjoyne
that
here
which
hee
shall
teach
mee
to
his
glory
,
and
of
Christ
,
and
of
those
who
are
the
sonnes
of
God
in
Christ
,
and
through
Christ
.
Otherwise
I
will
content
my selfe
of
this
;
for
I
am
sure
,
that
I
shall
see
with
these
corporall
eyes
in
life
eternall
,
that
which
at
present
I
desire
to
see
with
the
eyes
of
my
mind
.
And
in
the
mean
space
I
rejoyce
in
this
,
that
at
present
I
know
that
this
Word
of
God
,
this
son
of
God
,
with
whom
,
&
by
whom
God
hath
created
,
and
repaired
all
things
,
is
of
the
selfe-same
substance
of
the
Father
,
and
one selfe
same
thing
with
him
,
and
is
eternall
as
is
he
.
I
understand
,
that
the
holy
spirit
,
accommodating
it selfe
to
our
incapacity
,
speaking
with
us
,
useth
these
words
used
amongst
us
,
such
as
are
Word
,
and
Sonne
,
not
to
the
end
,
that
by
them
we
should
comprehend
the
divine
secret
,
but
because
we
may
have
some
name
of
him
.
According
to
this
divine
generation
I
understand
,
that
Christ
is
the
first
begotten
son
of
God
by
his
eternity
,
that
he
was
alwaies
the
Son
,
and
that
he
is
the
only
begotten
sonne
of
God
by
his
singularity
,
that
he
is
only
the
Sonne
by
generation
,
all
others
that
are
Sonnes
being
Sonnes
by
regeneration
.
For
what
belongs
to
the
divine
generation
of
Christ
,
I
understand
that
in
him
was
neither
diminution
,
nor
augmentation
.
He
was
the
same
before
his
incarnation
,
that
he
was
in
his
incarnation
,
and
that
he
is
in
his
glorification
.
According
to
the
human
generation
I
understand
,
that
Christ
by
the
work
of
the
holy
spirit
was
generated
in
the
womb
of
the
most
holy
Virgin
,
in
what
manner
I
know
not
,
to
me
it
sufficeth
to
know
,
that
the
flesh
with
which
the
Word
of
God
cloathed
it selfe
in
this
world
was
taken
from
that
most
holy
Virgin
.
For
according
to
this
flesh
I
know
Christ
for
the
Son
of
David
and
of
Abraham
.
And
I
see
now
in
part
fulfilled
in
him
,
the
promises
of
God
made
unto
David
;
as
much
as
belongs
to
the
perpetuity
of
the
Kingdome
in
his
seed
:
and
those
made
unto
Abraham
,
as
much
as
belongs
to
the
multiplication
of
his
seed
,
and
as
much
as
belongs
to
the
inheritance
of
the
world
.
And
I
expect
to
see
them
intirely
compleat
in
life
eternall
,
the
resurrection
of
the
just
being
made
.
According
to
this
human
generation
I
know
in
Christ
two
Times
:
the
one
of
shame
,
and
the
other
of
glory
.
In
the
time
of
his
opprobry
I
know
him
a
man
passible
,
and
mortall
,
with
all
the
miseries
which
being
annexed
unto
passibility
and
mortality
doe
grow
in
a
man
,
that
lives
in
poverty
.
And
I
know
him
with
a
flesh
like
unto
mine
,
saving
that
his
was
not
sinfull
flesh
,
nor
flesh
subject
unto
sinne
as
mine
is
.
In
this
time
I
know
Christ
most
humble
and
most
meek
,
he
esteeming
himselfe
for
that
which
he
was
in
that
being
in
which
he
stood
cloathed
with
flesh
as
one
disguised
amongst
men
,
that
he
might
be
handled
of
men
as
man
.
In
this
selfe
same
time
I
know
Christ
most
obedient
to
his
eternall
father
,
most
cleane
from
all
sinne
,
and
therefore
most
iust
,
and
most
holy
,
in
such
manner
as
he
might
securely
say
to
them
who
persecuted
him
,
and
calumniated
him
,
who
of
you
can
convince
me
of
sin
?
Joh.
8.
And
S.
Paul
speaking
of
him
might
well
say
(
2.
Cor.
5.
)
He
who
knew
no
sinne
.
And
S.
Peter
1.
2.
who
did
no
sinne
,
nor
was
any
guile
found
in
his
mouth
.
And
of
this
innocency
of
Christ
all
the
Scriptures
are
full
as
of
a
most
necessary
thing
to
be
understood
of
all
them
who
know
themselves
iust
in
him
,
and
by
him
.
In
the
time
of
glory
I
know
Christ
a
man
imp●…ssible
,
and
immortall
,
and
I
know
him
most
glorious
,
and
most
triumphant
,
as
he
who
hath
gotten
absolute
power
in
heaven
and
in
earth
,
having
obtained
the
kingdome
of
God
,
and
the
inheritance
of
God
for
Gods
elect
,
having
slain
all
of
them
in
him
,
raised
them
all
up
in
him
,
and
glorified
them
all
in
him
.
And
so
that
comes
to
be
of
them
,
which
is
of
him
.
In
this
time
I
know
Christ
for
Lord
,
for
Head
,
and
for
King
of
the
people
of
God
,
of
the
Church
of
God
,
and
of
the
elect
of
God
.
I
know
Christ
for
Lord
of
the
elect
of
God
,
because
I
understand
that
he
hath
redeemed
them
with
his
pretious
bloud
,
delivering
them
from
sin
,
from
hell
,
and
from
death
,
in
which
things
the
first
man
had
set
them
,
and
unto
which
things
he
had
obliged
,
and
made
them
subject
.
And
because
the
Apostles
in
their
Writings
doe
joy
to
call
Christ
Holy
,
they
know
Christ
for
the
Head
of
the
Church
of
God
:
For
I
understand
that
God
having
put
in
him
his
holy
spirit
with
all
the
treasures
of
his
divinity
,
he
communicates
and
distributes
them
most
liberally
to
those
,
who
being
incorporated
in
him
appertain
to
the
Church
of
God
to
every
one
according
to
his
capacity
,
doing
with
them
that
which
my
head
doth
with
my
body
:
In
so
much
as
that
as
my
hand
,
if
it
could
speak
,
would
say
,
and
affirme
,
that
it
feeles
that
from
my
head
there
descends
a
vitall
vertue
,
by
meanes
whereof
it
lives
;
so
every
one
of
those
,
who
being
incorporated
in
Christ
are
the
Church
of
god
,
because
he
can
speake
,
saith
,
and
affirmeth
,
that
he
feeles
that
from
Christ
there
comes
unto
him
a
spirituall
vertue
,
by
meanes
whereof
he
lives
a
spirituall
life
.
This
S.
Iohn
thus
understood
Chap.
1.
)
when
he
said
,
For
of
his
fullnesse
have
we
all
received
,
and
grace
for
grace
.
And
so
S.
Paul
understood
it
.
Colos.
1.
For
it
pleased
the
Father
,
that
in
him
should
all
fullnesse
dwell
.
I
know
Christ
for
King
in
the
people
of
god
,
for
I
understand
,
that
he
is
he
,
who
with
his
spirit
rules
,
and
governes
it
not
onely
in
inward
things
,
and
divine
,
as
head
,
but
also
as
god
.
In
outward
things
,
and
corporall
,
as
King
.
In
all
which
things
being
as
they
are
the
Sonnes
of
god
as
S.
Paul
saith
Rom.
8.
they
are
lead
by
the
spirit
of
God
.
And
so
I
understand
,
that
the
kingdome
of
god
is
not
called
the
spirituall
kingdome
,
because
he
governes
us
in
spirituall
things
;
but
because
governing
us
in
spirituall
and
corporall
things
he
doth
not
govern
us
with
the
outward
law
,
but
with
the
inward
law
,
which
is
the
government
of
the
Holy
Spirit
,
the
Christian
spirit
.
Of
this
kingdome
of
Christ
the
holy
Scriptures
are
full
.
Esay
.
5.
Mic.
5.
Daniel
.
7.
By
which
I
understand
that
in
this
present
life
God
reigns
but
by
Christ
,
&
that
in
lifeeternall
,
god
shall
reign
but
by
himselfe
;
For
then
he
shall
be
all
in
all
.
1.
Cor.
15.
In
this
manner
I
know
Christ
glorious
for
King
in
the
people
of
god
,
for
Head
in
the
Church
of
god
,
and
for
Lord
of
the
Elect
of
god
.
And
I
know
Christ
humble
,
most
innocent
,
and
free
from
all
sinne
,
and
abounding
in
all
justice
:
And
I
know
fullfilled
in
him
in
part
the
promises
of
god
made
to
David
,
and
to
Abraham
.
And
I
know
him
for
the
Sonne
of
god
first
borne
,
and
onely
begotten
,
&
I
know
that
he
is
the
Word
of
god
with
which
god
created
all
things
;
&
I
know
him
eternall
&
consubstantiall
.
And
I
hold
for
certain
,
that
as
the
Christian
faith
shall
goe
on
being
in
me
more
efficacious
mortifying
me
,
and
quickening
me
:
so
theseknowledges
of
Christ
shall
goe
on
being
more
cleare
,
and
more
distinct
,
by
which
I
shall
goe
on
from
day
to
day
alwaies
more
knowing
god
as
he
may
be
knowne
,
whilst
this
flesh
being
passible
and
mortall
is
not
a
subject
habilitated
to
see
Christ
,
&
to
see
God
face
to
face
,
as
I
shall
see
him
in
life
eternall
.
Having
taken
this
resolution
in
the
conceit
which
I
ought
to
have
of
Christ
,
I
goe
resolving
my selfe
in
the
conceit
that
I
ought
to
have
of
them
who
are
the
members
of
Christ
,
considering
every
one
of
them
a
Sonne
of
god
,
not
first
borne
as
Christ
,
who
alwaies
was
a
Sonne
,
but
an
adopted
Sonne
by
Christ
,
and
in
Christ
,
not
onely
begotten
as
Christ
,
who
is
the
sonne
by
generation
,
but
regenerated
by
Christ
,
and
in
Christ
,
borne
the
sonne
of
wrath
,
and
re-borne
the
sonne
of
God
,
not
in
the
state
of
gloryfication
,
in
which
Christ
i●…
,
but
in
the
state
of
opprobry
,
in
which
Christ
was
,
not
Lord
of
Gods
elect
,
but
one
of
the
number
of
them
,
who
being
elected
of
God
are
the
servants
of
Christ
,
redeemed
,
and
bought
by
Christ
:
Not
head
of
the
Church
of
God
,
as
Christ
,
but
a
member
of
the
Church
of
God
,
of
which
Christ
is
the
head
.
Not
King
of
the
people
of
God
as
Christ
,
but
governed
by
the
spirit
of
Christ
,
by
meanes
of
which
spirit
I
know
that
all
the
members
of
Christ
stand
united
amongst
themselves
,
and
united
with
Christ
himselfe
,
and
therefore
united
also
with
God
,
God
abiding
in
them
,
and
they
in
God
.
And
so
I
see
fullfilled
that
Prayer
,
which
Christ
made
unto
his
Father
for
this
union
(
Iohn
17.
)
saying
,
That
they
may
be
one
in
us
&c.
And
I
understand
,
that
in
this
vnion
consisteth
all
the
christian
perfection
.
I
pray
God
,
that
he
doe
in
such
manner
Imprint
it
in
my
memory
,
that
it
may
not
seeme
that
it
sever
itselfe
,
or
depart
from
it
,
not
so
much
as
for
one
moment
,
to
the
intent
that
I
never
may
doe
thing
which
shall
not
be
worthy
of
this
union
,
which
I
acknowledge
from
my
christ
who
is
my
Lord
,
my
Head
,
and
my
King
.
To
him
be
glory
with
the
Father
,
and
the
holy
spirit
,
Amen
.
CONSID.
CX
.
That
the
principall
gifts
are
not
understood
,
untill
they
be
possessed
.
A
Most
great
testimony
of
the
Christian
life
is
this
,
that
according
as
a
christian
man
goes
perfecting
himself
in
his
christian
customes
,
so
he
goes
clearing
himselfe
in
his
christian
conceptions
.
Nay
I
hold
for
certain
,
that
the
selfesame
christian
spirit
which
goes
perfecting
him
in
his
customes
,
goes
clarifying
him
in
his
conceptions
so
much
,
that
it
can
be
hardly
understood
,
whether
the
clarification
in
the
conceptions
comes
from
the
perfection
in
the
customes
,
or
the
perfections
in
the
customes
come
from
the
clarification
in
the
conceptions
.
And
therefore
it
is
sure
to
say
,
that
both
the
one
,
and
the
other
thing
comes
from
the
christian
spirit
,
which
doth
marvellously
work
both
the
one
and
the
other
in
them
who
accept
the
Gospell
of
Christ
.
This
I
haue
said
to
this
purpose
,
that
I
having
understood
that
the
christian
businesse
is
not
science
,
but
experience
,
and
having
by
many
comparisons
procured
to
make
some
persons
capable
of
this
truth
,
I
haue
never
remained
satisfied
in
my
minde
,
in
such
manner
that
it
seemed
to
me
to
haue
expressed
to
mine
own
manner
my
conceit
,
untill
now
that
having
in
mine
own
judgement
comprehended
it
with
more
clearenesse
,
itseems
to
mee
to
bee
able
to
expresse
it
better
.
And
so
I
say
,
that
between
the
believing
,
and
accepting
the
christian
things
,
Faith
,
Hope
,
&
Charity
,
with
humane
wit●…
or
with
the
christian
spirit
,
I
know
the
difference
which
I
know
between
accepting
,
&
approving
those
three
naturall
vertues
,
Magnanimity
,
Valour
,
and
Liberality
,
and
having
them
indeed
.
I
would
say
,
that
as
there
be
men
,
who
hearing
speak
of
these
three
naturall
vertues
,
and
of
the
perfection
of
them
,
albeit
they
doe
not
know
them
in
themselves
do
approue
them
and
accept
them
for
good
:
so
there
bee
also
of
those
men
who
hearing
speak
of
those
three
gifts
of
God
,
Faith
,
Hope
,
and
Charity
,
and
of
the
perfection
,
and
efficacy
of
them
;
albeit
they
doe
not
know
them
in
themselves
,
doe
approve
them
,
and
accept
them
for
good
,
believing
that
thy
who
accept
the
grace
of
the
Gospell
,
doe
enjoy
the
remission
of
sins
,
&
the
reconciliation
with
God
through
Christ
,
and
approving
the
hope
with
which
they
expect
the
felicity
of
eternall
life
,
and
the
loue
with
which
they
loue
God
aboue
every
thing
,
and
they
loue
their
neighbour
as
themselves
.
And
I
say
farther
,
that
as
whilst
they
,
who
approve
those
three
natural
vertues
not
possessing
them
,
albeit
they
willingly
heare
talk
of
them
through
the
desire
which
they
haue
to
possesse
them
,
yet
is
not
that
so
much
as
that
it
gives
them
entire
satisfaction
.
Nay
rather
when
they
look
upon
themselves
,
and
finde
themselves
without
them
,
they
grieve
themselves
,
&
are
male-content
,
and
so
much
the
more
as
it
seemes
to
them
that
they
are
more
perfect
,
because
they
doe
more
loose
the
hope
of
being
able
to
obtain
them
:
so
likewise
they
,
who
approve
these
three
gifts
of
God
not
possessing
them
,
albeit
they
rejoyce
to
heare
speak
of
them
through
the
desire
which
they
have
to
possesse
them
,
yet
is
it
not
so
much
as
that
gives
them
entire
satisfaction
.
Nay
rather
when
they
look
upon
themselves
,
and
finde
themselves
without
them
,
they
grieve
themselves
,
and
stand
male-content
,
&
so
much
the
more
,
as
it
seemes
to
them
,
that
the
gifts
are
the
more
perfect
,
because
they
so
much
more
loose
the
hope
of
obtaining
them
.
Farther
I
say
,
that
as
when
it
should
happen
,
that
those
〈◊〉
who
approve
the
three
naturall
virtues
not
possessing
them
,
should
come
to
possesse
them
knowing
themselves
magnanimous
,
valiant
,
&
liberall
,
they
would
affirm
to
have
never
well
understood
what
thing
these
three
virtues
are
,
and
would
after
a
much
other
manner
rejoyce
to
hear
speak
of
them
,
knowing
them
to
be
in
themselves
:
and
albeit
it
would
grieve
them
when
they
knew
themselves
imperfect
in
them
,
it
would
not
grieve
them
that
they
should
be
as
perfect
as
they
are
.
So
likewise
when
it
befalls
that
the
men
who
approve
the
three
gifts
of
God
not
possessing
them
come
to
possesse
them
,
because
God
gives
them
unto
them
,
knowing
themselves
with
Faith
,
with
Hope
,
and
with
Charity
,
they
affirm
that
they
never
well
understood
what
these
three
gifts
of
God
are
,
and
doe
most
fully
reioyce
and
satisfie
themselves
to
heare
speak
of
them
;
and
so
much
the
more
,
in
as
much
as
hee
,
who
speaks
more
highly
of
them
,
because
they
know
them
in
themselves
.
And
albeit
they
are
sorry
,
and
grieve
themselves
,
when
looking
upon
themselves
they
know
themselves
imperfect
in
them
,
it
grieves
them
not
that
they
bee
so
perfect
as
th●…y
are
;
nay
rather
they
are
content
,
and
if
it
were
possible
,
they
would
adde
unto
them
much
more
perfection
.
So
much
is
the
satisfaction
which
they
finde
in
believing
,
hoping
,
and
loving
.
In
this
manner
I
understand
,
that
as
none
is
capable
of
being
magnanimous
,
or
valiant
,
or
liberall
,
but
only
he
who
hath
magnanimity
,
valour
,
&
liberality
:
so
none
is
capable
of
Believing
,
Hoping
,
and
Loving
,
but
he
who
through
the
Christian
spirit
hath
the
gift
of
Faith
,
Hope
,
and
Charity
.
And
so
it
comes
to
passe
to
be
so
true
,
that
a
man
may
as
it
were
touch
it
with
his
hand
,
That
the
spirituall
gifts
and
Christian
are
not
understood
untill
they
be
possessed
.
In
this
discourse
I
understand
all
this
.
First
,
that
it
being
true
,
that
none
are
capablo
of
the
gifts
of
God
to
understand
them
,
but
they
only
who
haue
them
,
it
appertaines
to
every
person
that
would
understand
them
,
first
to
demand
them
of
God
,
and
not
to
think
that
he
understands
them
untill
that
hee
know
them
,
and
feel
them
in
himselfe
,
as
the
Magnanimous
knows
,
and
feels
magnanimity
in
himselfe
.
Secondly
,
that
they
may
say
that
they
know
,
and
feele
the
gifts
of
God
in
them
,
who
finde
entire
satisfaction
,
when
they
heare
speak
of
Christian
matters
;
and
albeit
they
are
sorrowfull
,
and
grieue
themselves
,
when
they
see
themselves
imperfect
in
them
;
they
reioyce
,
&
content
themselves
that
they
should
be
so
perfect
as
they
are
,
considering
that
by
how
much
they
are
the
more
perfect
by
so
much
the
more
doth
the
glory
of
the
Gospell
of
Christ
,
and
of
God
come
to
be
illustrated
,
&
so
much
doth
the
basenesse
&
the
vilenesse
,
the
infirmity
&
the
weaknesse
of
man
come
to
be
more
known
.
Thirdly
,
that
as
one
in
being
magnanimous
hath
magnanimity
,
in
being
valiant
hath
valour
in
being
liberall
hath
liberality
:
so
in
ones
accepting
the
grace
of
the
Gospell
,
he
hath
Faith
,
and
is
Iust
,
and
in
desiring
the
day
of
iudgement
,
hath
Hope
,
and
is
holy
,
and
in
Loving
God
and
his
neighbours
hath
charity
,
and
is
pious
.
Fourthly
,
that
as
the
magnanimous
doth
not
loose
his
magnanimity
for
twise
or
thrise
falling
into
p●…sillanimity
,
except
he
neglect
himselfe
in
such
manner
that
forgetting
to
be
magnanimous
he
becomes
pusillanimous
.
And
what
I
say
of
the
magnanimous
,
I
say
of
the
valiant
,
and
of
the
liberall
.
So
the
just
man
by
the
Christian
faith
doth
not
loose
the
iustice
of
Christ
for
committing
two
or
three
iniquities
,
except
he
neglect
himselfe
in
such
sort
of
the
Faith
,
that
forgetting
himselfe
of
his
being
iust
by
faith
he
become
uniust
.
And
that
which
I
say
of
the
Iust
,
I
say
of
the
Holy
through
Hope
,
and
I
say
of
the
Pious
through
Charity
:
where
if
one
shall
demand
me
saying
,
whether
I
belieue
,
that
hee
who
hath
by
the
gif
of
God
Faith
,
Hope
,
and
Charity
,
can
come
to
loose
his
iustice
,
his
Holinesse
,
and
his
Piety
,
which
hee
hath
gotten
with
Faith
,
with
Hope
,
and
with
Charîty
.
I
will
say
unto
him
,
that
if
it
be
possible
,
that
he
should
come
to
loose
his
Faith
,
his
,
Hope
,
and
his
Charity
,
it
will
be
also
possible
,
for
him
to
loose
his
Iustice
,
his
Holinesse
,
and
his
Piety
,
these
being
the
effects
of
those
.
And
I
will
say
unto
him
,
that
I
hold
it
for
more
difficult
,
that
one
who
hath
by
the
gift
of
God
,
Faith
,
Hope
,
and
Charity
,
should
depraue
himselfe
in
such
manner
,
that
he
should
loose
them
,
and
with
them
should
loose
his
Iustice
,
his
Holinesse
,
and
his
Piety
,
then
it
is
for
another
,
who
is
by
naturall
gift
magnanimous
,
valiant
,
and
liberall
,
should
come
to
make
himselfe
so
pusillanimous
,
so
fearefull
,
and
so
covetous
,
that
he
should
loose
his
magnanimity
,
vallour
,
and
liberality
.
And
I
will
say
moreover
unto
him
,
that
as
it
is
a
secure
thing
for
the
magnanimous
,
valiant
,
and
liberall
to
liue
upon
his
guard
,
suspicioning
of
himselfe
,
that
if
he
should
grow
ne●…ligent
,
he
might
come
to
loose
his
magnanimity
,
his
valour
,
and
his
liberality
:
so
likewise
is
it
a
secure
thing
for
the
Iust
,
Holy
,
and
Pious
to
liue
upon
his
guarde
,
suspicioning
of
himselfe
,
that
if
he
should
grow
negligent
he
might
come
to
loose
Faith
,
Hope
,
and
Charity
,
and
with
them
Iustice
,
Holinesse
,
and
Wisdome
.
It
is
very
true
,
that
I
shall
hold
him
for
much
more
secure
,
who
by
the
inward
spirit
shall
be
certified
that
hee
can
by
no
meanes
come
to
loose
his
Iustice
,
his
Holinesse
,
and
his
Piety
,
then
that
other
,
that
alwaies
lives
upon
himselfe
suspicious
of
himselfe
.
For
I
understand
that
the
security
which
is
divine
,
mortifies
,
and
kills
all
the
desires
of
sinning
,
as
that
which
is
humane
quickens
them
,
and
kindles
them
.
And
because
I
understand
also
,
that
the
sus●…icionating
,
which
is
as
it
were
a
fearing
even
when
it
is
of
the
holy
spirit
,
being
a
thing
proper
to
the
Hebrews
,
is
a
thing
of
imperfect
Christians
,
it
being
proper
to
the
perfect
Christians
of
them
who
haue
much
Faith
,
much
Hope
,
&
much
Charity
to
say
with
S.
Paul
,
who
shall
seperate
us
from
the
love
of
Christ
?
Rom.
8.
Here
I
will
adde
this
.
That
as
Liberality
is
so
annexed
to
Magnanimity
,
that
he
cannot
be
magnanimous
that
is
not
liberall
;
so
Hope
and
Charity
are
so
annexed
unto
Faith
,
that
it
is
impossible
that
he
should
haue
Faith
,
who
hath
not
Hope
,
and
Charity
;
it
being
also
impossible
that
one
should
be
iust
without
being
Holy
and
Pious
.
But
of
these
christian
verities
they
are
not
capable
,
who
have
not
experience
in
christian
matters
,
which
they
onely
haue
,
who
by
the
gift
of
God
,
and
by
the
benefit
of
Christ
haue
Faith
,
Hope
,
and
Charity
,
and
so
are
Pious
,
Holy
,
and
Iust
in
Christ
,
and
doe
attend
to
comprehend
that
Piety
,
that
Iustice
,
and
that
Holinesse
,
in
which
they
are
comprehended
,
being
like
unto
God
,
and
to
the
Son
of
God
,
Iesus
Christ
our
Lord
,
AMEN
.
The
end
of
the
Hundred
and
Ten
Considerations
.